the chronological mark above referred to, would show the commonly received explanation to be erroneous, even were there no other reason for rejecting it. In reference to the usual interpretation of this prophecy, Archdeacon Woodhouse, whom I have followed in rejecting it, makes the following remarks:* "Having thus formed, upon the Scriptural grounds above stated, this notion of the application of this prophecy, I found myself, when I came to read the exposition of some eminent commentators, little disposed to subscribe to their opinions, which represent this seventh chapter of the Apocalypse, as containing a description of the state of the church in Constantine's time; of the peace and protection it should enjoy under the civil powers, and the great accession which should be made unto it, both of Jews and Gentiles.' 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 * As this work was composed in the year 1812, when neither Mr. Frere nor Mr. Irving nor a host of later writers had published any thing on prophecy, it is proper that I should explain that what is here intended by the usual interpretation, is that of Mede and Bishop Newton, which has, till lately, been generally followed in this country. In my Tract, "the Scheme of Prophetic arrangement of Mr. Irving and Mr. Frere critically examined and its Appendix," and in my Strictures on Mr. Irving's Lectures on the Apocalypse, I have given my reasons for utterly rejecting the scheme of these writers. 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 dissimulation 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, not in reality. The worldly professors of Christianity in this century were so far from fulfilling the prophecy, by washing their robes in 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." Having, in the preceding pages, endeavoured to ascertain the import of the first six seals, I shall close what I have to offer upon them by a brief recapitulation, and some general remarks. If the exposition of these seals, which has been offered, be the true one, it appears that they contain a kind of epitome of the history of the Church, from the ascension of our Lord till the time when the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ; and that the sixth seal offers also a brief description of the great revolution in the latter days, which is to precede the establishment of the kingdom of God. * Archdeacon Woodhouse, p. 196. + Rev. xi. It is remarked by Archdeacon Woodhouse, in his valuable work on the Apocalypse, that "this method of divine prediction, presenting at first a general sketch or outline, and afterwards a more complete and finished colouring of events, is not peculiar to this prophetical book."* We find the same method followed in the book of Daniel, wherein the prophetical history of the world is first given in its great outlines, under the vision of the image seen by Nebuchadnezzar, and is detailed with increasing degrees of minuteness in the subsequent parts of the book. Now it has been justly remarked by Mede, that the Apocalypse is only an enlarged explication of that part of the book of Daniel which relates to the fourth kingdom. It is, therefore, consonant with analogy to suppose, that as the prophecies of Daniel open with a general epitome of what is afterwards more clearly revealed, the same thing should take place in the Apocalypse. The history of the Christian Church confirms also, in a remarkable manner, the explanation I have given of the first four seals; for if, without a reference to any particular hypothesis concerning the meaning of prophecy, we turn to the page of history, we shall find that the Church of Christ was, first, pure and triumphant; secondly, that it was filled with quarrels and discord; thirdly, that it was under the yoke of superstition and ignorance; fourthly, that it was converted into a vast slaughterhouse by the dreadful persecutions of the papal power, and those secular powers connected with Rome. History * Archdeacon Woodhouse, p. 196. therefore, comes in aid of our interpretation, and exhibits to us the same series and order of vicissitudes, as I have endeavoured to trace in the cha racters of the hieroglyphics of the first four seals. The exposition of the fifth and sixth seals offered in these pages seems to flow from that of the preceding ones; and that of the sixth seal is confirmed, as we have seen, by many analogous passages in other parts of the prophetical Scriptures. When, also, we advert to the entire want of homogeneity which is discoverable in the commonly received interpretation of these seals, all the arguments for the scheme that I have adopted derive new strength, and seem to show, almost to demonstration, that it is the true one. If, however, any reasons for confirming the foregoing interpretation, be still wanting, they will be supplied by placing in contrast with it, the theory of Mede and Bishop Newton. Let the reader advert to the deep and solemn importance, which is attached to the sealed book of the Apocalypse. It is first seen in the hand of God the Father. The voice of a mighty angel is next heard proclaiming, Who is worthy to open the book? And no one was found in heaven or in earth, worthy even to look thereon. At this disappointment, the beloved Apostle weeps much, and when, at length, the Lamb approached and took the book out of the hand of him that liveth for ever and ever, all heaven is filled with a rapturous burst, of adoration and praise.* Having contemplated these mighty preparations, * See Rev. v. 1-9. if we next turn to the pages of the eminent (though in this instance inconsistent) writers above-mentioned, we shall find, that four out of the seven seals, the opening of each of which is also marked by a ceremonial of the most significant nature, are supposed to relate to certain vicissitudes, of no great moment, in the secular affairs of the Roman empire during the first three centuries. I shall select a passage, from the Bishop's remarks on the third seal, as a fit specimen of the manner in which this divine prophecy is, by that exposition, debased and secularized, and constrained to imbibe the sordid and grovelling spirit of earthly objects. After some observations respecting the capacity and price of the chænix of wheat, the Bishop proceeds. "But whatever be the capacity of the chanix, which is difficult to be determined, as it was different, in different times and countries, yet such care and such regulations, about the necessaries of life, imply some want and scarcity of them. Scarcity obligeth men to exactness in the price and measure of things. In short, the intent of the prophecy is, that corn should be provided for the people, but it should be distributed in exact measure and proportion. This third period commenceth with Septimius Severus, who was an emperor from the south, being a native of Africa. He was an enactor of just and equal laws, and was very severe and implacable to offences. He would not suffer even petty larcenies to go unpunished; as neither would Alexander Severus, in the same period, who was a most severe judge against thieves, and was so fond of the Christian maxim, Whatsoever you would not have done to |