It has been seen, moreover, that a fourfold representation of the subject is a law of symbolic art. This law, as well as that of reduplication, is clearly followed in the Revelation. There are, upon an analysis of its contents, no more than four subjects discoverable in it. These comprehend a Conqueror and three antagonists, whom the former defeats and destroys by casting into a lake of fire. These combatants are simply exhibited to view in the first version; they are here placed on the canvas comparatively in a state of non-action, nothing more than their features and general character being expressed. The detail of the contest is afforded in the more complete and perfect second version. In the first, however, this subject is introduced once for all, and with the view doubtless of expressing the perfect unity of it by a solemn invitation addressed by the Living-creatures to the prophet to "come and see" its components as they are displayed under the first four seals. The reduplication is pointed out by "a silence in heaven about the space of half an hour," ch. viii. 1., a measured pause and suspension of the representations made to John, which, in such a composition as this, must have some meaning, and which can have no other except that of dividing the prophecy, which itself is one, into two versions. The other important feature, that of the quaternal structure, is pointed out by the corresponding and otherwise inexplicable peculiarity in the structure of the prophecy above described, the invitation addressed by the Living-creatures to the prophet to "come and see" four pictures. This, like the "silence," is a peculiar fea

ture in the character of the representations made, which, in this allegorical work, must bear a sense; it is impossible to assign to it any other meaning except that these pictures thus introduced constitute all the subjects of the prophecy. The one feature is inexplicable, except by reduplication, and it points it out; the other is inexplicable, except by the quaternal structure, and it likewise points it out. If the quaternal structure of the prophecy is proved, it involves the proof of the reduplication; if the reduplication is proved, it involves the quaternal structure. Each feature, however, is proved by itself, and the truth of each rests upon an independent basis, while the proof of the one contributes strength to the other. These features are laws of symbolic composition which it must be held the prophet follows. His following them is not only a condition, the fulfilment of which is to be anticipated; it is to be demanded of him. We are authorized to say if he does not, that, not fulfilling the laws of his art, he does not write intelligibly. The prophet is prompt to the call, for he informs us that he has written reduplication and the quaternal structure in shining letters over his work. He has drawn a division right across his prophecy so flaring that the eye of the blind might almost see it; he has indicated the quaternal structure by a device which is as conspicuous as it is expressive. At the same time the recognition of the fulfilment of these laws by the prophet brings out a unity of design for his whole book which is only the carrying out of the first and fundamental principle of sym

bolic writing, to wit, the principle of unity of conception. The prophet, then, has implemented all the laws of his art in the structure of his performance. He has given to the interpreter the pledge that he has been true to its principles, and he points him to these laws as the main key to decipher his meaning. He writes so that we can both trust him and understand him. The application of these laws is necessary to understand his first representation. The apprehension of this is an indispensable step to the apprehension of the second. If we understand this first representation, we are then, but not till then, at liberty to proceed to the interpretation of the second and real sense of his prophecy.

The means of interpretation, which we have developed in the preceding pages, will not enable us to do more than give a sketch of the general design of that second representation which the prophecy reflects from its first. The laws of the symbolic language, and the application of the symbols to historical events, can alone determine the details of this second representation. Nevertheless the sketching of the general outline of it may justly be held to be the first work to be performed in the development of the second sense. It is as necessary for the interpreter of a symbolic prophecy to complete this sketch as it is for the painter to draw a rough outline of the picture he is about to paint. Without a sketch of the prophet's design in his hand the interpreter can no more know where to place a particular symbol, upon which he may lay his hand, than the architect with

out the plan of the building how to set a stone in the building he is erecting.

The means of interpretation already discussed are, however, quite sufficient to enable us to give this general sketch of the prophet's plan and design, which may be justly considered the pioneer of the interpretation. It is a sketch quite as necessary for him as the chart is to the navigator. The means already discussed put this into our hands, and for this end to employ any farther means of interpretation would only overload the plan. The generals must be carefully ascertained ere the particulars be condescended upon. If this outline be truly sketched, if the interpreter's plan and design be a faithful reflex of the prophet's plan and design, the filling in of the details into this plan will be afterwards a matter of comparative facility, and it may be added, of certainty. The knowledge of the prophet's plan and design is indeed the fortress of the whole interpretation. In possession of this, the position of the interpreter may truly be held impregnable. He has at his command an artillery of demonstration sufficient to sweep before it every assailant.

But the means of interpretation already considered are sufficient to afford this plan; they develop it fully. The application of the two in reserve, powerful as they are, we mean the symbolic laws, and the symbols, will at present interfere with its simplicity and will eventually only corroborate it; they will demonstrate it, and that in a most effective manner by the completion of all the details. But the plan itself

can rest, and should be made to appear to rest on an independent basis. It is competent to stand on its own merits; the evidence on which it is founded, it is perfectly conceivable, may indeed be of such a nature that it can be affirmed of it with truth, this must be the plan, no matter what the particulars or what the details may be. The allegation may be truly made, that it is impossible they should conflict with the plan. On such evidence as this we believe the plan developed for the Revelation in the preceding pages does rest. It rests on such evidence that it is impossible to conceive that the particulars should not agree with it. Let us glance for a moment at the evidence; we shall see its strength. It rests, first of all, on the fundamental laws of that kind of composition in which the prophet writes, the violation of which is impossible, since he would then cease to be intelligible. It rests farther on certain leading characters which the prophet has inscribed on his work; for, in truth, the outlines of the plan in question are all afforded by the prophet himself. Are they not? The reduplication is certainly sketched by the "silence;" the quaternal structure by the "Come and See," of the living-creatures; the unity of the prophecy by its comprehension in one seven-sealed book; the victory of the kingdom of God is sounded. forth by the animating strains addressed to the seven churches to press on to the mark of victory; the Roman dominion is proclaimed to be the enemy by the interpretation in ch. xvii., which conclusively shows that three combatants are Roman, which are all the