advent of the Lord. Herein agree, for the most part, our English expositors.

If we generalize yet further, it will be seen that these classes seem to unite in the following view:-"That the revelation, in its full extent, covers a very considerable range of time, co-extensive almost with the whole period of the church's history: that, in fact, it is written on the principle of progressive development of that history, in at least the principle features of it." *

Now, certainly, it would seem to be essential to the justification of such a sentiment, that some little harmony should exist in the expositions of those who have written commentaries upon this principle. If, in any sort, the past history of the church of Christ, or the influence of worldly kingdoms on its destiny, be the subject of the prophecy, then surely must there be some correspondence between the prediction and its fulfilment, and of such a kind as to insure a tolerable amount of agreement among unprejudiced and christian men. But who will venture to assert that such unanimity exists? Can there be by any possibility any truth in such a principle of interpretation, when, at the very outset, we find the widest diversity of opinion prevailing? For, if there be any portion at all of the book for which the fulfilment must be sought in the past, that portion must be, by universal agreement, the opening of the seals; and yet not less than forty varieties of interpretation alone exist of this single chapter. Nevertheless, it is one which is deemed by all expositors to have met with its accomplishment! Thus, from the very point of departure, we find expositors diverge into a perplexing variety of paths; the divergence increasing, the difficulties multiplying, the ways becoming more rugged, as each pursues his almost solitary pilgrimage.

It may well be asked, what is the use of prophecy, if its fulfilment may be thus mysterious and dark? For what purpose can it be given, if, when time in his progress has written its solution, it yet remain unintelligible? Either must the book cease to be regarded as a veritable part of God's word, or we must seek in other scenes and in other periods the fulfilment of its wondrous predictions. What constitutes the proof of prophecy but its fulfilment? And if this remain in obscurity, how can we determine the truthfulness of the seer, or the divine authority of his predictions? "When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him."-Deut. xviii., 22, Modern expositors, by their assumed principle of the fulfilment of the Apocalypse, seem to us to put the apostle John in the place of a presumptuous prophet.

It is contrary to all experience drawn from past accomplishments of prophecy, that such discordance should exist, were the predictions really fulfilled. Who can or does doubt, except the infidel, the

* Hoare's 'Harmony of the Apocalypse,' p. 215.

application and realization in past history, of the prophecies relative to the Jews, to Egypt, to Babylon, to Petra, to Assyria, to Media, to the first advent of the Lord, and to the destruction of Jerusalem?

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A mul

Here all is harmony. Commentators unite in one song of praise to Him who seeth the end from the beginning, the revealer of the future and fulfiller of the past. The sceptic is abashed before the sure word of prophecy," and is compelled to resort to the most absurd defences, and illogical, unhistoric positions. But the moment the threshold of the Apocalypse is crossed, all is changed. Doubt, uncertainty, attend them. They scem on enchanted ground. tiplicity of paths arrest their feet. All direct way is lost. They wander on dark mountains, stumbling over the obstacles each has made, and not seldom over each other. With the prophecies of olden time in our hands, with their clear and evident fulfilment, can we suppose that such confusion was intended by Him who gave the word, as a light to shine upon our dark and toilsome path, and as a lamp to cheer us by its brilliancy? Nay, it cannot be; we prefer questioning the principle which has led to these uncertain and dubious results. While prophecy is not given to make us prophets, neither is it given to perplex or to lead us astray with its phantom light into the marshes of doubt. The very remarkable nature of the events foretold in this book, seems to require a more than usual minuteness in fulfilment, and a closer degree of correspondency than would perhaps be necessary in matters of a less important kind. Indeed, to use the language of Stillingfleet, "We see, in scripture, those predictions which have seemed to carry the greatest improbabilities with them, have had the most punctual accomplishments; as the Israelites returning out of Egypt at the end of 430 years; their deliverance by Cyrus after the captivity in Babylon, which seemed so improbable a thing-the more unlikely the thing was to come to pass, the greater evidence there was in so clear a prophecy of it so long before (about 100 years), and so exact a fulfilling of it afterwards, precisely at the expiring of the 70 years from the first captivity," *

It is time to doubt a system of interpretation which leads to such perplexing consequences, and to question a principle so uncertain in its application. Common sense, the favourite solvent in Reid's philosophy, but truly as useful in scriptural enquiries, would lead us to the inevitable conclusion, that where such infinite varieties of interpretation exist the true solution is not yet found, and the prophecies, which are only rendered more dark and obscure by this multitude of differing expositions, yet wait for the developments of Providence, the births of time to come.

It is also most instructive to observe the subterfuges resorted to, to accommodate or explain the refractory predictions. By one we are told to account for the apparent discrepancies by the idiotisms of language.† Says another, "The real prophecies are generally written

*Origines Sacræ,' Book II., c. vi., par. 5. Vol. I., 167.

† Stillingfleet, i. p. 171.

in the highest style of poetry; with the most vivid imagery, the boldest figures, excursive descriptions, large digressions and episodes, and all the peculiarities of poetical composition.' We are, therefore, to regard many phrases of the prophet as merely flights of imagination, the adornment of his highly-wrought poetry, without any particular significance or bearing on the subject of his vaticinations. Some expositors, it seems, fail because they are too spiritual in their apprehensions; others, because they are too literal; and others resort to metaphor and figurative language, to explain an apparent error or an unwelcome truth. There exists, also, no little discrepancy among interpreters as to the meaning of this allegorical language. Thus, to one, a bow is a symbol of joy; to another, of victory; to another, of royalty; to another, of falsehood; to another, of war. Or, again, the moon is held by some to be a symbol of the church of God; by some, an emblem of the human intellect; by some it denotes rank in a family or state, and its darkening a defect in government, and so on. And if none of these meanings will apply, it is determined that the prophet had no meaning in view when he used the symbol, other than some expression of his imaginative fancy, or the promptings of taste.

By another commentator we are gravely informed, that the Apocalypse is a drama, with all its scenic apparatus, its choruses, its catastrophes. Its theme is the final and complete triumph of Christianity over all opposition. "From the commencement of the proem down to the completion of the epilogue, all is filled with promise and encouragement to those who are engaged in arduous and bloody strife." All its various images and symbols have this for their end: they point to no particular event, they are generic and not specific references to events which may or may not happen, but which, in either case, are equally fulfilled. It is all symbolical picture, and, if facts are in any case referred to, it is only in order to "complete the symmetry of the writer's" work.†

Thus is this wonderful book reduced in all its proportions; its predictions frittered away; its terrific scenes referred to some common occurrences of national life or overthrow; and its symbols rendered meaningless. We pass by the rationalistic lowering of God's word evident in all this; the profane attributing to God's Spirit a purposeless employment of human language, which appears on the surface of such exegetic feats; and proceed to inquire, Can that principle of interpretation be correct, which, on the one hand, is so fertile in perplexity, and, on the other, treats this "Revelation of Jesus Christ" as nothing better than a poem; magnificent indeed, but with just so much imaginative truth about it as to render it fitted for the consolation of the people of God. Nay, it cannot be; if it be not yet fulfilled, and the considerations above clearly lead to this conclusion, then does this wonderful work await the manifestation of God's good pleasure, and it

may yet see a fulfilment far more literally true than the wildest enthusiast ever dreamed: for who shall say what may not be the horrors and the triumphs of that day, when God shall arise to scatter all his foes.

There are, however, some other considerations, more directly drawn from the book itself, which indicate that its predictions refer to a period not yet come-but how near in its approach none can say.

The first of these is its title, "The Apocalypse of Jesus Christ, which God gave unto him."

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The expression, "The Apocalypse of Jesus Christ," ('amoкáλvis 'Inσov Xpistov) occurs in several other passages of the New Testament, where it particularly refers to the second glorious advent of the Lord. Thus, in Luke xvii. 30, our Lord himself applies the word in its verbal form to his coming at the end of the age, "Even thus shall it be in the day when the Son of man is revealed" ('amoкαλÚπтEтαι). The Apostle Paul characterises the Corinthians as waiting for the coming ('amoκáλvv) of our Lord Jesus Christ;" 1 Cor. i. 7. He comforts the Thessalonians with the assurance, that God shall recompense their adversaries with tribulation "in the revelation of the Lord Jesus from heaven” (év tỷ åtтokaλve). In the same manner does the Apostle Peter sustain the drooping confidence of the disciples, assuring them that their faith, though tried with fire, should be "found unto praise, and honour, and glory at the appearing (ev åπokaλúa) of Jesus Christ." 1 Pet. i. 7. Likewise, at verse 13, he encourages their hope in that grace which should be brought unto them "at the revelation (év áπokadúei) of Jesus Christ." See also ch. iv. 13. In full conformity with this use of the word, the adoption of the sons of God, their public reception into the everlasting kingdom, in the day of the consummation of all things, is called "the manifestation or revelation (Tỳv åπokáλv↓iv) of the sons of God." See also the following passages: 2 Thess. ii. 3, 6, 8; Rom. ii. 5; Cor. xii. 1, where the apostle appears to refer to certain personal appearings of the Lord to himself; Gal. i. 12; ii. 12. It will therefore be in perfect harmony with these passages, to regard the book so singularly entitled "The Apocalypse of Jesus Christ," as having particular reference to his glorious return at the second advent.

Besides, it is a well-known fact that the apostles frequently spake of that day as the completion of the Christian's hope and joy. They directed forwards to it the faith and hope of the disciples. The "coming of the Lord," was to be the signal for the cessation of all their trials, the day of final and everlasting victory. Their happiness, their salvation, their glorious resurrection and redemption from death and the grave, were declared to be dependent on His appearing. Multiplied anxieties now attend them. Tears fast chase each other in the channels furrowed by grief and time. Dark clouds throw obscurity on their way, and hide the celestial habitation for which they sigh. But the Lord's appearing will put a period to their conflicts. All creation groans in sympathy with them, "being made subject to

vanity;" and the church militant, the martyr-band before the throne, the angelic choir of heaven, all unite in the seer's cry, "Come, Lord Jesus."

The same inspired men further inform us, that the "appearing of the Lord," will be attended with mighty convulsions-physical as well as moral. It will be a time of unequalled peril, of dreadful overthrow, of national and universal strife, of the entire disruption of every social tie. "That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness." It is the great day of the Lord, when judgment shall be executed on the ungodly, when antichrist shall be consumed, and the great adversary of men be bound.

This is, we conceive, the day of the "more sure word of prophecy," when Christ shall come in power and great glory, spoken of by Peter in his second epistle, ch. i. ; that light in a dark place, illumining the path till the day shall dawn and the morning star arise. It may be allowed us to quote the paraphrase of Bishop Warburton: "That you may be assured we have not followed cunningly devised fables, when we described to you the power of our Lord at his SECOND COMING, you should recollect what we have frequently told you of his first :— Now, the miracles which accompanied and confirmed his mission, on his first coming, are surely sufficient to gain credit to what we have as often told you, of his second. And of this capital truth, God hath been graciously pleased to add still stronger evidence, by giving us a more sure word of prophecy."

Looking then at these clear and decisive intimations of the terrors and grandeur of that period which shall witness such solemn, magnificent, and momentous events, and at the very numerous references to the Lord's glorious appearing in the New Testament, it were no more than reasonable to expect that before the closing up of the inspired declarations of the will and purposes of God, a somewhat detailed account should be given of the scenes and doings of THAT DAY. If we now turn to the last portion of the canon, we are immediately arrested with the title of the mysterious book which purports to be a prediction of "the things which are, and the things which shall be hereafter." It is "THE Revelation of JESUS CHRIST." Its subject is the event spoken of by the apostles, and longed for by the saints. It depicts the glorious Person whose triumphs it foretells and commemorates. It represents the distress of nations, the tribulations of the ungodly, the destruction of false worship, the redemption of the Lord's people, the final victory of the Lamb once slain, and the settlement of that kingdom which is an everlasting kingdom, and which shall not be destroyed. It is a panoramic view of the awful scenes of the "day of wrath and revelation (åπoкaλúews), of the righteous judgment of God," Rom. ii. 5. That day, therefore, the day of the revelation of Jesus Christ, of the COMING OF THE LORD,

* Divine Leg,' ii. 687.