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=====J. R. Park (1825)=====

=====A Concise Exposition of the Apocalypse======


A CONCISE  EXPOSITION OF THE APOCALYPSE,
SO  FAR AS THE PROPHECIES ARE FULFILLED:
TO WHICH  ARE PREFIXED
THE  HISTORY  OF  CHRISTIANITY EPITOMISED:
A VOCABULARY  OF SYMBOLS,
WITH
SCRIPTURAL AUTHORITY FOR THEIR INTERPRETATION.
*  The Testimony of Jesus is the Spirit of Prophecy?
By   J.  R.  PARK,  M.D.
SECOND  EDITION, MUCH ENLARGED,
library.
LONDON: PRINTED  FOR  JAMES  DUNCAN,
PATERNOSTER ROW.
1825>
Digitized by GoOgleLONDON:
PKINTJKD BY J. NOYB8, BOUVIRfB BT1IIT.
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The following Treatjsq wgp written hefore the author had perygad any commentary on the Apoca lypse more recent than that of Archdeacon Wood house, with the excej^ion of Mr.'CIarke’s ingenious work on the Dragon and the Beast; nor was he aware that the subject had since employed so many ’ able writers.
But instead of their works rendering superfluous the publication of his own, they have rather fur nished additional motive* for it; as none of them has pursued the same plan, or taken the same view of the subject.
This peculiarity consists in regarding the Apoca-   . lypse as altogether a spiritual,  and not a political prophecy;  that is,  as relating  exclusively to the progress of true religion, and not to the history of the Roman Empire,
This general principle is derived from the excel’ lent work of Archdeacon Woodhouse, which the writer has adopted as his guide; whose translation he has for the most part preferred; and from whose erudition he has received assistance at almost every step of his progress. If, as he proceeded, he has found himself obliged to deviate from the path of his excellent conductor more frequently than he expected at the outset, he trusts it will be found, that those deviations regard the letter only, and not the spirit of the work in question.
Thareasons for adopting the view of the subject
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PREFACE.
which has been stated, will be found in Note A > which, with the rest of the Appendix, was written after the author bad perused the more recent com mentaries; and was intended partly to meet such objections as that perusal had suggested, and partly to strengthen those arguments, which, though con vincing to himself, as stated by Archdeacon Wood house, yet appear not to have succeeded generally in carrying conviction to the minds of others.
The Apocalypse being a subject upon which a short treatise may tempt many readers who would be deterred from the perusal of a larger volume, the original design of the writer was, to compress the interpretation into as narrow a compass as the prophecy itself, and to devote not more than an equal space to historical references.
Though unable fully to attain this object, he has adhered to it as closely as he could, and studiously confined his references to a few works, in order that the originals may be easily consulted by those who desire it.
On the subject of the authenticity of the Revela-, tion, nothing is offered in the present Treatise ; for were such an enquiry not beyond the reach of the writer, there appears nothing wanting to the satis factory evidence adduced in the valuable disserta
tion of Archdeacon Woodhouse. While the ex ternal testimony of its genuineness is there shown to be as strong as that of almost any other part of the Sacred Writings, the internal evidence of its divine prigin will, it is hoped, speak sufficiently for itself.
5,
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TO THE SECOND EDITION.
rthe historical Epitome, and the Vocabulary of -‘symbols, prefixed^ to the prophecy, are intended to supply deficiencies, which were felt, but could not be remedied by the writer, when the Exposition was first published. Besides these, the reader will
find other additions, that will, it is hoped, render the work not less acceptable. Of these, the princr-
•pal is an interpretation of the four living Creatures, and the Vision of the Divine Glory, subjoined to the Appendix, in Note O.
With regard to the historical Epitome, it is possible that the extraordinary coincidence between the history and the prophecy, may excite a suspi cion, that the former, being written avowedly for the illustration of the latter, presents only a partial view ‘of events. To this the writer has to say in reply, that, beyond the exclusion of matters irrelevant to <he spiritual progress of our religion, he has not made so much as a selection of events; having studied only to give a faithful transcript of the ori ginal, and by condensing the subject to present the characteristics of each period within the narrowest compass.
If then  such a suspicion arise, it must attach to
■the original history, and not to the abridgement; and it will surely be ’the first time that Mosheim has been suspected of falsifying history, for the
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VitEFAClC.
purpose of accommodating  it  to  the fulfilment of prophecy.
Some periods of the history have indeed been more briefly treated of by the writer than others^ for which the object in view will furnish) it is
trusted, both a reason and an apology*
Digitized by CiOOQleINTROhUCTtON,
The scriptural reader is generally deterred from
the study of the Apocalypse,  by the difficulties he encounters, on opening this mysterious book. These difficulties  are two-fold,  in part prising from the            •
metaphorical  language in which it is written, and
>
in part from the events to which it relates; nor are they effectually removed by any treatise that the writer has yet met with.
The reason of this admits of easy explanation, as arising almost entirely from the prevailing attach ment to the plaA of political interpretation in a
prophecy, the subject of which is altogether spiritu al. The progress of true religion in the heart of man, or the establishment of Christ's kingdom on earth, and not the fortunes of the Roman empire, as Archdeacon Woodhouse justly observes, is the subject of this prophecy.
' Non res Romans, perituraque regna?
Many indeed admit the truth of this statement,
"which  it seems  almost impossible to  deny;   but then it is contended, that  some political events are vitally connected with the progress of oUr religion, and inseparable from its  history;  while it is sup-    ' posed  that no precise or evident fulfilment of thp prophecy can be founded upon events so vague and indefinite as changes of opinion, or moral revolu tions.
Readily allowing that there are political occur-
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Mil
fences closely interwoven with the history of Chris* tianity, such as the rise of the Saracen empire \vith the Mahommedan religion; still the writer conceives that there ate two ways of viewing these events, one of which regards their political, and the othe,r their spiritual influence. The relative ad-
•    vantage of each mode of exposition, the reader will find compared as he proceeds, and the superiority
’ of the spiritual clearly displayed ; while in regard to precision and distinctness of fulfilment, he will also find the political and the spiritual view con-1 trasted in Note A* in the Appendix*.
One difficulty in the spiritual plan of interpreta tion is certainly to be regretted ; it is one however^ arising, not out of the nature of the subject, but
from the.want of any standard work, to which the reader can be referred for a compendious view of the spiritual progress of our religion. To select this out of works of general history, is a task re4- quiring much time and labour; and to look for it even in ecclesiastical histories, demands more lei sure than the generally of readers can bestow j as these also contain much that regards the political ^history of the church, besides other matters foreign to the subject th question.
To obviate this difficulty, the reader is now pre sented with an Epitome of Mosheim'S Ecclesiasti cal History, as translated by Dr. Maclaine, occU-*
ying in Dr. CdOte*S late edition, six 8vo. vols. but ere abridged, by excluding most of the details of
Church government, with the history and successionINTRODUCTION.
ix*
of popes ; the particulars of the different heresies find controversies ; the description of various rites and ceremonies, besides, an abundance of other matters, not essential to the subject of the prophet cy; while the remainder is compressed into the narrowest compass, consistent with perspicuity.
The arrangement adopted in the Epitome,1 is nearly the same as that in the original, except that the division of the history into eastern and western, is more distinctly marked; as it is also in the pro phetic account] and the chronological order differs in a few instances, where the prophecy evidently comprises a longer period than a century: such is the case in the sixth Trumpet; in which, besides other circumstances that denote this, intimation is given of a wide chasm in the series of events, by the omission of iyhat uttered by the voices of the seven Thunders.
The other source of difficulty in the study of the Apocalypse, was state4 to be the nature of the met taphorical language, in which the prophecy is writ ten. To remove this, a glossary of the principal symbols employed, is prefixed to the exposition, with scriptural authority for the meaning attached to each ; in order that the reader may distinctly see that this language is not explained in an arbitrary or fanciful manner, to suit the views of the exposi tor, but in strict conformity with the custom of our Saviour himself and his apostles^ who constantly made use of the same metaphors.
! '
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History Christianity,
EPITOMISED.
Digitized by CiOOQleDigitized by LjOOQleCONTENTS OF THE EPITOME,
History of Christianity, IN THE EAST.
—7-------
FIRST CENTURY, A. D. 32—100.
Page.
Jts rapid progress during the Apostolic age, with  the pre
vious state of religion  and  philosophy...............................
|
SECOND  CENTURY, A. D.  100—150.
Division of the  Christians into  different sects, engendering
a spirit of Contention  and Discord,.... ......................... .
5
SECOND CENTURY, A. D. 150—200.
Superstition  and  Fanaticism engrafted upon Christianity,
giving rise to Monasticism,  & the doctrine of Purgatory,
7
THIRD  CENTURY, A. D. 200—250.
lamentable  decline  of Piety  and   Morality,   among the
Christians in general, and the Clergy particularly....
11
THIRD  CENTURY, A. D.  250—312.
Persecution by  the  Pagans;  its most remarkable period,
and subsequent  cessation.................. , ......................... .. ..
13
FOURTH  CENTURY, A. D. 312—400.
Christianity becomes the religion of the empire, by the con
version  of Constantine.     State of the Church  in  the
fourth century.............. .............................................................
16
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Paga.
FIFTH CENTURY, A. D. 400—500.
Metaphysical Controversies  on  the nature  of the  Deity.
The real causes  that  produced  them................... ............       2J SIXTH CENTURY, A. D. 500—600.
Revival of idolatry;  and falsification of Scripture a prevail
ing practice.,
. ................................... .. ...................       23l
SEVENTH CENTURY, A. D. 612—762.
Rise of Mahommedism,  and rapid progress of the Saracen
empire, during a century and a half........................    25,
EIGHTH TO  FIFTEENTH  CENTURY,
A. D.  762—1453.
Four periods of Mahommedan invasion,  peculiarly fatal to Christianity in the east, which is at length extinguished
when Constantinople is taken by the Turjcs......................        28
History of Christianity,
IN THE WEST.
FOURTH  TO  SEVENTH  CENTURY, A. D. 312—606.
prom the conversion of Constantine to the establishment of
the Papal hierarchy., 
•        3.4
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pm.
SEVENTH TO  SIXTEENTH  CENTPPY,
A. D. 606—1600.
The Latin or Romish Church, from its establishment in the seventh,  to  the  commencement  of its decline, in  the
sixteenth  century.
3J
SIXTEENTH CENTURY,
A. p. 1600—1600.
Jts power and influence curtailed at the Reformation. The means employed to restore them. The spirit of Infi delity awakened by the exposure of its frauds. The foundations of Morality sapped by the conduct of the
Jesuits.... ...................... ......................... .. ........................... •        44
SEVENTEENTH  CENTURY,
-    A. D.  1660—1700.
The flames of a religious war rekindled.    Its succes favor
able for a time to the cause of Ropery................••••••
EIGHTEENTH CENTURY,
A. D. 1700—1800.
The  French   revolution  fatal   to   Ropery.    What occa sioned  that  event;  and  aggravated  the horrors  of it.
Approaching downfal of the Ottoman empire apparent.n       64
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IN THE EAST,
THE  APOSTOLIC  AGE.
A.D. 32 to 100.—The records of the human race famish no parallel to the history of the Apostolic age, whether we regard the magnitude of the event which distinguished it, or the means whereby this was accomplished. The religion of the world was changed, without external force, or any obvious means beyond the native energy of truth. Paganism, a fabric raised by human skill, which had stood far thousands of years, fell before the word of God,
The simple narrative of twelve plain and illiterate men effected this revolution; the earnestness of self-devotion, and the persuasive eloquence of con? viction being the chief means they employed ; for the efficacy of their miraculous powers, was fre* quently rendered abortive, as appears from their own statement, by the universal belief jn magic and the agency of demons, To the character of the apostles, as plain and illiterate men, one exception alone presents itself in Saint Paul, who from being the most virulent enemy, became after his conver sion, the most powerful and successful defender <?f Christianity,
The history of the Acts of the Apostles, well known to every Christian, supercedes the necess sity for further detail. The simplicity of truth
A
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appears in every page of this narrative, presenting a picture of constancy unshaken amidst severest trials, of courage that no dangers could appal, of virtue the most heroic, with an utter contempt for riches and honors, a purity of heart and mind, and an integrity of life and conduct, which will in vain be sought for at any subsequent period. By such means did the simple truths of the gospel triumph over the mysterious doctrines, and gorgeous rites of Paganism.
At this time all the nations of the earth, except the Jews, had long been addicted to idolatry; but each avoided the imputation of worshipping inani mate objects, by pretending that the divinity adored under an image of brass, wood, or stone, was actu ally present in it, when duly and properly dedi cated. The deities represented by these statues, were as often men distinguished for their vices, as eminent for their virtues; and the form of worship paid to them was not unfrequently such as violated outward decency; consequently such a religion was ill calculated to exalt the mind, or improve the morals of mankind.
Nor were the more enlightened of the heathens blind to its vices and absurdities; but in vain at tempted to dispel this cloud of darkness by various systems of philosophy, some of which were not de void of reason, nor even destitute of sublimity. To accomplish this change was in the power of Chris tianity alone, and the utmost efforts of heathen ge nius served only to mislead, and subsequently be-
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come the means of corrupting the more simple and sublime doctrines of the gospel.
The systems of philosophy that chiefly prevailed at this time, may be comprised under the two fol lowing heads, one including that of the Greeks, adopted also by the Romans, and the other that of the Orientals, which had its votaries in Persia, Sy ria, Chaldea, Egypt, and even among the Jews.
The Grecian and Roman philosophy was divided into different sects; as the Epicureans, the Acade mics, the Stoics, the Eclectics, and others. Among their philosophers, no one was held in higher esti mation than Plato; who taught—* that the universe was governed by a Being glorious in power and wisdom, and possessed of perfect liberty and inde pendance.’ He extended also the views of mortals beyond this life, and shewed them prospects in fu turity, adapted to excite their hopes, and to work upon their fears—thereby to deter them from vice, and to impel them to virtue.
The Oriental philosophy was also divided into different sects. The doctrine of the Magi, which flourished in Persia, and was received among the
Chaldeans, Assyrians, Syrians, and Egyptians, and by some of the Jews, taught that the universe was governed by two principles, one good, and the other evil.
But the system which was afterwards most de trimental to Christianity, was the doctrine dignified by the title of gnosis or science, from the Greek word
yyio<rt           , whence is derived the term Gnostics.
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Tkis doctrine, which from its resemblance to Pla- tonism was erroneously supposed by some to be derived from it, admitted the existence of an Eter nal Nature, in whom dwelt the fulness of wisdom and goodness* but supposed the world to have been created by some inferior intelligence, to whom the humaii race also owed their existence^ Man was supposed to be formed out of matter and spirit; the spirit pure and celestial in its origin, but joined to* or imprisoned in the body, formed out of corrupt matter. All the baser passions and impurer de- Sires Were ascribed to the latter, while the more no ble feelings, were believed to owe their origin to the former* which was regarded as an emanation from the Deityx It was also taught, that as this union with matter was liable to currupt the purity of the spirit, so to prevent this effect, various means had been adopted by the Supreme Being* especially by divine messengers, sent to admonish and reform the human race. Those who disregarded these admo nitions were supposed, at the dissolution of their mortal bodies, to pass into new bodies* Until their purification was effected; while those who resisted the corruption, were conceived to ascend and revert to their supreme parent;
Whatever may be thought of these refined specu lations, they could have little influence over the multitude, addicted to the grossest superstitions* and accustomed to the practice of rites, which tend ed to destroy rather than inculcate morality and Virtue;
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far otherwise was it with the religion of Jesus; its morality comprised in this short maxim, * do unto others as you would they should do unto you,’ was not only perfect, but adapted to the meanest capaci ty ; and the reward he promised, of eternal life, was assured by his own resurrection, and thus fur nished an adequate motive for compliance with his precepts.
By the Jewish nation, the advantages of an eter nal but distant reward were not duly appreciated; their expectation having long been fixed on the ad vent of a temporal prince in the person of the Mes siah ; and this blessing, rejected by God’s chosen people was offered to, and accepted by the Gentile or Pagan nations *
Second  century*
A. D. 100 to 150.—The consequent corruptions of Christianity were not however unforeseen by Omniscience, and that foreknowledge is amply dis played in the book of prophecy. The apostolic age had scarcely elapsed before the seeds of cor ruption were sown, and Christians began to divide themselves into different sects, each striving to
force the doctrines of the gospel into conformity with the philosophical system, which they had pre viously embraced. During the lives of the apos tles, these attempts towards the perversion of Christianity were attended with little success; they, however, acquired strength by degrees, and imper*
i
I
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ceptibly laid the foundation of those sects, whose animosities and disputes produced afterwards such trouble and perplexity in the Christian church.
Among these the Gnostics and Nicolaitans, in the first century, appear to be the earliest. In the se cond century, we find new sects starting up, each tending further to corrupt the pure religion of Je sus, the venerable simplicity of which was not of long duration. ‘ Its beauty was gradually effaced by the laborious efforts of human learning, and the dark subtleties of imaginary science. Acute re searches were employed upon religious subjects ; ingenious decisions were pronounced, and the te nets of a chimerical philosophy were imprudently incorporated into the Christian system.’
Nor were these corruptions confined to the doc trines, but extended also to the practice of Christi anity ; ‘ in this century many unnecessary rites and ceremonies were added to the Christian worship; changes, which were offensive to wise and good men, but pleasing to the multitude, ever more de lighted with the pomp and splendour of external institutions, than with the native charms of rational and solid piety.’
The design of this injudicious change was to fa cilitate conversion by accommodating the form of worship to the prejudices of both Pagans and Jews, who were accustomed to ‘ temples, altars, victims, and mysteries.’ But the divisions and schisms oc casioned by these innovations, were productive of other evils besides that of corrupting the purity and
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simplicity of Christianity. They engendered a feel ing of heat and animosity, inseparable from secta rian zeal, but utterly at variance with Christian cha rity. And they further laid the foundation for those enormities with which bigotry and persecution have subsequently disgraced the annals of the nominally Christian church.
SECOND  CENTURY,  CONTINUE?).
A. D. 150 to 200.—Injurious as were these schisms among the early Christians, and pernicious as were the corruptions which thus flowed from the desire of accommodating Christianity to the doc trines of the heathen philosophy, innovations yet more lamentable accompanied, or soon followed these, and at length totally changed the aspect and character of the religion taught by Jesus.
Among these, the most prominent at the period we have now reached, was the introduction of fana ticism and superstition, giving rise to monasti cism, and the doctrine of purgatory. These changes are by the ecclesiastical historian traced up to the second century, as follows.—‘ Towards the close of this century, a new sect of philosophers arose; spread with amazing rapidity through the greatest part of the Roman Empire, swallowed up almost all the other sects, and proved extremely de trimental to the cause of Christianity.’
This sect, he informs us, chose to be called Pla- tonists, though far from* adhering to the tenets of
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Plato. On the contrary, they selected from all sys tems whatever they thought conformable to the truth, and were henie called Eclectics also. To this sect belonged Ammonius Saccas, a celebrated teacher of Alexandria; who attempted the gigantic project of a reconciliation, or coalition of all sects, philosophical as well as religious, with Christianity.
To accomplish this end, the whole history of the heathen Gods was turned into an allegory, and the doctrine of every sect, including that of Christianity itself,' was mope or letfs Warped to suit his purpose.”
, This philosophy, countenanced by Clemens, and ipiprudently embraced by Origen, was highly detri mental to ohristianity, by introducing an allegorical subtlety, and a mystical obscurity into’ doctrines re vealed with the utmost plainness. Nor did the evils of the Ammonian philosophy end here, for to ‘ this monstrous coalition of heterogeneous doc trines, its fanatical author added a rule of life and manners, which carried an aspect of high sanctity, and uncommon austerity. The people he allowed to live according to the laws of their country, and the dictates of nature; but another rule was laid down for the wise. They were to raise the soul, whose origin was celestial and divine, above terres trial things, by high efforts of holy contemplation. They were ordered to extenuate by hunger, thirst, and other mortifications, the sluggish body, which confines the activity, and restrains the liberty of the immortal spirit; that thus in this life they might en
joy communion with the Supreme Being, and as?In the East.
6
Cend after death, active and unencumbered to the Universal Parent, to live in his presence for ever.’—
‘ He thus gave occasion to that slothful and indo lent course of life which continues to be led by my riads of monks, retired into their cells, and seques tered from society, to whom they are neither useful by their instruction, nor by their examples.’—‘ To this philosophy we may trace, as to their source, a multitude of vain and foolish ceremonies, proper only to cast a veil over truth, and to nourish super stition.’
Respecting the state ofthe soul after death, Jesus had simply declared, that the good would be re ceived into heaven, and the wicked be sent to hell - ‘ But this plain doctrine was soon disfigured, when Platonism began to affect Christianity. Plato had taught that the souls of heroes and illustrious men alone ascended after death to the mansions of light and felicity; while those of the generality, weighed down by their lusts and passions, sank into the in fernal regions; whence they were not permitted to
emerge, before they were purified from their turpi tude and corruption.’
‘ This doctrine was seized with avidity by the Platonic Christians, and applied as a commentary upon that of Jesils. Hence a notion prevailed, that the martyrs only entered upon a state of happi ness, immediately after death; and that for the rest a certain obscure region was assigned, in which they were to be imprisoned until the second coming of Christ, or at least until they were purified from
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their various pollutions. This doctrine, enlarged by the irregular fancies of injudicious men, became a source of innumerable errors, vain ceremonies, and monstruous superstitions.’ Thus we see the doctrine of purgatory, and the rise of monasticism, traced up to this period; and the same century gave rise also to that extravagant species of fanati cism, which consisted in subjecting the body to va rious kinds of suffering and privation, in order to purify the soul, and render it acceptable to heaven.
The height to which this extravagance was af terwards carried, almost exceeds the bounds of be lief ; some being said to have passed their days standing erect on the summit of lofty pillars, others in the form of a cross, while some perished in the attempt to fast forty days, in imitation of our Sa viour. It is however the origin only of this species of fanaticism, that belongs to the second century ; it did not reach its acme till a much later period.
In this age of spiritual darkness and superstition, a faint ray of light beams through, as appears from the following citation, (Mosheim, V. 1. P. 195), 4 But however the doctrines of the gospel may have been abused by the commentaries of different sects, all were unanimous, in regarding with veneration the holy scriptures, as the great rule of faith and manners.’ To this consolatory circumstance, pro phetic allusion seems to be made, in the charge given under the third seal,—4 See thou hurt not the oil and the wine.’
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In the  East. THIRD  CENTURY.
A. D. 200 to 250.—The effects of thus corrupt ing the purity of the Christian religion, shortly be came conspicuous, as might be expected, first in the lives and conduct of the clergy, and then of the laity also. A rapid decline of the piety and zeal, of the meekness and humility which distinguished the teachers of the apostolic age is stated to have soon taken place. During the first and second cen tury, ‘ a bishop was a person, who acted not so much with the authority of a master, as with the zeal and diligence of a faithful servant, performing divine worship, instructing the people, attending the sick, ... and while his office was not only labo rious, but in those times singularly dangerous, its revenues were extremely small, the church having no fixed income, but depending on the gifts or oblations of the multitude, which though inconsi derable, were however to be divided among the bishops, prelates, deacons, and.the poor/
But the synods or councils, which began to be assembled about the middle of the second century, afforded them an opportunity of extending the li mits of their authority, of turning their influence into dominion, and led to the institution of metro politans and patriarchs, thus opening a way to the gratification of pride and ambition. ‘ They had moreover, (as Mosheim sarcastically observes,) the good fortune to persuade the people, that they were12                  History of Christianity,
entitled to all the rights and privileges of the Jew ish priesthood, which was a new source of honor and profit to them.’ At length in the third century, he describes the bishops as having in many places assumed a princely authority; as having appropri ated to their evangelical function, the splendid en signs of temporal majesty—‘ A throne surrounded with ministers, exalted above his equals, the servant of the meek and humble Jesus, and sumptuous gar ments dazzled the eyes and minds of the multitude into an ignorant veneration for their arrogated au thority. The example of the bishops was ambi tiously imitated by the presbyters, who neglecting the sacred duties of their station, abandoned them selves to the indolence and delicacy of an effemi nate and luxurious life. The deacons beholding the presbyters deserting their function, boldly usurped their rights and privileges; and the effects of a corrupt ambition were spread through every rank of the sacred order.’
But luxury and ambition were far from being the only vices of the clergy at this early period. ‘ Many, to please the people, and obtain the reputation of superior sanctity, continued in a life of celibacy, but at the same time formed connections with those women who had made vows of perpetual chastity; and it was an ordinary thing for ah ecclesiastic to admit one of these fair saints to his bed.’
Such testimony, reluctantly given by the Eccle siastical historian, speaks volumes in proof of the utter extinction of piety and morality in this age;
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and shews that the spirit at least of Paganism was fast gaining ground in the church, if the outward fopm and profession of it were not yet established.
TUIHD CENTURY, CONTINUED.
A. D. 250 to 312.—One circumstance must at least have had a salutary tendency, though it was not adequate to the purpose of checking altogether the career of pride and profligacy in these unwor thy ministers of the gospel; and that was the un certain tenure by which they held the means of gra tifying these passions, seeing the storms of perse cution from their Pagan rulers, which continually threatened them, and not unfrequently burst over their heads.
There are indeed writers who maintain that the histories of the earlier persecutions have been much exaggerated, and perhaps the maxim of ‘ medio tu- tissimus’ may be applicable here.
If the Christians suffered along with others in the first century, under a Nero and  a Domitian,  it is
what might be expected from such monsters as these; but the senate annulled the cruel edicts of Nero, and Nerva abrogated the sanguinary laws of his predecessor Domitian. And there were, at the beginning of the second century, no laws in force against the Christians. But still the custom
of persecuting them prevailed, and their destruc tion not unfrequently followed from the rage of the populace, instigated by the priesthood. This hap-
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pened even under the reign of Trajan, as we ga ther from the letters of Pliny, who was instructed by his master to abstain from seeking after the Christians, and to punish with death such only as refused to return to the. religion of their ancestors. This edict afforded the precarious means of escape by secrecy ; but had not the custom of persecuting them continued to prevail, a renewal of this edict would not have been called for under Adrian; who farther prohibited their being put to death, unless convicted of crimes committed against the laws. This edict was rendered still more favor able to them under Antoninus Pius, who made it a capital offence to accuse them falsely, or without bringing sufficient proof of their guilt; but it was suffered to slumber again under Marcus Aurelius, for this prince forgot, with regard to the Christians, those principles of justice and clemency, which re gulated his conduct towards others. Under Com- modus they suffered very little; but most rigorous edicts were issued against them under Severus. From his death to the reign of Maximin, their con dition was every where supportable, and in many places prosperous. But with Maximin their suffer ings were renewed; till at length this storm also was followed by a calm, in which they enjoyed for many years a happy tranquillity.
But on the accession* of Decius Trajan, in the year 249, the storm fell upon them with ten-fold violence; and compared with this, all their former sufferings may be considered as light and trivial.
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For this prince resolved upon extirpating all the Christians without exception, or compelling them to return to the profession of Paganism; and charged his prsetors with the execution of laws to this effect, under pain of death. The flame of this persecution was at length beginning to burn with somewhat less fury, when it was reanimated by the successors of Decius, Gallus and his son Volusi- anus, and not suffered to decline until the accession of Valerian, in the year 254. But this intermission lasted only three years, when the sufferings of the Christians were renewed under the influence ofMa- crianus, a bigoted Pagan, who had gained the ascendancy over the mind of Valerian. Under his son Gallienus, peace was once more restored to the church, and continued with only occasional inter ruptions, to the end of this century; but the begin ning of the next presents the most horrible of all the persecutions, which began in the reign of Diocle- sian, at the instigation of his son-in-law Galerius, and raged almost without intermission, for ten years together. During this period, every kind of torture that cruelty could devise was employed, to force them to renounce • their religion; and such were the extent and success of these endea vours, that they are represented as having nearly proved fatal to the cause of Christianity.
Their  sufferings,   however,  from   Pagan  per secution  at least, were  now  drawing to  a  close;
for early in the fourth century, the Emperor Con stantine,either from conviction or policy, embraced
I
I i
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Christianity, which henceforth became the religion of the empire. The story of the miraculous cross, which is said to have appeared to him in the air, and to have wrought his conversion, would leave less room for doubt, respecting the Emperor’s sin cerity, had he previously shewn any indication of religious principles whatever, or had his subsequent life and conduct accorded with those of the religion he embraced; neither of which was the case. It appeals most probable that policy urged him to embrace a- religion, which experience had proved that force could not suppress.
FOURTH  CENTURY.
A. D. 312 to 400.—It is customary with com mentators on the Apocalypse, to date the period of the church’s prosperity, from the commencement of the fourth century, when Pagan persecution ceased; but it is only in regard to worldly splen dour, that ecclesiastical history will justify this re presentation. For the purity of religion, and the prosperity of the church bore no relation to each other in their progress. On the contrary, as one advanced, the other receded; and if before this pes- riod the clergy had ceased to set the example of Christian meekness and piety, it is from this time that their conduct became decidedly antichristian. For it would seem as if the last restraint upon im piety and immorality were withdrawn, when perse cution ceased, and the road to wealth and honor
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iWas thrown op® to them. Besides which, the cor ruptions that flowed from the nominal advancement of Christianity to the imperial throne were such, that the Christians may father be said to have relapsed into heathenism, than the Pagans to have become Christians.
If prior to this period the heat of sectarean ani mosity had impaired the feeling of charity and bro therly love amongst the followers of Jesus, their hatred of each other is henceforward described as * exceeding the fury of wild beasts against men/— In the feuds of Christian bishops contending for power and supremacy, slaughter and bloodshed be came frequent and familiar. Thousands of Chris tians perished by the hands of each other in the Donatist faction, which originated in a contest for w orldly power. But the hatred excited by religi ous animosity for the most trifling disagreement in the articles of belief, utterly extinguished every feel ing of humanity. Burning alive, a practice intro duced by the first ChristianEmperor, became short ly after the common punishment for those who were termed heretics. In the reign of V alens, no less than eighty ecclesiastics, as related by the his torian Socrates* were at one time conveyed on board a ship, which was then set on fire, and they were all inhumanly burnt to death.
The persecution of the Pagans does not, indeed, furnish a list of martyrs like that of the Christians, for this obvious reason, that the Pagans had no taste for martyrdom, and readily embraced the alterna-
c
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tive offered to them. * There is not, I think/ says Dr. Jortin, 4 one Pagan on record, who died a martyr for his religion in those days.’ Vol. 3. P. 242. But it must not be supposed that Christian forbearance was the cause of this, for the practice, which they had so loudly .condemned when them selves were the sufferers, they soon learned to re tort upon their Pagan persecutors. Little indeed, has been said by Christian writers on this topic; but the Theodosian Code, as Dr. Jortin remarks, stands a shameful monument of this Antichristian spirit. By this code, * if a sacrifice was offered up in a private place with the knowledge of the owneF, the place was to be confiscated. If not, twenty- five pounds weight of gold were to be paid, and the penalty was the same for a sacrifice offered in a tem ple. If any one consulted the entrails of a victim, to discover future events, it was high treason.’ In the pillage and demolition of the temples, monks were the dragoons usually employed. The Jews too, were
.no less the objects of persecution than the Pagans; but however severe the laws were against them, Dr. Jortin declares,‘ that it was safer in the fourth and fifth centuries, to be a Jew or a Pagan, than to be a
heretic or schismatic, or a Christian of this or that denomination.’   Vol. 3. P. 377.
For the state of learning and morality in those days we have the following indubitable testimony. ‘ Among all the fathers of the fourth century, there was not in the opinion of Le Clerc, a worthier man than Gregory Nazianzen; and a part of the testir
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mony which he has left us of the spirit of his own times is as follows. He declares 4 that the pulpits were filled with illiterate pastors, with mere boys, with imitators of the Seribes and Pharisees ; that there was no such thing as charity among them, but only acrimony and wrath; that their religion consisted in condemning the irreligion of others, whose behaviour they watched, not to reform, but to defame them ; that they blamed or praised persons, not for their good or bad lives, but according to the party to which they belonged, admiring in one, what they reviled in another.’
‘ Gregory, of Nyssa, went to Jerusalem, to try whether he could pacify the quarrels there amongst the Christians. He tells us, that instead of finding the virtues which might have been expected from the inhabitants of the holy land, he found the place to be a sink of iniquity and debauchery, the seat of envy, malice, adultery, robbery, murder, idolatry, poisoning, and bloodshed, where men assassinated others for a trifling reward, so that in no place were murders so frequently, and so easily committed.’ < Such were the Christians of Jerusalem, in the fourth century, a century so abundant in saints and
miracles.’—Jortin, V. 4, P. 69.
The enormities committed by both parties during the Donatist faction, which broke out in this, and prevailed through a great part of the next century,
,   and which presents the first example of open war and bloodshed in  support of the pretensions  of a
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Christian bishop, strongly display the unchristian spirit of the times. This quarrel, which involved the whole African church, did not arise from religi* ous difference, but from the charge of turpitude, brought by the Donatists against those churches, which had given up their sacred books, under the Dioclesian persecution, and from their own claim to pre-eminence, on the score of superior sanctity. The Circumcelliones, a desperate band of ruffians, who, according to Mosheim, may be considered as the soldiers of the Donatists, supported their cause by assassinations and massacres, and filled the pro* vince of Africa with slaughter and rapine; until Macarius, sent against them by Constantine, check ed their career, and defeated them at the battle of Bagnia. The enormities of the Circumcelliones were indeed condemned by most of the Donatists, while the measures pursued against themselves were not reconcileable with the dictates of hu-» inanity or justice.
From the view which has been taken of this age, it peed not excite surprise if the prophetic historian regard it in a different light from those who can see only prosperity in the church.
We must not, however, conclude that the cha-» racter which has been drawn belonged to all with^ out exception. Many individuals there were, no doubt, who had imbibed the true spirit of Christi-, anity; and the same period which allowed the no minal Christian to indulge without restraint, his worldly propensities, under the cloak of religion.
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relieved also the real Christian from the dread of Pagan persecution; and allowed him for a time at least, to. enjoy in peace the comforts of the gospel, the belief in which ceased from this time to be the watchword for cruelty and massacre.
The distinction between the nominal and the real Christian, just noticed, was too important to be dis regarded m the prophetic history; where it ac cordingly has been marked with peculiar emphasis, by the former being designated as the followers of Antichrist, while the latter are distinguished as the 4 true servants of God, having his mark on their foreheadsthey are moreover figuratively repre-.
sented as already enjoying the peace and felicity which belong to the blessed in another life; while the followers of Antichrist, or the nominal Chris-, tian, is pictured as suffering already the peturbatioq and disipay, that await the wicked at the last day,
FIFTH  CENTURY.
A. D. 400 to 500.—It was not long, as already intimated, that the true Christian was allowed to. enjoy in tranquillity the comforts of his religion; for only a short period elapsed, before Pagan was succeeded by Antichristian or Sectarian persecu tion. The disturbances that broke out in the fourth century, from the contention of the worldly-mind ed, for power and promotion, were soon followed
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by others, equally fatal to the peace of Christen dom, and if possible still more injurious to the cause of true religion.
The subject of these was for the most part some metaphysical dispute about the nature of the God head, as in the Arian and Trinitarian controversy; which began in the fourth century, and in a short time gave rise to others, upon subjects equally be yond the reach of human research. The impossi bility of producing uniformity of opinion on such questions, by persuasion or argument, necessarily became apparent in the different councils convened for this purpose ; and resort was consequently had to those means, which have never since wholly ceased to be employed, namely, compulsion and persecution.
Besides the Arian and Trinitarian, we find in the fifth century, the Nestorian, Eutychian, and Pelas gian controversies; with others of minor import ance, which involved Christendom in strife and bloodshed. The mania for metaphysical disputa tion concerning the nature of the Deity, for two centuries- infected the whole Christian world; and this infatuation, which spread like a pestilence, was at last suppressed, rather than extinguished.
The real cause that kept alive these deplorable divisions, is stated by some of the most eminent writers of this period, to have been the same as that which occasioned the Donatist faction; namely, the rivalship and jealousy of those prelates, who found their interest in fomenting this spirit of discord.
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With these lamentable dissentions, which form a prominent feature .in the history of the fourth cen tury, is that of the fifth almost wholly engrossed.
SIXTH  CENTURY.
A. D. 500 to 612.—If the Antichristian spirit thus manifestly betrayed itself, although cloaked under the garb of Christianity, it was not slow to display still more unequivocal marks of its Pagan origin. This appeared between the fifth and sixth century, by the revival of idolatry, in the worship of saints and images.
In the fifth century the Virgin Mary had obtain ed the title of Mother of God, and this was follow* ed in the sixth by the establishment of the festivals of the Purification of the blessed Virgin, the Im maculate Conception, and others, * intended to con sole the Heathen converts, for the loss of their Lu- percalia, or feasts of Pan.’
To the corruptions now stated, besides those be fore mentioned in the preceding century^ which continued in full force, was added yet one which struck more decidedly at the root of Christianity than all the rest. This was the iniquitous practice of falsifying scripture ; thus darkening, as it were, the very source of light. From the earliest periods, ignorance and credulity had led to the admission of doubtful or fictitious writings into the Christian
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canon; and some even with the best intentions; were tempted to use the pious fraud, of publishing their own inventions, for writings of divine origin and authority; injudiciously thinking thereby to serve the cause of religion. But it was reserved for the period now under consideration, to establish the custom of systematically falsifying scripture for the worst of purposes, to answer selfish and worldly ends. In order to obtain the victory over an ad versary in the religious controversies which were carried on at this time, and were for the most part decided in councils expressly convened, it became a prevailing practice to falsify texts in scripture, or to invent others to suit the purpose of the disput ants. The extent to which this fraud was practis ed, may be conceived from the statement of Mos heim, that in the fifth century—* the whole Chris* tian church was overwhelmed with these spurious productions, these infamous impositions/
The detection of these impostures, it must be re* membered, was more difficult at that time, when there were only manuscript copies of scripture to refer to; these being comparatively few in number, carefully preserved by particular churches, and not in the hands of the people, as they have been since the art of printing was discovered. The clergy were the only depositaries of this sacred trust, and through them alone was the light of the gospel dis pensed to their flock. How unworthy they were of this trust, at a time when they no longer desired to enlighten the minds of the people, but found their
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interest in precluding from them the knowledge of truth, appears from the following statement. In the sixth century, 1 the public teachers seemed .to aim at nothing else than to sink the multitude into the most opprobrious ignorance and superstition, to efface from their minds all sense of the beauty and excellence of genuine piety, and to substitute in the place of religious principles, a blind venera tion for the clergy, and a stupid zeal for a senseless round of ridiculous rites and ceremonies.’
SEVENTH  CENTURY.
A. D. 612 to 762.—We have now reached an eventful period in the history of our religion, mark ed by two momentous occurrences, one, the estab lishment of the Papal hieraehy, and the other, the rise of Mahommedism. As these form the most prominent features in the picture of Antichristian domination, so they are distinguished in the pro phetic history, by descriptions more minute and circumstantial than any others that occur. The latter, or the rise of Mahommedism, first claims our attention.
Six centuries had scarcely elapsed since the birth of the Messiah, and the first half of that period had already sufficed for the utter extinction of the true spirit of his religion; while the remaining half
D
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servedto accomplish the complete re-establishment of the kingdom of Antichrist
The revival of most of the Pagan superstitions, and the universal darkness and ignorance that pre vailed at the commencement of the seventh centu ry, favoured the attempt ofone, who was either the most daring impostor, or the most extraordinary enthusiast that had yet appeared upon earth; this was Mahomet, the founder of the religion which bears his name, and of the Saracen empire, which in the short space of 150 years, extended itself over the greater part of Asia, and no inconsiderable por tion of Europe and Africa.
A plausible pretext for the necessity of his pre tended new revelation was furnished, by the uni versal corruption of religion that prevailed, the renewal ofidolatry, and the profligacy ofthe clergy; while the state of blindness and ignorance in which they purposely kept the minds of the people, great ly served to facilitate the success of his imposture. After spending three years in gaining over a few proselytes, Mahomet at length openly declared himself as the prophet of God ; sent for the pur pose of abolishing idolatry, and restoring true reli gion. Miraculous powers he did not lay claim to, alleging that they had already proved ineffectual in the hands of his predecessors, Moses and Christ; sent into the world for the same purpose as him self, or to establish the worship of one God. But the obstinacy of mankind, in disregarding their precepts, had determined the Almighty, he said, to
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punish their wickedness by sending himself, the last and greatest of the three, to propagate religion with the sword. Nor were there wanting texts in scrip ture, which he artfully applied to himself, as pro phetic of his coming; but the proof of his divine mission, to which he chiefly appealed, was the suc cess of his arms; while the joys of paradise were promised to those who fell in his cause. 1 The sword,’ said he,‘ is the key of heaven and hell. A drop of blood shed in the cause of God, a night spent in arms, is of more avail than two months of fasting and prayer. Whoever falls in battle, his sins are forgiven.’ A doctrine so congenial to a warlike people, could not fail to convince ; and in a short time united under his standard the scattered tribes of the Arabs, who acknowledged him for their leader and their prophet, and soon furnished the proofs he appealed to.
While he artfully strove to conciliate both Jews and Christians, by ~ acknowledging Moses and Christ, he further shewed them indulgence, by to lerating their religion, on condition, however, of their submitting to his arms, and paying tribute; but so little regard was often shewn by the victors to this stipulation, and so great were the advantages that accrued from joining his standard, that multi- tudes of both were tempted to embrace this alter native, more it may be supposed from policy, than from conviction.
The progress of his newly established  empire, did not end with the life of its founder, but conti*
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nued after his death, with unparalleled success till the middle of the eighth century, or from the year 612, the date of the Mahommedan era, to the year 762, a space of 150 years; at which period the Sara cen conquests extended from India to the Atlantic ocean, comprising Persia, Syria, Egypt, Africa, and Spain. In the year 762, the Caliph Almansor founded the city of Bagdad, on the Tigris, and called it the city of peace: from this time, as stated by Gibbon, the character of the Saracens 4began to change; war was no longer their passion,
and they henceforward cultivated the arts of peace.
EIGHTH TO THE FIFTEENTH CENTURY.
A. D. 762 to 1453.—When the Mahommedans had firmly established both their religion and their empire, a temporising policy ceased to be necessa ry; and in their subsequent irruptions, they no long er shewed the same indulgence as formerly to the Christians, but compelled them to renounce their religion, or treated them with the most merciless barbarity. The extent to which Christianity once prevailed, in regions, where it is now almost un known, may be conceived from the statement of Sir I. Newton, (Obs. on Dan. P. 298) that there were, as early as the 5th century, no less than 700 bishop rics in Africa alone. And before the 7th century, as we learn from Mosheim, it was not only estab
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lished in Syria, Arabia, and Persia, but had gained a footing in Tartary, Hindostan, and China. Over all this vast tract of country, scarce a vestige of it now remains, so effectually has it been eradicated by Mahommedism.
The change of character in the Mabommedan in vaders, and their different treatment of the Chris tians, is first mentioned by Mosheim, in the middle ofthe 8th century; where be describes the Turks, as more fierce and inhuman than the Saracens; and the same difference is again noticed in the 11th century. During the intervening period, the strug gles between the Turks and Saracens appear to have afforded a respite to the Christians from their incursions; but by this time the Saracen empire in the East having fallen before the victorious arms of the Turks, these latter seized upon the richest pro vinces of the Greek empire, and treated the Chris tians with the utmost cruelty. In the mean time, the Saracens in Spain are stated to have persevered in the means they formerly employed, of seduction and allurement, in tempting them to apostatise; a difference in the conduct of these invaders, not overlooked in the prophecy. In the 12th and 13th centuries, the progress of the Turks was check ed, partly perhaps by the crusades; while the af fairs of the Christians in the East appear under a somewhat more favorable aspect, for the Tartars and Moguls, who at this time overran the conti nent of Asia, shewed no great aversion to Chris tianity, which was embraced by some of their
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princes. Even Gengis Khan, though he did not favor the Christians, did not extinguish the light of the gospel in the countries he invaded. But in the 14th century, the Tartars renounced the peaceful religion of Jesus, and embraced that of the Koran, which was more congenial to their warlike habits; and towards the close of this century, the victorious arms of Tamerlane were effectually employed in eradicating all remains of it, and substituting Ma- hommedism over the greatest part of Asia. At length, in the middle of the 15th century, the Greek empire was finally overthrown by Mahomet the 2d. and from the year 1453, when Constantinople was taken by the Turks, is to be dated, the utter ex tinction of the light of the gospel in this quarter of the globe.
Thus between the 8th and the 15th century, among the different periods of Mahommedan inva sion, we find four, which appear to have been par ticularly fatal to Christianity; and on this account, as well as from their occurring under four different dynasties, they are aptly symbolised by the loosing of four angels, or messengers sent by Heaven, as expressly declared in the prophecy, for a judgment upon the world.
We may at the same time observe, how little im portance is attached in the spiritual history, to events of whatever magnitude, which have only a political influence; when so cursory a view is taken of these irruptions of the Turks and Tartars be tween the 8th and 15th century, although they swept
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over the vast continent of Asia from one extremity to the other; overthrowing empires which had stood for ages, and changing not only the govern ment, but in most instances the religion also of the nations subdued; substituting however another, as little calculated to ameliorate the condition, or enlighten the minds of the human race.
The same observations appear equally applica ble to the crusades, which took place about this pe riod ; and accordingly these events, if noticed at all, are at most only glanced at in the prophetic history. Between the 11th and 13th century, the inundation of immense armies of crusaders carried the tide of war with an almost equal wave in an op posite direction to that of the Tartar hordes, or from west to east. Commenced in an age of dark
ness and superstition, from a mistaken sense of that religion, which breathes nothing but charity and peace, these fanatical expeditions spread devasta tion and ruin over all Christendom; being far more fatal to those who embarked in them, than to those against whom they were directed. Eventu ally unsuccessful even as to the object for which they were undertaken, namely, the delivery of the holy land from the hands of the Turks; it is ques tionable whether they were productive of any one benefit, to counterbalance the incalculable evils to which they certainly gave rise. Not to dwell upon the temporal calamities that flowed from them, in the myriads of lives that were sacrificed, and the immense wealth squandered away; not to mention
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the atrocities committed with impunity by these self-styled soldiers of Christ; they were attended with moral evils of a more permanent nature, which entitle them perhaps to some notice in a spiritual history. Among these must be enumerated the increased growth of superstition, which was nou rished by the abundance of fictitious relics brought from Palestine, and the consequent multiplication of imaginary saints; to which must be added the aggrandisement of the Papal See, already become inordinate, which in various ways found its interest promoted by these undertakings, and used there fore every means to keep the spirit of them alive ; besides these, was the ingrafting of the military ma nia upon religious enthusiasm, and their conjunc tion in the establishment of new orders, which em braced both professions; also the introduction of this martial spirit into judicial proceedings, as in the trial by combat, at that time revived and substi tuted for other impious modes of appealing to Heaven, which was expected at the call of man, to afford miraculous interposition; and perhaps also deserves to be noticed, among the consequences of these expeditions, the first introduction into mo dern Europe of theatrical exhibitions, in the form of sacred dramas, called the Mysteries; a species of scenical representation, still kept up in some Ca tholic countries, although of a nature every way calculated to degrade in the mind of the spectator the feeling of reverence for the religion be pro
fesses.
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If the crusades be at all alluded to in the prophe cy, it is* most probably, iii what was uttered by the voices of the seven thunders. But the import of this, the prophet was commanded to seal up, and the mention of the seven thunders serves only to give intimation that some events of magnitude are here omitted in the chronological series* The pe riod of this omission, as well as the number seven, naturally directs the attention to the crusades, which have accordingly been supposed by some commentators, to be here adverted to.
In answer to this, it has on the other hand been denied, that the number of the crusades was really seven. This objection, however, appears to have little foundation; for two, which are’ probably taken into account by the objector, cannot fairly be in cluded ; one of which abandoned the original ob
ject of the expedition for the conquest of Constan tinople ; and the other under Louis the 9th, never reached Palestine, but perished miserably on the coast of Africa; thus, as if by Divine ordination, limiting the number to seven, while it put an end to the rage for crusading.
With this subject, which indeed properly belongs to the history of Christianity in the west, but would not be so conveniently introduced there, we now close the narrative of its progress and extinc tion in the east; and next proceed, according to the plan of the prophetic writer, with the other branch of the subject.
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IN THE WEST.
1TRST TO THE SEVENTH CENTURY.
A. D. 32 to 606.—The taking of Constantinople by the Turks, having brought to a close the history of Christianity in the east, its progress in the west comes next into view; and in order to present this in a more connected form, we shall, after the plan of the prophetic history, briefly revert to the events of the earlier ages.
During the three first centuries, it was no where the predominant religion, but enjoyed only a preca rious existence, amidst the constant efforts of its enemies to extinguish its divine light. At length, after a struggle of three hundred years, this con flict between Paganism and Christianity terminat ed, as we have seen, in the triumph of the latter and its establishment as the religion of the empire, by the conversion of Constantine. . By this event, ty pically represented as the end of the labour pain?
and the figurative birth of the man-child, was a new era opened to the Christians; who were thus reliev ed from the dread of their oppressors, and allowed to enjoy the exercise of their religion in peace and security.
This happy interval was however but ofshort du
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ration, for Pagan was quickly succeeded by Anti christian persecution; and the same tyranny, which had so lately appeared cruel and unjust, when themselves were the objects of it, the self- styled Christians began to practice against others from the very instant that they acquired power to do so. Nor were their former enemies and op pressors, the Jews and the Pagans, the only objects of this persecution; for the rivalship and jealousy awakened by the prospect of wealth and worldly honors, soon gave occasion to animosities, in the nominally Christian church, which were more ran corous, and more fatal to true religion, than the utmost severity of Pagan cruelty. Sectarian disa greement was the watchword for this Antichristian warfare; but the historian of the times has not left us to conjecture as to its real causes, which were no other than worldly ambition, and personal jealousy between the rival candidates for ecclesiastical pre ferment.
Considering the motives by which multitudes were at this period induced nominally to embrace the religion of Jesus, and the means by which Con stantine endeavoured to effect the conversion of the Pagans, it may reasonably be questioned whether they really added one sincere convert to the true church of Christ. While, on the other hand, it is certain that the shoals of Pagans who flowed in at this time, from the fear of punishment or the hope of gain, brought with them into the bosom of the church, a multitude of superstitions, which in a
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short time oaused Christianity to approximate to Paganism in its outward form, as much as it had already imbibed of the spirit of heathenism.
In the course of the next three centuries, that followed the age of Constantine, those changes took place which are almost unanimously considered by prptestant commentators on the Apocalypse, as de noting the full establishment of the dominion of An tichrist. Certain it is that the simple forms of Christian worship were gradually supplanted by the gaudy rites of Paganism. Festivals were in dustriously multiplied, and those honors were paid to the saints, which had before been given to the Gods. In the place of the Goddess Vesta, divine honors were paid to the virgin Mary, who was de signated by the title, Mother of God. Images of Christ, and .paintings of imaginary saints, supplied the place of marble statues; and this outward form of idolatry, though at first vehemently opposed by some, was at last triumphantly established in the western church.
It would not however be just to lay to.the charge of the Latin or western church, the corruptions of this period, most of which were prevalent in the east, earlier than in the west; . but it may with truth be affirmed of both, that the state of ignorance in which the people were purposely kept by the priesthood, and the examples of profligacy and worldly-mindedness set before them, contributed no less to promote the Papal usurpation in the one, than they did to favour the imposture of Mahomet in the other.
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In th*  JFejt
SEVENTH TO THE SIXTEENTH CBNTUMY.
A. D. 606 to 1500.—At the beginning of the seventh century, exactly Coeval in their establish* mCnt, as they were destined to be also in their du* ration and downfall, were these two open manifes tations of Antichristian dominion. For at the same time that the false prophet began to propagate his religion, and to found his empire with the sword, did the bishop of Rome obtain from the emperor Phocas, the acknowledgment of his supremacy, as head of the. universal church. The object of both Papacy and Mahommedism was the same, or world ly power, but in outward form and appearance, they were widely different / the one a military despot- ism^ openly avowing the employment of force, the other a spiritual tyranny, no less aspiring and cruel in reality, but gaining its ends under the garb of meekness and humility; as strikingly character ised in the prophecy, by a beast ‘ having two horns as a lamb, but speaking like a dragonand also pourtrayed as a harlot, drunk with the blood of the saints.
The subject of the prophetic history is the spiri tual, and not the political state of the world; but it was necessary to indicate the place where, and to
fix the time when, the power of Antichrist should be thus openly developed. Accordingly the seat of his dominion was distinctly marked as the Re
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man empire, by the symbol of a beast with seven beads and ten horns; the heads being expressly de clared to be typical of its seven successive forms of government, and the horns to signify ten kingdoms, into which the empire, at the time of the prophecy entire and unbroken, was destined to be subsequent’ ly divided. While the time when this power should arise, was determined by this, amongst other cir cumstances, that it was to be subsequent to the di vision foretold in this remarkable prophecy. The predicted overthrow of the western empire took place at the close of the fifth century; but the bar barian nations who effected this subversion, unlike the Moslem conquerors of the east, instead of im posing their religion on the vanquished, in a short time embraced that of the people they had subdued.
If our astonishment be excited by the fulfilment of this prophecy, respecting the division of the em pire into ten separate kingdoms; (and such is pre. cisely the number fixed even by profane historians, as Procopius and Machiavelli); surely the predic tion which follows is equally calculated to amaze us. It was next foretold that these ten kings should agree to give their power to another beast, whose future empire was to be different from any that had hitherto prevailed; this is designated by marks too striking to be mistaken, which clearly point out the Papal hierarchy. The distinguishing features of this spiritual tyranny, as displayed under the types of the two horned beast and the harlot of Babylon, are, its blasphemous assumption of titles,that belong
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to Omnipotence alone; its pretence to infallibility, and miraculous powers; to the right of forgiv ing sinsA both in this world and the next; in short, of dispensing eternal happiness or misery, thus ar rogating the exclusive privilege of the. Almighty; its claiming supremacy over all the princes of the earth; and persecuting, with relentless cruelty, all. who dared to question these pretensions. Amongst other peculiarities intimated in the prophetic de scription, is the abominable sale of indulgencies, denounced as a * traffic in men's souls.’ In short the accurate delineation given in the prophecy, antici pates the task of the historian; presenting a picture, which was 'recognised in the very infancy of the Papal power, and became a salutary warning to thousands, who withdrew from the pale of the Romish church; while at a later period the same warning voice is allowed to have been chiefly instru mental in bringing about the reformation.
The accuracy of the picture thus presented by the prophetic historian, six centuries before the events took place, under the two symbols, of the harlot and the beast, requires no alteration, and scarcely leaves room for addition, except in the way of illustration or comment. Considering the ig norance and depravity of>the clergy in these dark ages, few of whom eould either read or write, and among whom little else was to be seen but spiritual ambition, insatiable avarice, pious frfiud, intolera ble pride, with many other vices, one cannot but wonder at the blind veneration paid to them by the
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people; nor does there appear any other solution than the one given by Mosheim, and acquiesced m by Dr. Jortm, (V. 4. P. 441), namely, the habitual reverence for the druidical priesthood, that the Pagan converts brought with them into the church; which led them to transfer to the Roman Pon tiff the superstitious awe with which they had been taught to regard their chief druid; a feeling cor dially welcomed, and carefully cherished by the See of Rome.
Of the two orders who composed the clergy, the monks were the more zealous, and the more effici ent, in furthering the views of the Pontiff. The belief in their superior sanctity, founde'd on their Pharisaical affectation of uncommon piety and de votion, along with their frequent intercourse with the people, gave them this influence over the cre dulous multitude; while the protection afforded them by the Pope, against the jealousy of the rival orders, inclined them to employ it in his service. The numbers of the monastic orders increased to such an extent, that in the sixth century we are told, whole armies might have been raised out of them, without any sensible diminution of that enormous body. The veneration for these orders, which was unbounded and universal, became also a source of immense wealth to the Romish See; for their prayers being esteemed most effectual in propitiat ing the Deity, were purchased by liberal donations; while fertile lands, and large patrimonies, were often bestowed by those who devoted their children to the monastic life.
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Among themonastic orders, none werehdd in higher estimation than the mendicants, who are re presented at a later period as the main pillar of the hierarchy. As a specimen ofthe frauds practised by them, and the blind veneration paid to these friars, may be mentioned the story of Simon Stockius, general of the order of C armelites, in the thirteenth century. To this ecclesiastic, it was asserted and believed, that the virgin Mary had appeared, and given a solemn promise, that all who died with the Carmelite cloak or scapular upon their shoulders, should be infallibly preserved from eternal damn*- tion; and strange as it may appear, a fiction so im pious and absurd, found patrons even among the pontiffs.
* Another source of emolument arose out of the reliance placed on the intercession of the saints, and the efficacy of their relics, which were supposed to protect the possessor from all manner of evil. Not only every church, but every individual had a patron saint; and the fertile invention of the clergy, speedily increased their numbers, in proportion to the demand. The fabulous histories of the lives of these imaginary saints, purchased with avidity, form ed the chief study of the people, and superceded the perusal of the scriptures; while the discovery of their relics, which was invariably ascribed to a ce lestial vision, or divine revelation to some favoured ecclesiastic, afforded an extensive and profitable article of traffic with the deluded multitude.
But these pious frauds appear venial, when com-
F
i
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pared with the infamous method afterwards adopt ed, to satisfy the avarice of the See of Rome. This was the abominable sale of indulgencies, whereby the payment of certain sums could purchase impu nity for crimes, either past or future; and the ground on which the pretence to this absolving power was founded, displays at once the ignorance of the people, and the unprincipled cupidity of the pontiffs. It was maintained that the meritorious works of the saints, being more than sufficient for their own salvation, left an immense fund for the benefit of others, at the disposal of the church. It was further asserted* that ‘ one drop of Christ’s blood, being more than sufficient to redeem the whole human race, the remaining quantity that was shed in the garden and on the cross, was left as a legacy to the church, to be a treasure, whence in dulgencies were to be drawn, and administered by the Roman pontiff.’
It was this scandalous pretence on the part of Leo the 10th, and his demanding from Luther the acknowledgment of his power, to deliver from all the punishments due to sin and transgression, that brought about the reformation in the 16th century. But long before this the ambition of the pontiffs had claimed supremacy over all the kings of the earth. In the 13th century we learn, that Innocent the 3d. claimed the empire of the world, and disposed of crowns and sceptres according to his pleasure. In Asia he gave a king to the Armenians; in Europe he conferred the regal dignity on Primislaus, duke
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In the  West.
of Bohemia; by his legate, was Johannicius, duke of Bulgaria and Wallachia, invested with the en- signs and honors of royalty; while he crowned with his own hand Peter the 2d. of Arragon, who had rendered his dominions subject and tributary to the church. When the empire was disputed between Philip, duke of Suabia, and Otho the 4th, he em braced the cause of Otho, thundered out his ana themas against Philip, and upon his death placed the crown on the head of his adversaiy. But Otho, not chusing to submit to bis authority, was in his turn excommunicated, and Frederic the 2d. raised to the throne in his place. The same pontiff com pelled Philip Augustus of France, to take back the queen whom he had divorced; and obliged John of England to acknowledge himselfhis vassal. Such was the arrogance of the avowed representative of the meek and humble Jesus.
When we consider the character which Christi anity had assumed, from the time of its accession to the imperial throne, little surprise will be excit ed by the means employed for its propagation among the nations of Europe. The open avowal of the use of the sword in disseminating their faith, is urged as an eternal reproach against the follow ers of Mahomet With what reason this charge is brought against them by the self-styled Christians, will be seen from a cursory view of the means em ployed by themselves. If we look back to the 8th century, when most of the northern nations were still enveloped in the darkness of the pagan super-
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rtitioiM,.we sbaU find Christianity making little progress by any other means than force; and the conversion of the Saxon nations appears to have been chiefly owing to the victorious arms of the Franks, under Charlemagne. In the 9th century indeed, some little success seems to have attended the efforts of missionaries, who employed better means,among the Bulgarians,and Bohemians; and the same may be said of the first dawning of the light of the gospel among the Russians in this century; but such instances are of rare occurrence. In the 10th century, the conversion of Rollo and bis Normans, was purchased by Charles the Simple, at the expence of part of his territory, and the hand of his daughter Gisela. By threats and promises, edicts and penal laws, Micislaus conquered the ob stinacy of the Poles; while similar means succeed ed in persuading the Hungarians, to follow the ex ample of Stephen their prince. Harald and the Danes in the same century, received the faith, less through choice than compulsion, from their victo rious enemy, Otho the Great; while the Norwegi ans in like manner, abandoned the gods of their an cestors, compelled by the victorious arms of the Swedes. At the end of this century, Adalbert, bi shop of Prague, endeavoured to instil the truths of the gospel into the minds of the Prussians, then a fierce and savage race; but he perished in the at tempt, and received, from the lance of Siggo, a pa gan priest, the crown of martyrdom. His death was avenged by Boleslaus, king of Poland, and the
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Prussians in the 11th century, after a bloody war, were dragooned into the Christian church. In the 12th century, the Finlanders were compelled to re ceive the faith ; and among the Livonians, the pro pagation of the gospel was attended with horrible scones of bloodshed and craeltv. The chiefinstru- ments in this achievement were the military order of knights sword-bearers, instituted by Innocent the 3d. to preach the gospel sword in hand, and prove its truth by blows instead of arguments. New le gions were however required from Germany, to se cond the efforts of these booted apostles; until by slaughter and violence, the spirit of this wretched people was finally subdued.
SIXTEENTH  CENTURY.
A. D. 1500 to 1600.—We have seen by what means the dominion of the pope was extended over the northern nations, and with what reason the Ma- hommedans are upbraided with the use of force, in propagating their faith. Before the end ofthe 12th century, ten kings, according to the prophecy, had given their power to the beast, and continued to do so till the middle of the 16th, the period of the re formation ; these were France, Spain, Portugal,
England, Scotland, Germany, Sweden, Denmark, Poland, and Hungary. Of these, some threw off the papal yoke entirely, at the time of the reforma tion ; as England, Scotland, and Sweden ; others
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did so partially, as gome states only of Germany ; while the example was soon followed by Denmark; and numbers in France, Poland, and Hungary, em- bracedtbe reformed religion. At the same time in Spain, Portugal, and even in Italy, the very throne of papacy, demonstrations were not wanting of a disposition to revolt from this spiritual tyran ny ; but here the terrors of the inquisition succeed ed in checking the progress of reform, and terrified the people back into popery. From this time however, the power of the popes was greatly} re stricted, and the majesty of the Romish church lost much of its former splendour; and although they did not altogether expire at this time, yet was the death-blow given to papal supremacy.
This memorable event took place in the year 1555, in which the protestants secured to them selves the free enjoyment of their religion, by the peace bf Augsburg.
The prophetic duration of Antichristian tyranny is stated to be 1260 years; a period which evident ly admits of two modes of computation ; one from the beginning of its rise, to the beginning of its downfal; and the other from its complete estab lishment, to its entire demolition. The beginning of its rise must clearly be dated from the accession of Christianity to the imperial throne, by the conver sion of Constantine; when its professors, to use the words of Archdeacon Woodhouse, ‘ instead of washing their robes white in the blood of the Lamb, assumed the hue of another leader, the fire-colour
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ed dragon.’ This was in the year 312, to which must he added 1260.; but the prophetic year con sists of twelve months, of thirty days each, or 360 days j consequently 1260 of such years will be only 1243 solar years, and these added to 312, make precisely 1555, the year in which papal suprema cy received its death-blow,
The other mode of computation must begin from the year 606, making a difference of three centu ries ; for, like the figurative birth of the Man-child, so the birth and the death, the rise and the fall of Antichrist, appear to have each engrossed the same period. But his last convulsive struggle being not yet over, we may leave it to the event to mark the precise date of its termination.
The immediate cause of the reformation was the infamous sale of indulgencies, the iniquity of which was successfully exposed by Luther, Calvin, Zu- ingle, and others j but the benefits of this revolu tion were not confined to the abolition of such abuses, and the exposure of the pious frauds prac tised by the clergy; a still more essential service, rendered to the cause of true religion, was the re vival of the use of the scriptures, and their dissemi nation among the people; from whom they had long been withheld, or communicated only in a garbled and imperfect manner, and disfigured with writings of doubtful authority. This state in which the tes timony of truth had long been held, appears to be prophetically and aptly expressed by ‘ the witnesses prophecying in sackcloth,’ the garb of mourning.
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This garb was at length thrown off when the scrip tures were translated by Luther into the vulgar tongue, and freely disseminated among the people; to whom this blessing was thenceforward secured by the art of printing, then recently discovered: this occurred in 1521 or 22.
While the reformation was attended with the happiest effects to those who escaped from papal thraldom, it was necessarily productive of an ag gravation of their sufferings, to those who continued in subjection to this spiritual tyranny. Stripped of a large portion of its grandeur, limited in the extent of its power, and despoiled of much of its wealth, the Romish church had no means of securing what remained to it, but by riveting more closely the. chains of those, still held in subjection, who might betray any signs of impatience under its sway. For this purpose, as before stated, the terrors of the in quisition were successfully employed in Spain, Portugal, and Italy, to check the further progress- of revolt; but the same measures, resorted to in the Belgic provinces, were followed by a different re sult, and caused them, after a long and bloody war, to throw off at once the papal yoke, and their alle giance to Spain.
Other means were however not neglected by the See of Rome, to support its declining influence. The mendicant orders, who had hitherto been the main pillar of the hierarchy, having lost their cre dit, and fallen into disrepute, were replaced by others, amongst which the Jesuits held by far. the
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most conspicuous place. This order, different from any before instituted, was released from the usual restraints of the monastic life, that more leisure might be left to its members, actively to engage in the affairs of the world; where, by insinuating them selves into the confidence of the princes and rulers, they might influence their measures, and thus ren der essential service to the cause of the church.
The wisdom of such a measure soon became ap parent ; for this zealous order in a short time ac quired more extensive influence than all the others, and was thereby enabled more effectually to serve the cause of popery. From their unrivalled skill in all the arts and sciences, they were generally en trusted with the education of youth; while the suavity of their manners, and their consummate prudence in civil transactions, obtained for them the favour of the great, and the protection of crown ed heads. * Nor did any thing contribute more to give them a general ascendancy, than the cunning and dexterity with which they relaxed and modified their system of morality ; accommodating it artfully to the propensities of mankind, and depriving it on certain occasions, of the severity that rendered it burdensome to the sensual and voluptuous.’ While we are constrained to admire the zeal and ability with which these faithful servants discharged their duty towards the church, we must at the same time maintain that it frequently was at the expence of true religion and morality. And considering the authority they exercised in the education of youth,
G
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there is reason to conclude, that in the hands of such teachers, the pure doctrines of the gospel could not fail to be polluted at their very source, and the founT dations of morality to be undermined. This cause $lone may not be esteemed adequate to account for the alarming growth of infidelity, which forms a 9 leading feature in the history of this and the sue-? ceding century, but there can be no doubt that it Contributed largely towards it; for it is perfectly manifest that among those of the rising generation, whose education was intrusted to the Jesuits, and whose faith was not yet firmly established, any re? ligious doubts, that might arise, would be greatly strengthened by observing the laxity of the moral system inculcated i aqd the casuistry with which the doctrines of scripture were accommodated to the occasion. This would not fail to prepare their
jninds for the reception of that false philosophy, which spread so rapidly in the 17th century; and which amongst the calamitous effects it produced in the 18th, presented the frightful spectacle, of a whole nation renouncing their God, denying the existence of a future state, and proclaiming death an eternal sleep.
Tq account for the portentous growth of irreli? gion and immorality, along with the hatred towards the priesthood, that arose from the time of the rer formation, we have another and a more efficient cause, than the casuistry of the Jesuits, in the de-? tection and full exposure of the frauds and iniquir ties of the sacred orders; the knowledge of which
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\vas industriously and extensively disseminated, not "by the reformers only, but by thousands within the *J)aIe of the Romish church, who became tainted 'with the new philosophy. The French revolution, with all its horrors, may by the priesthood be as cribed to the spirit of irreligiori, and hostility to the church that prevailed; but the philosophic in quirer will look farther, and ask whence those feel ings arose; and to this question only one answer can be given. When religion is manifestly per* Verted into an engine of state policy, as it was by most crowned heads in Europe, and above all by the head of the church; when the appearance of sanctity is put on merely as a cloak, to conceal the ‘most enormous vices, as it long had been by the clergy, and especially by the monks; the perpetu ation of such a system can only be insured by keep ing the people hood-winked, and precluding them
from the smallest ray of light. Of this truth thfe Romish church appear to have be^n well awarfc, "from the jealous eye with which they watched the progress of science, arid the care with which they *kept even the scriptures from th£'ey6s'of the people. Butin spite of their efforts, die spirit of inquiry had awakened with the revival of learning, while the invention of printing facilitated its advancement; at the same time that the ruin of the Greek empire m the east, and the dispersion of its literary exiles, introduced into the west a better acquaintance both Xvith the language and writings of the antients.
Thus the public mind began to awaken from its
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slumber; and can it be wondered at, when their eyes were opened to such scenes of iniquity, if su perficial observers, seeing little else besides fraud and hypocrisy in an order which they had been ac customed to esteem holy, should rashly conclude that religion was altogether a system of priestcraft and delusion, invented for the purpose of enriching the church, and keeping the people in quiet sub
jection to their rulers ?
SEVENTEENTH  CENTITRY.
A. D. 1600 to 1700.—We have seen the means employed by the Romish church, to sustain its in fluence and authority, which were now manifestly on the wane; nor were these means ineffectual, at least in renewing the conflict with those who sought to shake off its spiritual tyranny.
Early in the sixteenth century, the flames of a religious war broke out in Austria, where the friends of the reformation were cruelly persecuted and oppressed by their Roman Catholic adversa ries. The Bohemians, who became involved in it, were compelled, after the loss of the battle of Prague, in the year 1620, once more to bend their necks under the yoke of Rome. In this war, which raged in Germany with unrelenting animosity, for thirty years together, the protestants suffered every species of oppression; until at length the cause of
Digitized by CiOOQleHistory of Christianity, 53 the reformation was again triumphant, and religi ous liberty was secured in the year 1648, by the peace of Westphalia.
From  this time the  Romish church  no  longer
■ opposed the protestants by open war; but where- ever the spirit of persecution could be exerted with impunity, there they oppressed them in the most grievous manner. Thus in Hungary, during the space of ten years, the reformers were involved in the most cruel calamities and vexations. In Po land they suffered no less, during the whole of this century. And in the valleys of Piedmont, the Waldenses were persecuted almost to extermina tion, especially in the years 1655,1686, and 1696. In France the cause of the reformation was doom ed to suffer the most fatal blow in the year 1685}
for the weak and credulous mind of Louis the 14th. was induced at the instigation of the Jesuits, to revoke the edict of Nantes, in violation of the most solemn obligations; and thus deprived the protestants of the liberty of worshipping God ac cording to their conscience. In Germany, the church of the Palatinate, which had long been at the head of the reformed, visibly declined from the year 1685, when a catholic prince was raised to that electorate; and from being the first, it at length became the least considerable of all the protestant assemblies in that country. But in England the efforts of the Romish church were ef fectually frustrated, and James the 2d. lost bis crown from his attachment to the papal cause.
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Thus we see that the cause of popery was al least partially triumphant, towards the close of thid Century ; but in the next, the reign of bigotry and Superstition was doomed to encounter enemies yet tnore formidable than those who brought about the reformation. These were the spirit of infidelity, and that of hatred to the church; Which from their rise in the latter half of the 16th century, had been Continually increasing in the 17th, and reached their summit during the 18th.
The cause's that most prdbably gate birth to these feelings; have already been traced up to the Exposure Of the frauds and impositions practised by the sacred orders, and fully exposed at the time of the reformation ; while the conduct of the J esilits was stated to haVe contributed nut a little to their production, by undermining the foundations of ro- ♦figion and morality.
EIGHTEENTH  CENTURY*
v__ ■-
X* I). 1700 to 1800.—Whatever the cause td ^vhich thev are ascribed, there can be no doubt that hatred to the church, and the prevalence of infide- delity, were chiefly instrumental in bringing about
•tt revolution, which has no parallel in the history of mankind; a revolution, which not only struck at the root of the Romish church, but for a time seem ed to threaten with destruction every other form of *eligionj and t6 aim at nothing less than to loosen
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5.4
all the bonds of social order, and involve the moral world in one wide chaos of confusion. The recen cy of this event renders any detail superfluous, Af? ter Europe has beep deluged with blood for twenty years together, we haye witnessed the suspension at least of these calamities; though we can hardly expect that it will prove to be their termination, When we cast a glance at those countries wheref as in Spajn and Portugal, superstition still holds her sway oyer one class; and qbserye moreover the prevalence of infidelity in another; we cpn scarcely persuade ourselves that the conflict between irrelb gion and fanaticism has finally ceased, On the contrary, the attentive observer will ijnd sufficient reason to believe, that the present interval |s nq more than a pause between the contending parties, to take breath* and gather fresh vigour, for the re newal of the combat,
As far as regards ourselves, we have indeed the consolation to observe, that the evils of this contest have been hitherto almost exclusively confined tQ those countries where the Romish religion prevails^ as France, Spain, Italy, and Austria; and although we may not be wholly exempt from the influence of those causes which have given rise to it, yet is there reason to hope that they will never reach the dan? gerous height in thjs country which they haye else where attained*
Among the horrors of the late revolution, none was more conspicuous than the marked hostility tq the church. Not only were its revenues seized^
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and its authority subverted, but even the lives of the clergy were sought after with peculiar avidity, and sacrificed with rancorous malignity; such was, as foretold in the prophecy, the hatred of the har lot, by those who had lately been her admirers and paramours.
It is true that the priesthood have since been partly reinstated in their rights, and all their world ly possessions may be restored to them; but the spiritual influence, especially of the monastic or ders is gone, and can never be recalled, in those countries where their frauds and iniquities have been fully exposed. Thus we have seen the death blow given to that branch of the Romish clergy, Which has been emphatically styled, the soul of the papal hierarchy.
While the hand of Providence thus appears to be preparing the last blow, which is to complete the extinction ot the empire of Antichrist in the west; the same overruling power seems to be not less visibly preparing for the approaching fulfilment of the prophecy, by the overthrow of his empire in the east. Mahommedism and papacy, which may be called the two horns of Antichrist, were coeval, as we have seen, in their rise, and were destined to be so in their duration and downfal. Accordingly the ‘ drying up of the Euphrates’ is likely to re ceive its speedy accomplishment in the decline of the Ottoman empire. It appears moreover to be receiving its fulfilment in the precise way expressed in the prophecy by 4 the drying up of the river,’
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that is, wasting away by the slow process of inter nal disease} or according to the corresponding prediction of Daniel, who expresses the same idea, in a different and still less figurative manner, it seems likely to be 4 broken without hand.’ (See Clarke on the Dragon and the Beast). For if this revolution be brought about by the revolt of the Greeks, it will be a natural dissolution; the Ja nissaries, who have hitherto formed the chief strength of the Turkish armies, being composed of Christian children, forcibly taken from their pa rents, instructed in the Use of arms, and educated in the principles of the Moslem faith. The eman cipation of the Greeks will therefore be a revolution from within, and not a subversion of this empire from without; and the success of their revolt will be conclusive proof of the decay and weakness of the Turkish power, which was at one time able to cope with, and subvert the Saracen empire.
The spiritual consequence to be looked for from the downf'al of this power, can hardly fail to be what the prophecy announces; namely, that it will open the way to the conversion of the Asiatic na tions to Christianity, or as it is expressed, 4 make way for the kings of the east;* a phrase which ap pears to be applicable to the eastern nations, as that of4 the ten kings’ is to the western, who gave their power to the beast.
H
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Having thus given a brief sketch of the spiritual history, to which the prophecy relates, we have next to inquire into the language in which it is written.
Digitized by CiOOQleVOCABULARY
OF  THE
SYMBOLICAL LANGUAGE,
WITH
SCRIPTURAL AUTHORITY
FOR ITS INTERPRETATION.Digitized by LjOOQleCONTENTS
OF THE VOCABULARY.
Page
Kingdom  of Heaven, or of God............................... ............          59
Heavenly Luminaries, Sun, Moon, and  Stars. .........    69
Kingdom  of this World, or of Antichrist. ...................               73
The Dragon and the Beasts....................................................          75
Life and Death. •••••••••••••••••••••••••••••••••     76
Trees and Grass..................................... .. ...................•........... • •          76
Springs and  Fountains.
........................... .. ............         77
Waters and Rivers...••••••••........................ .. .....................          77
Sea and Land..... ............................ .................. .. .......................          78
Mountain  and  Island............................ .. ...................................          78
Fire and Sword. ....................... ............................ ..........    79
Blood andHail.......... ....................................................................
69
Fire, Smoke, and Brimstone.......... .. ............................ .. ...........
80
Thunder, Lightening, and Earthquake....................................
81
Corn, Wine,and Oil................... •••••................ .. ................
82
The  Locust  Lwarm.....................................................................
83
Famine and Pestilence......... ............••••••••••........••••••...........
84
Fornication  and  Drunkenness........ ••••••......... ••••••..............
84
The Allegorical Parturition..........••••••••••••••••«.................. .
85
Prophetic Time.................... ••••••••••••••.....................
86
Horse and Rider....... ••••••••••••••••••.................... ............ .
87
The Two Witnesses............. •••••••••••......... ••••••....................
88
Seals, Trumpets, and Vials......... .••••••••••••................. ........
88
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OF  Tlk
Symbolical Language.
KINGDOM  OF  HEAVEN.
There is one point on which commentators on
the Apocalypse seem to be almost universally agreed; and that is, that the progress of Christianity
is the subject of this prophecy. *The phrases king dom of Heaven and kingdom of God> when used in
the prophetical sense, are now generally allowed to have this signification ; or to mean) the Christian dispensation on earth.
This kingdom  is moreover understood to be  a      n spiritual kingdom,  consisting in the reign  of true religion in the heart of mam
Yet, notwithstanding the admission of these points by commentators in general) the proportion of political matter introduced into their exposition, Will be found greatly to preponderate over that which is spiritual. To be convinced of this, the reader need only glance his Cy6 over the subject of a few chapters) as stated in the table of contents, to Mr. Gauntlet^s late worL He will there find the first Seal, it is true, interpreted spiritually, as fore telling the glorious success of the gospel in the apostolic age; but the spiritual view is then relin- squished, and gives place to the political. The 'second Seal is supposed to foretel destructive wars;
!
V
I
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:the third, calamity, affliction, and mourning; the fourth, great mortality : and so also with the
Trumpets; the first, foretelling the invasion of Italy by the Goths; the second, the ravages committed by the Huns; the third, those by the Vandals and Moors; and the fourth, the subversion of the Western empire, (See note N in the Appendix).
Very plausible reasons, it is admitted, are alleged for this introduction of political events; as for in stance, that the Christians were greatly, if not principally conceited in these transactions; which, therefore, form an essential feature in the history of Christendom. But to this, the answer is, that the subject of the prophecy is not the history of Chris tendom, but the history of Christianity; a distinc tion, which, by the preceding outline of that history, will, it is hoped, be rendered sufficiently apparent; one, presenting an account of the political events which befel the Christians, while the other relates the progress of pure religion in the heart of man; such being the true nature of the kingdom of the Messiah, and the subject of the prophecy before us,
The phrase kingdom of Heaven may, by some, be supposed to allude to a future state; but this is confounding its symbolical with its literal accepta tion; and would be no less preposterous than to suppose the Horses or any other symbol in the vi sion to have no farther signification than that ex pressed by the thing literally represented. The one has here its symbolical meaning as well as the other.
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The nature of the Messiah's kingdom, and the meaning of the phrase kingdom of Heaven, are well explained by Dr, Sykes, as cited by Dr. Towers, in a work printed about thirty years ago, but not published, entitled, Illustrations of Prophecy. He shews that they * signify the dispensation of the gospel, as preached and practised upon earth, and not a state of future existence, nor were ever thought to do so by the disciples of our Lord. To a Jew, indeed, these phrases were familiar. Thus Bishop Kidder assures us, that the Chaldee para- phrast, like the writers of the New Testament, sometimes denominated the kingdom of the Mes siah, the kingdom of God. Accordingly, says Dr. Sykes, the Jews were so well acquainted with the meaning of this expression, and were so well ap prised of a kingdom which God hath resolved in his due time to set up, that as often as Jesus talked of the kingdom of Heaven, or, of God, neither the people nor their rulers ever offered to ask him the meaning of that phrase,’
It is true, however, that although the Jews rightly understood these phrases, as alluding to the Messiah on earth; yet did they wholly misconceive the nature of his reign, looking for a political, and not a spiritual kingdom; a prince, who was to go*- vern by the arm of power, and not by spiritual in* fluence in the heart of man. Another expression used by our Lord, and which fully explains the
former, * the kingdom of God is within you,' was either disregarded or misunderstood by them. But
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€•2
if this blindness in the Jews appear strange to iiS; it is surely morfi singular that we ourselves, who perceive and deplor'd that prejudice, which pre vented them from Understanding the prophecies concerning our Savioui*; and bis kingdom, by caus ing them to look fof a political; and not a spiritual prince; should ourselves be led astray from the true sense ot the prophetic history of his kingdom, by attachment to the political, instead of the spiritual interpretation.
The explanation given above, of the phrase king dom of heaven, as signifying Christianity on earth; it would be easy to confirm, by the authority of the most respectable scriptural critics; but the general admission of its correctness, renders it superfluous to enlarge upon this point. The question that de mands attention here, is not whether such be the meaning of the phrase, but whether commentators bn the Apocalypse be justified in relinquishing this explanation; as often as it suits their convenience; and in substituting another, whenever it accords better with their views of the prophecy. That this latitude is what thev have allowed themselves, ahd that, not casually or incidentally, but constantly and Universally, will appear by reference to the Writings of every commentator, from Mede to Mr. Gaunt* lett, with the single exception of Archdeacon Wood house. The following inStariCefc will best explain "this twofold acceptation of the symbols.
The spiritual meaning of these  symbols  is  not denied, for die CxpVesS  declaration  of the prophet
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himself, frequently forbids this; but then it is main tained, that they are used ip two senses, the one spiritual, and the other political. Thus the sym bolical heaven, spiritually interpreted, is allowed to signify, the Christiaq dispensation, or Christ’s kingdom on earth ; but this symbol is supposed to have also a political meaning, and is then under?* stood to signify, * the constitution, or government of a state or empire.’
The Sun, in the spiritual sense, symbolises our Lord, the Sun of righteousness, whp is certainly the light of hjs own firmament: but in the political Sense, this symbol is supposed to signify, * a king, or emperor, the person holding the sovereign power/
The seven Stars are declared to be the angels of the seven churcjies, at that time existing in Asia j angels, as the Greek word signifies, meaning mes sengers or ministers, for St. John is directed tq write to each of them. Stars, then symbolically signify, the lights or teachers of Christianity: but it is contended that this symbol also is to be some? times taken in a political sense, and then signifies, f princes, nobles, or great men/
This second signification  is for  the most part,
.either derived from the prophecies ofthe Old Testa? ment, many of which were undoubtedly of a politic cal nature, or js Reduced by analogy from the spk ritual sense; and ip doing this, much learning and great ingenuity haye been displayed. But the point wherein commentators seem to have failed, is jn shewing the necessity for this two-fold accepted
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tion ; a necessity, which is altogether founded upon, or has grown out of the view of the subject, which they have thought fit to take. With the exception of Archdeacon Woodhouse, no commentator, that the author has met with, has yet fairly attempted to Apply these symbols in one uniform sense; or to interpret the prophecy exclusively on the spiritual principle, as foretelling the progress of pure reli gion in the heart of man ; which is the only true church of Christ. When so interpreted, no two fold acceptation will be found necessary; but a clear fend connected view will unfold itself, not only sim ple and satisfactory in all its parts, but exempt from the charge of inconsistency in the interpreta tion ; each symbol being taken in that sense, which inost frequently, if not uniformly belongs to it, in (he language of our Saviour and his apostles.
But the introduction of this secondary or politi cal meaning of the symbols, is not only Objection- Able, on the ground of its violating consistency of interpretation; it is open to another, and not less tveighty objection, which is, that this sense is after Alh wholly inadequate to afford a satisfactory so lution of the prophecy : in short, nothing but the strictest adherence to the spiritual meaning of the Symbols, will be found capable of this.
The following examples, detailed at some length, fnay serve to prove the truth of this assertion ; and At the same time, to illustrate the latitude, which Commentators have hitherto allowed themselves.
The fifth Trumpet of the Apocalypse is usually
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explained as foretelling the rise of Mahommedism, or the irruption of the Saracens, which is symbol ised in the vision, by a Swarm of Locusts.    These locusts are characterised  as follows;   they have on their heads, as it were,  crowns ofgold;  they have faces like the faces of men;  hair as of women; and 4   teeth like lions'    They are commissioned, *  not to kill,  but  to  torment  the men who have  not the seal of God in their foreheads ;'  the pain they inflict is ‘  like the sting of a scorpion,' and so intolerable, that *  meh seek death, but do not find it? desire to die, but death flies from them*'
For the explanation of this trumpet, Mr. Gaunt-* lett’s late work will furnish the fairest specimen of the usual plan of interpretation; first, because it is one of the latest written; and secondly, because this writer professes not to offer new views, but to se lect what is most approved from other commenta tors. The following is his exposition.
‘The crowns ofgold are an evident allusion/ he says * to the turbans worn by the Saracens? They are said in the vision, to have‘ faces as the faces of men/ aud * hair like that of women? * Accordingly,’ says Mr, Gauntlett, * the Arabians wore their beards, or mustachios, while the long hair of their heads was flowing or plaited, like that of women.’ So far the interpretation is literal.
To proceed—their teeth were as the teeth of lions. ‘ This/ says Mr. Gauntlett, * may signify their rapacious fury/ &c. changing here the principle of interpretation from literal to figurative, Their66                      Vbeobwfary of ike
commission‘ to torment, but not to kill,’ is explained! as signifying, that they should plunder, ravage, and afflict, but not finally snbdue the eastern empire. Here the interpretation is political,
‘ The sting in their tails denotes,’ he says, * the poisonous effects of their false religion;’ the princi ple of interpretation being here changed from po litical to spiritual.
By the men who have not the seal of God in their foreheads, are * evidently meant,’ says Mr. Gauntlett, <the corrupt,and hypocritical professors of Christia nity ;’ this also being spiritually interpreted.
But what is meant by their ‘ seeking death, and not finding it,’ by their 4 desiring to die, and death flying from them,’ is left unexplained; although this passage in the prophecy, as if to render it more em- phatical, is enforced by repetition.
Thus we find the plan of interpretation conti nually changed, to suit the convenience of the in terpreter; and an intractable passage, when it oc curs, left without any explanation at all.
That no such latitude is necessary on the spiritu al plan of interpretation, the following exposition may satisfy the reader. All that is requisite for obtaining a minute, distinct, and satisfactory expla nation of every part of this prophecy, is to ad here closely to the scriptural meaning of the sym bols ; and in applying them, to view the events ac cording to their spiritual import alone. The pro phecy indeed is strictly historical throughout; but the events foretold in it are such as regard the moral
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Wnd religious, wot the political state of the world. The same events may be viewed, but in a different light; and an exposition will thereby be obtained, not only consistent throughout in the principle of interpretation, but also more consonant with the dignity and importance of the subject; which is the progress of religion and virtue among men.
Pursuing this plan, the * as it were crowns of gold,' on the heads of the locusts, are conceived io have a more important signification than that assigned in supposing them to refer to the turbans worn by the Saracens. They are understood to symbolise the crown of martyrdom^ promised by Mahomet, to those who fell in his cause. By in spiring them with the hopes of Paradise, he roused the fanaticism of his followers; who willingly sacri ficed their lives to obtain, not the true, but the spu rious crown of martyrdom $ the as it were crown of gold.’
The <faces of menf instead of alluding to the beards or mustaehios of the Saracens, are also con ceived to have a more important meaning. Man was created, as we Are told, after the image of his Maker; not indeed corporeally, but mentally, that is, a rational beings The human face is thus the emblem of reason; and is here understood to de signate the nuvnly and imposing aspect of the doc trine and avowed object of Mahomet; which he in sidiously pretended to be the restoration of true religion, and the extirpation of idolatry.
Long hair is considered in the east as emblema
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tic of effeminacy and allurement; and is here coh* oeived to denote the npeans by which this artful inv poster seduced hie followers; namely, by allowing the indulgence of their favourite passions. While the * teeth at of lion*,' declare the real objects of his pretended revelation; which were not religion, but conquest* devastation and dominion.
Their commission ‘ to torment, but not to kill,' is well explained by history; which shews, that al though they, seduced into apostacy, yet they tolerat ed Christianity in the nations which they conquer ed ; and did not wholly abolish it, as did their suc cessors the Turks, who were commissioned to kill.
The  torment they  inflicted  was, according  to the true  scriptural  sense,  no other  than the scor
pion sting of conscience, felt sooner or later by those who renounced their religion for worldly
gpain ; them being the men who * had not the seal of God in their foreheads,' not having imbibed the
• rue spirit of Christianity.
Their ‘leriiay death but notfinding it,' is readily urarplamed on the ware view. The life, that became MauatheMmae to them, was the life which is in ^Thnst, as it obstructed their worldly views ; a life,
•■hirb they were willing therefore to renounce, BmsC the reprearhes of conaeience would not be ^tomfoed, and enable to eradicate their belief, the
ew»h which they sought for, fled from them. Ttens  the  spiritual sense  affords an  historical t"'“               ev«nfc»  more accurate and minute than
coosisten-
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ey of interpretation; while the symbols are all taken according to the true scriptural signification.
THE HEAVENLY LUMINARIES—SUN, MOON, AND STARS*
Commentators on the Apocalypse are also agreed that the meaning of the symbolical language, is to be sought for in scripture itself. But their agreement in this principle signifies little, when there is such ample room for difference in its application ; as the political and spiritual plan of interpretation may be alike supported by scriptural authority.
But if the superiority of the spiritual be not ap parent from the comparison just presented to the reader ; if the nature of the Messiah's kingdom be insufficient to shew the necessity for employing it in what relates to that kingdom; then have we, as the last and most conclusive argument, the authority of our Lord himself and his apostles; who employed the same symbols, in the sense here affixed to them, and interpreted several of the prophecies in which they are used, in the manner here adopted; thus clearly pointing out what plan ought to be pursued with regard to the rest>
The kingdom of Heaven being equivalent to the kingdom of the Messiah, and signifying the Chris* tian dispensation on earth, there seems little room (to doubt what we are to understand by the heaven*
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ly luminariew, the iSten» Moon, and Stars. But when we search the scriptures, we find that our Saviour calls himself ‘ the Light of the World? tand applies the same phrase to his apostles. (John R. 12. Matt. 5. 14.) Again, in the symbolical re-* presentation of our Lord, in the Rev. Ch. 1. V. 15. it is said,
*  And his countenance was as the Sun shineth in his strength?
Further we find this  symbol  applied to  him irt Malachi, as follows, Ch< 4. V. 2.
‘ Unto  yoti  that  fear  my  name,  shall  the Sun of Righteousness arise, with healing in his wings?
Thus we have sufficient authority for applying this symbol to our Lord himself; or by the simplest fuetonomy, it may signify his doctrine or religion.
With regard to the Jfoon, analogy alone would be sufficient, Were other proof wanting, to shew that this symbol signifies the church, which receives its light from Christ, as the moon does from the sun ; while the Stars are expressly declared in the pro phecy before us, to be the angels or ministers of the ehurch. Rev. Ch. 1. V* 20.
*  The seven stars are the angels of the seven churches.’
In conformity with this exposition, the dark ening of the heavenly luminaries denotes the ob scuring of the light of true religion, as by cor rupting Its purity J and the falling of a star means falling from the truth, as by apostacy. Equivalent to this is also the expression, ‘ the. moott becavnt as bloody or * was turned into bloodf the chahge of the pyre silvery light of that
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luminary into blood-reil* Uguratively signifying an inauspicious change in the light of the church, by the less of its purity, either in doctrine or practice.
These three symbols occur together in Bev, Ch. 6. V. 12.  as  follows,
/ And the sun became black as sackcloth of hair, and the moon be came as blood; and the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind; and the heaven departed as a scroll, when it is rolled together/
Here we have a general eclipse of the glory of Christ’s kingdom, from a darkening of all the hea venly luminaries at oncej and accordingly that king dom, or the figurative heaven, is then said to depart like a scroll that is rolled together. The latterpart of this imagery, not only amplifies but explains the former; and the whole appears to be taken from the prophet Joel, who used the same expressions in a prophecy, which was at the time of its fulfil ment, about 400 years afterwards, applied by St, Peter to the day of Pentecost The darkening of the heavenly luminaries was interpreted by him precisely in the manner here proposed; as allud ing to the transient failure of the divine light, which had then recently preceded the day of Pentecost, at the death of our Saviour,
Shortly after the apparent extinction of the Mes siah’s kingdom* by the crucifixion of our Lord, and the temporary defection pf his apostles ; the latter recovered from their recent consternation, and con vinced of his resurrection, were now ashamed of their late desertion and denial of him; and being
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assembled together with one accord on the day of Pentecost, they then witnessed that most extraordi- nary manifestation of divine power, the visible effu sion of the Holy Spirit, followed by the miraculous gift of tongues. On this great occasion did St. Peter declare, that the prophecy of Joel was there in fulfilled; which had foretold that in the latter days ‘ the spirit of Gad should he poured out upon allflesh'
He then  went  on to shew  how  Joel had  also foretold,  that   ‘  this  great  and  notable  day,'   of
which they were then witnesses, would be preceded by the darknening of the heavenly luminaries, or the apparent extinction of the Messiah’s kingdom; an event which they had also recently seen at his crucifixion. And more distinctly to mark his cru cifixion as the event alluded tp by Joel, ip the darkening of the heavenly luminaries; St. Peter not only specifies that event, but also proceeds to ox pound another prophecy, respecting our Lord’s death and resurrection, spoken by David, as if of himself, but as St. Peter shews, applicable only to Christ.
Clear as is the fulfilment of this remarkable prophecy, and distinct as is St. Peter’s inter pretation, yet is .* that great and notable day’ by many supposed to refer to the faN of Jerusalem, or to the day of judgment; but without any sufficient reason that the writer has been ableto discover; for if‘ that day’ mean the day of judgment, how could St* Peter apply it to the day of Pentecost ? or if
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the fall of Jerusalem be alluded to by the darken-, ing of the sun and moon, how could this be pointed but as preceding the events of the day of Pente cost, when it did not happen till forty years after ?
KINGDOM  OF  THIS  WORLD,  OK  OF  ANTI CHRIST.
The meaning of the phrase kingdom of Heaven is rendered, if possible, still more obvious by its be ing contrasted in the Apocalypse, as we frequently find it in other parts of the New Testament, with < the kingdom of this world' As the former is call ed either the kingdom of Heaven or of Christ, so the latter is styled the kingdom of this world or of An tichrist ; being founded on principles which are ever at war with the feelings of true Christianity, namely, pride, ambition, avarice, the love of tem poral power, and earthly grandeur, with the unre strained indulgence ofall the appetites and passions. That this is the true kingdom of Antichrist, and not exclusively the usurped dominion of the pope or of Mahomet, appears f' rom the declaration, that Antichrist was in being even in the days of the apostles: papacy and Mahommedism are only the revival and open manifestation of that power, which reigns inwardly in the heart of man, when ever worldly feelings predominate over those of true religion. This acceptation of the phrase^
K
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* kingdom of this, world/ as distinguished from the kingdom of Heaven, in the language of our Sa-r viour and his apostles, may be shewn by reference to numerous passages in the New Testament For instance, our Lord, when interpreting his parable of the sower, which is an illustration of the two kingdoms at once, says, Matt Ch. 13. V. 37.
* He that soweth the good seed is the Son of man. The field is the world; the good seed are the children of the kingdom ; the tares, are the children of the wicked one; the enemy that sowed theiq. is the devil.’ &c.
Here we have the two kingdoms contrasted, and. both explained as referring to the present, and not to a future life; * the field is the world' And iu the parable of the unjust steward, our Lord again contrasts the two kingdoms, when he says, Luke, Ch, 16. V. 8,
<  The children of this world  are wiser  in  their generation  than the children of light.’
that is,more zeal and ardour, more skill and cunning in pursuit of their object,are displayed by the worlds ty, than by the heavenly minded; the former styled, the children of this world, and the latter the chik dren of light, or of the kingdom of the Messiah. In his prayer for his apostles, Christ says, John, Ch, 17, V, 14,
<  They are not of this world, as I am not of this world/
that is, not devoted to worldly objects and pur, suits ; and St. John, in his first Epistle states, that
r He is Antichrist who denieth the Father and the Son/ and  that  there  were  at  that  time,  ‘ many  Anti-i Qh^ts' (John, 1st Ep. 2. 18.) Thus the kingdom^
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bf Christ and of Antichrist are distinctly contrast ed, and the meaning of both is rendered sufficiently clear; and when once this is understood, and the spiritual exposition clearly established, there will be little occasion to dwell on the subordinate symbols. With most of thesethe reader of scripture will be al ready acquainted, and needs only be told that they are used in the Apocalypse, as elsewhere in the New Testament, in their ordinary and familiar ac ceptation.
For the convenience, however, of those who may be less conversant with the figurative language of scripture, the following are subjoined.
THE DRAGON AND THE BEAST,
As the Messiah is represented under the symbol t)f a Lamb ‘ slain for the sins of the world/ after the type of the Paschal lamb,—so Antichrist personi fied, is symbolised, by a fire-coloured dragon,, bor rowed from his prototype the devil.
His empire is typified by two beasts, one with 'Seven heads and ten horns, signifying the Roman empire; and the other having two horns like a Iambi but speaking like a dragon* and supposed to signify the Romish hierarchy, or the Latin church^
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LIFE  AND  DEATH.
The terms, W/e and death, are constantly used in the spiritual sense by our Saviour and his apostles, and obviously have the same import in the Apoca lypse •, life, signifying the * Zi/e which is in Christ,' that is, the belief in him, with the practice of his religion; and death, ‘ the death unto righteousness,' or, the disbelief in him, with the unrestrained in dulgence of the passions, consequent to that dis belief. As in Matt. Ch. 16. V. 25.
' For whosoever will save his life, shall  lose it; and whosoever will lose his life, for my sake, shall find it?
Spiritual is here evidently contrasted with natural life.    And again in John, Ch. 6. V. 63.
*  The words that I epeak  unto you,  they  Are  spirit,  aiid  they  are life.’
TREES  AND  GRASS.
’These symbols are used by Christ to denote the converts to his religion, as in the parable of the sower,
' The good seed are the children of the kingdom?
So also in Matt. Ch. 3. V. 10.
*   Therefore every tree which bringeth not forth good fruit, shall be hewn down, and cast into the fire?
And again, Ch. 15. V. 13.
» Every plant which my heavenly Father hath not planted, shall be rooted up?
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So in the 1st Ep. of Peter, Ch. 1. V. 24.
*  For all flesh  is as grass, and all  the glory of man as the flower of grass?
SPRINGS  AND  FOUNTAINS.
The pure doctrines of the gospel  are expressed by this metaphor, which is so used by our Lord, *  If any man thirst, let him come unto me and drink?—John 7. 37.
As these are the source of spiritual life, tso poison ing the springs, evidently means corrupting the pu* fity of these doctrines.
WATERS  AND  RIVERS*
■Rivers are often used in prophetic lauguage, to Symbolise the people residing on their borders, as in Isaiah, Ch. 8. V. 7.
* Now, therefore, behold the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory?
So also in the Apocalypse, ‘ the drying up of the Euphrates,' is understood to signify the downfal of the Ottoman empire.
Waters are expressly declared to have this mean ing, in Rev. Ch. 17. V. 15.
‘ The waters which thou eawest, where the whore sitteth, are people* and multitudes, and nations, and tongues.’
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18
These symbols, when put in apposition, arc Used In scriptural language, to designate the Jewish and Gentile nations; the land, signifying the Jews oi* inhabitants of the holy land; and the tea, the Gentiles or the nations of Europe, called in Genesis, Ch. 10, ‘ The Isles of the Gentiles ; a phrase, still
familiar among the Jews.
Ships, accordingly signify, as Arch. Woodhouse bbserves, * those who are distinguished among the Gentiles for their eminence, and lift their heads bbove the plain of waters.’
‘  Howl ye ships of Tarshish’
Is  an  address  to the  inhabitants of Tarshish, not literally to their ships.
MOUNTAIN  And  ISLAND 1
These were considered as places of the greatest Security from hostile invasion; accordingly in pro phetic language, says Arch. Woodhouse, * a moun tain signifies an eminent seat of power, civil or reli gious; Under such figurative language, the Chris tian religifin is called Mourd Sion, and is contrasted \vith the Jewish law, called Mount Sinai, m the Upistle to the Hebrews.* A further explanation Uf this tvill appear in that of the next symbol, fire*
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Are terms frequently used m scripture, as the emblems of strife and discord; thus in Matt, Ch? 10. V. 34,
f Think not that I arp come to send peace on earth,  I came not to* send peace but a sword/
So also in Luke, Ch, 12. V. 5J.
f Suppose ye that I am come to give peace on earth ?   I tell ye nay, but rather division?
And again in the same chapter, V. 49,
' J  am come to send fire on the earth?
Accordingly the symbol fire, when in conjunct tion with the mountain; as a * burning mountain,1 will come to signify religious discord ; and in this sense it seems peculiarly applicable to those control yersies, on the n^tyre of the Godhead, which for two hundred years involved all Christendom iq blood, and form the most prominent feature ii> tjm history of the fourth and fifth centuries?
BLOOD  AND  HAID,
Blood, which in figurative language has some la« titude of meaning, seems in the original sense to be synonymous with murder or death ; as < a man of blood" meansone who sheds blood, And sjich 4 one being esteemed polluted, as David, who was therefore forbidden to build the temple, so it signw fies ubo pollution j ajid ip this sense, it is said, * $$
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sea was turned into blood? as signifying the cor- ruption of Christianity among the Gentile nations. Again, ‘ the moon became as blood? or the purity of Christ’s church was polluted, when the disciples for sook and denied him at his crucifixion. So the harlot of Babylon, a persecuting and idolatrous church, is represented as ‘ drunk with the blood of the saints? But as blood was atoned for by blood, it came to signify also the means of atonement or purification; so the saints are said to * wash their robes white in the blood of the Lamb? The context, however, will sufficiently shew in which sense it is used.
Hail-storms, which are destructive of vegetable life, when spiritually interpreted, signify storms that are injurious or fatal to spiritual life. The mean ing of this symbol is rendered still less ambiguous, when conjoined, as it is in the Apocalypse, with the foregoing symbols, ‘ blood and fireas ‘ storms of hail andfire, mingled with blood?
The bloody wars carried on between the fourth and fifth centuries, by the Christian bishops and patriarchs contending for power and supremacy, such as arose from the Donatist and other factions, and were eminently fatal to the cause of true reli gion, could not be represented by any symbol more strikingly applicable.
FIRE,  SMOKE,  AND  BRIMSTONE.
The source from which these are commonly re presented as issuing, namely, the ‘ bottomless pit,’ Sufficiently stamps their character as signifying
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Vvhat most commentators now admit, deadly and in fernal doctrines, which darken the light of truth, and corrupt the purity of religion. As the symbol
fire is used to signify heat and discord in other com binations, as 6fire and sword, hail and fire, the burning mountain," &c. so it may have the same sig-, nification here also; heat and animosity being the invariable attendants upon sectarian disagreement, arising from the corruption of true religion. To understand the symbols, firC, smoke, and brimstone, as signifying great guns and gun powder, seems to be a force upon prophetical language, unworthy/ says Archdeacon Wood house, * of the respectable names, which have countenanced the interpretation/ To which we may add, that they occur repeatedly in the prophecy, while there is only one instance in which they can possibly be applied to the invention of artillery and gunpowder, and that not the first instance of their occurrence.
THUNDER, LIGHTENING, AND EARTHQUAKE.
These symbols evidently denote great commo tions of some kind, and most commonly signify de nunciations of divine wrath, as in Isaiah, Ch. 13. V.13.
*  Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of hosts, and in the day
f his fiercfe anger.’
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In the prophetic language of the Old Testa* ment, they frequently announced convulsions of a political nature; but in relation to the kingdom of the Messiah, they are most likely to bear a spiritual import; accordingly they are employed under the seventh Seal, to foretel the evils about to arise from tfae reign of Antichrist; under the seventh Trumpet they predict those attendant upon his downfal; and under the seventh Vial they announce the last judg ments of heaven upon the followers of the beast. Wherever else they occur in the Apocalypse, they will be found in like manner to intimate the ap proach of some great convulsion in the moral pr spiritual world.
CORN,  WINE,  AND  OIL.
The abundance of Christ’s kingdom is thus de-?, scribed by Jeremiah, in a prophecy foretelling the restoration of Israel;
< Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil,’&e.—Jerem- Ch. 31. V. 13.
and as metaphorically signifying the food of spi ritual life, are these symbols always interpreted, when taken in the spiritual sense.
‘ Hurt not the oil and  the  wine,' therefore liter pally signifies, corrupt not the scriptures.
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83
In the parable of the husbandman, Luke, Ch. 8. V'.  11. our Saviour expressly declares, that
‘ The seed is the word of God/
THE  LOCUST  SWARM.
The swarnfe of these insects, which are most de structive to the food that supports natural life, fi guratively represent swarms, that are destructive to the food of spiritual life ; and accordingly are so in terpreted, when understood as alluding to the Sa racen hosts; which in the seventh century issued
from Arabia, the land of locusts, destroying Chris tianity, as far as lay in their power, and substituting Mahommedism in its place, wherever they came. It may afford some confirmation, that the Arabs
tire intended in the prophecy by this symbol, though the writer is not aware of its having been urged bo-
fore, that Arab, in the Hebrew language is the root of the word that*signifies a locust, Arabeh, and although the prophecy was written in Greek* the symbols are mostly borrowedfrom the Old Tes tament ; where this will be found, as in Joel, in connection with the preceding symbols, corn, wine, and oil, of which they are destructive.
"* And the floors shall be full of wheat, and the -vafe shall overflow with wine and with oil. And I will restore to you the years that the locust hath eaten, the cankerworih arid the caterpillar, and the palmerworm, my great army which I sent among you.—Joel, Th. 2. V. 24 & 25.
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FAMINE  AND  PESTILENCE.
Spiritual famine is not ‘ afamine of bread, nor a thirst of water, but of hearing the word of the Lord,' (Amos, Ch. 8. V. 11.) This dearth of spiritual food is by the prophets often contrasted with the plenty of Christ’s kingdom, abounding with * corn, wine, and oil,’ symbols used to signify the food of religious knowledge.
As famine in the natural world is productive of pestilence, so is it also in the spiritual. Pestilence is among those diseases of the body, which are most contagious, as well as most fatal to natural life; so analogy directs us to seek for the corresponding ca lamity among the diseases of the mind, which are most contagious, as well as most fatal to spiritual Itfe. These characteristics both belong to super stition and fanaticism, which moreover flow from spiritual dearth and ignorance, as naturally as pes tilence follows famine.
fornication  and  drunkenness,
In spiritual and prophetic language, seem to be nearly synonymous, as in the expression ‘ drunk with the cup of her fornications,’ and signify idola try; thus we find in Judges, Ch. 8. V. 33. and elsewhere,
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85
v The children  of Israel  turned  again,  and  went  a whoring after Baalim?
The spiritual Babylon, an idolatrous and per secuting church, is thus represented, as a harlot decorated in purple and scarlet, and drunk with the blood of the saints ; while the true church of Christ, the New Jerusalem, appears as a pure and chaste bride, arrayed in white and resplendent linen, expressly called,‘ the righteousness of the saints/ Rev. Ch. 19. V. 8.
THE  ALLEGORICAT.  PARTURITION.
In like manner the mother religion, supposed here th signify Judaism, which gave birth to Christiani ty, the symbolical male child, that was preordained to rule all nations, is represented by a woman, adorned with the heavenly luminaries, emblems of light and truth. Rev. Ch. 12. V. 1.
Our  Saviour, speaking comfort to *his disciples, shortly before his crucifixion, used this metaphor.
‘ A woman when she is in travail, hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remem- bereth no more the anguish, for joy that a man is bom into the world. And ye now therefore have sorrow, but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.’ John, Ch. 16. V. 21.
Applying this metaphor to his disciples, was ap plying it to his church; and thus we have our Lord’s authority for interpreting the allegorical par turition, as typifying the sufferings of the church,
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Which did not cease till Christianity was finally esx iablished in the fourth century.
PROPHETIC  TIME;
Is calculated by the Jewish yearj which is com2 Jwsed of 12 months, of 30 days each, or 360 days ; being 5 days less than the solar or Julian year, aud When leap year intervenes, a difference of 6 days must be allowed for. This, in a long period, will amount to some thing considerable, as it makes nd less than 18 years in the period of 1260, which is thus reduced to 1242. Blit a still more important point; and one upon Which nearly all commentators how coincide is, that the prophetic day means a year, and thus a prophetic year will amount to 360 years. Nor is the sanction of scriptural authority Wanting herb} for We find in Ezekiel, Ch. 4. V. 5. and 6. as follows.
* For I have laid upon thee, the years of their iniquity, according to the number of the days, &c.—I have appointed them each day for a year.’
It seems also worthy of remark*, though the writer has no where met with this observation, that the ivord which in the Hebrew language sighilSes a day}
frequently occurs in scripture; where it must mean a year, and accordingly is so translated. As in the 1st Sam. Ch. 2. V. 1th
Moreover his mother rtiade him a little coat, and brought it to him from year to year/
a'^tlsignifying literally
in the original
frroni day to day.
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HORSE  AND  RIDER,
Taken in conjunction, these symbols are mani festly an emblem of progress; but the nature of the progress announced by them, depends upon the ad ventitious circumstances.
* Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. And in thy majesty ride prosperously, because of truth, and meekness, and righteousness; and tby right hand shall teach thee terrible things.—Psalm 45. V. 3 & 4.
The purport of this splendid passage cannot be mistaken, and is understood as a prophetic allusion |o the same subject, as that announced by the rider on the white horse in the Apocalypse.
The white horse being used to grace the pomp of triumph, while ljis rider is armed with the bow, and decorated with the crown, unequivocally denotes triumphant career and success; spiritually applied, the success of the gospel of Christ
The red horsef and his rider armed with the sword, simply announce slaughter and bloodshed ; but spiritually interpreted, these signify religious strife and discord.
The black horse, with his rider carrying a yoke, and the accompanying voice that proclaims famine, denote the progress of spiritual darkness, dearth, and bondage.
The livid-green horse, and his rider Death, fol lowed by Hell, distinctly declare the progress of sin* which is spiritual death, or the f death untq Righteousness/ of which hell is the pward or copses qijepce,88                        Vocabulary of the
THE  TWO WITNESSES.
The following declaration of our Lord, is suffice ent to prove who are meant by his witnesses.
*  Search the scriptures,  for in  them  ye think ye have eternal life, and they are they which testify of me/   John, Ch. 5. V. 30.
The accordance of these symbols, in every parti cular may also be adduced in confirmation of their alluding to the prophecies of the Old and New Testaments, and will furnish ample testimony in
favour of this interpretation.
Our Lord’s declaration indeed at that time could only refer to the scriptures of the Old Testament, as the New was not then written; but it will hardly be questioned, that to the Christian at least, though not to the Jew, the testimony of the latter is equal* ly convincing.
THE  SEALS,  TRUMPETS,  AND  VIALS^
The three septenaries of these, into which the pro* pheoy is subdivided, have also a symbolical signifi cation, that deserves to be noticed. Thus, the Seals appear to intimate that their contents should for a time be hidden, or kept secret. The Trumpets be ing implements of war, seem to declare that the subjects which they communicate are of a warlike nature; not indeed in the political sense,but spiritu ally at war with, or hostile to Christianity. And the pouring out of the Vials, or as the word<p/<An
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80
may be more properly rendered the Cup, is clearly the pouring out of the ‘ Cup of wrath,’ or the judg ment of Heaven upon a sinful world.
Besides these which have been enumerated, other symbols will be met with in the prophecy, which it is not necessary to enlarge upon here. These be ing sufficient to establish and illustrate the true principles of interpretation, the others will be ex plained as they occur,
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OF
THE APOCALYPSE,
80 FAR AS
THE  PROPHECIES
Are  fulfilled.CONTENTS
AND
Scheme  of  the  prophecy. Progress of Christianity in  the  East.
FIRST SEAL.
triumphant progress of the gospel in the apostolic age:          A, D. symbolised by the Rider on the white horse, &€•••»     32—100
SECOND  SEAL.
feise of contention and discord  among  the Christians :
symbolised by  the  Rider on the red horse, &c....  100-^-150 THIRD  SEAL.
Introduction of superstition and fanaticism into Christi
anity :  symbolised by the Rider on the black horse,&c.    150—200 FOURTH  SEAL.
Extinction of piety and morality  among  the  majority of Christians:  symbolised by Death on the pale horse,
&c
200—250
FIFTH SEAL.
Persecution of the Christians; itf most teinarkable pe
riod :  symbolised by the Souls of the martyrs, &c..  250—*312
SIkTH seal.
312
The real distinguished from the nominal Christians':
symbolised by the Day of judgment. ............. .. SEVENTH SEAL.
A general view of the spiritual evils attending the rise of Antichrist in the East: symbblisfcd by Fire from the altar, cast "Upon the earth: particularized *at the sounding of the Trumpets.
Digitized by CiOOQleCONTENTS
FIRST TRUMPET.
Contentions of the  clergy  for  power and supremacy:          A. D. symbolised by Hail and Fire, mingled with Blood.
SECOND  TRUMPET.
Controversies  respecting the  nature of the Godhead: symbolised  by  the burning  Mountain  cast into  the
Sea
350-450
THIRD  TRUMPET.
Revival of idolatry in the nominal  Christian  church:
symbolised  by the  falling Star.
FOURTH  TRUMPET.
Falsification of scripture a prevalent practice:  symbol
ised by the Darkening of the heavenly luminaries. •    450—550 FIFTH TRUMPET.
Rise of Mahommedism, and the Saracen empire:  sym
bolised by the Locust Swarm
612—762
SIXTH TRUMPET.
Extinction  of Christianity  by the Turks:   symbolised
by the Conquests of the Euphratean horsemen. • •. 762—1453 PROGRESS OF  CHRISTIANITY IN  THE  WEST.
The division  of the prophetic  history into eastern and western  unfolded,  and the  little  Book brought  into
view.
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CONTENTS.
PROPHECYING OF THE WITNESSES IN SACKCLOTH.
A general view of Christianity in the West,  the scrip-        A. D. tures witheld from the people, their doctrines pervert
ed, their authenticity undermined, from the 4th to the
16th century :  symbolised by the Witnesses prophe-
cying  in sackcloth,  &c.:   the events
in  the  little  Book                  •...................... ..............312—1521
SEVENTH TRUMPET.
A general view  of the revival of the use of the scrip tures at the reformation,  and the subsequent  down-
fal of irreligion :  symbolised by metaphors, borrowed   . from  the  Day of Judgment:   the  events  attending the overthrow of Antichrist, particularized  at the
pouring  out of the  Vials
........................ 1521—1866
Contents of the Little Book.
THE  WOMAN  AND  THE  DRAGON.
Paganism abolished, and Christianity established by au
thority, after a struggle of three centuries:   symbol
ised by the Labour pains, and the Birth of the male
Child TEN-HORNED  BEAST OF THE  SEA. 32—312
The rise and establishment of Antichrist in the western empire:   symbolised  by the Beast, with seven heads
and ten horns.     .
...................        312-------
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fcoNTENld.
TWO-HORNED BEAST OF THE LANEL
*The humility and meekness affected, with the tyrannical         A. Bi authority exercised, by  the  papal  hierarchy:   sym
bolised by  the  Beast  with  two  horns  like a lamb,
Which speaks like a dragon.. *......................................        606^—*
TRUE  CHURCH  OF CHRIST RESTORED.
Revival of Christianity, and restoration of the gospel: symbolised  by  the  Lamb,  with   the  144,000   on
Mount Sion, with the seal of God on their foreheads.    1521
(Contents  of the Seventh  Trumpet.
t)OtVNFAL OF  THE  SPIRITUAL BABYLON^
The evils about to befal the nominal Christians:  sym
bolised by the  Judgment  of the harlot......................      1866
HARVEST AND  VINTAGE.
A general view of the last judgments on the followers of
the Beast:  as particularized under the Vials which
follow.
PREPARATION FOR POURING OUT THE VlAL&
These repetitions and preparations seem intended to give greater solemnity to the annunciation of the awful vi sitations about to follow, in which the measure of Di vine wrath will be filled up, and the mystery of God disclosed.
Digitized by GooQleCONTENTS.
FIRST YIAL
(Spoliation of the Romish  church:   symbolised  by  a grievous Sore.
SECOND  VIAL.
Infidelity undermjnes the Romish church: symbolised
by the Sea being turned into blood            ........... THIRD  VIAL.
Immorality  visits  its evils  on  Catholic  countries: symbolised by the Corrupting of the  waters.
FOURTH VIAL.
Bigotry and  fanaticism inflict their torments on the followers  of the  Beast:  symbolised  by  the  Sun
scorching with great heat
....................... .
FIFTH VIAL.
The papal  throne shaken by the French revolution: symbolised by a Vial  poured on the  seat  of the
Beast
*
....      .
...
SIXTH VIAL.
pownfal of the Ottoman empire : symbolised by the
Drying up pf the Euphrates.  .......•............. SEVENTH VIAL.
The great Batt|e of Armageddon,•••••••••••••
••
A. D.
1550—165Q
1650—17SQ
1750—180Q
1800—1859
1850—190Q
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ETC. ETC.
Having fully considered the subject to which it relates, and the language in which it is unfolded, we are now duly pre pared to enter upon the examination of the prophecy itself.
Miracles are conclusive evidence of divine interposition to those who witness their performance; but no historical testimony, however strong, can be equally convincing to those who only hear of them. On this account, the Chris tians of the apostolic age are conceived to have had much stronger grounds for belief than we possess in the present day. Modem sceptics require, that the power of performing miracles should either have been transmitted from age to age, or that some perpetual miracle should have been left to satisfy their doubts.
That this would have satisfied them, is not so certain: all who saw miracles were not convinced: ancient as well as modem scepticism had its reasons for disbelief; and the agency of demons was urged by some who were eye-witnesses as the ground of objection.
The Christian revelation, however, is supported by testi mony sufficient to remove all objections; and if not strong enough to satisfy those who would not be convinced although one rose from the dead, yet is it such as places the believers of the present day on at least an equal footing with those of the apostolic age.
In the first place, this testimony is miraculous; in the next, it is perpetual. All who desire it, may be eye-wit nesses. And, unlike the miracles witnessed by the first Christians, which become less convincing to succeeding generations, this goes on from age to age, progressively in creasing in the force of its evidence.
B
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Such  a miracle  is prophecy,  and  especially the Apoca lypse,—the last revelation from God to man.
The subject of this prophecy is the most important in the sight of Heaven, and should be esteemed the most interesting by man,—a history of the progress and final establishment of true religion.
Communicated in the language of metaphor, it does not admit of interpretation before the events are fulfilled, though it afterwards becomes perfectly clear and satisfactory*. This history is full and circumstantial; nothing material con nected with the subject is omitted; and the uniform employ ment of the same metaphors, renders the interpretation more easy and more convincing, the farther we proceed.
The present attempt to develope this history, is founded upon the same general principles as the able and excellent dissertation of Archdeacon Woodhouse; from which also is borrowed, in a great measure, the interpretation of the meta phorical language. The chief point of difference between them, regards the chronological order of events, or the par ticular application of each symbol to the corresponding period of history.
This difference rests upon the following ground: where the corruptions of Christianity are foretold, it seems reason able to expect that they should be announced in the pro phecy, at least as early as they are stated to have occurred in history; that is, as soon as they can be said to have dis tinctly taken place.
. Now the Archdeacon has more frequently chosen that period at which the corruptions in question had reached their Bummit; and thus, although the symbols are applied to similar events, yet the chronological arrangement that results is totally different.
The plan of the Apocalypse is as follows: the whole is comprised in the Book with Seven Seals; but in this is con tained another, called the Little Book, being a supplement to the former, and relating exclusively to the history of re ligion in the West, while the other relates chiefly to its pro gress in the East, as will hereafter appear.
The Seven Seals are opened in succession, and at the opening of each some important change or event is an nounced. The chronological order in which these events
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follow each other, will be found surprisingly regular; an almost uniform period of half a century intervening between each.
At the opening of the Seventh Seal, a new order and a fresh series of events present themselves, announced by seven angels with seven trumpets. The events unfolded at the sounding of each trumpet, have the same intervening periods as those contained under each seal; unless a deviation from that order is expressly declared in the prophecy..
The first notable exception to this chronological order occurs under the Fifth Trumpet, which foretells the rise of the Saracen empire, occupying a period of 150 years. The next occurs at the foundation of the Turkish dominion, which, from its complete establishment op the ruins of Chris tianity in the Bast, is announced to continue 391 years. After this, the scene changes from the East to the West; and in order to give a complete view of this branch of the subject, the prophet reverts to the earliest periods of Chris* tianity. This is the subject of the Little Book, the contents of which are unfolded after the sounding of the Sixth Trumpet, and embrace a period of 1260 years; with a pre
fatory view of such events preceding that period, as are inti mately connected with its history. The Seventh Trumpet, like the. Seventh Seal, branches off into a new. series of events, announced by seven angels pouring out the contents, of Seven Vials. Under these the period of 1260 years, is brpught to a
close, and with this terminates the present treatise.
<■
The three septenaries of the seals, the trumpets, and the vials, relate each to a different series of events. The Seals describe the gradual corruption, and, at length, almost total extinction of true Christianity. The Trumpets treat of the rise, progress, and final establishment of the dominion of Antichrist in the East; while the Little Book shows his pro gress in the West; and the Vials relate to the subversion of his dominion, and the restoration of true religion.
Much difference of opinion prevails respecting the pre cise places at which the Little Book begins and ends; some commentators assigning to it three, some four, and others more chapters; but as they for the most part coincide as to the subject of which those chapters treat (a far more im portant question), the writer has not thought it necessary to enter into this discussion.
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By the word “ book” is here to be understood, as is well known to the classical reader, a roll or sheet: seven of which are supposed to be folded one over the other in the book with seven seals, and each separately sealed; and of course the Little Book, which is declared to be open at its appear ance, will naturally be so, as it is contained under the Seventh Seal, and does not come into view until after that seal has been broken.
The development of the prophetic part of the Apocalypse does not begin before the sixth chapter.
The first three are occupied by epistles to each of the seven churches in Asia, which were then the centre of the Christian world, and to which the prophecy is particularly addressed, as first foretelling the progress of religion in the East.
The fourth chapter presents the vision of a throne in heaven, and One in “ nameless majesty” seated thereon. Around the throne are four and twenty Elders clothed in white raiment, and crowned with crowns of gold; and four living Creatures full of eyes before and behind; and before the throne are seven lamps burning, called the seven Spirits of God.
In the fifth chapter, the book of prophecy, which was seen in the hand of Him that sat upon the throne, being sealed with seven seals, is given to the Lamb, who is de clared to be alone worthy to open the seals. When the Lamb has received the book, the four living Creatures, and the four and twenty Elders, having harps, and golden vials full of incense, fall prostrate before the Lamb; and along with them, an innumerable company of Angels join, in giving praise to Him that sitteth on the throne, and to the Lamb.
With the sixth chapter begins the opening of the seals. The  explanation  of the  fourth  and  fifth  chapters,  not
attempted in the former edition, but now submitted to tho reader, requiring more ample discussion than could be re duced into the columnar form, like the rest of the exposition, is subjoined to the Appendix.
(See Note O.)
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THE FIRST SEAL.
CHAPTER VI.
Verse 1 And I saw when the Lamb opened one of the seals, and I heard as it were the noise of thunder, one of the four living creatures saying, Come and see.
2 And I saw, and behold a white horse, and he that sat on him had a bow, and a crown was given unto him, and he went forth conquering, and to conquer.
A.D. 32 —100.
Our Saviour opens the book of prophecy, foretelling the pro* gress of Christianity. The first seal presents the apostolic age, pure, uncorrupted, and trium
phant.
White is emblematic of purity and truth; the crown, of glory— the reward of martyrdom; the bow denotes conquest. By truth, purity, and suffering, the Gospel conquers, and is to conquer.
(See Note A in the Appendix.)
Mosheim thus speaks of the apostolic age: “ Their very language (the apostles’) possessed an incredible energy, an amazing power of sending light into the understanding, and conviction into the heart. To this were added, the com manding influence of stupendous miracles, the foretelling of future events, the power of discerning the secret thoughts and intentions of the heart, a magnanimity superior to all difficulties, a contempt of riches and honours, a serene tran quillity in the face of death, and an invincible patience under torments still more dreadful than death itself; and all this accompanied with lives free from stain, and adorned with the constant practice of sublime virtue?’
“ Thus were the messengers of the divine Saviour, the heralds of his spiritual and immortal kingdom, furnished for their glorious work, as the unanimous voice of ancient his tory so loudly testifies. The event sufficiently declares this > for without these remarkable and extraordinary circum stances, no rational account can be given of the rapid pro pagation of the Gospel throughout the world.”—Mosh. vol. i. p. 67.
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THE SECOND SEAL.
CHAPTER VI.
Verse 3 And when he opened the second seal, I heard the second living creature say, Come and see.
4 And there went out another   ' horse  that was  red;  and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto  him  a
great sword.
A.O. 100 -150.
But corruptions soon crept into the church, denoted by the change from white to fiery-red.
Fire colour is emblematic of heat and animosity. The sword denotes strife and discord. By these was the purity of Chris tianity first corrupted in the cen tury succeeding the apostolic age; as early, at least, as the be ginning of the second century.
5* It will easily be imagined (says Mosheim), that peace and unity could not long reign in the church, since it wa» composed of Jews and Gentiles, who regarded each other with the bitterest aversion. Besides, as the converts to Christianity could not extirpate radically the prejudices
formed in their minds by education, and confirmed by time, they brought with them into the bosom of the church more or less of the errors of their former religions. Thus the seeds of discord and controversy were early sown, and could not fail to spring up soon into animosities and dis sensions, which accordingly broke out and divided the church.’*—Mosh. vol. i. p. 121.
Blending the philosophy of the schools with the simple doctrines of the Gospel, had become universally prevalent early in the second century, and produced various sects. The Grecian, the Oriental, and the Egyptian philosophy, had each its votaries; and these opposed each other with the usual animosity of sectarian zeal.
Archdeacon Woodhouse, from whom this interpretation of the first three seals is borrowed, dates the second period from the end of the second century, whereas Mosheim’s remarks apply to the first. This may warrant the adoption of a middle course, by taking the beginning of the second century.
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THE THIRD SEAL.
CHAPTER VI.
Verse 5 And when he had open ed the third seal, I heard the third living creature say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a yoke
in his hand;
. 6 And I heard a voice in the midst of the four beasts say, A chanix of wheatfor a denarius, and three chcmices of barley for a de narius ; and see thou hurt not the
oil and the wine.
A.D.  150 — 200.
The third period is marked by the rise of superstition and mo nasticism. The change of colour denotes darkness; the high price, scarcity; and the yoke is the em
blem of bondage;
Figuratively signifying, in tellectual darkness; spiritual dearth; and the thraldom of ignorance and superstition. The Scriptures were however still held sacred, and not violated, as
at a later period.
(See Note B in the Appendix.)
The origin of monasticism is assigned by Mosheim to the second century, and traced up to the Egyptian philo sophy. “It was in Egypt that this morose discipline had its rise; and it is observable that this country has in all times, as it were by an immutable law of nature, abounded with persons of a melancholy complexion, and produced, in proportion to its extent, more gloomy spirits than any other part of the world. It was here that the Essenes and the
Therapeutse, those dismal and gloomy sects, dwelt prin cipally, long before the coming of Christ; as also many of the Ascetic tribe, who, led by a certain melancholy turn of «nind, and a delusive notion of rendering themselves more
■acceptable to the Deity by their austerities, withdrew them selves from human society, and from all the innocent plea-
■sures and comforts of life. Hence arose that train of austere and superstitious vows and rites that still in many places
•throw a veil over the beauty and simplicity of the Christian religion. Hence the celibacy .of the priestly order, the rigour of unprofitable penances and mortifications, the innumerable
, swarms of monks, who, in the senseless pursuit of a visionary i sort of perfection, refused 'their talents and labours to
society,” &c. — Mosh, vol. i. p. 197.
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THE  FOURTH  SEAL.
CHAPT1R VI.
Verse 7 wien Ac had open ed the fourth teal, I heard the voice of the fourth living creature
tap, Come and tee.
8 And I looked, and behold a pale  Ixvidrgreen  horse;   and  hit
name that sat on him was Death, and Hell followed with him ; and
power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with pestilence, and with the
beasts ofthe earth.
A.D. 200—250.
The fourth is a still more lamentable change, denoted by death, with hell following after.
Death is the death unto rig-hte- ousness. Heli is the award of sin. The causes of this death, before announced, are here repeated j namely, the sword, or strife ; hunger, or spiritual dearth; pes tilence, or superstition and fana ticism; and the beasts of the earth, denoting the passions and worldly propensities of man. By these was the corruption of Chris tianity consummated before the end of the third century.
(See Note C in the Appendix.)
" Though several (says Mosheim) continued to exhibit to the world illustrious examples of primitive piety and Christian virtue, yet many were sunk in luxury and volup tuousness ; puffed up with vanity, arrogance, and ambition; possessed with a spirit of contention and discord; and addicted to many other vices, that cast an undeserved reproach upon the holy religion of which they were the unworthy ministers. This is testified in such an ample man ner by the repeated complaints of many of the most respect able writers of this age, that truth will not permit us to spread the veil, which we should otherwise be desirous to cast over such enormities among an order so sacred.” — Vol. i. p. 266.
**  The bishops assumed in many places a princely autho
rity.........................................................
<f The example of the bishops was ambitiously imitated
by the presbyters................. ... .................................
" The deacons, beholding the presbyters thus deserting their functions, boldly usurped their rights and privileges; and the effects of a corrupt ambition were spread through every rank of the sacred order.”— Vol. i. p» 266^
Digitized by CiOOQleTHE  FIFTH  SEAL.
chapter vi.
Verse 9 And when he had open ed the fifth seal, I saw under the altar the souls of them that were slainfor the word of God, andfor the testimony which they held.
10 And they cried with a loud voice, saying, How long, 0 Lord, Holy and True, dost thou not
judge  and  avenge  our  blood  on them that dwell on the earth ?
11  And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren, that should be killed as they were, should be ful
filled.
A.D.  250 — 312. Persecution against the Chris
tians prevailed more or less through the whole of the pre ceding periods, but no one seems more appropriate for announcing
it J|ian this.
From the year 249, the per- secutions became more universal and more terrible, as Mosheim informs us, than any preceding.
From the year 303 to 313, the most dreadful persecution of all occurred, under Diocletian. After this it ceased in a great measure, for Christianity became nomi nally the religion of the empire by the conversion of Constan tine, and only ceased to be so for a short time under the apos-
tacy of Julian.
Some have supposed’ the livid-green horse, and his rider Death, in the preceding seal, to symbolize the age of perse cution, and to represent the church as about to expire under its sufferings. But, not to dwell on the useless repetition of the same subject, thereby rendered unavoidable in this seal, such an interpretation of the last does not accord with the nature of the symbols. If Death represent the church expiring under persecution, yet Hell can never be under stood as following such a death, but rather eternal life, and the crown of glory; such being the reward of martyrdom in the cause of true religion.
That the most remarkable persecutions occurred within this period, appears from the following accounts: “ The accession of Decius Trajan to the imperial throne (says Mosheim), in the year 249, raised a new tempest, in which the fury of persecution fell in a dreadful manner upon the church of Christ. For this emperor, either from an ill-
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grounded fear of the Christians, or from a violent zeal for the superstition of his ancestors, published most cruel and terrible edicts; by which the praetors were ordered, upon pain of death, either to extirpate the whole body of Chris tians without exception, or to force them, by torments of various kinds, to return to the pagan worship. The most unhappy circumstance of all these cruelties, was their fatal influence upon the faith and constancy of many of the sufferers; for as this persecution was much more terrible than all those that preceded it, so a great number of Christians, dismayed, not at the approach of death, but at the aspect of those lingering torments, fell from the profession of their faith.” — Mosh. vol. i. p. 249.
He thus speaks of the Diocletian persecution: ° In the second year of this horrible persecution, the 3O4th of the Christian era, a fourth edict was published by Diocletian, at the instigation of Galerius, and the other inveterate enemies of the Christian name. By it the magistrates were ordered and commissioned to force all Christians, without distinction of rank or sex, to sacrifice to the gods, and-were authorized to employ all sorts of torments in order to drive them to this apostacy. The diligence and zeal of the Roman magistrates in the execution of this inhuman edict, nearly proved fatal to the Christian cause.” — Mosh. vol. i. p. 317.
The termination of these calamities is thus noticed by him: <f After this victory (over Maxentius), which happened in the year 312, Constantine, and his colleague Licinius, immediately granted to the Christians a full power of living according to their own laws and institutions; which power was specified still more clearly in another edict, drawn up at Milan in the following year.”
“ About the same time, Constantine, who had hitherto discovered no religious principles of any kind, embraced Christianity, in consequence, as it is said, of a miraculous cross which appeared to him in the air, as he was marching toward Rome to attack Maxentius.” — Mosh. vol. i. p.32(k
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THE SIXTH SEAL.
CHAPTER VI.
Verse 12 And I beheld when he had opened the sixth seal; and lo, there was a great earthquake, and the sun became black as sackcloth of hair; and the moon became as
blood;
13 And  the  stars  of heaven fell unto  the earth, even as a fig-
tree casteth her untimelyfigs, when she is shaken of a mighty wind.
14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places:
15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every freeman, hid them selves in the dens, and in the rocks
of the mountains;
16  And said to the mountains and rocks, Fall on us, and hide us
from the face of him that sitteth on the throne, andfrom the wrath
ofthe Lamb:
17  For  the  great day of his wrath is come ;  and who shall be
able to stand?
A.D. 312.
The symbols of this seal, bor rowed from the description of the last day, divide themselves into three parts; the dissolution of nature, the tribulation of the wicked, and the protection afford
ed to the blessed.
Metaphorical descriptions, taken from the same subject, are elsewhere used in Scripture to foretell the fate of kingdoms; and
the subject here is the kingdom
of Christ.
The heavenly luminaries, the lights of true religion, are so darkened by man's depravity, that this kingdom is said to depart like a scroll rolled to
gether.
The tribulation that awaits the wicked at the last day, figura tively portrays the troubles which, even in this world, ha rass the minds of those who are exclusively bent on worldly pur
suits.
While these troubles are a type of their future punishment, the calm serenity of the true Chris tian is a type of his future
felicity.
The wrath of the Lamb suffi ciently indicates the subject to which the symbols are to be
applied.
Although Archdeacon Woodhouse refers the application of this seal to the final day of retribution, yet he allows that the same description and expressions are repeatedly used in Scripture to foretell the fate of kingdoms, and in this light they are understood here by most other commentators. But the dissolution of nature, and departure of the heavens, are
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commonly supposed to signify the abolition of paganism; and the happy state of the blessed which follows, is supposed to allude to the prosperity of the church under Constan tine. Now, although it may be admitted that <41 minute explanation of each particular word is not to be looked for in a description so highly figurative as this, yet we cannot admit an explanation which involves a manifest violation of the most prominent parts of the metaphor. Thus the heavenly luminaries, emblems of light and truth, can never symbolize the pagan mythology. Nor can the happy state of the blessed be applicable to a church which had been described as gradually approaching, and as having at length arrived at the utmost degree of degeneracy and corruption.
To warrant the application of the symbols here pro posed, the real state of the church under Constantine, and the nature of those corruptions, from which the true servants of God, next mentioned, alone escaped, need only be dis played in their true colours, as thus described by Archdeacon
Woodhouse:
* Now, the history of this period, faithfully related, informs us, that although the Christian church was delivered from persecution, and advanced in worldly consideration and power, yet did it acquire no real accession of worth, dignity, or exaltation, by its connexion with the imperial throne. Nay, from that very time, its degeneracy and corruption are most indubitably to be dated. From that period, worldly power and riches became the objects of its leaders, not purity and virtue. Many entered the Christian church, and obtained its honours and dignities, by base dis simulation of their principles, to please the emperor, and recommend themselves to his favour: and the consequent extension of the Christian religion among the heathen nations was, as Mosheim observes, in name only, not in reality. The worldly professors of Christianity in this cen tury were so far from fulfilling the prophecy, by “ washing their robes white,” and by being fed and conducted by the Lamb, that they appear rather to have assumed the hue of another leader, the fire-coloured dragon, and to have greedily sought from him those worldly riches, and that power which their Lord had refused at his hands.” — Wood- home, p. 191.
(See Note D in the Appendix,)
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THE SIXTH SEAL
CONTINUED.
CHAPTER VII.
Verse 1  And after these things, I saw four angels standing on the
four corners of the earth, holding the four winds of the earth, that they should not blow on the earth, nor on the sea, nor on any tree.
2 And I saw another angel as cending from the east, having the seal cf the living God; and he cried with a loud voice to thefour angels, to whom it teas given to hurt the earth and the sea,
3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants ofour God in theirforeheads,
4 And I heard the number of the sealed: and there were sealed an hundred and forty and four thou sand ofall the tribes ofthe children
ofIsrael,
5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.
6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Ofthe tribe of Manasses were sealed twelve thou
sand.
7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Ofthetribeoflssachar Were scaled twelve thousand.
A.D.  312.
The four winds, as ministers of divine wrath, are for a time withheld from executing judg ment upon the earth, the sea, and the trees, signifying the Jew and Gentile converts to Chris
tianity.
Of these all were not equally corrupt. Some, amidst the gene ral corruption, retained the true faith, and the pure religion of
Jesus.
These are marked as the true servants of God, and will be exempted from the evils about to fall upon the unsealed.
The number of the sealed is then stated; first the Jews, ac cording to the tribes of Israel; and afterwards the Gentiles.
According to the Gospel, “ salvation is to the Jew first, and then to the Gentile also.9 Israel being the root on which the Gentile church is engrafted.
“This body of the sealed," says Archdeacon Woodhouse, “ may be literally of the tribes of Israel, or of the purer Gentile church, called also in Scripture, * the Israel of God.’"
“ There seems no expression here sufficient to determine whe ther the 144,000 be lineal or adopted Israelites.”
Digitized by CiOOQle8 Of fie tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benja min were sealed twelve thousand.
9 Ajter this I beheld, and lo a great multitude which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands ;
' 10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto
the Lamb.
11 jfnd all the avgels stood round about the throne, and about the elders and thefour living crea tures, andfell before the throne on theirfaces, and worshipped God.
and glory, and wisdom, and thanks giving, and honour, and power, and might, be unto our God for ever and ever, Amen.
13 And one of the elders an swered, saying unto me, What are these which are arrayed in white robes I And whence came they I
14 And I said unto him, Lord, thou knowest. And he said to me, These are they which came out of
great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that iitteth on the throne shall
dwell among them.
16  And  they  shall hunger  no more,  neither  thirst  any   more,
12  Saying,   Amen;   blessing,     —they  give glory to God, and
14
The number of the sealed is not to be understood as repre senting a definite and precise number, but “ as expressive of fulness and perfection.”
This multitude evidently al ludes, not to the number of the true Christian church at any one period, but to the whole number of the faithful, through succes sive ages, to the end of the
world.
Their being clothed in white raiments, denotes their purity,- as they are washed from their
sins.
The palms in their hands are signals of joy, festivity, and vic tory ; and ascribing their salva tion to God and their Redeemer,
to the Lamb, uniting in one general chorus of praise and
thanksgiving.
As the evils about to befall the corrupt were foretold in meta phors borrowed from the day of judgment, so are likewise the
comfort and protection promised
to the faithful.
The one and the other refer to the state of Christianity on earth, though conveyed in terms expressive of man’s state in a
future existence.
The evils which await the wicked, are of a moral, not of a political nature; so likewise are the comforts promised to those who hold the true faith.
Not literal, but spiritual hun ger and thirst, must be  under-.
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neither shall the sun light on them,
nor any heat.
17 For the Lamb which is' in the midst of the throne shall feed them, and shall lead them unto living fountains of waters ; and
their eyes.
God shall wipe away all tears from     doctrines  of the Gospel, giving
stood. The sun is the emblem of religious light; its ray warms by true devotion, scorches in fanaticism, is obscured by super stition. Its genial warmth alone is felt by the true Christian.
The peace and tranquillity he enjoys on earth, are a type of the happiness that awaits him in heaven. The fountains are the
life and comfort to those who
receive them.
If the former part of this seal admits of a figurative inter pretation, and applies to the corruption or loss of true reli gion on eartht rather than to the day of judgment, then must this also be applied, in the same manner, to the pure and uncorrupted. Indeed, were this part of the vision to be taken literally, as alluding to the day of finaljetribution, and not, like the rest, metaphorically interpreted, as foretelling the progress of Christianity, then ceasing to be a part of the prediction, it would hardly have been made to occupy one in the series of the six seals. laterally understood, this descrip tion portrays the happy state of the blessed in a future existence; but figuratively applied to the true Christian on earth, or those who resist the contagion of the times, and retain their faith and purity, it seems to represent that serenity and resignation which characterised the Christians of the apostolic age; that peace of mind and magnanimity which were displayed by the apostles themselves, and sus tained them under every trial. The same courage and con stancy were evinced by later martyrs in the face of death, and would not only support and console the true Christian, who must needs lament the general corruptions that prevailed, but would also shield and protect him from the influence of their pernicious example.
Thus, deducing the figurative from the literal sense of this part of the vision, the troubles which the wicked bring upon themselves in this life, become a type of the torments that await them in the next; and, in like manner, the tranquillity enjoyed by the good on earth, is a type of the happiness which is promised to them in heaven.
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THE SEVENTH  SEAL.
CHAFTBB VIII.
Verse 1 And when he had open ed the seventh seal, there war silence in heaven about the epace
ofhalfa season.
2 And I saw the seven angel* which stood before God; ana to them were given seven trumpets.
3 And another angel came, and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it, with the prayers of all saints, upon the golden altar which was before the throne.
4 And the smoke of the incense which came with the prayers of the saints, ascended up before God, out of the angel's hand.
5 And the angel took the censer, and filed it with the fire of the altar, and cast it into the earth ; and there were voices, and thun derings, and lightnings, and an
earthquake.
A.D. 312 — 360.
The conversion of Constan tine produced a momentary calm; but it was only the har binger of the storms which fol
lowed.
These visitations or calamities are aptly introduced by the sound of trumpets, implements
of war.
The  nature of them now  un folds itself, as arising out of the
corruptions of Christianity. In cense ascending to heaven, sym bolizes religion pure and holy, till corrupted by the worldly pas
sions of man.
These corruptions of religion, and the persecution of the saints, are represented as call* ing down the visitations on the
earth.
Fire from the altar, cast into the earth, distinctly announces religion, when corrupted by man, to be the cause that produces the commotions in question, which are symbolized by voices, and thundering!, and earth
quakes,  &c.
The term" heaven” in the first verse, is used in a different acceptation from that which belonged to it id the last seal. It must be here understood as the place where the vision is seen; but there as a part of the vision itself; distinguishing heaven from the earth, which is noticed after it.
The state of the church at this time, and the nature of the commotions that ensued, as well as their cause, will appear from the account of Mosheim which follows:“ When the terrors of persecution were totally dispelled, and the church, secured from the efforts of its enemies, enjoyed the
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sweets of prosperity and peace; when the major part of the bishops exhibited to their flock the contagious examples of arrogance, luxury, effeminacy, animosity, and strife, with other vices too numerous to mention; when the inferior rulers and doctors of the church fell into a slothful and opprobrious negligence of the duties of their stations, and employed in vain wranglings and idle disputes that zeal and attention which were due to the cultivation of piety, and to the instruction of their people; and when (to complete the enormity of this horrid detail) multitudes were drawn into the profession of Christianity, not by the power of con viction and argument, but by the prospect of gain, or the fear of punishment; then it was indeed no wonder that the church was contaminated with shoals of profligate Chris tians, and the virtuous few were oppressed and overwhelmed by the superior numbers of the wicked and licentious.”— Mosh. vol. i. p. 383/
The first six Seals appear from history to follow each other at intervals of about half a century; the Seventh Seal branches off* into seven Trumpets, and these will be seen to follow with almost equal regularity. But not to saddle the interpretation with superfluous difficulties, the events of two Trumpets are taken together, as they were subsequently coexistent, and as nothing in the prophecy declares them to be otherwise. This however is the case with the four first only; the three last evidently follow each other in suc cession; and are mostly distinguished from the four pre ceding, by the appellation of the three Wo Trumpets.
The four first, taken together, form a distinct and com plete picture by themselves, comprising a period of about two centuries, and presenting separate views of each of the com ponent parts of the natural world, — the land, the sea, the rivers and fountains, and the heavenly luminaries. How thia division applies to the moral world, will be seen in the sequel.
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THE FIRST TRUMPET.
CHAPTBR Till.
Verse 6 And the seven angels, which had the seven trumpets, pre pared themselves to sound.
7 And the Jirst angel sounded, and there followed hail and Jire mingled with blood; and they were cast upon the land ; and the third
part of the treee was burnt up, and all green grass woe burnt up.
A.D.  350 — 450.
The visitations announced as falling on different parts of the natural world figuratively apply to the moral wond.
Trees and grass signify con verts of religion; “ all flesh is grass;” green grass, “ the gaily flourishing.” Hail, fire, and blood, denote storms of strife and contention. History will best explain the nature and cause
of these storms.
(See Note E tn the Appendix.)
The history of the fourth and fifth century is almost en tirely engrossed with the contentions of the bishops and patriarchs for power and supremacy. — See Mosheim. “ For, in proportion as the bishops multiplied their privileges, and extended their usurpations, the patriarchs gained new acces sions of power, by the despotism which they exercised over the episcopal order. They fomented also divisions among the bishops, and excited animosities between them and the other members of the church. They went still farther, and sowed the seeds of discord between the clergy and the people, that all these combustions might furnish them with perpetual matter for the exercise of their authority, and pro
cure them a multitude of clients and dependants.................... " To  these lamentable  evils were  added,  the  ambitious
quarrels and the bitter animosities of the patriarchs them selves, which produced the most bloody wars, and the rpost
detestable and horrid crimes.  .  ...............................................
w  The attentive  inquirer  into  the affairs  of the  church
from this period, will find............................................................. that these ignominious schisms flowed chiefly from the unchristian contention for dominion and supremacy which reigned among those who set themselves up for the fathers and defenders of the church.” — Mosheim, vol. ii. p. 27.
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THE SECOND TRUMPET.
CHAPTER VIII.
Verse 8 And the second angel sounded, and as it were a great mountain, burning with fire, was cast into the sea; and the third
part ofthe sea became blood;
9 And the third part of the creatures which were in the sea, and had life, died, and the third
part of the ships was destroyed.
A.D.  350 — 450.
In scriptural language, the Christian religion is called Mount Sion, and the Jewish Mount Sinai. Fire is the em blem of strife; thus a burning mountain symbolizes religious*
controversy.
Life is the life in Christ. Ships mean inhabitants, not literally ships; “ howl, ye ships of Tarsh- ish.”— Isaiah, xxiii. 1.
History furnishes no event that can be more aptly sym bolized by the burning mountain than the Trinitarian contro versy, which occurred at this period, as Mosheim informs us, and for two centuries without intermission engaged the whole Christian world.
“ The subject of this fatal controversy, which kindled such deplorable divisions throughout the Christian world, was the doctrine of Three Persons in the Godhead; a doctrine which, in the three preceding centuries, had happily escaped the vain curiosity of human researches, and been left unde fined and undetermined by any particular set of ideas.” —- Mosh. vol. i. p. 411.
This controversy (the most momentous that ever divided the Christian world, and which, besides its pernicious influence on religion, has actually caused more bloodshed than the subversion of the Roman empire), arose in the fourth century, gained entire possession of men’s minds in tlje fifth, and raged with unremitting fury till the middle of the sixth, when it abated, according to Mosheim. “ Whe ther this change was produced by the force of reason and argument, or by the influence of hopes and fears, we shall.not pretend to determine. One thing however is cer tain, that from this period the Arian sect declined apace, and could never after recover any considerably degree of stability and consistence.”— Vol. ii. p. 143.
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THE THIRD TRUMPET.
CHAPTBB TUI.
Verse 10 And the third angel sounded, and there fell a great etar from heaven, burning as it were a lamp, and itfell on the third part of the rivers, and upon the fountains of waters:
11 And the name of the star is called Wormwood: and the third part of the waters became worm
wood ; and many men died of the waters, because they were made
bitter.
A.D. 450 — 550.
The stars were declared to be the angels of the seven churches. The falling of a star denotes the falling from the truth; as, by relapsing into idolatry.
The waters of life, are the truths of the Gospel, which, when corrupted, become bitter and poisonous, causing spiritual death, or the death unto righte ousness. These were poisoned by the revival of idolatrous worship.
(See Note F in the Appendix.)
" If before this time,” says Mosheim, (fifth century), f< the lustre of religion was clouded with superstition, this evil, instead of diminishing, increased daily. The happy souls of departed Christians were invoked by numbers, while none stood up to censure or oppose this preposterous wor
ship...............................................
•* The images of those who, during their lives, had acquired the reputation of uncommon sanctity, were now honoured with a particular worship in several places ; and many imagined that this worship drew down into the images the propitious presence of the saints, or celestial beings they represented; deluded perhaps into this idle fancy by the crafty fictions of the heathen priests, who had published the same thing of the statues of Jupiter and Minerva. A singu lar and irresistible efficacy was also attributed to the bones of martyrs, and to the figure of the cross, in defeating the attempts of Satan, removing all sorts of calamities, and in healing not only the diseases of the body, but also those of the mind.” — Vol. ii. p. 138.
The Jews particularly ceased from this time to enter into the pale of the church, in consequence of this idolatrous worship. Thus “ the bitterness of the waters caused the spiritual death of many.”
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THE FOURTH TRUMPET.
CHAPTER VIII.
Verse 12 And the fourth angel sounded; and the third part of the sun was smitten, and the third
part of the moon, and the third part of the stars ; so as the third part of them was darkened, and
the day shone not for a third part of it, and the night likewise.
A.D. 450 — 550.
The stars symbolising the lesser, the sun and moon mast be the greater lights of reli* gion, or Christ himself and his
apostles.
The light which the churches dispense to the people, they de rive from the Scriptures, the medium of its conveyance to
them.
History   will  show  how this medium was darkened.
(See Note G in the Appendix.)
" For many audacious impostors were hence encouraged to publish their own writings under the names of ancient Christian worthies, and even under the sacred names of Christ himself and his apostles; that thus, in the delibera tions of councils, and in the course of controversy, they might have authorities to oppose to authorities in defence of their respective opinions. The whole Christian church was in this century (the fifth) overwhelmed by these spurious pro ductions, these infamous impositions/’ — Mosh. vol. ii. p. 46.
Nor was this the only mode of darkening the lights of religion. “ The greatest number of them (the ministers) reasoned and disputed concerning the truths of the Gospel, as the blind would argue about light and colours; and imagined they had acquitted themselves nobly, when they had' thrown out a heap of crude and indigested notions, and overwhelmed their adversaries with a torrent of words.”—* (Sixth Century.) Vol. ii. p. 128.
•              CHAPTER VIII.
Verse 13 And I beheld, and heard ah angelflying through the midst of heaven, saying, IVo, wo, wo to the inhabiters of the earth, by reason of the Other voices of the trUityet'oj the three angels which
aft f' etid soMd.
550—612.
A pAube or interval is here marked between the first fbtir and the last three trumpet#. The rise of Mahommedisnf, which comes next into view, was the consequence of the corrupt state of religion, which has been
already described.
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THE FIFTH TRUMPET.
ctf APTEB IX.
Verse 1   And  the fifth  angel sounded, and I saw a star fallen
from heaven unto the earth: and to him was given the key of the
bottomless pit.
2  And he opened the bottomless pit, and there arose a smoke out of
the pit, as the smoke of a greatfur nace; and the sun and the air were darkened, by reason of the
smoke of the pit.
3 And there came out of the smoke locusts upon the earth ; and unto them was given power as the scorpions of the earth have
power.
4 And it was commanded them that they should not hurt the grass
thing, neither any tree ; but only those men which have not the seal of God in theirforeheads.
5  And to them it was given, that they should not kill them, but that they should be tormented five months. And their torment was as the torment uf a scorpion when
he striketh a man.
6 And in those days men shall seek death, and shall not find it; and shall desire to die, and death shallflee from them.
7 And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns of gold, and their
faces were as thefaces of men.
of the  earth,  neither  any  green     ments of pleasure and ambition,
A.D.  612 — 762.
The corruptions of Christian ity, and the revival of idolatry, opened the way to the imposture
of Mahomet.
His doctrine was rendered alluring by indulging the pas sions, and gratifying ambition; and was ushered in by falsifying Scripture, in a pretended new revelation, the Koran.
Like a locust swarm, the Sara cens issued from Arabia, spread ing their fanaticism wherever the state of religion favoured its re
ception.
The true servants of God, who were  armed  against the allure
were not misled by it; but only the unsealed or worldly-minded.
Five prophetic months, or 150 years, their conquests and fana ticism spread together. They tolerated Christianity, but se duced into apostacy, and thereby excited the stings of conscience.
Those who, from worldly mo tives, were tempted to aposta tize, wished to disbelieve Chris tianity, but conscience forbade them. Its seeds, once sown in the mind, could not be eradi
cated at pleasure.
Mahomet avowedly propa gated religion by the sword, and promised paradise (the crown of martyrdom), to those who fell in his cause. His doctrine, pro fessing the extirpation of idola try, wore an imposing and manly
aspect.
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8  And they had hair, as the hair ofwomen, and their teeth were as the teeth of lions.
9 And they had breastplates, as it were breastplates of iron, and the sound of their wings was as the sound of chariots of many horses
running to battle.
10 And they had tails like unto scorpions, and there were stings in their tails; and their power was to hurt menJive months.
11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name
Apollyon.
12  One  wo is past, and behold there  come  two  more  woes  here
after.
The indulgence of the pas sions rendered it alluring (long hair emblematic of allurement), while its real object was to de vour and destroy (teeth as of
lions).
The Saracens were alike armed for controversy and for battle, with the Koran and the sword. One was their breast plate in argument, the other gave them victory in war.
The tail, as the noxious part, denotes their poisonous doctrine, by which they prevailed as much as by the sword. Their doctrine and dominion kept pace together
for 150 years.
However religion might be the ostensible object of their fana ticism, the real motive, with their leaders at least, was ambition, or devastation, and dominion, as the name imports.
<See Note H in the Appendix.)
That Mahommedism owed its rise to the darkness and ignorance which enveloped the Christian world, and to the corruptions which disfigured the pure religion of Jesus, his torians are agreed. While the former favoured his attempt, the latter furnished the impostor with a plea. Since the world had disregarded the precepts of Moses and of Christ, and revived idolatry, he announced, that Heaven in its anger had sent Mahomet to extirpate it with the, sword.
Mosheim thus speaks of the rise of Mahommedism, and the state of Christianity, that favoured its introduction, and promoted its success :
a His law was artfully and wonderfully adapted to the corrupt nature of man, and more especially, to the planners and opinions of the Eastern nations, and the vices to which
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they were naturally addicted; for the articles of faith which it proposed were few in number, and extremely simple ; and the duties it required, were neither many nor difficult, nor such as were incompatible with the empire of the appetites and passions. It is to be observed farther, that the gross ignorance under which the Arabians, Syrians, Persians, and the greatest part of the Eastern nations laboured at this time, rendered many an easy prey to the artifice and elo quence of this bold adventurer. To these causes may be added, the bitter dissensions and cruel animosities that reigned among the Christian sects, particularly the Greeks, Nestorians, Eutychians, and Monophysites; dissensions that filled a great part of the East with carnage, assassinations, and such detestable enormities, as rendered the very name of Christian odious to many.” — Vol. ii. p. 161.
The progress of Mahommedism is thus related by him: * But a new and most powerful enemy to the Christian cause started up in Arabia (A.D. 612) under the reign of Heraclius. This was Mahomet, an illiterate man, but endowed by nature with the most flowing and attractive eloquence, and with a vast and penetrating genius, distin guished also by the advantages be enjoyed from the place of his birth, which added lustre to his name and undertakings. This adventurous impostor publicly declared that he was commissioned by God to destroy polytheism and idolatry, and to reform, first, the religion of the Arabians, and after wards the Jewish and Christian worship. For these pur poses he delivered a new law, the Koran ; and having gained several victories over his enemies, he compelled an incredible number of persons, both in Arabia and the neighbouring nations, to receive his doctrine, and range themselves under his standard. Elated with this rapid and unexpected suc cess, he greatly extended his ambitious views, and formed the vast and arduous project of founding an empire. Here again success crowned his adventurous efforts; and his plan was executed with such intrepidity and impudence, that he died master of all Arabia, besides several adjacent pro vinces.”— Vol. ii. p. 157.
The progress of his successors is thus stated by Gibbon: “ One hundred years after the flight from Mecca, the arms
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and reign of his successors extended from India to the Atlantic Ocean, comprising Persia, Syria, Egypt, Africa, and Spain.”— Gibbon, ch. 51.
Fifty years later, or at the end of the five prophetic months in the year 762, he thus describes the altered cha racter of the Arabs at the time when Almansor built the city of Bagdad, and called it the City of Peace. “ The luxury of the caliphs, so useless to their private happiness, relaxed the nerves, and terminated the progress of the Arabian empire. Temporal and spiritual conquest bad been the sole occupation of the first successors of Mahomet; and after supplying themselves with the necessaries of life, the whole revenue was scrupulously devoted to that salutary work. The Abbassides were impoverished by the multitude of their wants, and their contempt of economy. Instead of pursuing the great object of ambition, their leisure, their affections, the powers of their mind, were diverted by pomp and plea sure ; the rewards of valour were embezzled by women and eunuchs; and the royal camp was encumbered by the luxury of the palace. A similar temper was diffused among the subjects of the caliph. Their stern enthusiasm was soft ened by time and prosperity; they sought riches in the occu pations ofindustry, fame in the pursuits of literature, and hap piness in the tranquillity of domestic life. War was no longer the passion of the Saracens; the increase of pay, and'the repeti tions of donatives, were insufficient to allure the posterity of those voluntary champions who had crowded to the standard of Abubeker and Omar for the hopes of spoil and of para dise ” — Gibbon, ch. 52.
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THE  SIXTH TRUMPET.
CHAPTER IX.
Ver. 1314 And the sixth angel sounded, and I heard a voice from the four home of the golden altar,
•which is before God, faying to the sixth angel, which had the trumpet, Loose the four angels, which are bound in the great river Euphrates.
15 And the four angelf were loosed, which were preparedfor an hour, and a day, and a month, and a year,for to elay the third part
ofmen,
16 And the number ofthe army of the horsemen was two hundred thousand thousand; and I heard the number of them.
17 And thus I saw the horses ut the vision, and them that fat on them, having breastplates offire, and ofjacinth, and of brimstone ; and the heads of the horses were as the heads oflions ; and out of their mouths issuedfire, and smoke,
and brimstone.
18 By these three were the third part of men killed, by thefire, and the smoke, and the brimstone, which issued out of their mouths.
19 For their power is in their mouths, and in their tails; for their tails were like unto serpents, and had heads, and with them they
do hurt.
20 And the rest of the men which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols ofgold, and silver, and brass, and stone, and wood, which neither can hear, nor see, nor walk.
21 Neither repented they of their murders, nor of their sor ceries, nor of their fornication,
nor oftheir thefts.
A.D.  762 — 1844.
The Saracens paved the way for other Mahomedan invaders. These, after four distinct periods of attack, from their first settle ment on the Euphrates, finally subjugated the Greek empire, in
1453.
This term, 391 years, if the appointed period of Mahomedan dominion over the Greek empire, will extend from its extinction in
1453 to 1844.
A number so great bespeaks either a succession of attacks, or a figurative allusion to their
spiritual warfare.
The horses differ from the locusts; having the entire heads, not merely the teeth, of lions. They want the faces of men, and hair of women, that is, they pre vail by force more than by per suasion or allurement.
The fire, smoke, and brim stone, denote the same deadly and infernal doctrines common
to both.
The indulgence of the passions renders these doctrines inviting, and most fatal to the life which
is in Christ
The horses kill; the locusts tormented only. The seeds of Christianity, once sown in the mind, could not be at once eradicated. Under the Turks those seeds ceased to be sown. The Gospel was banished; the Koran alone remained.
Those who retained the Chris tian faith continued in the prac tice of idolatry as before.
Digitized by CiOOQleThe fanaticism of the Mahomedans had rather abated, and the parts of their now divided empire began to resume the character of settled nations, and ceased to swarm like locusts; yet the spirit of conquest remained, and their past suc cess opened the way to farther attempts on the Greek empire. The first of these, which were just four in number, occurred at the period which we have now reached, and is thus noticed by Mosheim. “ But the troubles of the empire, and the cala mities of the church, did not end here: for, about the middle of this century (the eighth), they were assailed by new enemies, more fierce and inhuman than those whose usurp ations they had hitherto suffered. These were the Turks, a tribe of the Tartars, or at least their descendants, who, breaking forth from the inaccessible wilds about Mount Caucasus, overspread Colchis, Iberia, and Albania; rushed into Armenia; and, after having subdued the Saracens, turned their victorious arms against the Greeks, whom, in process of time, they reduced under their dominion.” — Mosh. (Eighth Cent.) vol. ii. p. 214.
After this attack, under the Abbassidan dynasty, in the eighth century, had stripped the empire of some of its fairest provinces, the progress of the Mahomedan arms was checked by their own internal dissensions, till the eleventh century, when Armenia, Georgia, and Anatolia, were wrested from it by the Seljukian dynasty. In the thirteenth century, the Mogul Tartars, under the dynasty of Zingis Khan, eradicated the remains of Christianity left by the Saracens in those parts of the East over which their devastation and dominion extended. And, finally, the Greek empire was overthrown and abolished in the fifteenth century, under the Ottoman dynasty, by Maho med II., A.D. 1453.
The final extinction of Christianity in the East is thus noticed by Mosheim: “ In the vast regions of the Eastern world, Christianity daily lost ground; and the Moslems, whether. Turks or Tartars, united their barbarous efforts to extinguish its bright and salutary, lustre. Asiatic Tartary, Mogolestan, Tangut, and the adjacent provinces, where the religion of Jesus had long flourished, were now become the dismal seats of superstition, under its vilest forms.”— Vol. iii. p. 389.
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THE FIRST TRUMPET.
CHAPTER VIII.
Verse 6 And the seven angels, which had the seven trumpets, pre pared themselves to sound.
7 And the frst angel sounded, and there followed hail and fire mingled with blood; and they were cast upon the land; and the third part of the trees was burnt up, and all green grass was burnt up.
A.D.  350 — 450.
The visitations announced as falling on different parts of the natural world figuratively apply to the moral wond.
Trees and grass signify con verts of religion; “ all flesh is grass;*' green grass, “ the gaily flourishing." Hail, fire, and blood, denote storms of strife and contention. History will best explain the nature and cause
of these storms.
(See Note E in the Appendix.)
The history of the fourth and fifth century is almost en tirely engrossed with the contentions of the bishops and patriarchs for power and supremacy. — See Mosheim. “ For, in proportion as the bishops multiplied their privileges, and extended their usurpations, the patriarchs gained new acces sions of power, by the despotism which they exercised over the episcopal order. They fomented also divisions among the bishops, and excited animosities between them and the other members of the church. They went still farther, and sowed the seeds of discord between the clergy and the people, that all these combustions might furnish them with perpetual matter for the exercise of their authority, and pro
cure them a multitude of clients and dependants....................
•• To these lamentable evils were added, the ambitious quarrels and the bitter animosities of the patriarchs them selves, which produced the most bloody wars, and the xpost
detestable and horrid crimes.  .  ...............................................
° The  attentive inquirer into the affairs  of the  church
from this period, will find............................................................. that these ignominious schisms flowed chiefly from the unchristian contention for dominion and supremacy which reigned among those who set themselves up for the fathers and defenders of the church.” — Mosheim, vol. ii. p. 27.
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THE SECOND TRUMPET.
CHAPTER VIII.
Verse 8  And the second angel sounded,  and as  it were a great
mountain, burning with fire, was     Mount  Sion,
cast into  the  sea;  and the  third part ofthe sea became blood;
9 And the third part of the creatures which were in the sea, and had life, died, and the third
part of the ships was destroyed.
A.D.  350 — 450.
In   scriptural   language,  the Christian     religion    is    called
and   the  Jewish
Mount Sinai. Fire is the em blem of strife; thus a burning mountain symbolizes religious*
controversy.
Life is the life in Christ. Ships mean inhabitants, not literally ships; “ howl, ye ships of Tarsh- ish.” — Isaiah, xxiii. 1.
History furnishes no event that can be more aptly sym bolized by the burning mountain than the Trinitarian contro versy, which occurred at this period, as Mosheim informs us, and for two centuries without intermission engaged the whole Christian world.
“ The subject of this fatal controversy, which kindled such deplorable divisions throughout the Christian world, was the doctrine of Three Persons in the Godhead; a doctrine which, in the three preceding centuries, had happily escaped the vain curiosity of human researches, and been left unde fined and undetermined by any particular set of ideas.” — Mosh. vol. i. p. 411.
This controversy (the most momentous that ever divided the Christian world, and which, besides its pernicious influence on religion, has actually caused more bloodshed than the subversion of the Roman empire), arose in the fourth century, gained entire possession of men’s minds in tlje fifth, and raged with unremitting fury till the middle of the sixth, when it abated, according to Mosheim. “ Whe ther this change was produced by the force of reason and argument, or by the influence of hopes and fears, we shall not pretend to determine. One thing however is cer tain, that from this period the Arian sect declined apace, and could never after recover any considerable degree of stability and consistence.” — Vol. ii. p. 143.
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THE THIRD TRUMPET.
CHAPTER Till.
Verse 10 And the third angel sounded, and there fell a great etar from hewoen, burning as it were a lamp, and itfell on the third part of the rivers, and upon the fountains of waters:
11      nd the name of the star is called Wormwood: and the  third
part of the waters became worm wood ; and many men died of the waters, because they were made
bitter.
A.D. 450 — 550.
The stars were declared to be the angels of the seven churches. The falling of a star denotes the falling from the truth; as, by relapsing into idolatry.
The waters of life, are the truths of the Gospel, which, when corrupted, become bitter and poisonous, causing spiritual death, or the death unto righte ousness. These were poisoned by the revival of idolatrous worship.
(See Note F in the Appendix.)
" If before this time,” says Mosheim, (fifth century), f< the lustre of religion was clouded with superstition, this evil, instead of diminishing, increased daily. The happy souls of departed Christians were invoked by numbers, while none stood up to censure or oppose this preposterous wor
ship...............................................
“ The images of those who, during their lives, had acquired the reputation of uncommon sanctity, were now honoured with a particular worship in several places; and many imagined that this worship drew down into the images the propitious presence of the saints, or celestial beings they represented; deluded perhaps into this idle fancy by the crafty fictions of the heathen priests, who bad published the same thing of the statues of Jupiter and Minerva. A singu lar and irresistible efficacy was also attributed to the bones of martyrs, and to the figure of the cross, in defeating the attempts of Satan, removing all sorts of calamities, and in healing not only the diseases of the body, but also those of the mind.” — Vol. ii. p. 138.
The Jews particularly ceased from this time to enter into the pale of the church, in consequence of this idolatrous worship. Thus “ the bitterness of the waters caused the spiritual death of many.”
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THE FOURTH TRUMPET.
CHAPTER VIII.
Verse 12 And the fourth angel sounded; and the third part of the sun was smitten, and the third
part of the moon, and the third part of the stars ; so as the third part of them was darkened, and
the day shone not for a third part of it, and the night likewise.
A.D. 450 —550.
The stars symbolising the lesser, the sun and moon most be the greater lights of reli gion, or Christ himself and his
apostles.
The light which the churches dispense to the people, they de rive from the Scriptures, the medium of its conveyance to
them.
History   will  show  how this medium was darkened.
(See Note G in the Appendix.)
u For many audacious impostors were hence encouraged to publish their own writings under the names of ancient Christian worthies, and even under the sacred names of Christ himself and his apostles; that thus, in the delibera tions of councils, and in the course of controversy, they* might have authorities to oppose to authorities in defence of their respective opinions. The whole Christian church was in this century (the fifth) overwhelmed by these spurious pro ductions, these infamous impositions.”— Mosh. vol. ii. p. 46*
Nor was this the only mode of darkening the lights of religion. The greatest number of them (the ministers) reasoned and disputed concerning the truths of the Gospel, as the blind would argue about light and colours; and imagined they had acquitted themselves nobly, when they had thrown out a heap of crude and indigested notions; and overwhelmed their adversaries with a torrent of words.” —* (Sixth Century.) Vol. ii. p. 128.
CHAPTER Till.
Verse 13 And I beheld, and heard ah angelflying through the midst of heaven, saying, Wo, wo, wo to the inhabiters of the earth, by reason of the Other voices of the trumpet'of the three ahgels which
aTtyettosoUhd.
550 —612.
A pause or interval is here marked between the first fbtir and the last three trumpet#. The rise of Mabommedisrrt, which comes next into view, was the consequence of the corrupt state of religion, which has been
already described.
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which spiritually is called Sodom or Egypt, where also oar Lord
was crucified.
9 And they of the people, and kindreds, and tongues, and nations, shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put
a* graces.
10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send rft* one to another; because these two prophets tormented them that
dwelt on the earth.
11  And after three days and a half, the spirit of life from God entered into them, and they stood on their feet, and great fear fell
upon them which saw them.
12 And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud, and their enemies beheld them.
13 And the same hour was there a great earthquake, and the tenth part of the city fell, and in
fore the reformation; but the dead bodies were not seen by the people until the frauds were detected and exposed.
This was done by Luther, who opened the eyes of the people in 1517, in Germany, which was a street of the great city, the Ro
man Empire.
The worldly-minded rejoiced in the exposure of these frauds, not for religion's sake, but think ing it would perish along with superstition and priestcraft.
But their triumph was of short duration, for in 1521, Luther translated the Gospels into Ger man ; his translation was re ceived with avidity; and the wit nesses came to life.
The new translation was soon generally diffused; and, perpe tuated by the art of printing, then recently discovered, was effectu- tually secured from any future attempts of its enemies.
“ The effect,” says Mosheim, “ was prodigious.” Whole na tions threw off the papal yoke.
the god of the earth, afterwards gave glory to the God of heaven.
the earthquake were slain of mm     Many  who   before  worshipped
seven thousand; and the remnant were affrighted, and gave glory to
the God of heaven.
14  The second wo  is past, and behold the third wo cometh quickly.
(See Note K in the Appendix.)
These 1260 years of impure worship in the West, are co- temporaneous with a similar period already noticed in the East. If computed from the year 606, which seems to be most distinctly marked as the commencement of the papal hierarchy, it will terminate in 1866, by adding 1260 years : whereas the Eastern apostacy appeared destined to prevail from 612 to 1844. Thus the two will be almost exactly cotem- poraneous.
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Archdeacon Woodhouse thus notices the period here adverted to: “ Fixing our attention on the period of history to which we seem directed, we cannot but remark a long suc cession of ages, commencing with the times when the Western Gentiles flowed into the church, and possessed the outer courts of the temple : when on their ignorance and superstition a corrupt and ambitious clergy began to raise the papal hierarchy, substituting pagan ceremonies and unauthorized observances in the room of primitive religion. These in history are called the middle ages, intervening between the bright period of Grecian and Roman literature, a»d the restoration of learning in the fourteenth century; between the days of primitive Christian knowledge, and the return of it at the reformation.” — Page 296.
Speaking of the reformation, he observes as follows : " The rulers of the darkness of this world had then appa rently extinguished the light of evangelical religion: but while they were enjoying their triumph^ the holy light rekindles; it rises as it were from the dead. By Luther, Melancthon, Zuinglius, Calvin, and their followers, the Gos pel of Christ is produced to the world; is perpetuated by the art of printing ; becomes the rule of worship and duty, and points the true way to heaven.” — Woodhouse, p. 300.
That the witnesses mean the prophets of the Old and New Testament, may derive some support from the following observation by the translator of Mosheim : “ When asked by the papists where our religion was before Luther ? we gene rally answer, * In the Bible,’ and we answer well,” &c. It may truly be said,, that the two bodies of evidence contained in the Old and New Testament, are “ twin pillars of Chris tian faith, resting on the one pedestal of truth, and crowned with the one capital of human salvation.”
The witnesses are generally understood to be the protest ant churches, but some difficulties attend this interpretation. It is not improbable that there might always be some scat tered individuals who retained the true faith and pure reli gion of Jesus: but it is certain there was in Europe no particular country, and questionable whether there was any distinct sect or church, which has at all times professed Christianity in its original purity. But the Scrips tures have always confronted Antichrist, as it were, and
D
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borne testimony to the truth; although their light was long clouded by ignorance and superstition, and purposely with held by a designing priesthood; as if conscious that this testimony pronounced their own condemnation.
This figurative interpretation, in allusion to their with holding the light of the Gospel from the people, seems in many respects more applicable than the literal, as refer* ring to the suffering of any particular sect or church: for instance, the witnesses * devouring their enemies with the fire of their mouths / ‘ their shutting heaven that it rain not
* their visiting the earth with all plagues/ are phrases more applicable to the Scriptures than to the persecuted church. Nor could the church be said to stand before the god of the earth, here supposed to mean Antichrist, in opposition to the God of heaven. But this is offered merely as a conjecture;
for it appears in the original, that the word used is m some editions Kifiof, and in others Otof. To the Scriptures, how ever, all these characteristics appear perfectly applicable, but not to any church.
With the proposed explanation of the death and resur rection of the witnesses, the writer acknowledges that he is far from satisfied, although it was thought right to submit it to the consideration of the reader. Upon more mature reflection, he is disposed to agree with Archdeacon Woodhouse and Bishop Newton, that these parts of the prophecy may be still future, and may yet receive a more satisfactory solution. His reason for this opinion chiefly rests on the following ground; namely, that we cannot, without giving up the consistency of the meta phor, suppose the witnesses to have been slain, to have risen again, and to have ascended into heaven; and after their ascension, suppose them to be still prophesying in sack cloth on earth. But if the period of their prophesying extend to the end of the 1260 years, as it is declared, these have not yet terminated, and the conclusion therefore is inevitable, that they have not yet ascended into the symbo lical heaven.
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THE SEVENTH TRUMPET.
CHAPTER  XI.
Verse 15 And the seventh angel sounded, and there were great voices in heaven, saying,
The kingdoms of this world are become the kingdoms ofour Lord, and of his Christ, and he shall reignfor ever and ever.
16 And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,
17 Saying, We give thee thanks, 0 Lord God Almighty, which art, and wast, and art to come; be cause thou hast taken to thee thy great power, and hast reigned.
18 And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and
them thatfear thy name, small and great, and shouldest destroy them which destroy the earth.
19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were light nings, and thunderings, and an earthquake, and great hail.
A.D.  1521—1866.
At the sounding of this trum pet it is declared, that the king dom of Christ shall be restored. The overthrow of Antichrist, and the re-establishment of true reli gion, are accordingly now about
to be developed.
But the account of Antichrist's overthrow is prefaced by a minute description, in the fol lowing chapter, of his character and empire in the West.
The same metaphors and the same expressions, here used to announce the downfal of Anti christ, were formerly employed in foretelling the subversion of
true religion.
The wrath of the Lamb, and the resurrection of the dead, taken literally, apply to the day of judgment; but figuratively, announce the destruction of An tichrist. Not the resurrection of the literally dead, but the restoration of the life which is in Christ is signified.
The opening of the temple, and displaying the ark of the covenant, manifestly imply the establishment of true Chris tianity, resulting from the restora tion and general diffusion of the
Gospel.
The following remarks are made by Archdeacon Wood house : " * The time of the dead’ may likewise signify (in that metaphorical sense in which the word * death/ &c. is fre quently used), the time when pure religion, dead and buried, as it had been with the witnesses, shall revive and flourish.
................................................ *     The ark of the covenant/ (the sacred coffer so called, because it contained the tables of the
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covenant, into which God had deigned to enter with the ancient church), was deposited in the * tabernacle called the Holiest of AU.’ This interior part of the temple, accessible under the law to none but the high priest, is now opened; and the ark is exhibited to view. Jesus Christ, the only High Priest, and Mediator of the new covenant, who had here deposited his new covenant of mercy, even the ever lasting Gospel; who had broken down the partition exclud ing the Gentiles from its benefits; who alone could enter the holy of holies; grants it to be exhibited. As the walls of the idolatrous Jericho fell before the ark of the Old Testament, so will the corrupt Babylon before this. But that which seems more immediately to be signified under this exhibi tion, is the restoration of the Gospel; of the Christian religion in its purity. The Gentiles, from the entrance of the greater part of them into the church, had not yet enjoyed the oppor tunity of knowing and practising a pure religion. They had trodden the courts, but had never been admitted into the interior of the temple. From the period of the reformation, a view of the ark of the covenant was offered them.”—
Woodhouse, p. 307.
a This is only a preparatory scene, and therefore affords only a general view of the wrath of God, which is seen especially poured out in the vision of the vials,, contained also under this trumpet.” — Woodhouse, p. 308.
The two following chapters will be found to present a complete picture of the empire of Antichrist, and of its. establishment on the ruins of Christianity in the West; his dominion in the East having been already described.
Digitized by CiOOQleTHE WOMAN  AND THE DRAGON.
CHAPTER  XII.
Verse 1 And a great sign was seen in heaven; a woman clothed with the sun, and the moon under herfeet, and upon her head a crown
of twelve stars.
2  And  being  with  child,  she cries out, suffering  the pangs  of
to bringforth.
3  And there was  seen  another sign in heaven ; and behold a great
fire-coloured dragon, having seven heads and ten horns, and upon his
•heads seven diadems.
4 And his tail draweth along the third part of the stars of heaven, and he cast them to the earth. And the dragon stood before the woman who was about to bringforth, that when she should bring forth he might devour her child.
5 And she broughtforth a male child, who is about to rule as a shepherd all nations with an iron rod. And her -child was caught up to. God, and to his throne.
6 And the womanfled into the wilderness, where she has a place
prepared of God, that they should nourish her there a thousand two JiuAdrcd and sixty days.
1  And  there  was  a  war  in heaven, Michael and his angelsfor
Jto fght with the dragon, and the dragon fought and his angels.
childbirth, and painfully labouring     mulgation of Christianity.
A.D. 32 — 606. Judaism was parent to Chris
tianity, and before it the only pure religion ; adorned with the heavenly luminaries, emblems of
light and truth.
The  allegorical  birth  typifies the establishment, not the  pro
The
labour pains denote the struggle preceding its establishment.
The dragon personifies the passions and worldly propen sities of man, warring against true religion. His instrument is paganism; his seat the Roman empire, figuratively called “ the
earth."
His tail, the most noxious part, denoting evil propensities, prevents many of the Jews from embracing Christianity; and, after it is established, seeks to destroy it, by corrupting its purity. The heaven from which the stars fell, is the kingdom of
Christ
The birth was effected in the fourth century, when Chris tianity jvas firmly established; but its purity was already cor rupted, and it was caught up to heaven, or disappeared from the earth soon after.
From the seventh centuryx the conversion of the Jews entirely ceased; at which time they became an object of persecution to the Romish church, and have continued so ever since.
The warfare of the dragon is synonymous with the labour pains, or the struggle between
Christianity and paganism;
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8  And  prevailed  not,  neither was their place found any more in
heaven.
9 And the great red dragon was cast out, that ancient serpent who is called the Deoil and Satan, who deceiveth the whole world; he was cast down to the earth, and his
angels with him,
10  And I heard a loud voice in heaven saying, “ Now is come the
kingdom of our God, and the rule ofhis anointed ; because the accuser of our brethren is cast down, who accused them before our God day
and night.
11 And they overcame him by the blood of the Lamb, and by the word oftheir testimony; and they loved not their lives unto death.*9
12  Therefore   rejoice,   0  ye heavens, and ye that dwell therein.
Wo to the earth, and to the sea; because the devil is come down to
you having great wrath, knowing that he hath a short season.
13 And when the dragon saw that he was cast down to the earth, he pursued the woman who brought
forth the male child.
14 And to the woman were given two wings of thegreat eagle, that she mightjtee into the wilder-
•ess into her place, where she is nourished a time and times and half a time from the face of the
serpent.
15 And the serpent east out of his mouth after the woman water like a flood, that he might cause her to be carried away by theflood.
16 And the earth helped the woman, and the earth opened its mouth, and swallowed up the river
salvation, and the power, and the     ment of Christianity;  and there
In   which   Christianity   pre vailed, and paganism was  abo
lished.
The dragon was thus deprived of an instrument by which he had deceived the whole world, idolatry having prevailed in every
nation.
The abolition of paganism laid the foundation for the establish
fore this event is announced as the commencement of the king dom of Christ with correspond ing triumph and exultation.
True Christianity survived pagan persecution, by the force of truth, and the constancy of
the martyrs.
The dragon, deprived of power to hurt the true Christian, next assails the worldly-minded, and, by seduction, revives idolatry in the Roman empire, or the figu
rative eartlu
The Jews ceased to embrace Christianity when it became idolatrous, and were persecuted by the church of Rome in conse
quence.
But their dispersed state, and the division of the empire, favoured their escape; and they are to continue dispersed to the end of the 1260 years.
An overwhelming flood signi fies worldly power, which the dragon employed against the Jews; seduction rather than force against the Christians.
Nor did the Jews fail to find protection from the worldly policy of several states and
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the  dragon  cast out of hit
mouth.
17 And the dragon was enraged against the woman, and went away to make war with the remnant of her offspring, those who keep the commandments of God, and hold the testimony of Jesus.
princes, who derived advantage from their wealth and knowledge
of traffic.
Enraged against the mother which gave birth to the male child, or true Christianity, now caught up to heaven, or placed beyond his reach, the dragon pursues bis warfare against the remaining offspring (also Chris tians), by the means described in the next chapter.
Archdeacon Woodhouse considers the woman to be the true church of Christ; the male child, the Messiah; and the remnant of the woman’s offspring, the scattered and persecuted Christians. But we cannot well connect a symbolical woman with a literal child; the nature of the offspring must surely accord with that of its parent. Others again consider the male child also as the Christian church ; but their explanation identifies all the three symbols; thus the woman is the true church, the male child is the true church, and the remnant of her offspring are the true church; three symbols which are yet used as distinct and separate, even after the allegorical parturition. The view here offered may perhaps obviate some of the difficulties; but being, as the writer believes, unsanctioned by authority, it is proposed with diffidence.
If we consider the “ mother” to symbolize Judaism, or the Jewish church, which was certainly parent to the Christian, then will the male child be true Christianity; and the allegorical birth, as borrowed from Bishop Newton, will signify, not the promulgation, but the establishment of Chris tianity by authority, and the end of the labour pains, from the cessation of pagan persecution. During the intervening period between the promulgation and establishment, cor responding to the figurative time of gestation, the mother and child were in conjunction, for the two religions were united. Not indeed that portion of the Jewish church which crucified and rejected the Messiah, and were rejected by him—these were in no sense related to Christianity, — but those only who laboured to establish it by propagating the Gospel; these were the true parent, and Jews in reality, the
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.others in name only, really the synagogue of Satan: and farther, the Gentile converts are styled Israelites by adoption.
After the allegorical birth, the male child was caught up to heaven, to God’s throne; by which is here understood, not, as Bishop Newton explains it, that ** it was advanced to the imperial throne,” an advancement nearly fatal to true
.religion, which therefore cannot be symbolized by its being ^caught up to heaven; but that the purity of Christianity, being previously corrupted, soon disappeared altogether from the Roman Empire, the symbolical earth,—and was saved from perishing by divine protection alone. The flight of the woman into the wilderness, which followed shortly after, may perhaps be explained by the account given by Mosheim, that the Jews, from the end of the sixth century, when idolatry had been revived in the church, ceased to become converts to Christianity; a fact which their rooted aversion for idolatry sufficiently accounts for. In conse quence of this, they became in all catholic countries, and have never since ceased to be, an object of persecution to the Romish church; which, as Mosheim says, employed
.force when persuasion failed. Here then we have the flood poured out by the seipent to overwhelm the woman. But the earth helped her, and swallowed op the flood; which may signify, that in the many nations subject to the beast, some one or other had always afforded them a refuge; for the worldly interests of the princes to whom their wealth and knowledge of commerce rendered them useful, contri buted to procure them protection.
The warfare of Michael against the dragon must for several reasons allude to the struggle of Christianity against paganism, and not against papacy; for this conflict precedes the allegorical birth, and the flight of the woman; the narrative returning to this point when the conflict ends. Michael, who is the tutelary angel of the Jews, conducts this warfare’; showing that Judaism and Christianity were at this time united. 'The conflict was carried on in the figurative heaven, that is, before the purity of Christianity had wholly dis appeared. The horns of the dragon were not yet crowned; showing that his empire was not at this time divided into ten kingdoms. All these concur to prove that pagan and not papal Rome is the adversary of Christianity in this warfare.-
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The woman’s flight, and the dragon’s pursuit, may leave more room for doubt. At first sight, the inundation of the Roman Empire by the barbarians, and the subsequent con version of these (for the most part) pagan conquerors to Christianity, appears to afford a more satisfactory solution of the flood poured out by the dragon, and swallowed up by the earth. But if this inundation of the barbarians may be said to have driven the woman into the wilderness, which is not very clear*, yet, being only temporary in its operation, this cannot be assigned as a permanent cause for her remain ing there for the whole 1260 years, as it is expressly said, “ to shelter herself from the face of the serpent.” But if the woman be the Jewish church, the wide world will then he the wilderness; and such it has truly been, to an outcast and persecuted race, who wander over the face of the earth, and find no resting place. Such it has been to them, and such it was “ prepared for themfor prophecy had expressly declared that they should remain in this state, a persecuted and wandering people, until the appointed time for their restoration should arrive. Two points yet remain to be noticed, which are, the eagle’s wings given to the woman, and her being destined to receive nourishment during the period of her sojourn in the wilderness. Her being destined to receive nourishment during the 1260 years, must, upon the view here proposed, signify, that notwith standing the dispersion of the Jews amongst, and their mixture with other nations, they should not be allowed to perish, but should still be miraculously supported, and remain as a separate and distinct people through the whole period of the dominion of the beast.
And the eagle’s wings given to the woman will, upon the same view, denote the great extent of their dispersion, and the means of escape which should be afforded to them.
Who are the remnant of the woman’s offspring, and the object of the dragon’s further hostility, will be seen hereafter.
* (See Note L in the Appendix.)
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'THE TEN HORNED BEAST OF THE SEA.
CHAFTtB XIII.
Verse 1 j/ad I was stationed On the sand of the sea, and I saw a wild beast ruing out of the sea, having ten home and eeven heads, and upon hie home diadems, and upon hie heads names of blas
phemy.
2  And the wild beast which I saw  woe  like a leopard;  and hie
feet as those of a bear; and his mouth ae the mouth of a lion: and the dragon gave him hie power, and Am throne, and great authority.
3 And I saw one of his heads as having been smitten unto death, and his deadly wound was healed. And the whole earth wondered after the wild beast.
4 And they worshipped the dragon because he had given the power to the beast, and they wor
shipped the beast, saying, Who is like unto the beast, and who is able to make war with him?
5 And there was given to him a mouth speaking great things, and blasphemies; ana there was given to him power (to continue in action)forty two months.
6 And he opened his mouth for blasphemy  against  God, to  blas
pheme his name, and his taber nacle, and those who dwell in
heaven.
7 And it was given him to make war with the saints, and to overcome them. And power was
A.D. 606—1866.
The sea signifies the Western Gentiles; the beast an idola trous tyrannical empire; his horns are the kingdoms com posing that empire; his heads are seven successive forms of government ruling over the em
pire.
The form and agility of the leopard, the grasp of the bear, and the bite of the lion, express the power and influence of the beast. They are derived from the devil, or founded on worldly interest; and Rome is the seat of
the beast.
One head appeared to be slain when paganism was abolished; but it revived, and recovered the character of a beast, when idola try was re-established.
Worshipping the devil con sists in the indulgence of the passions, and the exclusive pur suit of worldly interests. For these, men worshipped the beast also, or embraced his principles, and supported his empire.
Blasphemies in prophetic lan guage signify apostacy. (See Acts, xxvi. 11 J. Forty-two months is the same period as
1260 days.
The figurative heaven, or Christ’s kingdom upon earth, was blasphemed by apostacy and the relapse into idolatry.
To vanquish in this spiritual warfare, is to seduce into idolatry. The saints, or the pious, are not
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given to him over every tribe and people, and language, and nation.
8 adnd all who dwell on the earth shall worship him; they whose name is not written in the book of life of the Lamb, which was sacrificedfrom thefoundation
ofthe world.
9 If any one have an ear, let
him hear.
10 If any one leadeth into cap tivity, into captivity he goes. If any one shall slay with the sword, he must be slain with the sword. Herein is the patience and the
faith of the  saints.
proof against this seduction. Their very zeal, if without know ledge, may help to blind and
mislead  them.
The power of this idolatrous empire is to extend over all the Western nations; but not over every individual. Some in every age have recognised the marks of the beast, and resisted the seduction of the dragon. These are not overcome by him.
Let those who are capable of understanding learn from this,
that bigotry and persecution are inconsistent with the spirit of Christianity; that patience and forbearance mark the true Christian character.
The heads and horns of the beast are afterwards explained in the prophecy itself, as here interpreted. The five first heads are thus enumerated by Livy and Tacitus: 1st, Kings; 2d, Consuls; 3d, Dictators; 4th, Decemvirs; 5th, Military Tribunes with consular authority; the 6th, or Augustan Emperors, was in being when the prophet wrote; and the 7 th appears from the arguments of Mr. Faber to be the Feudal Elective Emperorship, founded by Charlemagne.
Archdeacon Woodhouse and Mr. Faber agree in con sidering the deadly wound of the sixth head to mean the loss of its attributes as a beast, when the Emperor Constan tine embraced Christianity; and the revival of this head to signify the recovery of those attributes, when the empire relapsed into idolatry.
The horns, symbols of power, and expressly declared to represent ten kingdoms, into which the Roman Empire, entire and unbroken at the time of the prophecy, was to be subsequently divided, are enumerated by an unexceptionable witness, Machiavel, as follows: 1. The Ostrogoths; 2. The Visigoths; 3. The Sueves and Alans; 4. The Vandals; 5. The Franks; 6. The Burgundians; 7. The Heruli and Thuringi; 8. The Saxons and Angles; 9. The Huns; 10. The
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Lombards. The Western Empire was divided into these about the fifth century; but, as Mr. Clarke observes, in his ingenious and learned work on the Dragon and the Be^st, these may be the horns of the dragon, or his seat the Pagan Empire, but they were not the ten kingdoms com posing the Christian or the Latin Empire, which gave their power to the beast; nor were they the ten kings afterwards spoken of as hating the whore, and making her desolate. These must be sought for among the states of Europe at the commencement of the reformation, and will be as follow: France, Spain, England, Scotland, The Empire, Sweden, Denmark, Poland, Hungary, Portugal.
We have now to inquire who are the remnant of the woman's offspring, and what is the nature of the warfare car* ried on against them by the beast. It is evident that literal war, for political purposes, cannot here be meant. It is still the warfare of the dragon, or the evil propensities of man personified, against true religion, or against those who keep the commandments of God; and its purpose is to withdraw them from their allegiance. It is in fact a continuance of the war before carried on by the dragon, through the instrumentality of paganism; in which being foiled, be now raises up another instrument, the beast, and strives to pre vail by other means, or by adding the allurement of temporal advantages to the terrors of persecution. The date of this new mode of attack, is from the abolition of paganism, or the conversion of Constantine; when Christianity first began to offer worldly advantages. Its objects are those who hold the testimony of Jesus; that is, they are Christians in name at least. The term " saints” is even applied to those who are vanquished for a time; piety and devotion cannot there fore be denied to them. But these qualifications, it seems, are not alone sufficient to secure their possessors from defeat; for all are said to be overcome whose names are not written in the Book of Life. Those indeed who possess zeal alone, without knowledge, are naturally most prone to bigotry and superstition, and thus most liable to be misled by the delusions of the dragon. And accordingly, fanaticism has at all times prevailed among, and persecution been esteemed a duty with, most of the followers of the beast. These errors have not, however, been confined to the Romish church, but
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have extended also to the protestants, who have not always let slip the opportunity for retaliation : hence the necessity for that exhortation to patience and forbearance, equally appli cable to both, contained in verse 10th.
This circumstance it is important to notice, not only to guard against the illiberal prejudice which leads us to con sider our own church as the peculiar favourite of Heaven, and another as the exclusive object of its wrath, but it is further essential to the right understanding of the sub
ject before us. For this single fact, this spirit of retaliation, is alone sufficient to prove, that neither party at this time possessed the genuine Christian spirit. In neither of these do we discover the male child, or true Christianity, which was caught up to heaven.
The remnant of the woman’s offspring must therefore mean those who, from the fourth century, continued to pro fess Christianity, in name at least, but were afterwards, for
the most part, seduced or overcome by the beast; while the true servants of God, who were sealed in their foreheads,, cannot at this time designate any particular church, but. merely those scattered individuals, through all ages and nations, who, having imbibed the true spirit of Christianity, have thereby been enabled to resist alike the contagion of example, the allurement of worldly advantages, and the dread of persecution.
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THE TWO-HORNED BEAST OF THE LAND.
CHAPTER XIII.
Verse 11 And 1 beheld another wild beast cowing up out of the land, and he had two home as a lamb, and he spake as a dragon,
12 And he  exerciseth  all  the power ofthefrst beast before him;
and causeth the earth, and those who dwell therein, to worship the
first beast whose deadly wound
was  healed.
13 And he doeth great wonders, in order that he may make fire come down from heaven upon earth, in the sight of men.
14 And he deceiveth those who dwell on the earth, by the wonders which he doeth before the beast; toying to those who dwell on the earth, to make an image to the beast, who hath the wound of the
sword and did live.
15 And it was given to him to give life unto the image of the beast, that the image of the beast should even speak ; and he should cause as many as would not wor ship the image of the beast to
be  slain.
16 And he causeth all, both the small and the great, and the rich and the poor, and the free men, and the slaves, that they should receive a mark upon their right hands, or upon their fore
head.
17  And that no one might be able to buy or sell, but he who hath the mark, the name ofthe beast, or the number ofhis name.
A.D. 606 - 1866.
The Romish ecclesiastical empire; nominally Christian, really Antichristian. Supported by two orders of clergy, monks
and priests.
The power of the church, and that of the empire, one in spiri tual, the other in temporal con cerns, mutually supporting each other, concurred in the revival of false religion and idolatry.
The church professes to call down divine vengeance on its enemies; and does so in the estimation of its followers.
The pretence to miraculous powers was used to impress this belief; and the influence thus obtained was employed to sup port the power of the pope; who is the idol of the clrorch, and image of the emperor, or em peror in spiritual matters.
The voice of the pope was believed to have power either to forgive sins, or consign to eter
nal perdition. The anathemas of the church could once loosen the bonds of society, or dethrone
princes.
Those who profess the Romish faith, are distinguished by their mode of making the sign of the cross; beginning with the right hand directed to the forehead.
Any deviation from this be trayed a heretic; and to such the privileges of traffic were denied at one time in all catholic
countries.
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18  Herein  is  the  wisdom,  kt             H Aarrim BoutiXimi,
him that hath understanding, cal-        The pitin Kingdom, or Romish culate the number of the beast; for    church, answers the description, it is the number of a man, and his     and makes the number 666. number is 666.
The former beast arose out of the sea, the present rises out of 4he land ; a distinction applied to the Jews and the Gentiles before their conversion; but how does it apply afterwards? is now the question. In the corrupt state of the church here spoken of, it is to be supposed, that each class of these nominal converts would retain their previous characteristics after professing Christianity. Now the Gen tiles had been addicted to idolatry; and the Jews had rejected the promised Messiah through worldly-mindedness, and the expectation of a temporal prince; and to these propensities the distinction may still allude. Accordingly, under the First Trumpet, the hail storm, signifying the contention for worldly power and supremacy, was announced as falling on the land, as if affecting those addicted to the Jewish love of temporal power. Whereas, under the Second Trumpet, the burning mountain, denoting the controversy about the plurality of persons in the Godhead, is said to be cast into the sea; as if falling upon the Gentiles, from their proneness to. polytheism.
So in the present instance, the ten-horned beast arises out of the sea, his empire extending over the Gentile nations of the West: whereas the two-horned beast Aises out of the land, the papal hierarchy deriving its origin from the Jewish love of worldly pomp and supremacy.
Horns are symbols of power. The power of an empire arises out of the nations composing it. But a spiritual empire; derives its power not from territory, but from opinion; and the influence of the church on public opinion is supported by its clergy. In the Romish church, the clergy is divided into two distinct branches, the regular and secular, or the monks and the priests. These are its horns, or the sources of its power.
For the mode of computing the number of the beast in the Greek language, in which the prophecy was written,
(See Note M in the Appendix.)
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THE  TRUE  CHURCH  OF  CHRIST,  AND RESTORATION OF THE  GOSPEL.
CHAPTER XIV.
Verse 1 And I looked, and lo the Lamb standing on the moun tain Sion. and with him an hun dred and forty-four thousand, having his name, and the name of his Father, written upon theirfore
heads.
2 And I heard a voice from heaven, as a voice of many waters, and as a voice of loud thunder; and the voice which I heard as of harpers playing on their harps.
3 And they sing, as it were, a new song, before the throne, and before the four living creatures, and the elders; and no one was able to learn the song, except the hundred and fortyfour thousand, the redeemed <f the earth.
4 TAese are they who have not been defiled with women, for they are virgins; these are they who
follow the Lamb whithersoever he goeth ; these were redeemed from amongst men, a first fruit unto God,hmd to the Lamb;
5 And in their mouth wasfound no guile, for they are spotless.
6 And I saw another angelfly ing in the midst of heaven, having the everlasting Gospel, to preach good tidings to them that dwelt on the earth, and to every nation, and tribe, and language, and people.
7  Saying  with   a  loud  voice, Fear  God, and give him glory ;
far the hour of his judgment is come; and worship him who created the heaven and the earth, and the sea, and the springs of waters.
The true followers of Christ, by whom the beasts before named are to be overcame, are again brought into view; being the same as they who refused to worship the dragon or receive the mark of the beast.
The kingdom of Christ on earth, figuratively called “ bea ten* before the corruptions of Christianity, now re-appears r when true religion is revived.
This song, afterwards called the “ song of Moses and the song of the Lamb,” intimates the affinity of the two churches; the Christian being the offspring of the Jewish religion.
They who have not been seduced into idolatry, but have retained the pure worship of God, and the true faith in Christ,, through the whole period of general corruption and apostacy,
sing this song.
They had not used the pretence to  religion  to  answer   worldly
purposes.
Under the Romish church, the Gospel, misconstrued and per verted, had ceased to impart glad tidings, and was moreover withheld from the people; but was restored to them at the time,
of the reformation.
This defeat, the commence ment of the beast's destruction, is only an anticipation of his final overthrow, which will be minutely described in the sequel.
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The picture of Antichrist being given, the power by which he is to be overthrown, and the means of bis subver sion, come next into view. That power is the true church, and the Gospel is the means. In the picture of the true church, it is material to attend to one point which is never lost sight of, namely, the Jewish origin of Christianity; for this confirms the exposition given of the mother of the male child, as symbolizing Judaism. The 144,000 are the elect of Israel before noticed, while the multitude that followed were stated to be Gentiles;" salvation being to the Jew first, and afterwards to the Gentile also.” The first who embraced Christianity were Jews. The Messiah was himself a Jew, and the Gentiles became Israelites by adoption. The song of the 144,000 is afterwards called the song of Moses and of the Lamb ; in allusion to the connexion of the Christian with the Jewish dispensation. The Jews were the deposi taries of the prophetic testimony which led to the expectation of the Messiah; and, before his advent, had the merit of professing a pure religion, when other nations were addicted to idolatry. Moreover, it must be esteemed a merit that they were the first to reject nominal Christianity when it became idolatrous; except indeed some, who, as Mosheim says, “ entered the church from worldly motives, for the sake of its honours and emoluments and these, as we have seen,, retained the same characteristic after their nominal conver sion. Lastly, when, by the subversion of Antichrist, Chris tianity shall be purified from idolatry, the Jews will again embrace it, or the mother be reunited to her child.
As withholding the Gospel was the chief means of cor rupting religion, so restoring the Gospel at the reformation was the first step towards the revival of true religion.
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DOWNFAL OF THE SPIRITUAL BABYLON.
CHAPTER  XIV
■
Verse 8 And another angelfol lowed, saying, She is fallen ! Ba bylon, the great city, isfallen,for ifthe wine of the rage of herfor mcatton she hath made all the
nations  to drink.
9 And a  third angel followed
any one worship the beast and his image, and receive a mark upon his
forehead, or upon his hand;
10 Even he shall drink of the wine of the wrath of God, of the embittered powerful wine, in the cup ofhis anger, and shall be tor mented with fre and brimstone before the holy angels, and before
the Lamb.
11 And the smoke of their tor ment ascendeth for ever and ever: and they have no rest day nor night who worship the beast and his -image, and if any one receive the
mark ofhis name.
12  Herein is the patience of the saints,  they  who   keep  the  com
them, raying with a loud voice, If  metaphor  of divine  wrath,  are
13 And I heard a voice from heaven, saying, Write; Blessed are they who die in the Lord, hence
forth, even so saith the Spirit, that they may rest from their labours, but their works follow
with them.
mandments of God, and the faith    with patience, for of Jesus.
A general view of the downfal of the beast is now prefigured, as that of true religion had before been, in terms borrowed from the description of the day of
judgment.
The  evils foretold  under  the
evidently the calamities naturally arising from the corruption of
religion.
Moral evils of infernal origin, such as fanaticism and immo rality, were symbolized by fire, smoke, and brimstone, under the fifth trumpet, and appear to be equally signified by the same
symbols here.
The kingdom of Christ being the figurative heaven, the holy angels symbolize his followers, who will now witness the evil works of their persecutors recoil ing upon themselves.
The  true  Christian  is  again encouraged, and exhorted to wait
In the same figurative style it is here declared, as it was in the downfal of true religion, that the real Christian shall be exempt from participation in these calamities; an exemption which must be referred to spiri
tual evils.
From the restoration of the Gospel, the revival of true religion, and the downfal of the spiritual Babylon, may be distinctly dated. At the reformation, the usurped dominion of superstition and priestcraft was shaken to its very founda tion, and from this time the power of the Romish church has
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continued to decline, each succeeding age producing further abridgments of its influence and authority. Nor was this occasioned alone by the light which the Gospel diffused, but in part also by the disclosure of those frauds which had been practised by the priesthood; these together excited a general disposition to shake off their tyrannical usurpation.
An empire, however, founded upon worldly interest, sup ported by the indulgence of the passions, and which had so long subsisted, was not likely to fall without a struggle. Every effort.would naturally be^made, and every artifice be employed, to prolong the reign of Antichrist. And those who had been hitherto deluded by him, but whose eyes at length were opened, and who, in consequence, became desirous of emancipation from their thraldom, must feel the weight of that tyranny which they had helped to establish and support. The calamities attendant upon this struggle must needs fall upon those who had been the supporters of Antichrist; the true Christian can have no participation in them; whether they consist in the loss of those worldly goods which were the main object of this usurpation, in the unavailing efforts to escape from and subvert this tyranny, or in the remorse felt by those who at length become sensible of their former error and delusion in supporting it.
Of these evils a general view will be presented under the symbols of harvest and vintage, and a particular detail under the seven vials.
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THE HARVEST AND VINTAGE.
CHAPTER XIV.
Verse 14 ^Jtd I looked, and lol a white cloud; and upon ike cloud one sitting, like the Son of num; having upon his head a golden crown, and tn his hand a
sharp sickle.
15  And  another   angel  came forth from the temple, crying with
a loud voice to kirn who was sit ting on the cloud, Send forth thy sickle, and reap; for the time of thy reaping is come,for the harvest ofthe earth is ripe.
16 And he who was sitting upon the cloud cast his sickle upon the earth, and the earth was reaped.
17  And  another  angel  came forth from the temple in  heaven,
he also having a sharp sickle.
18  And  another  angel   came forthfrom the altar, having power
over thefre; and he called with a loud voice to him who had the sharp sickle, saying, Sendforth thy sharp sickle, and gather the clusters of the vine of the earth, for her grapes are fully ripe.
19 And the angel cast his sickle to the earth, and gathered the grapes of the vine of the earth, and cast them into the wine-press of the wrath of God.
20 the wine-press was trodden on the outside of the city ; and there came forth blood from the wine-press even unto the bridles of the horses, for the space of a thousand six hundredfurlongs.
A.D.  1550 — 1866.
The metaphors of harvest and vintage evidently allude to the effects of religion and irreligton growing up in the mind; as else where usea by our Saviour.
The separation of the wheat from the tares, which had ripened together, began at the reformation; the first signal effort to emancipate the mind from the thraldom of supersti tion and priestcraft.
This is distinctly the harvest. The vintage follows, and is de clared to be a vintage of wrath.
As the mind expanded, fur ther efforts at emancipation naturally followed.
While corresponding efforts to perpetuate the reign of impos ture and delusion produced reli gious warfare with its attendant horrors; denoted by the fire of the altar, and the wrath of God.
A conspicuous instance of this, and apparently alluded to here, was the French revolution; avowedly an effort of resistance to tyranny and priestcraft.
But these calamities, here intimated only in a general way, will be more minutely described under the seven vials of wrath
which follow.
Of the evils resulting from a system of delusion and falsehood, one is its laying the foundation for infidelity and atheism. For, as knowledge increases, and the mind becomes
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enlightened, the imposture will be detected, and none but the blindly ignorant, or the foolishly credulous, will any longer be imposed upon. But while the system of delusion thus works its own downfal, it is not to be supposed that those who once held it sacred, and never knew a more per fect religion, will, on rejecting it, select some other from among the number of those which they have hitherto despised or abhorred. The consequence to be expected is rather, that they will for a time regard every other form of religion as a system of priestcraft and imposture like their own; and thus infidelity or atheism naturally follows.
This evil has been abundantly exemplified during the last three centuries; for since the revival of learning has exposed the impositions of the Romish church, and excited resistance to its usurped authority at the reformation, we have wit nessed the rise and progress of infidelity, secretly working its way, and diffusing its influence through the writings of wits, sages, and philosophers. It reached its summit at the French revolution, when an event unparalleled in history occurred, a national renunciation of the belief in God and a
future state.
The next evil that results from a system of fraud and imposture, is immorality; following as a natural consequence of infidelity, which removes at once the restraints imposed both by superstition and by religion; for the worst form of reli
gion imposes some moral restraint, and is preferable to abso lute atheism. The consequence that ensues from the removal of this restraint, is to loosen the bonds of social order; and as these evils have been coexistent, namely, infidelity and immorality, so they reached their summit at the same period, and both received ample illustration in the horrors committed during the French revolution.
But the general view here offered of the calamities that flow from the corruptions of religion, will be more minutely detailed in the sequel.
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THE  VISION  PREPARATORY  TO  THE SEVEN VIALS.
CHAPTER XV.
Verse 1   And  I saw   another sign in heaven, great and wonder
ful; eeven angels having the seven last plagues: for in them was com
pleted the wrath of God.
2 And I saw as it were a sea of glass mingled with fire, and those who had gotten the victory over the beast, and over his image, and over the number of his name, standing upon the glassy sea, having the harps of God.
3 And they sing the song of Moses, the servant of God, and the song of the Lamb; saying, Great and wonderful are thy works, 0 Lord, God Almighty: true and just are thy ways, King
of nations.
4 Who shall not fear thee, 0 Lord, and glorify thy name, for thou alone art holy! For all the nations shall come and worship thee: for thy righteousjudgments have been made manifest.
5 And after this, I looked, and there was opened the temple of the tabernacle of the testimony in
heaven.
6 And the seven angels, who had the seven plagues, came out of the temple, clothed in pure resplend ent linen, and girt about their breasts with golden girdles.
7  And one of the four living creatures gave unto the seven angels seven golden vialsfull of the wrath of God, who liveth for ever and
ever.
A.D.  1550 — 1866.
The evils arising from irre- ligion are now declared to be drawing to a close, and are to end with the emptying of the
seven  vials.
Christ’s church militant again coming into view, now appears triumphant. Those who have not received the mark of the beast, who have refused to wor ship his image, and have dis covered the number of his name, stand on the sea of glass, being of the Gentile nations.
The   song   of   Moses  being joined  with  that  of  the  Lamb,
denotes the reunion of the parent with her child, or the Jews again entering into the church of
Christ.
All nations will eventually embrace the Christian faith; for the fulfilment of prophecy will be made manifest; what is future being put by anticipation, as if
past.
The true spirit of the Gospel dispensation, hitherto darkened or veiled from the sight of the world, will now be laid open.
But the seven last vials of Wrath must first be poured out. The angels’ issuing from the temple, bespeaks the religious origin of these evils.
And their commission to exe cute these judgments beingimme- diately derived from the cheru bim about the throne of God,
denotes the same.
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8 And the temple wasfilled with smokefrom the glory of God, and
from his power ; and no one was able to enter into the temple, until the seven plagues of the seven angels should be completed.
Till the end of this period none can enter the temple; clearly intimating that religion has not yet attained to perfect purity. A further reformation from the errors of popery is pro bably to take place.
The first four Seals, the four Trumpets, and the four Vials, each taken together, form an entire picture of the then state of the Christian world; but the four Vials, like the four Trumpets, differ from the Seals as to the order in which the events are related. In each Seal the change of colour extends over the whole horse; and as these changes allude to the state of Christianity, each being universal, they must of course be successive; and appear to have followed each other at intervals of about half a century. But the Trumpets, and like them the Vials, extend each of them to parts only of the physical world; and consequently, referring only to parti cular parts of the moral world, there is no necessity for their being successive; but different parts may be affected simul taneously. Accordingly, the events to which they allude are not to be looked for in chronological succession, but will be found to be coexistent; the effects of each Vial extending through the period of all the four; and this period seems like that of the four Seals, and the four Trumpets, to com prise about two centuries ; that is, from the sixteenth to the eighteenth century.
Under the former part of this period the harvest is included, and under the latter the vintage; but the vintage seems to engross the larger share, the harvest being quickly despatched, as the manner in which it is foretold expresses: “ And the angel cast his sickle upon the earth, and it was reaped.” Thus suddenly was the reformation brought about. It is not however to be supposed that a change so sudden could be complete; some remains of former errors would unavoidably be left. And the reformation,, in fact, can only be considered as having begun at this time.
The more enlightened protestants freely acknowledge, at the present day, their reluctance to subscribe to certain articles of faith upon which the church still thinks proper to insist.
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THE FIRST VIAL.
CBAPTB* XVI.
Verse 1 And I heard a loud voice out of the temple, taping to the eeven angele, Go, and pour out the eeven viale of the wrath of God upon the earth.
2 And thefret went and poured out hie vial upon the land; and there came an evil and a grievous sort upon the men who had the mark ofthe beast, and upon those who worshipped hie image.
1550 — 1650.
The vials are declared to be the seven last plagues, under which the dominion of Anti christ is to be overthrown.
Worldly power and influence, though a secondary considera tion to the Christian, are a pri mary object to the followers of the beast, and the loss of them is esteemed a grievous sore.
Thia abridgment of the power and authority of the Romish church, was one of the first effects of the reforma tion, as thus stated by Mosheim: ** The church of Rome lost much of its ancient splendour and majesty, as soon as Luther and the other luminaries of the reformation had exhibited to the view of the European nations the Christian religion restored, at least to a considerable part of its native purity, and delivered from many of the superstitions under which it had lain so long disfigured. Among the most opulent states of Europe, several with drew entirely from the jurisdiction of Rome; in others, certain provinces threw off the yoke of papal tyranny; and upon the whole, this defection produced a striking diminu tion both of the wealth and power of the Roman pon tiffs. It must also be observed, that even the kings and states who adhered to the religion of Rome, yet changed their sentiments with respect to the claims and pretensions of its bishop. If they were not persuaded by the writings of the protestants to renounce the superstitions of popery, yet they drew from these writings important discoveries of the ground less claims and unlawful usurpations of the Roman pontiffs, and they came at length to perceive, that if the juris diction and authority of Rome should continue the same as before the rise of Luther, the rights of temporal princes and the majesty of civil government would sooner or later be absorbed in the gulf of papal avarice and ambition/’ — Mosh. vol. iv. p. 159.57
THE SECOND VIAL.
CHAPTER XVI.
Verse 3  And the second angel poured out his vial upon the sea ;
and there came blood as of a dead carcase, and every living soul died
in the sea.
1550 — 1650. Infidelity,  awakened  by  the
exposure of fraud and priest craft, began to undermine the fabric of superstition, and to sap the foundation of the empire of
Antichrist.
The rise of scepticism and infidelity was a consequence to be looked for, among the thinking and more enlightened part of the Romish church, from the exposure of the frauds which had been imposed upon the world in the name of reli gion. Interpreting the life to signify here, as elsewhere, the life which is in Christ, or the true faith, infidelity is aptly designated by the loss of life on the conversion of the sea into blood.
This spirit, which began to appear in the sixteenth cen tury, openly manifested itself in the seventeenth, and far. from having declined since, has continued, especially in catholic countries, to extend its influence up to the present age; which may perhaps, more than any preceding it, be distinguished as the age of unbelief. The leading cham pions of infidelity in the seventeenth century, were Hobbes, Rochester, Shaftsbury, and Spinoza. In the last century, its progress was promoted by the writings of Voltaire, Diderot, Condorcet, D’Alembert, and a whole host of others; who are not to be considered as the cause of the doctrines they helped to propagate, but as composing part of a sect which must itself be regarded as the natural offspring of the system of fraud and delusion that had so long prevailed. That this sect and its sentiments are not confined to catholic countries, or to those who profess the Romish religion, is a fact which but too clearly denotes, that the seeds which produce them have not been exclusively sown in the Romish church. Wherever religion is employed as the means for obtaining worldly advantages, there the spirit of Antichrist prevails, and the same pernicious consequences may be expected to result from it.
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THE  THIRD  VIAL.
CHAFTBB XVI.
Verse 4 And the third poured out hie vial upon the rivers, and upon the fountains of waters, and
there came blood.
5 And I heard the angel of the waters saying, Righteous art thou which art and wast, the Holy One / m that thou hast executed this
judgment.
6 For the blood ofsaints and of prophets they have poured forth, and blood thou hast given them to drink ; they are worthy of it.
7 And I heard a voicefrom the altar saying, Even so, Lord God Almighty, just and true are thy
judgments.
A.D.  1650 — 1750. Immorality   naturally  flowed
from infidelity, withdrawing alike the restraints imposed by superstition and by religion.
The consequences of which were afterwards amply illustrated in the horrors of the French revolution, visited on the follow
ers of the beast.
The  source  of morality  was further poisoned by  the  efforts
of the church to maintain its authority at the expense of every piinciple of religion and
virtue.
Efforts which only served to expose its iniquity and weaken its influence; as exemplified in the controversies of the Jesuits and the Jansenists.
Of the conduct and maxims of the Jesuits, Mosheim thus speaks: a Did we affirm that they have corrupted and perverted almost every branch and precept of morality, we should not express sufficiently the pernicious tendency of their maxims. Were we to go still farther, and maintain that they have sapped and destroyed its very foundation, we should advance no more than what innumerable writers of the Romish church abundantly testify.” — Mosheim, vol. v. p. 189.
He thus speaks of the opposition of the Jansenists: " The Jansenists, and all who espoused their cause, dis tinguished themselves more especially in this opposition. They composed an innumerable multitude of books, in order to cover the sons of Loyola with eternal reproach, and to expose them to the hatred and scorn of the universe. Nor were these productions mere defamatory libels, &c., but were drawn from undeniable facts, atad confirmed by unexceptionable testimonies. ” — Mosheim, vol. v. p. 176.
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This dissension, as might be expected, contributed to expose the real principles which actuated the see of Rome, and more fully disclosed the fact, that temporal power was its leading object, and religion only a secondary consideration. It consequently tended to increase the growing opposition to its authority, and to accelerate its downfal; although the immediate result of this contest was favourable to the Jesuits, who enjoyed the protection of the Roman pontiff. Such indeed were their power and influence, that Mosheim terms them “ the soul of the papal hierarchy, and the mainspring that directs its motions.”
What occasioned this violent dissension in the bosom of the church, will be seen from the following statement; which will also show the nature of those moral evils, connived at by the Jesuits, and which the Jansenists in vain strove to remedy.
“ But that which offends most the Jesuits, and the other creatures of the pontiff, is the austere severity that reigns in the system of moral discipline and practical religion adopted by the Jansenists. For the members of this sect cry out against the corruptions of the church of Rome, and complain, that neither its doctrines nor morals retain any traces of their former purity. They reproach the clergy with an universal depravation of sentiments and manners, and an entire forgetfulness of the dignity of their character, and the duties of their vocation. They censure the licentiousness of the monastic orders, &c
“ They maintain also, that the people ought to be instructed in all the doctrines and precepts of Christianity, and that for this purpose, the Scriptures and public liturgies should be offered to their perusal in their mother tongue&c. — Mosh. vol. v. p. 220.
Such evils (aptly symbolized by poisoning the waters of life), were acknowledged by one part of the Romish church, who lamented and sought to reform them; but whose efforts excited the bitter animosity and successful opposition of another.
The other controversies that disturbed the tranquillity of the Romish church, were but light blasts, says Mosheim, compared with thiB violent hurricane.
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THE FOURTH VIAL.
CHAFTB* XVI.
Verse 8  And tiefourth poured out  hie  vial  upon  the n», and
men with fre, and the  men were ecorched with great heat.
9 And the men blatphemed the name of God, who had power over theee plaguet, and they did not repentfor to give him glory.
it  wae  riven  him  to  ecorch  the     Kit those  who   sought
1650—1750.
The  fury  of  fanaticism  was next let loose by the priesthood
to
off the papal yoke.
Thus the followers of the beast became the victims of the tyranny they had them selves established.
If it be objected, that these calamities were visited upon the reformed rather than the Romish church; this may be admitted, and yet not derogate from the propriety of the view here taken ; for who were the reformers principally at this period, but those who had been hitherto the dupes and instruments of popery; and who at length, having their eyes opened, desired to shake off its yoke; but experienced the evils of that tyranny which they had formerly supported? For instance, as Mosheim says in the six teenth century, in Spain and Italy ° great numbers of all ranks expressed an aversion for the papal yoke; but the popes put a stop to the progress of the reformation, by letting loose upon the pretended heretics their bloody inquisitors; and by racks, stakes, and gibbets, soon terri fied the people back into popery.” In the seventeenth
century, resistance to the papal power produced similar effects in Portugal; and in Bohemia, after a fruitless struggle, and the unfortunate battle of Prague, the attempt to escape from papal tyranny was frustrated. •• Some were committed to a perpetual prison; others banished for life; several had their estates confiscated; many were put to death; and the whole nation, says Mosheim, was obliged, from that fatal period, to embrace the religion of the victor, and bend an unwilling neck under the yoke of Rome.”—Vol. v. p. 108.
In France, this spirit caused the edict of Nantes to be revoked, and in other countries the same cause naturally produced similar effects; the sufferers having been for the most part either Roman catholics themselves, or their imme diate descendants.
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THE FIFTH VIAL.
CHAPTER  XVI.
Verse 10 And the fifth angel voured out his vial on the throne of the beast; and his kingdom •was darkened, and they bit their tongues
from suffering,
11 And they blasphemed the God of heaven from their suffer ings and their sores, and repented
not of their works.
1750 — 1800.
The countries which profess the Romish faith, are distinctly announced as the objects of this visitation, whether moral, politi
cal, or both.
And these countries have been especially visited by the calami ties that have convulsed Europe for the last thirty years; and nearly subverted the papal
throne.
If the calamities of the last Vial appear somewhat equivocal as to the objects on whom they fell, its victims being rather such as had been, than such as continued to be supporters of Antichrist; there can be no question as to the objects of the present Vial, its judgments falling directly on the throne of the beast. And such judgments they cer tainly have been as are wholly unparalleled in history, whether they be viewed morally or politically. For the event here alluded to can be no other than that terrible explosion the French revolution. Whatever room there may have been for reprehension in the conduct of this fearful struggle against superstition and tyranny, it cannot be viewed by the liberal and enlightened otherwise than as a natural conse quence of the long reign of darkness and delusion which had preceded it, and as a gigantic effort of the human mind to burst its fetters and obtain its emancipation.
The evils of this great convulsion, moral, political, and religious, have strikingly fulfilled the prophecy, and fallen upon the throne of the beast; for they have been almost exclusively visited upon those countries where the Romish faith predominated, as Italy, Austria, Spain, Portugal, and France.
It is however in a spiritual sense alone, that the true Christian can be said to have enjoyed complete exemption from the moral evils visited upon the Romish church during this momentous crisis.
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THE HARVEST AND VINTAGE.
CHAPTBixiv.
A.D.  1550 —1866.
Verse 14 And I looked, and The metaphors of harvest and lo! a white cloud; and upon the vintage evidently allude to the cloud one silting, like the Son of effects of religion and irreligion
;   having   upon  his   head  a     growing up in the mind;  as else- golden crown, and in  his  hand a    where usea by our Saviour. sharp sickle.
15  And  another   angel  came          The  separation  of the  wheat forthfrom the temple, crying with     from    the    tares,    which    had
a loud voice to him who was sit- ripened together, began at the ting on the cloud, Send forth thy reformation; the first signal sickle, and reap; for the time of effort to emancipate the mind thy reaping is come, for the harvest from the thraldom of supersti-
of the earth is ripe.
tion and priestcraft.
16 And he who was sitting upon This is distinctly the harvest. the cloud cast his sickle upon the The vintage follows, and is de- earth, and the earth was reaped. clared to be a vintage of wrath.
17  And  another  angel  came          As  the  mind  expanded,  fur- forth from the temple in  heaven,     ther   efforts    at   emancipation
he also having a sharp sickle.             naturally followed.
18  And  another  angel   came          While corresponding efforts to forthfrom the altar, having power     perpetuate  the  reign  of impos-
ovcr thefire; and he called with a ture and delusion produced reli- loud voice to him who had the sharp gious warfare with its attendant sickle, saying, Sendforth thy sharp horrors; denoted by the fire of sickle, and gather the clusters of the altar, and the wrath of God. the vine of the earth, for her
grapes are fully ripe.
19 And the angel cast his sickle A conspicuous instance of to the earth, and gathered the this, and apparently alluded to grapes of the vine of the earth, here, was the French revolution; and cast them into the wine-press avowedly an effort of resistance
of the wrath of God.
to tyranny and priestcraft.
20 And the wine-press was But these calamities, here trodden on the outside of the city ; intimated only in a general way, and there came forth blood from will be more minutely described the wine-press even unto the bridles under the seven vials of wrath of the horses, for the space of a which follow.
thousand six hundredfurlongs.
Of the evils resulting from a system of delusion and falsehood, one is its laying the foundation for infidelity and atheism. For, as knowledge increases, and the mind becomes
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enlightened, the imposture will be detected, and none but the blindly ignorant, or the foolishly credulous, will any longer be imposed upon. But while the system of delusion thus works its own downfal, it is not to be supposed that those who once held it sacred, and never knew a more per fect religion, will, on rejecting it, select some other from among the number of those which they have hitherto despised or abhorred. The consequence to be expected is rather, that they will for a time regard every other form of religion as a system of priestcraft and imposture like their own; and thus infidelity or atheism naturally follows.
This evil has been abundantly exemplified during the last three centuries; for since the revival of learning has exposed the impositions of the Romish church, and excited resistance to its usurped authority at the reformation, we have wit nessed the rise and progress of infidelity, secretly working its way, and diffusing its influence through the writings of wits, sages, and philosophers. It reached its summit at the French revolution, when an event unparalleled in history occurred, a national renunciation of the belief in God and a future state.
The next evil that results from a system of fraud and imposture, is immorality; following as a natural consequence of infidelity, which removes at once the restraints imposed both by superstition and by religion; for the worst form of reli
gion imposes some moral restraint, and is preferable to abso lute atheism. The consequence that ensues from the removal of this restraint, is to loosen the bonds of social order; and as these evils have been coexistent, namely, infidelity and immorality, so they reached their summit at the same period, and both received ample illustration in the horrors committed during the French revolution.
But the general view here offered of the calamities that flow from the corruptions of religion, will be more minutely detailed in the sequel.
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THE ANGEL’S INTERPRETATION.
CHAPTER XVII.
Verse 1 Jnd there came one of Ike seven angels who had the seven vials, and spake with me, saying, Come hither. I will show thee thejudgment of the great harlot, who sitteth upon the many water*.
2 With whom the king* of the earth have committed fornication, and the inhabitant* of the earth have been made drunken with the wine of herfornication.
3 And he carried me away tn the spirit into a wilderness. And I saw a woman seated on a scarlet coloured wild beast, which was
full ofname* ofblasphemy; having seven head* and ten horn*.
4 And the woman wa* arrayed in purple and scarlet, and richly adorned with gold, and precious stones, and pearls, having a golden cup in her hand, full of abomina tions and the impurities of her
formcation.
5 And upon her forehead a name written, A mystery, the Great Babylon, the Mother of Harlots, and ofthe abominations of
the earth.
6 And I saw the woman drunken with the blood of the saints, and with the blood of the
witnesses of Jesus.
7 And I wondered, beholding her, with great astonishment. And the angel said unto me, Wherefore dost thou wonder I I will tell thee the mystery of the woman, and of him that carrieth her, which hath the seven heads and the ten horns.
8  The  wild  beast  which  thou beholdest, was, and is not, and is
One of the angels of the vials interpreting the prophecy, may also signify, that at this time, and not sooner, the true sense of it will come to be fully
developed.
Spiritual fornication, which means idolatry, shows the Latin church to be still intended, though under a different symbol.
The Latin empire here appears, as before, under the symbol of the ten-horned beast; while the woman corresponds to the two horned beast, or the Latin
church.
The gaudy attire and mere tricious ornaments of this wo man, form a striking contrast to those of the other woman, who was adorned with the heavenly luminaries, emblems of light ana
truth.
Instead of the crown of stars on her head, this woman has a mysterious name on her fore head, to blind and mislead the
world.
Not literal but spiritual drunk enness and bloodshed (slaying the life in Christ), are to be
understood.
The angels interpretation forms the basis of that which is generally given; and is the authority for applying the con tents of the Little Book to the Latin Empire and the Romish
church.
The Latin kingdom, founded by Latinus, had existed, and had
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about to ascend from the bottom- less deep, and to go into destruc tion. And the inhabitants of the earth shall wonder, (they whose names are not written in the book of life, from the foundation of the world), beholding the beast, that he was, and is not, although he is.
9 Herein is the mind that hath wisdom. The seven heads are seven mountains, where the woman is seated upon them; and are seven kings.
10 Five of them have fallen, (and) one of them is; the other is not yet come: and when he is come, he must remain a little.
11 And the wild beast which was and is not, even he is the eighth, and is of the seven, and goelh into destruction.
12 And the ten horns which thou didst see are ten kings, who have not yet received dominion ; but receive power as kings, one
hour with the beast.
13 These have one counsel, and give their power and their autho rity to the beast.
14 These shall war with the Lamb ; and the Lamb shall over come them, (for he is Lord of lords, and King of kings), and they who are with him, called and
■chosen, andfaithful.
15 he saith unto me* The walers which thou didst see, where the harlot is seated, are peoples, and multitudes, and na
tions, and languages:
16 And the ten horns which thou didst see, and the wild beast, these shall hate the harlot, and shall make her desolate and
naked:
ceased to exist independently, when blended with the Ro man ; and was destined to rise again, and revive with the spirit of idolatry, under the Romish or Latin church; and be admired by all who do not recog nise in her the features of Anti
christ.
The seven heads of the beast are here declared to have a two fold signification, being seven mountains, and seven lungs, or forms of government
Five of these had fallen, one was in existence, and the last yet to come at the time the pro phecy was delivered.
The last, or seventh head, was really the eighth, being a short time patriciate, before it became
imperial.
The ten horns of the beast are also declared to be ten king doms, which were not yet in existence at the time of the pro
phecy.
These kingdoms, whieh are independent states, form by their union the Latin empire.
They are hostile to the true church of Christ, but in this spi ritual warfare they will be finally vanquished and overthrown, by the Lamb and his followers, or the true Christians.
The waters are declared to signify the nations oyer which the dominion of the idolatrous church was foretold to extend.
And these same kingdoms are destined to become hostile to this church, and eventually to overthrow and abolish it
F
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17  And  shall  eat   her flesh, and  bum  her  utterly with fire;
for God hath put into their hearts to perform his counsel, and to agree and give their dominion to the beast, until the words ofGod shall be accomplished,
18 And the woman whom thou didst see, is the great city which hath dominion over the kings of
the earth.
They will expose her frauds and delusions, and utterly sub vert the whole fabric of supersti tion, which for a time they had contributed to raise up and sup
port
And the city which then reigned over the earth, was Im perial Rome, or the Roman Em
pire.
The Antichristian city, or spiritual Babylon, stands in opposition to the city that represents the kingdom of Christ, called the New Jerusalem.
The blasphemous titles assumed by the Romish church are numerous; such as Sancta (holy), Sacro sancta (most holy), Sancta sedes (the holy see). The pope is styled Sanctissimus et Beatissimus Pater (most holy and blessed Father), Sua Sanctitas (his Holiness), Sanctissimus Dominus Noster (our most holy Lord), and so forth. But, in the spi ritual acceptation, blasphemy signifies apostacy, and spiritual fornication means idolatry; as, for instance, in 1 Chron. v. 25,
They transgressed against the God of their fathers, and went a whoring after the gods of the people of the land, whom God destroyed before them.*9 So in Acts, xxvi. 11, a And I punished them oft in every synagogue, and com pelled them to blaspheme.”
The explanation of the beast, with his name and number, is borrowed from the ingenious and learned work of Mr. Clarke; which the writer esteems a valuable addition to our knowledge on this point, though he does not concur with some of Mr. Clarke's views, in adopting the political, rather than the spiritual interpretation. The heads and horns of the beast have been before enumerated in the Little Book, with the exception of the eighth head, which is declared to be the same as the seventh. And so in fact it was, accord ing to the explanation proposed by Mr. Faber; the Feudal Elective Imperial head having for a short time existed under
•   the title of Patriciate, before it became Imperial.
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CONCLUSION.
The object of the present treatise being limited tothe inter pretation of the prophecies already fulfilled, properly ter minates with the pouring out of the Sixth Vial; the accomplishment of which is obviously taking place in the impending fate of the Ottoman Empire: and although we may perceive, in the signs of the times, manifest preparation for the pouring out of the Seventh, yet the plan we have laid down forbids our attempting to pry into futurity.
The introduction of the seventeenth chapter, which pre sents the angel’s interpretation, was necessary to render the subject complete, since it contains the principal sanction for the exposition offered of the subject of the Little Book, as relating to the Romish church; although it is not con ceived to furnish, as some suppose it does, any ground for applying to the Roman Empire, the whole series of pro phecies contained in the Apocalypse.
The exposition of them, which has been proposed in tbe present treatise, is far from being expected to convince those who have previously embraced different views; or to remove all the remaining difficulties attendant upon this interesting subject. It is however hoped, that it affords sufficient evidence of the prophetic character, and, consequently, the divine origin of the book, to satisfy every candid and unpre
judiced inquirer.
In concluding, there are two points to which it appears desirable to recall the attention of the reader, as most calcu lated to impress this conviction on his mind, and likewise as affording the strongest support to tbe interpretation which has been offered.
The first of these is the consistency maintained through out, in the interpretation of the metaphorical language; and the accordance of the meanings affixed to these symbols here, with their signification in other parts of the sacred writings. Thus the expression of Christ’s kingdom is con
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stantly used in allusion to the establishment of Christianity on earth; — the kingdoms of the earth, or of this world, in contradistinction to the kingdom of heaven, contrasting temporal with spiritual things; — life, as signifying the life which is in Christ;—death, as the death unto righteous ness;— sword and fire, as emblems of strife,—“ I come not to send peace, but a sword/’—•* I came to send fire on the earth—trees and grass, as the generations of men, — “ all flesh is grass;”—the ripening of the fruits of the earth, to denote the seeds of religion growing up in the mind, — as in the parable of the sower; — the waters of life, as signifying the truths of the Gospel; — the heavenly luminaries, as the lights of true religion; — the Sun, our Lord, the Sun of righteousness; — and so on. When to these we add the interpretations which, in particular parts of the prophecy, are expressly given by the angel himself, it may safely be asserted, that the explanation of this language is not -fanciful, or dependent upon the discretion of the inter preter, but derived from the only infallible source, namely, Scripture itself.
The other point which deserves the attention of the reader, regards the events to which these symbols and this metaphorical language are applied.
And here we must recall the express declaration of our Saviour, ** My kingdom is within you.” —“ Such a king dom,” Archdeacon Woodhouse justly observes, ° is in a great degree independent of the fates and revolutions of empires; being affected only by those changes in the poli tical world which are calculated to produce the increase or decline of religious knowledge, and of pure profession and practice.” When the prophecy is viewed in this light, or as foretelling the progress of Christianity, its interpretation, instead of requiring or admitting of an arbitrary selection of events, will be found invariably to have reference to the most striking and important occurrences that the history of each period presents : while the chronological order in which they succeed each other is so regular, that no interval remains to be filled up; and so minute is the detail of events foretold, that it forms a complete and circumstantial, although a compendious history of Christianity, from the apostolic age down to the present day. But the whole
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series of these events, which was foretold above seventeen hundred years ago, and which, in every succeeding age, has been, and still continues to be receiving its fulfilment, so far transcends the utmost reach of human foresight and saga* city, that one only conclusion remains to be drawn, namely, that the whole is of divine origin.
In short, the Apocalypse forms a regular chain of pro phecy, constituting a perpetual miracle; affording super natural evidence in support of Christianity; disclosing itself, as it was foretold it would, in these times, when it seems most called for, being an age of unbelief; calculated to become more and more convincing to succeeding genera tions ; and as it extends to the end of the worid, allowing to the Christians of future ages, as well as to those of the pre sent day, the opportunity of becoming eye-witnesses of mira culous interposition, no less than those who lived in the apostolic age.
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NOTE  A.
Entering upon the exposition of the Apocalypse, Arch deacon Woodhouse lays down four excellent rules, to the following effect, though not precisely in the same words :
1. That the interpretation of the symbolical language is to be sought for in Scripture itself.
2.  That the  subject to  which it refers, is the progress of the kingdom of Christ.
3.  As this kingdom is a spiritual kingdom, so  it is the spiritual interpretation that is to be looked for.
.    4. That we are not to attempt the particular explanation of those prophecies which remain yet to be fulfilled.
Although the propriety of the two first at least of these principles has been generally admitted by more recent com mentators, yet have they by a few only been partially adopted, but strictly adhered to by none that the writer has met with. Instead of the progress of Christianity, the fate of the Roman empire continues to be made the leading object in the interpretation.
However plausible the reasons that have been alleged for this, such as the intimate connexion between these events, th<e true cause may perhaps be found, partly in the stronger interest excited by temporal than by spiritual concerns, and partly in the belief, that a history of the mind of man, of his progress in moral and religious improvement, could not fur nish events sufficiently striking and peculiar to admit of a satisfactory interpretation. A little reflection, however, will probably show, that this view of the subject affords an inter pretation far more distinct and satisfactory than the other.
Wars and battles may indeed be dated with greater chronological precision, but between one war and another little intrinsic difference is to be found. The same narrative of slaughter and cruelty, plunder and devastation, with their
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concomitants,famine and pestilence, belong to them all; and little beyond the date and extent of these calamities appears in each, to distinguish one from another. However varied the symbols used in the prophecy, they must, when so inter preted, be all applied to events either similar in their kind, or but slightly diversified. On the other hand, upon the spiritual plan of interpretation, each symbol will be found applicable to an event perfectly different from every other. Let the four first Seals and the four Trumpets be taken as examples. It is requisite to remark, that the repetition of a symbol may be rendered unnecessary in two ways, — to wit, by the events to which it alludes never recurring, or by their never ceasing: we shall find instances of both as we proceed. Under the First Seal, the purity and virtue of the apostolic age, the magnanimity of the first Christians, their contempt for riches and honours, were unparalleled in history; and since their extinction, the symbol that denotes them has unhappily hitherto required no repetition. The rise of heat and animosity, which at an early period began to sap tbe found ation of true Christian feeling, sufficiently distinguishes the Second Seal from its predecessor; its symbol recurs indeed, but in conjunction with others which mark a differ ence both peculiar and striking. The origin of superstition and monasticism, or rather, their admission into Christianity, was an event important and distinct enough to characterize the Third Seal. While the total extinction of morality and virtue among the great majority of the Christian clergy, and consequently among the laity also, was the peculiar and distinguishing feature of the Fourth Seal.
Dark as this picture may appear, it becomes still more gloomy under tbe Trumpets. The primitive piety and virtue of the apostolic age being extinct, the profession of Chris tianity was at length embraced, chiefly for the purpose of obtaining worldly wealth and prosperity; and means the most flagitious were resorted to without scruple in order to further that end. The most detestable crimes were com mitted, the most bloody wars were carried on, by the Chris tian bishops and patriarchs, contending for worldly power and supremacy; as the history of this period attests, and as the Donatist faction amply illustrates. The same spirit unhappily continuing to animate the church through sue*
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ceeding centuries without intermission, rendered unneces sary the renewal of the symbol which denotes it. The Second Trumpet announces another event, if possible more momentous, and more injurious in its consequences to religion, than the former. This is the rise of that “ fatal controversy,” as Mosheim terms it, about Three Persons in the Godhead; and if bloodshed be the criterion of import ance, it may be safely said to have caused more than the subversion of the Roman Empire. Under the Third Trumpet the occurrence announced is distinct from all the preceding, and more important still, being no less than the revival of idolatry, or of paganism under a new form. To the evils already enumerated, one was still wanting to complete the picture. The practice of falsifying Scripture had not yet become prevalent; but at length became so common, that the church, as Mosheim says, “ was overwhelmed by these spurious productions, these infamous impositions.”
Surely no one professing sincerely the Christian faith, will contend that these events were either less definite, or less worthy of being noticed, in a prophecy foretelling the history and corruptions of Christianity, than the perpetually recurring narrative of wars and tumults, rapine and slaugh ter, and the political revolutions of empires. w My kingdom is not of this world,” says our Lord; and again, “ The king dom of God is within you.” Do not expressions such as these clearly intimate where we are to look for its history? The Lamb is declared to be alone worthy to open the Seals of this prophecy. May we not understand by this, that the true spirit of die Christian religion can alone furnish the clew to its interpretation ?
Archdeacon Woodhouse observes: " The application of the prophecies of the Seals to the fortunes of the Roman Empire, and to the character of its princes, appears to me forced and unjustified. It would be curious to observe whence it took its rise, and how, by degrees, it obtained so general a reception in modern times, or at least in our oountry. There is reason to believe, that the most ancient commentators, Papias, Irenaeus, Methodius, Hyppolytus, &c. (mentioned by Andreas Caesariensis, as exhibiting the lights which he followed in his commentary), enter tained no such idea. For Andreas has interpreted the
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three first Seals to exhibit the history of the Christian church. The prophecy of the Fourth Seal he indeed supposes, with the modern commentators, to foretel the slaughter, pestilence, &c. which raged in the Roman Empire under Maximin. But such a comment on the Fourth Seal could not be derived from these ancient expositors; because they did not live to see those times, and explain the prediction by the event It is therefore not their exposition, but probably that of Andreas himself, who wrote about the year 500. And certainly it must be thought inconsistent and disorderly, after interpreting the three first Seals, as relating to the for tunes of the Christian church, to understand the Fourth as respecting the Roman Empire. But this application of the Fourth Seal by Andreas seems to have afforded the first hint of this mode of application, which modern expositors have gradually followed. Viega, a Jesuit, who wrote in the sixteenth century, seems to have been one of the first who applied all the four Seals to the Roman history. Mede, who, by his just reputation as an ingenious interpreter, has given the greatest encouragement to this mode of applica tion, though he interpreted the Second, Third, and Fourth Seals as relating to the Roman Empire, yet understood the First to treat clearly and exclusively of the Christian church. Indeed, the First Seal cannot, consistently with the symbols compared in Scripture, be otherwise applied. And if the First Seal has so evident a designation, why, in the interpret ation of the rest, are we to change our object, without special and compulsive reason ? The writers who have fol lowed Mede have been aware, that consistency required of them to apply all these predictions to the same kind of history; but, to obtain this consistency, what method have they pursued? They have not relinquished Mede’s interpretation of the Second, Third, and Fourth Seals, thereby to bring them in unison with that of the First; but labouring to make the symbols of the First Seal agree with his interpretations of the three following, they have most unscripturally and unfitly represented the rider of the white horse (whose purity can belong only to the most perfect Christian), to signify those bloody and heathen soldiers, Vespasian and Titus.” — Woodhouse, p. 160.
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NOTE   B.
The proper translation of this passage, according to Archdeacon Woodhouse, is a “ yoke,” instead of a pair of balances; such being the primary meaning of the word fan, when used without any additional word to denote its secon dary signification. The yoke is the staff or pole placed across the neck of the oxen, by which they are so fixed to the plough as to draw equally ; and from its construction, as the Archdeacon observes, might suggest the idea of a pair of balances, and thus the word probably obtained its secondary meaning. In either sense, however, it is suffi ciently appropriate here; the yoke aptly denoting the bur- thensome ceremonies which superstition imposes on the mind; while the pair of balances are peculiarly adapted to the expression of scarcity, or, figuratively understood, spiri tual dearth. In this latter sense, of a pair of balances, its use in traffic naturally suggests another idea, equally appli cable to this period, namely, the bargaining spirit of the ascetics, and others of the monastic order; who foolishly imagined, that by inflicting certain measures of austerity and penance, in this world, they were purchasing for them selves an equivalent of enjoyment and happiness in the world to come. But Christianity requires no such inflic tions. “ My yoke is easy, and my burthen is light,” says pur Lord.
NOTE  C.
The interpretation of the Fourth Seal being the first point in which the writer materially deviates from his respected guide, he feels called upon to assign more particularly his reasons for so doing. In the first place, the chrono logical arrangement he adopts, as already explained, leads him to affix to this Seal an earlier period than that of the papal corruption. Secondly, what relates to the papacy, belonging to the history of the Western apostacy, forms the subject of the Little Book; whereas the four Seals, as the
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Archdeacon admits, relate rather to the general corruptions of religion, if not more especially to those in the East, and form part of what is more particularly addressed to the seven churches in Asia. And lastly, what the writer esteems a paramount consideration, the strict adherence to historical fact, and the faithful narrative of the state of the church at the period under consideration, constrain him to adopt the interpretation he has offered, applying this Seal to the vices and profligacy of the clergy in the third century. Nor is this important only as forming a prominent feature in the picture presented by the four Seals, but moreover as the profligacy and immorality of the clergy, so amply testified, as Mosheim says, by the most respectable writers of this age, laid the foundation for the enormities which followed, and which are foretold under the four Trumpets.
NOTE D.
The proposed interpretation of the Sixth Seal is not sup ported by any authority that the writer is acquainted with; it must stand or fall, therefore, by its own merits. The difficulties it involves may appear formidable; we shall try to obviate them.
In the first place, then, the period referred to is agreed upon by most modern commentators. It is the age of Con stantine. Further; the events alluded to may also be admitted; namely, the conversion of Constantine, the con sequent establishment of Christianity, and the subversion of paganism.
But there are two ways of viewing these events, and here we are at issue. One view is calculated to awaken feelings of triumph and exultation at the prosperity of the Christian cause, and its elevation to the imperial throne; the other affords only matter for lamentation and regret, at the fatal influence that worldly prosperity had in extinguishing the remaining spark of piety and virtue in the nominal Chris tian church. Which of these is here alluded to in the pro phecy ? is the question.
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Surely the preceding picture of the gradual decline and decay of religion and morality, leads us rather to look now for the awful crisis of their dissolution, than for a scene of prosperity and triumph.
That the advancement to wealth and honour was fatal to the cause of true religion, history bears ample testimony. From this time its professors lost sight of the divine pre cepts and example of their Lord, and imitated the conduct, if they did not avow the maxims, of their pagan persecutors. And if there be any truth in history, the horrors committed in the name of Christianity have far exceeded those of paganism.
If the preceding part of the prophecy thus appears more in unison with the interpretation proposed in the text, not less so •does that which follows. Nothing contained under the Trumpets indicates any change favourable to the progress of true religion ; on the contrary, one subject alone engrosses the whole series of these visions, and that is, the denunciation of divine wrath against a corrupt world.
While uniformity of design in the prophecy thus accords with the view here proposed, consistency of interpretation seems to demand it. If we suppose the dissolution of nature and the departure of heaven under this Seal to denote the downfal of paganism, then must the heavenly luminaries be applied to the darkness of the heathen mythology, in direct violation of the meaning elsewhere affixed to these symbols. But that the darkening of these lights should symbolize the corruption or total extinction of true religion, and the perversion of the- mild benignant spirit of Christianity to the sanction and vindication of persecution and bloodshed, perfectly accords with the uniform explanation of these symbols.
Again; the terror and dismay of the inhabitants of the earth would have had little foundation in the establishment of genuine Christianity in the room of paganism; but the extinction of true religion, and the advancement of spurious Christianity to the pagan throne, fully justified their fears. The apparent contradiction of terms in the expression, “ the wrath of the Lamb,” soon received ample illustration.
The  general subject of the  Seals, is manifestly the cor ruption of Christianity; and the Sixth Seal, under the figure
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of the last day, comprises three distinct sets of symbols—one representing the dissolution of nature, another the dismay of the inhabitants of the earth, and the third, the protection afforded to the true servants of God. Now if the first denote the abolition of paganism, and the second the dismay of the heathens, how is the third to be understood ? Surely the true servants of God, here described, cannot be meant to designate the corrupt and degenerate, who are Christians only in name. But if these corrupt Christians be intended neither by the one nor by the other, then are they wholly omitted, and bear no part in this Seal; which yet, like its predecessors, must relate to the corruptions of religion.
Whereas, upon the interpretation proposed in the text, which applies the departure of the heavens, and the darkening of the heavenly luminaries, to the extinction of true Christianity, these corruptions remain, as in the other Seals, the main object of this vision. Thus unity of plan in the prophecy, and consistency in the interpretation, seem equally in favour of the view proposed.
NOTE  E.
Archdeacon Woodhouse remarks, in treating of the Trumpets: " The greater part of modern commentators, fol lowing Joseph Mede, have supposed these prophecies fulfilled, in the ravages committed by the Gothic barbarians on the provinces of the Roman Empire. But I have as yet been able to perceive no plausible reason, produced either by Mede or his followers, to show why the prophecies of the Apocalypse in general, why the Seals, or why the four first Trumpets in particular, should be understood to relate to the history of the Roman Empire, Mede says indeed, at his entrance upon the explanation of the Seals, that * as Daniel in the Old Testament both presignified the coming of Christ, and arranged the fortunes of the Jewish church, by the succession of empires, so the Apocalypse is to be sup posed to measure the Christian history by the means of the Roman Empire, which was to be yet remaining after Christ? The conjecture is good; and as such will be acknowledged
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in its proper place. For in the course of the prophecy, that beast of Daniel (or one nearly resembling him, and plainly representing the remains of the Roman Empire,) will appear. But before the symbols under which the prophecy is expressed
to expect that the prophecy should relate its fortunes ? The subject of these divine visions is of superior importance: — the fates and fortunes of the Christian church.—“ Non res Romanm perituraque regna.” — P. 220.
With regard to the chronology of the Trumpets, con ceiving it to run parallel to that of the Seals, Archdeacon Woodhouse adopts a different interpretation from the one here proposed. His application is as follows: ° Thus I sup pose the four first Trumpets to afford a general view of the warfare which the Christian religion underwent upon its first establishment. The history delivered under the Seals, after a solemn pause and silence, begins again. Under the Seals, the degeneracy of the church had been described; under the Trumpets, the attacks which she had to sustain from her Antichristian foes. And she is first represented as undergoing various kinds of assault in her several divisions; these divi sions of the Christian world bearing analogy to the scriptural divisions of the natural world. 1. The storm of persecution in Judea, which, murdering the martyrs and dispersing the apostles, is aptly represented by hail and fire mingled with blood; on the bursting forth of which, the weak in faith fall away. 2. The Gentile persecution, arising from the pagan religion, which is fitly designated by a burning mountain. 3. The corruption of the waters of life by the earliest heretics, and by injudicious teachers. 4. The con sequent failure in part of that bright and glorious light which originally beamed from this Revelation. The symbols do not appear to me to warrant a more especial interpretation of them.” Such is the Archdeacon’s interpretation; in the principle of which we agree, but differ in the application.
We equally regard the Trumpets as foretelling the attacks made upon the Christian religion by its Antichristian foes. But, instead of applying them to literal persecutions and external foes, it is to the spirit warring within that we look for the fulfilment. As the kingdom of God is within us, so is also the kingdom of Antichrist, or the opposition to
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Christianity. 1. What can be more decidedly Antichristian than the spirit of contention for worldly power and supre macy ? 2. What can be more so, than the impious audacity of man, in presuming to pry into and scrutinize the nature of the Godhead? 3. Can any thing be more decidedly Antichristian than the idolatrous worship of saints and images? 4. Or, lastly, can any thing be more so than the falsification of Scripture, the darkening of that light, the imparting of which was the main object of Christ’s appear ance in the world ?
Thus, in deviating from the letter, we trust we are adhering to the spirit of the interpretation, as laid down in the Archdeacon’s fundamental rules, or controlling prin ciples, stated in Note A.
Interpretations of the Third and Fourth Trumpets, nearly the same as those here proposed, have been given by Mr. Bayford, in his Messiah’s Kingdom. He supposes the burn ing mountain in the Second Trumpet to symbolize the conten tions for power and supremacy among the clergy; but to the writer that symbol appears more applicable to religious con troversy, as stated in the text.
NOTE  F.
Taking the fountains of waters in the Third Trumpet, figuratively, as the waters of life, or the Scriptures, is objected to by Mr. Cunningham, in his ingenious work on the Seals and Trumpets, where he observes, that no particular indica tion appears here to warrant their being taken in that sense; whereas in other parts of Scripture, some additional epithet is always added, when they are to be understood spiritually; as, “ the waters of life,” or “ living waters.” Were it indeed intended, as Mr. Cunningham supposes it to be, that one part of the prophecy, or even one part of the same vision, is to be interpreted in a figurative, and another in a literal sense; then some indication would become indispensably necessary to direct our choice, and lead us to the right inter pretation. But if it be meant, as we conceive it is, that
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every part of the prophecy should be understood in the spi ritual sense, then such an indication becomes superfluous. If it be said that this very expression does actually occur in the Sixth Trumpet, with the additional epithet prefixed, as fountains of living waters; the answer is obvious. In this case it could not be otherwise, for the figure is borrowed from the spiritual world, where there are none but living waters. Instead of being analogous, the cases are just reversed; in other instances, the metaphor borrowed from the natural world, is to be applied spiritually; whereas in this instance, the metaphor is borrowed from the spiritual, to be applied, still in a spiritual sense indeed, but to the tem poral world.
NOTE  G.
The reader is not to understand the application of the Fourth Trumpet as an assertion that, prior to this period, no spurious writings appeared in the church; such a statement would be far from the truth. But it was at this time that
falsification of Scripture, for fraudulent purposes, came to be systematically practised. Even as early as the first century, histories of Christ were published, says Mosheim, by per sons probably with good intention, full of pious frauds and fabulous wonders, and some fictitious writings were imposed
upon  the world  by fraudulent men  as  the writings  of the apostles.
“ These apocryphal and spurious writings,” he says, must have produced a sad confusion, and rendered both the history and doctrines of Christ uncertain, had not the rulers of the church used all possible care and diligence in separa ting the books that were truly apostolic and divine from all that spurious trash, and conveying them down to posterity in one volume.”—Vol. i. p. 109.
In the second century, here considered as the period of the Third Seal, when the caution was given, “ See thou hurt not the oil and the wine,” Mosheim expressly states,
G
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that notwithstanding their vicious mode of argumentation, yet the writers of this period had more candour and probity than in succeeding ages. And he charges the Platonists and Pythagoreans with first introducing at this time the practice of sophistry, and the use of pious frauds, in support of what they esteemed the truth; but he acknowledges, that the true Christians were not wholly exempt from this charge.
In the third century, he notices, with still severer reprehen sion, the increasing custom of supporting their arguments by lies and.fictions, and enumerates, as the spurious productions of this age, the Book of Canons, falsely ascribed to the apostles, the Apostolical Constitutions, the Recognitions, and Clementina; which, he says, were, with other productions, for a long time too much esteemed by credulous men.
From the fourth century, the frequency of councils and public disputations increased the temptations among dis putants, to produce fictitious authorities in support of their respective arguments; but it is not till the fifth century that Mosheim expresses himself in the strong terms of reproba tion quoted in the text, where he says, “ the whole Chris tian church was at this time overwhelmed by these spurious productions, these infamous impositions/’
Mr. Cunningham, in his Dissertation on the Seals and Trumpets, objects to the spiritual interpretation of this Seal, “ that the sub, a third part of which is smitten under the Fourth Trumpet, must be a symbol denoting our Lord — the Sun of righteousnessbut “ the absurdity of supposing, that any of these Trumpets can affect Him, is so manifest,” he says, that such an interpretation cannot be the trn^one. it would be absurd to suppose, that Christ hifrself could be personally affected by man’s perversity; but no way absurd to suppose, that the light which he imparted to the world might be obscured by man. When we speak in familiar language, of the sun as darkened, we do not mean that the luminary itself is changed, but the medium through which we view it. So it is with the light derived from Christ; and the metaphor is perfectly apposite. But in language so highly figurative, it is no fair objection if the safte symbol 'sometimes stand for the light itself, and sometime^ for the medium through which we receive it.83
JfOTE JI.
The spiritual interpretation of the symbols of the Fifth Trumpet is almost entirely borrowed from Archdeacon Wood house, although the subject to which the writer applies them is different from his. The cause of this difference will be found in the chronological arrangement; and the reader who compares the two modes of application, will judge how far the aptitude of the symbols warrants our applying them to the Mahommedan apostacy, rather than the Gnostic heresy,
The superiority of the spiritual over the literal plan of explanation in this Seal, may be seen by reference to any of the numerous writers who have adopted that plan; which will, in many instances, be found wholly incompatible with consistency of interpretation, for some of the symbols do not admit of a literal construction.
For example, the crowns of the locusts are supposed to allude to the turbans of the Saracens, — the faces of men, to their wearing beards or mustachios; — their hair, " as of women/’ to their wearing long hair; — but their teeth “ as of lions,” must be taken in a figurative sense, and are variously explained, as denoting either their bodily strength, their bravery in battle, or their rapacity after conquest. The pro phecy says,“ In those days, men shall seek death, and shall not find it; «hall desire to die, and death shall fly from them.”—inis verse again cannot be literally understood. Surely those who were literally weary of life, could find no more difficulty then than at other times in terminating their existence. But spiritual death, or the disbelief in Christ, when once that belief had taken root, was not so easily obtained. The Christians might indeed openly profess Mahommedism, but the scorpion stings of conscience would remain to belie that profession, and would not fail sooner or later to bring remorse and repentance. In short, the spiritual plan alone admits of consistency of interpretation throughout.
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NOTE  I.
AlMort all commentators agree, that the larger and the little book of the Apocalypse treat of different subjects. The pretalent opinion is, that one relates to the Roman Empire, and the other to the Romish church. Archdeacon Wood house seems to stand almost alone in the opinion that they both equally treat of the progress of Christianity, but that one relates chiefly to its history in the East, and the other in the West.
In adopting this division of the prophetic history into Eastern and Western, but? applying to it, as we do, a differ ent plan of chronological arrangement, it will be found much more closely adhered to in the prophecy, than even the Archdeacon’s scheme represents; and some repetitions, which seem to be deviations from it in his view, will no longer be found to occur in this. Thus, instead of extending the Third and Fourth Seals to the papal corruptions, and thus anticipating, in the larger book, the subject of the little one which follows; we confine these Seals to the earlier periods of Christianity, before the papal tyranny was established.' And afterwards, instead of applying the two- homed beast to Mahommedism as well as papacy, we con fine it to the latter; and thus avoid the necessity of repeating in the little book, wbat had been before stated in the larger.
But if, under the Eastern division, we include also Africa, all the events of the Seals and Trumpets will then fall under it. And this division, according to Mr. Culbert son, was what the Jews actually understood by the earth and the sea, on each of which the angel placed one foot. Thus he observes : " By the earth, the Jews understood the large continents of Asia and Africa, or all those places to which they had access by land; and by the sea, they meant the continent of Europe, and the numerous islands with which it is surrounded; or all those places to which they h*d access only by water.” — CuZfertson’s Lerfwres on the Pro phecies ofJohn, vol. i. p. 291.
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The prophecy being addressed to the churches in Asia; and Christianity having at that time made little progress in the West, shows that the first four Seals must relate to the East. The subject of the Fifth and Sixth Trumpets, relating to the Saracens, in like manner confines them almost exclu sively to the East; and when Africa is included in the larger book, there will be found nothing in the remaining Seals or Trumpets but what may fall under this division. After Christianity became extinct in the East and South, then the scene changes, and what remains must, till it revives in the East, necessarily treat of its progress in the West; this being the subject of the Little Book. Moreover it appears, by the subject being resumed from the earliest periods in the Little Book, that this branch of it was meant to be complete in itself.
It must be observed, that the terms “ heaven” and “ earth,” in the common translation, are both used in a twofold sense, one a general, the other a particular accepta tion. Thus heaven signifies sometimes the place where the vision was presented to the prophet, and sometimes the heaven is a part of the vision itself. So the term earth is sometimes used generally, as including land and water, rivers, &c., and sometimes particularly as distinguishing land from water.
NOTE K.
Several commentators have offered an exposition nearly similar to the one proposed in the text, by supposing the witnesses to symbolize the Old and New Testaments.
This is objected to by Mr. Faber, chiefly on the ground that the two olive trees and two candlesticks, symbols equally applied to the witnesses, are declared in the pro phecy to signify churches, and cannot therefore mean two books.
When the prophets, whose testimony is contained in the books,  are  understood,  and  not  the  books  themselves  (in
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.which enlarged sense the exposition probably was by its authors intended to be taken,) then this objection loses much of its force; for those lights and founders of the church may surely, without violation of metaphor, be repre sented by the same symbols as the church itself. And in this manner Zorobabel and Joshua, the lights of the ancient church, after the Babylonish captivity, are also symbolized as the two olive trees and two candlesticks standing before the Lord of the whole earth.
Since the foregoing exposition was printed, the writer has received from a friend the solution of a difficulty, by which commentators have been much perplexed.
In verse 13 it is seated, that in the earthquake were slain seven thousand ‘ names’ of men. Now the word * names/ not appearing to make sense, is omitted in the vulgar trans lation ; which the writer has in this instance injudiciously
followed.    His friend’s suggestion solves the problem on his own principles, and removes every difficulty.
The abolition of saint worship at the reformation clearly explains it; for thousands of these imaginary beings existed only in the fabulous legends of monkish invention, and thus names only perished when they ceased to be objects of worship.
NOTE L.
In Bishop Newton’s exposition, the flight of the woman is represented as the consequence of the flood poured out by the dragon. But this is not declared to be the case in the prophecy; on the contrary, the first time the woman’s flight is mentioned, it is without any notice whatever being taken of the flood; and the second time this flight is named, the account of the flood does not precede, but follows it. Thus there is no positive warrant for alleging that her flight was the effect of the flood.
Upon the view taken in the text, the woman’s flight, although caused by the dragon, is not the consequence of the flood, which, instead of producing this effect, follows after it. The success of the dragon in corrupting Chris
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tianity and reviving idolatry, was the cause that made the Jews cease to become converts. This is the flight of the woman. But the Jews, refusing to acknowledge the authority of the beast, became an object of persecution to the Chris tians. Here is the flood poured out by the dragon; this flood being not the cause of the flight, but sent after the woman, as stated in the prophecy.
That the Jews ceased to embrace Christianity about the time when idolatry was revived (excepting always those who became nominal converts, for the sake of its honours and emoluments), will appear from the following accounts by Mosheim : in the sixth century, he observes, "a vast multi tude of Jews, converted to Christianity in several places, were added to the church during the course of this century. Many in the East, particularly the inhabitants of Borium, a city of Lybia, were brought over to the truth by the persua sion and influence of the Emperor Justinian. In the West, the zeal and authority of the Gallic and Spanish monarchs* the efforts of Gregory the Great, and the labours of Avitus, bishop of Vienne, engaged numbers to receive the Gospel. It must, however, be acknowledged, that, of these conversions, the greatest part arose from the liberality of Christian princes, or thefear ofpunishment, rather than from the force of argument, or the love of truth. In Gaul, the Jews were compelled by Childeric to receive the ordinance of baptism; and the same despotic mode of conversion was practised in Spain. This method, however, was entirely disapproved of by Gregory the Great, who, though extremely severe upon the heretics, would suffer no violence to be offered to the Jews.” — Mosh. vol. ii. p. 98.
In the seventh century, he says, " the conversion of the Jews seemed at a stand in this century; for lbw or none of that obstinate nation embraced the Gospel, in consequence of an inward conviction of its truth; though in many places they were barbarously compelled by the Christians to make an outward and feigned profession of their faith in Christ. The Emperor Heraclius, incensed against that miserable people by the insinuations, as it is said, of the Christian doctors, persecuted them in a cruel manner, and' ordered multitudes of them to be inhumanly dragged into the Chris tian churches, in order to be baptized by violence and com-
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pulsion. The same odious method of converting was prac tised in Spain and Gaul by the monarchs of those nations, against which even the bishops of Rome expressed their dis pleasure and indignation. Such were the horrid and abominable practices to which an ignorance of the true spirit of Christianity, and the barbarous genius of this age, led the heralds of that divine religion, which was designed to spread abroad charity upon earth, and to render mankind truly and rationally free.”— Mosh. vol. ii. p. 156.
From all which it is sufficeintly evident, that these con- versions of the Jews, even as early as the sixth century, were chiefly the effect of compulsion ; and their sincerity may be fairly questioned: and it also appears, that the persecution of the Jews by the church of Rome did not begin till the sroenM century. Bishop Newton supposes the earth swallowing up the flood, to be fulfilled in the conver sion of the barbarian nations to Christianity. But how can conversion to Christianity be symbolized by the earth? Allowing the earth to signify the Roman Empire, worldly interest, the principle on which that empire was founded, may, without violation of metaphor, stand for the empire itself, or be represented by the same symbol; and thus the earth, or worldly interest, may, with pro priety, be said to have afforded an escape to the Jews from the persecution of the Romish church. But the conversion of the barbarians was not effected by the hopes of any temporal advantage; for, being conquerors, the honours and emoluments of the state were at their own disposal, and they might have dictated any religion they pleased; thus the earth, as symbolizing worldly interest, could have no share in their conversion.
Other difficulties,  which  have  already  been  reconciled
with the view proposed in the text, do not appear equally
reconcileable with the scheme of Bishop Newton.     As for
instance,  the permanency of the woman’s flight; no reason
i
appears  why  she  should  remain  so  long a fugitive, if the
cause were a transient one, such as the irruption of the bar
barian nations.    But on the view here proposed, the cause
alleged will be coeval with the effect; the persecution of the
Jews by the Romish church continuing throughout the whole
•^•riod of 1260 years.
r
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Again; the wilderness into which the woman fled is said to mean the desolate and afflicted state of the true church of Christ. Now, the woman, or Christian church, upon the bishop’s view, being in danger, fled to the wilderness, as to a place of refuge ; but how can her desolate or afflicted state be that place of refuge ? She might be desolate and afflicted in her retreat; but affliction itself could not be the retreat.
Further; this place is said to be prepared for her; but if her desolate state cannot be the place of her retreat, neither can it be the place prepared for the woman, as applied to the Christian church. As applied to the Jewish church, its persecution and dispersion were foretold by the prophets, and may in this sense be said to have been pre pared; while the escape and survival of the Jews have fulfilled that part of the prophecy which foretold, that the woman should not perish, but still find nourishment in the wilderness.
NOTE  M.
In a dissertation on the dragon and the beast, written in the true spirit of scientific research, by Mr. J. E. Clarke, the word Aarsivos, as the name of the beast, is objected to on various grounds : Isf, Ou account of its orthography, which should be written without e; 2d, From the impossibility of deter mining whether it be a substantive or adjective; and 3d, On account of its indefinite form; — for if it be a substantive, what Latin is intended ? and if an adjective, with what sub stantive does it agree ? Mr. Clarke proposes (upon grounds that to the writer appear substantial), to substitute H Aorsmr Bcw/Af/a, which makes the number 666 ; and while it affixes a more definite name, it also more accurately defines the nature of the beast, which certainly i£to be understood as a kingdom or empire.
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This name of the beast, computed in the Greek lan guage, in which the Apoca lypse was written, and by a mode of computation not unusual in countries where letters were equivalent to figures, makes just the num ber required, as annexed.
H
8
A
-
30
a
1
T
-
300
i
-
10
9
-
50
W
8
B
•
t
a
.
1
<7
•
200
t
-
10
X
30
a
5
l
•
10
a
•
1
259 407 666
407
Nor is it any objection to this name, that it is equally applicable to both the ten-homed and the two-horned beast; one being the temporal, and the other the spiritual Latin kingdom.
The two horns of the beast are supposed by Archdeacon Woodhouse to be Mahommedisra and popery; and he draws a parallel between them, showing that each of them is an apostacy from Christianity, characterised by similar features, founded on similar principles, and destined to continue the same period. In all which the writer fully concurs, in so far as these arguments prove Mahominedism and papacy to be two horns of Antichrist; but it does not follow from this that they are the two horns of the beast; for in the scheme here proposed, the beast is not supposed to personify Anti christ, but only one of the horns of Antichrist, that is, the papal or Western horn.
The horns of the beast, then, still remain to be looked for; and here the writer long hesitated whether these might not be designed to symbolize the Greek and Latin churches; which have a still nearer affinity to each other than popery and Mahommedism, and were for a time actually united. But he at length relinquished this idea, and adopted the view of Mr. Faber, for the following reasons: First, because the history of the Greek church belongs to the Eastern branch of the prophecy, and, having been already given, its recurrence in the Little Book would be a needless repetition. Secondly, as stated in the text, boms being symbols of power, and the beast a spiritual empire, its power depends more upon opinion than extent of territory; thus the clergy are the real supporters of its power, and consist of two
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orders, monks and priests. And lastly, the number 666 being found in H Aanioj Banteia, furnishes an additional argument for restricting the beast to the Latin church.
The earth is by most commentators considered to symbolize the Roman Empire, and there appears no objec tion to this interpretation here; for under both the Eastern and Western division of the prophecy, the Empire is still the scene of action. When so interpreted, this symbol must be understood to signify the Empire in its most extended sense, for other symbols are evidently used to represent it in a more restricted application. Thus the ten-horned beast symbolizes the Western Empire, which was composed of ten kingdoms; and the great harlot sym bolizes, as the angel declares, the city of Rome, which continues to be the immediate seat of the ecclesiastical empire, or Romish church, now that the ten kings, or several of them at least, have withdrawn their allegiance.
Admitting the earth to symbolize the Roman Empire, does not entail the necessity of making the political history of that Empire the main object of the prophecy. It may be the scene of action, without being the principal subject of the drama.
NOTE  N.
Of what is meant by the political, as distinguished from the spiritual interpretation of the Apocalypse, the reader who ia not already conversant with the subject may form a tolerable idea from the following observations of Mr. Cunningham, contained in his exposition of the Sixth Seal:
“ In the hieroglyphical language of prophecy, the natural universe is used as a symbol of the political world; hence it follows, that a great earthquake denotes a mighty revolution in the world politic. The sun and moon, being the symbolsi of the sovereign or imperial power, their obscuration, the sun becoming black as a sackcloth of hair, and the moon becoming as blood, signify the extinction of the imperial power, or its ceasing to exert a beneficial influence on the affairs of men. The stars denote sovereign princes, subor-r dinate to the imperial power, or else nobles and great
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men. Their falling to the ground, like the unripe fruit of a fig-tree when shaken by a mighty wind, signifies the dethroning of the sovereigns of states, and the degra dation of their princes and nobles, by means of sudden and violent political convulsions. The heaven or firmament in the natural world, is the medium through which the sun, moon, and stars communicate to us their heat, light, and influences. Consequently the symbolical heaven must be that in the world politic, through which the symbolical sun and other luminaries act upon us; i. e. the political constitutions and governments of the empires and king doms of the world. The passing away of the heaven, therefore, denotes the utter subversion and destruction of the political and ecclesiastical constitutions of the empire, which is the subject of the prophecy. Mountains and islands denote kingdoms and states. When it is said that the mountains and islands are moved out of their places* it denotes the subversion and removal of the kingdoms and states of the world politic.” While the reader may form a pretty accurate idea from these passages of the usual mode of interpreting the symbolical language by those commentators whojook chiefly to political events for the fulfilment of the prophecy, he may, on the other hand,
judge of the nature of the events to which its predictions are applied, from the following view of the exposition offered by Mr. Gauntlett.. His work affords the fairest specimen of this plan of exposition, first, because it is the last that has been published; and secondly, because Mr. Gauntlett does not profess to offer new views, but to select those which are given by the most judicious and approved com mentators. Moreover, his work is peculiarly adapted for illustrating the difference in question, as there is a remark able coincidence between his scheme and the one proposed in the text, in regard to the dates and chronological order of the events, although they differ so widely in respect to the events themselves. Mr. Gauntlett’s view will be best illustrated by a brief sketch of the outline prefixed to his work, carried through the periods comprised under the Seals and Trumpets. The reader who wishes for more par ticular acquaintance with this mode of exposition, cannot find it any where better stated than in the original itself.
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VIEW  OF  MR.  GAUNTLETT’S  SCHEME.
A.D.
The First Seal predicts the glorious successes of the Gospel of Christ, from  the  year  in  which  the  apostle  had  the
vision
-
-
-               95
The  Second  Seal  predicts  destructive wars  from A.D. 100 to 138.    (The wars referred to here are those which took
place between, the Jews and the Romans)
-               100
The Third Seal  predicts calamity, affliction, and  mourning, from  A.D. 138  to 195.    (The causes  assigned  for these
are dearth and famine)
-
-
’      -        138
The Fourth Seal predicts great mortality, from A.D. 193 to 270.    (The causes of this mortality are war, famine, pesti
lence, and beasts of prey)
-
-
'
193
The Fifth Seal predicts the  persecutions  of the  Christians from A.D. 270  to 323.    (The  Dioclesian persecution is supposed to be more  particularly referred to)                 -       270
The Sixth Seal  predicts the downfal  of Paganism, and the establishment of Christianity under Constantine the Great,
including from A.D. 306 to 324
-
-       306
The  Seventh  Seal  is  introductory to the  Seven  Trumpets,
into which it is subdivided
-.
-           -       324
The  First  Trumpet  predicts  the  invasion  of Italy by  the
Goths, and the wars which succeeded           -
-        331
The  Second  Trumpet  denotes  the  ravages  of the  Roman
Empire by Attila and the Huns
-
-         412
The Third Trumpet refers to the afflictions which befell the
Empire by the Vandals and Moors
-1
-       455
The Fourth Trumpet predicts the extinction of the imperial and subsequent forms of government in the Western Em
pire
-
-
-
-
-       476
The Fifth Trumpet predicts the Mahomedan imposture, and
its destructive success
-
-       606
The Sixth Trumpet foretells the farther successes of Maho-
medism under the Turks, from A.D.1281 to 1672      -        1281 H
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Although the writer is not disposed to prefer the political to the spiritual  interpretation, for reasons that must now ap pear obvious, yet is he by no means inclined  to  contemn or disparage it.    If it be found that such an  interpretation can be given, and that too in a manner that appears satisfactory • to men of sound judgment and  great learning, (a  character which could not be denied to those who have maintained this opinion, even though the great names of Sir Isaac and Bishop Newton had not stood upon the list,) instead of making light of a doctrine supported  by such authority, it rather becomes us to inquire whether the admission of one mode of interpre tation necessarily involves the rejection of the other;  or whe ther, consistently with  Scripture, we  may admit them  both ; whether the literal  and  more  obvious fulfilment may not be intended to direct our attention to that which is spiritual and less manifest, though far more  important.    That this twofold signification of prophecy ought not to be hastily rejected, but deserves  our  most  attentive  consideration,  will  surely  be admitted  when  it is  found  not  only  to  be  consistent with Scripture,  but  to  be  sanctioned  by  the   highest  possible authority, being no less than that of our Saviour himself, and his apostles; who are considered by the ablest divines to have frequently  indicated  the  fulfilment of particular judgments foretold in prophecy, as intended to present to us the types of more awful judgments which were to follow;   thus  applying these prophecies in a spiritual, and also in a temporal sense.— (See Woodhouse, p. 173.)
Should this concession in favour of the political interpre tation be considered as a sacrifice of consistency on the part of the writer, he begs leave to observe, that admitting this twofold fulfilment of the prophecy, if it should ever be clearly made out, will still be very different from admitting the pro priety of affixing two meanings to each symbol, to be used promiscuously in the same exposition. Such a latitude has already been objected to, as violating the laws of legitimate interpretation, which certainly require that the same sense, whether it be the political or the spiritual, should, at least in the same exposition, be adhered to throughout.
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NOTE  O.
The interpretation of the four living Creatures is allowed to be the most obscure of any part of the Apocalyptic vision, no explanation, that appears at all satisfactory, having yet been offered.
Bishop Newton, and after him most modem commenta^- tors, adopting the suggestion of Mede, have supposed them to represent the four camps or standards of Israel; but, besides that, this view embraces but a small portion of their charac teristics, and cannot therefore be called an explanation; it is farther objected by Archdeacon Woodhouse, that there is no solid foundation for concluding that the standards of Israel were such as the figures represented by these creatures;. the whole resting, as he states, upon an uncertain Jewish tradition.
An attempt has indeed been made by Mr. Culbertson, to allegorise the characters of these creatures, in such a manner as to apply them to the whole body of the clergy or Christian ministers; thus the lion is supposed to be emblematic of their courage and magnanimity; the ox of their patience, persever ance, and forbearance; the human face, of their reason and intelligence; and the eagle of their penetration and elevated affections, soaring above earthly things, &c.
That such ought to be the character of the ministers of the gospel none will dispute; but that such has actually been the character of that body, a condition that appears insepar able from the fitness of these symbols as their type, is a con clusion which neither general nor prophetic history will in any way support. A type must certainly represent the thing sig nified as it really is, and not as it ought to be; and so will every other symbol in the prophecy be found to do.
These symbols occur near the opening of the Apocalyptic vision, in what is called the Representation of the Divine Glory, ch. iv. ver. 6. They are described as full of eyes before and behind, the first being like a lion, the second like a calf, the third having the face as a man, and the fourth being like a flying eagle. Each of them has six wings, full of eyes around and within. Their office is to give glory to God un ceasingly. In the course of the vision, we find them officiat
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ing as heralds at the opening of the first four seals, after which they do not re-appear till a later period in the prophecy.
In the explanation of these symbols, so widely do com mentators disagree, that one class, adopting the vulgar transla tion of “ four Beasts,” seem, as Archdeacon Woodhouse ob serves, to degrade them below the rank of human beings; while the learned author himself, proposing the translation of
• living Creatures/ contends that they are of a nature more exalted than Angels, being no less than the Cherubim around the Throne of God.
To reconcile a disagreement so wide, would be no easy task ; to account for it is less difficult. Such is the splendour of the imagery employed in many parts of the Apocalyptic vision, that the mind, dazzled by the magnificence of the ob
ject represented, loses sight of its hidden or symbolical mean ing. This remark is peculiarly applicable in the present in stance ; for although we yield to the cogency of the Arch deacon’s argument, founded on the express declaration of Ezekiel, * that he knew them to be Cherubim’ (in a vision where nearly the same symbols occur), still it does not follow that this splendid imagery has not, like every other part of the vision, a symbolical signification.
Due attention to the words of the prophecy will constrain us to admit, that although representing Cherubim, yet they must have this symbolical meaning; and it will farther help us to discover this meaning.
In chapter 5, which follows, verse 9, they are represented as giving praise to the Lamb, expressly on this account, * be cause thou wast sacrificed, and hast redeemed us to God by
thy blood.’
.
.
Here then is the declaration, that they belong to the num ber of the redeemed; and therefore, however glorified their then state might appear, their redemption implies that they had previously existed in a state less glorious, being one that required redemption. But does not redemption imply yet more ? Does it not necessarily signify that this imagery, however splendid, must in its symbolical sense be applied in some way or other to the human race ? All doubt on this point will surely vanish, when they are declared to have been redeemed ■ out of every tribe, and language, and kindred, and nation/ To the human race, then, and that too in some
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very  large  and  extended  sense,  must  this  imagery  in  its symbolical import  needs be applicable.
And why may it not be a type of the whole body of the redeemed from all nations; or at least the germ, the root of that tree, whose branches were destined to overshadow the earth ? Otherwise than as the germ or nucleus of that body, we seem precluded from admitting it by the subsequent intro duction of another body, the 144,000, called also the redeemed. But this does not prevent its being received in the light above mentioned; that is, as prophetically symbolising the whole body, by representing the root from which they sprang, but more immediately applying to those who had already received the benefits of redemption at this period.
These benefits are allowed to be universal, extending alike to the righteous of all nations and religions, to those who preceded, as well as. those who followed the coming of the Messiah. Thus, a type or symbol of this body must be such as to admit of universal application to the whole human race. And from the nature of the subject, a symbol, to be charac teristic of the human race, must also be prophetic, or must contain allusions to the future as well as the past; it must embrace all its most striking features. In short, the races of men can only be viewed like the course of a river, beginning with their origin, and tracing out all their deviations and windings, till they flow into the ocean of eternity.
Before we proceed to shew the aptitude of this symbol, by inquiring into their origin, we may observe, that the number four is itself emblematic of totality, ( Woodhouse, p. 106) and thus the number of the Creatures is applicable to the whole of the human race.
When we next revert to the mpst authentic records of mankind, we find that the present races of men derive their origin from four distinct sources. In the first instance they appear to be only three, to wit, the three sons of Noah, Shem, Ham, and Japhet. From Shem descended Abraham, the father of the Hebrew race; from Ham descended Mizraim and Canaan, the fathers of the Egyptians and Canaanites, besides Nimrod, the founder of Babylon, Asshur, who built Nineveh, and others ; while the sons of Japhet are said to have divided amongst them the Isles of the Gentiles, an ex pression synonymous to Europe, or the western world. (See
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Gen. ch. x.)—But immediately after this genealogy, we find the family of Abraham again subdivided into two branches, one derived from Sarah his wife, who gave birth to Isaac, the father of Israel; and the other derived from Hagar, the bond woman, who gave birth to Ishmael, the reputed father of the Arabian race. It thus appears that the present races of men, having sprung from four sources, are aptly symbolised by four living Creatures, as far as their origin is concerned.
In the next place, it is essential to notice, that the different forms of religion prevailing upon earth, are all comprised under these four, the Jewish, the Pagan, the Mahomedan, and the Christian; and each of them derives its origin from one of these primitive races of men. Thus the Jewish per suasion, beginning from Abraham, has been exclusively con fined to his descendants. The Pagan superstition owes its rise to Babylon and Egypt; passing from Egypt into Greece, from Greece to Rome. Among the Arabian tribes, who are understood to have sprung chiefly from the descendants of Ishmael, arose Mahomed, the founder, at a much later period, of the Saracen Empire, and who gave birth to the superstition that has since prevailed over the greater part of the Asiatic nations. While Christianity, rejected by the lineal descend ants of Abraham, became by adoption the inheritance of the European or Gentile world; and thus the four prevailing reli gions are to be traced to these four primitive races of men, which further marks the aptitude of the symbols of four living Creatures. Indeed, the very term life is symbolical of religion, in scriptural and prophetical language, wherein Christianity is styled * the life in Christ.’
Moreover, it adds no little to the importance of the view we are taking, that each of these three races of men has been made the subject of distinct prophecies in holy writ; prophe cies as remarkable in the prediction, as they have been strik ing in the fulfilment. To enlarge upon them here would lead into too wide a field of discussion; it may simply be stated, that to the descendants of Abraham, as a reward for his righte ousness, was given the promised land; while it was foretold that the Jews, for their subsequent disobedience and idolatry, should be dispersed over all nations, and become a reproach and a bye-word among men. Against Babylon and
were denounced the judgments of Heaven for their idolatry99
and wickedness.    To each was foretold its destruction, when in the height of its prosperity.    Of Babylon, then the capital of a powerful empire, it was declared by the prophet Jeremiah, (ch. li.) that  * she should be desolate for everand desolate she continues  to this day.    Of Egypt, it was announced by Ezekiel, (ch. xxix.) that ‘ she should  become  the basest of kingdoms, nor  exalt  herself any more  among the  nations and successively subject to the Babylonians, Persians, Mace donians,  Romans,  Mamelukes, and  Turks, she has now for above two thousand  years groaned under the oppressive bur then of a foreign yoke.—To Hagar it was promised (Genesis, ch. xvi.) that the descendants of Ishmael 5  should become a great nation, whose  hand should be against  every man, and every man’s hand against them.’     How true  this has been of the Arabs, who still lead a predatory life, and have never been dispossessed  of the  land  of their forefathers,  history bears ample testimony.    Lastly, of the Gentile nations, it was fore told by Isaiah, (chap. lx.  and elsewhere)  that Christianity, rejected  by the  Jews,  should  become  their  portion;  while Daniel and St. John further announced that it would be sub sequently corrupted  by them,  and the  empire  of Antichrist established.    This  brief outline  is  sufficient  to  shew,  the importance attached  in  holy writ, to this  distinction  of the primitive races;  and  renders it the more  probable  that they should be  noticed  in the Apocalypse,  and  be symbolised by the living Creatures.
Their description, or the particular form under which the living Creatures are represented, now demands our attention. They are stated to be all different one from another, and some reason for the peculiar figure of each is to be looked for. The first is said to be like a lion, the second like a calf, the third to have a face like a man, while the fourth was like a flying eagle. Following the order in which they stand, we cannot hesitate in considering the lion as symbolical of the Hebrew race, from whom the Messiah was himself descended, and is styled in the chapter which follows, ‘ the Lion of the tribe of Judah? The second Creature, which was like a calf or steer, appears clearly applicable to the Pagan race, that animal being a peculiar object of worship among the Egyptians and others, and one of the first instances of idolatry noticed in holy writ. The third Creature, which had a face as a man, is not less
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strikingly applicable to the descendants of Ishmael, and sin gularly accords with the description of the Locusts, in the 6th Trumpet of the Apocalypse, which are said to * have faces as the faces of men,’ a symbol which is applied by almost all English commentators to the Arabs or.Saracens. The last of. the four was like a flying eagle, which is obviously the symbol of the Roman empire, or . the western Gentiles. Thus their figures also accord with the races of men.
It may next be observed, that each of the Creatures has a distinct office assigned to it at the beginning of the prophecy, being separately employed as heralds to announce the succes sive opening of each of the first four seals ; and here also a remarkable coincidence appears between the prophetic annun ciation contained in each seal, and the character of the herald by whom it is ushered in.
The first Seal, under the symbol of the rider on a white horse, &c., prophetically displays the triumphs of the Gospel of Christ; and is appropriately ushered in by the first living Creature, symbolising that race from whom the Messiah the Lion of Judah descended. The second Seal, under, the emblem of a red horse, &c. foretells the corruption and dissensions about to arise; from blending the Pagan philosophy with the doctrines of Christianity; and is aptly announced by the sym bolical representation of that race, which gave birth to the Pagan mythology. The third Seal, under the symbol of a black horse, foretells the introduction of superstition and fana ticism into Christianity ; and is ushered in by the third living Creature, the representative of that race which gave birth to Mahomedism, and is distinguished for its proneness to fana ticism and superstition. The fourth Seal, under the emblem of a deadly pale or livid green horse, &c., prophetically announces the almost utter extinction of piety and morality among Christians, which js spiritual death, opening the way to the dominion of Antichrist. Accordingly, the herald which ushers in this seal is the fourth living Creature, symbolising that race, which was destined in the latter times to bear the most conspicuous part in raising up and supporting the Antichristian empire.
The general office, of the four living Creatures, is stated to be that of giving glory to God unceasingly; an office which is in no way incompatible with the supposition, that they may
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represent the whole body of the redeemed on earth, who can be none but the righteous of all nations. God, it may be truly said, is glorified in all his works, but certainly in none more conspicuously than in the creation of man; who in this is distinguished from, and elevated above all the other creatures ofthis globe, that be possesses the gift of reason, which prompts the sense of religion, and has the power of speech, which enables him to give glory to his Creator. And accordingly, in all ages and nations, some form of religion has invariably prevailed; while the worship offered by the living Creatures themselves, appears not to have been always pure and holy, from their acknowledging to have received the benefits of redemption.
These benefits are always allowed to be retrospective as well as prospective, or while one portion of Che human race, who lived before the coming of the Messiah, looked forward to it as the means of salvation, so on the other hand, those who have lived since that event, look back to it in the same light; and in allusion to this, it is conceived that the living Creatures are represented as full of eyes before and behind.
They are described as having each six wings, being two more than the Cherubim of Ezekiel, which had only four. In their symbolical signification, wings appear to be emblematical of flight or rapidity; and in reference to the primitive races of men, may allude to the rapidity with which they spread over and peopled the earth.—? While the two additional wings may be given for the further office which belonged to them under the Christian dispensation, to diffuse and propagate the knowledge of the gospel; or they may prophetically allude to the surprising rapidity with which this was to be effected. The wings are also declared to be full of eyes within; a position in which they seem adapted to the office of looking inwards, self-examination being the first duty of Christianity. 4 The kingdom of God is within you?
Thus we find a circumstantial coincidence with the view, that the four living Creatures are designed to symbolise the successive generations of men, or all to whom the benefits of redemption extend, being no less than the righteous of every nation and religion, as well as of every age.
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A degree of obscurity, however, hangs over the whole, not withstanding the exposition of each part may separately appear satisfactory. The cause of this arises from the want of a distinct idea of what is intended by the whole of this vision, called the Divine Glory, of which these Creatures form a part. Without this, no satisfactory reason can be assigned, why this symbol should be here introduced. This difficulty, then, we shall endeavour to obviate.
That this visual representation of the Throne of God, can be literally intended as a real picture of any thing actually existing in heaven, seems a supposition too extraordinary to be entertained for an instant. That the glory of that Being, whose power extends over infinite space, should be revealed to man, or represented by sensible images, and the insignia of earthly grandeur, such as a throne and attendants, cannot surely be supposed. It is strange that the writer who contends for the literal sense in one part of this vision, should overlook the inconsistency of admitting the symbolical in another. Thus Archdeacon Woodhouse symbolises the 24 Elders, but takes the four Creatures literally as Cherubim. Viewed in this light, as real and not symbolical, it would be equally impossible to shew any end that could be answered by such a revelation; or any connexion subsisting between this and other parts of the Apocalypse. Unity of design in the pro phecy clearly indicates that some symbolical representation must be here intended; and consistency of interpretation requires that such a signification be sought for, as will coincide with the rest of the vision.
Accordingly a view has been proposed, which fully coincides in both respects, and which seems not only simple and satis factory, but, moreover, lays claims to higher antiquity, than any other which can be offered, being derived from the sug gestion of IrenaBus, as early as the second century. ( Woodhouse, p. 110). The view in question consists in regarding this vision as a symbolical representation of Christianity, or Christ’s kingdom on earth; the progress and final establishment of which, being the subject of the prophecy which follows, is here announced, as it were, in the exordium.
The meaning of each particular symbol, the authors of this view do not indeed appear to have succeeded in developing; though the general principle of their interpretation may be
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correct. The cause of their failure in this attempt is easily explained, as arising from the nature of the imagery employed, which being prophetical, could not be interpreted until the events alluded to had come to pass. This appears particularly in the symbol of the living Creatures, where allusions are prophetically made to two of the most important revolutions in the Christian world, namely, the rise of Papacy and Ma- homedism; events which had not then taken place, but which form essential features in a symbol portraying the spiritual progress of the human race. Aided by the light which history has subsequently thrown on this .subject, we have attempted to follow up their view in the explanation of these four living Creatures, and now propose briefly to notice the remaining symbols.
In the first place it is worthy of remark, that the whole of the machinery of this symbolical representation appears to be borrowed from that of the old covenant, as a prototype for each symbol may be found in the Jewish temple, which will be shewn as we proceed.
That the first object which presents itself in a symbolical representation of Christianity should be the Throne of God, need excite no surprise; since it is equally termed in scriptural language * the kingdom of Christ/ and ‘ the kingdom of God and Christ invariably gives all glory to the Father, as derived from and due to Him alone. The scene of the vision is in heaven, Christianity being also termed the kingdom of heaven. The prototype of this symbolical scene may be found in Judaism; the Holy of Holies being regarded by the Jews as the earthly abode of the Almighty.
The next symbol is that of four and twenty Elders, arrayed in white robes, with crowns of gold on their heads, and seated around the Throne. This symbol, which corresponds to the Sanhedrim, or supreme council of the Jews, typically represents the union of the two covenants, the old being founded on the twelve Patriarchs, and the new upon the twelve Apostles; to whom our Saviour promised, that in his kingdom, they should sit on twelve thrones, judging the twelve tribes of Israel. In a representation purely symbolical, there is little weight in the objection, which has been urged against the Apostles being here alluded to, that St. John, who saw the vision, was himself one of that number.
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Before the throne were seven Lamps of Fire burning, called the seven Spirits of God. These accord with, and seem to be derived from, the seven candlesticks of the temple, seven having been originally their number; and they seem to bear a symbolical allusion to the seven Christian churches, before noticed in the Apocalypse, and at that time existing in Asia.
The sea of glass, or glassy like crystal, before the throne, corresponds to the Laver of the Temple, also called the sea, which was used for the purification of the priests. This is obviously symbolical of purification by the waters of baptism, whereby mankind are cleansed from their sins, as the saints are said ‘ to wash their robes white in the blood of the Lamb/
For the four living Creatures, we find a prototype in the Cherubim of the ark; different indeed in form as well as in number, but still the resemblance is such, that Ezekiel in his vision, where they are evidently the same as these, ‘ knew them to be Cherubim/ These have already been shewn to afford a symbolical representation of the generations of men, derived from four primitive races, professing four different forms of religion, and each distinguished in holy writ, by particular prophecies. These, when converted to Christianity, and purified by redemption, come to constitute an essential part of the glory df Christ’s kingdom.
But the most important symbol of all, and that which most distinctly stamps the character of the whole, yet remains, being reserved till the beginning of the next chapter, the subject of which is the opening of the book of prophecy. This symbol is the Lamb, standing in the midst of the Throne, and of the four living Creatures, and of the Elders, as it had been slain; but now glorified for having accomplished man’s redemption, and pronounced to be alone worthy to open the book. This type of our Saviour, borrowed from the Paschal Lamb of the old covenant, cannot be mistaken; and affords the clearest intimation, that the whole symbolically represents the glory of his kingdom, the progress of which is about to. be prophetically displayed.
The imagery employed for this purpose, being taken from the Jewish Temple, is fully consonant with the general tenour of prophecy, wherein the two covenants are represented as in the closest connexion, the Hebrew Church being parent to the Christian.
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It may perhaps be objected to this view of the living Creatures, as a type of the redeemed of the human race, that it involves a needless repetition, for the Elders forming part of the redeemed, appear to be thus included under both these symbols; and moreover we find, besides the living Creatures and the Elders, yet other bodies introduced afterwards, namely, an innumerable company of Angels, who seem also in some way applicable to the human race; and the 144,000, called also the redeemed, &c.
In answer to this objection, it might be sufficient to shew, that similar repetitions occur elsewhere in the sacred writings. One remarkable example appears in St. Taul’s Epistle to the Hebrews, (ch. xii. ver. 22 & 23,) where we find an enumera tion of the same kind. Thus we have * an innumerable com pany of angelsand then, * the general assembly and church of the first-born, which are written in heaven;’ and besides these, we have also, ‘ the spirits of just men made perfect.’
This might be. sufficient to justify the exposition, without attempting to account for the repetition, which may with equal reason be objected to in the Apostle’s view of the king dom of heaven. Nevertheless, as some symbolical allusion appears to be intended, we shall endeavour, as far as lies in our power, to ascertain the nature of this distinction.
Having shewn’throughout, that the general purport of this vision is to afford a symbolical representation of Christianity on earth, it is evident that we must look for the meaning of the distinction among the different classes of converts, of which the symbolical heaven was composed. And here the first point that strikes our attention is the important fact, previously foretold by the prophets, that some of these would retain the true faith, while others, or their descendants at least, would fall from it, and become followers of Antichrist. Accordingly this distinction, the more likely to be alluded to,- as it forms the leading subject in the prophetic history which follows, seems to be intended by the two symbols; one denot ing those who imbibed the true spirit of Christianity, and the other those who retained the leaven of former prejudices.
On this view the twenty-four Elders, being manifestly a symbol of the two covenants united, and being moreover in the glorified state, that is, crowned and enthroned, must represent the nucleus of the true Christian church; while the
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living Creatures, who still retain the marks of a ferine or Antichristian origin, will represent those converts, whose descendants at least, if not themselves, subsequently corrupted the purity of Christianity.
It must not be supposed that this distinction is understood to refer to the two classes of Jewish and Gentile converts, which cannot be the case; for there is no doubt that there were among the first converts, true Christians of Gentile, as well as of Hebrew origin, as there were also of both who corrupted Christianity; thus we read of Judaising, and of Paganising Christians. And the apparent repetition in the symbols, the Hebrew race occurring under both, being repre sented by the lion among the Creatures, and by the Patriarchs among the Elders, is thus accounted for; as there were two descriptions of Hebrews, one belonging to that class which subsequently fell from the true faith, and the other to those who retained the purity of their religion. Accordingly they are here distinguished, the former still betraying, in their symbolical figure, the marks of an impure origin, while the latter are dignified by the human form, decorated with the crown of gold, and seated on the throne of glory.
The Elders and living Creatures being thus supposed to symbolise two different descriptions of Christian converts, the next question is, who are the innumerable company of Angels, introduced immediately after ? For solving this problem, we have a clue to guide us in the manner in which this distinction is noticed, or in the time and order in which these symbols follow. Here three separate periods are clearly marked in the
two chapters of the prophecy now before us; the first precedes the sacrifice of the Lamb, the second extends from that to the opening of the book, or the close of the apostolic age, and the third begins from that time. In the first period we find the Elders and living Creatures only; in the second, we have the innumerable company of Angels added, who give praise to the Lamb that was slain; and in the third we meet with other bodies, as the 144,000, and a great multitude, which no man could number, out of all nations, and kindreds, and tongues. The two first of these periods, it is to be observed, had already elapsed before the prophecy was written, and seem to be here noticed, chiefly for the purpose of marking more distinctly the subject about to be treated of, and the precise time from which
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the prophetic  history commences,  namely, the  beginning of the third period.
Now, the circumstance which demands our attention is, that all those who are introduced in the two first periods which had‘already elapsed, are represented either in the glorified state, or under the angelic form; while those included under the third period, which was then future, appear under the human form; and this distinction points out the true explanation. The glorified state and the angelic form, cannot properly belong to any but those who had been already received into the symbolical heaven, or had embraced Chris tianity ; while the human form is appropriate to those who had yet to enter the kingdom. Upon reverting to the time and order in which the symbols occur, it will thus be seen that the Elders and living Creatures symbolise the church, before the sacrifice of the Lamb, or the death of Christ; the innu merable company of Angels, those who had subsequently entered the church, during the apostolic age; and the 144,000, and the countless multitude, will embrace all those who had yet to enter, from the time when the prophecy commenced.
But we have still to encounter a formidable difficulty, one indeed which at first appears fatal to the whole of this exposition; and this is, that the 144,000, who are first intro duced long after the commencement of the third period, are termed not only the true servants of God, but also a * first fruits’ to God and the Lamb. But how can these be a first fruits, who appear only in the third period, when those of the apostolic age had already preceded them ?
There is no way of removing this objection, unless the 144,000 can be in some way identified with the 24 Elders, supposed here to symbolise the true church of Christ. And accordingly they are so identified in the prophecy, and that exactly in the manner required, or as root and branch; for the twelve tribes of Israel are expressly declared to be the root from which the 144,000 are descended, not lineally indeed, but by adoption. (See ch. vii.)
Moreover, while the 144,000 are thus identified with the 24 Elders, the countless multitude who follow are in like manner identified with the other symbol, or the living Crea tures ; for, like them, they are said to be redeemed from all * kindreds, and peoples, and nations, and tonguesand thus
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we have in these two a symbolical representation of the germ or root of the then future Christian church, the Elders typifying those who retained the true faith, and the Creatures those who subsequently fell from it; and in this way the subject of the prophecy is announced in the exordium.
THE  END.
LONDON:
PRI.YTKD BY  3.    NOYBS,  BOL'VKRIK  STXXKT.
IESOUS

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