PART I.

ON THE GENERAL SUBJECT OF THE APOCALYPSE.

CHAPTER I.

STATEMENT OF THE SUBJECT.-INTERPRETATION ADOPTED
BY THE PRESENT WRITER.

THOUGH there are many different interpretations of the several particulars comprised in the prophetical visions of the Apocalypse, yet with regard to the main scope and object of the prophecy, considered as a whole, there is comparatively but little variety of opinion. Three classes with their subdivisions will include almost all the writers of eminence on this subject. In the first class are to be reckoned all those writers, who suppose, that the predictions contained in this book relate exclusively to events connected with the second coming of the Messiah, and the end of the present dispensation of the world. The second class includes those, who refer these prophecies to the early ages of Christianity. This class may be separated into two divisions: one of which regards the Apocalypse as a prediction of the destruction of Jerusalem, and the various circumstances connected with that event; the other, as including also the decline and fall of Pagan Rome, and the civil establishment and subsequent progress of Christianity under Constantine and his successors in the

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Roman Empire. The third class comprises all those writers, who regard this book as an historical prophecy of the principal events, which were to happen in the world from the Apostolic age to the final consummation of all things. This class also branches out into two divisions: one body of commentators confining these prophecies to the history of the fates and fortunes of the Christian Church;' the other supposing that they do not relate exclusively to the Church, but embrace also the most important events of the Roman Empire, and other leading points in modern history, in which the welfare of Christianity has been more or less intimately involved. The commentators of the first class, then, look upon these prophecies as altogether unfulfilled; those of the second, as fulfilled many centuries ago; while those of the third class imagine, that they have been and still are gradually receiving their accomplishment in the history of Christianity. The last-mentioned scheme of interpretation, namely, that which makes the Apocalypse foretell the principal events in the Roman Empire and the Christian Church, from the time of the Apostles to the end of the world, grew up by very slow degrees in the Latin Church, and was reduced to a regular system for the first time at the beginning of the fourteenth century. Since that period it has been very generally received in the Roman and Protestant Churches. In our own country, especially, this principle having been propounded anew, and with great ingenuity in the arrangement of its details, by Mede, and adopted by Bishop Newton, Lowman, Hurd, and other eminent divines, has formed the basis on which the great body of expositors have constructed their va

rious systems of interpretation. The idea, that the Apocalypse does, indeed, contain a prophetical history, reaching from the Apostolic age to the end of the world, but that that history is more especially confined to the Christian Church, was very prevalent among the Latin Commentators previous to the fourteenth century. It was revived by Vitringa, and has been adopted in our own country by Dean Woodhouse. The opinion, that the visions of the Apocalypse 'must have related to the end of the Jewish polity, of the 'dominion of heathenism, and to the erection of the 'Christian Church, or spiritual kingdom of heaven,

throughout the whole earth,' was that of Grotius and Hammond. This view of the subject was adopted by Eichhorn; and it has lately been again brought forward in our own language by Professor Lee. The plan of interpretation, which regards the whole of the Apocalypse after the fourth chapter as a prediction of the destruction of Jerusalem, is that of Wetstein and Harenberg. The first interpretation, namely, that which supposes the Apocalypse to be a prediction of events yet future, and immediately connected with the second coming of the Messiah, may be traced back to a very early period of Christianity. It was, however, gradually supplanted by that system, which applied the predictions to the passing events of the Christian Church: and, after the historical mode of interpretation became thoroughly established, this original view of the subject was neglected and lost; and it has met with but few supporters until a very recent period. Several writers, however, of the present day have maintained this opinion,-that the visions of the Apocalypse do not relate to those past events, in which they are commonly supposed to have received

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their fulfilment, but solely to events yet future, events more immediately connected with the second coming of Christ. This hypothesis is adopted by the Author of the present Essay.

Let the reader lay aside, if possible, all preconceived opinions as to the scope or object of this revelation, and endeavour to ascertain, from the opening and conclusion of the book itself, what was the leading subject in the Author's mind, when he began and finished its composition. It is here, if anywhere, in the formal opening and formal closing of the whole work, that the bias of the writer's thoughts will shew itself: and that the momentous subject, to which these visions relate, will stand forth too prominently to pass unnoticed, and too plainly to be misunderstood. Now it seems impossible to read the first eight and the last sixteen verses of the book, without feeling assured, that the allabsorbing thought, which engrossed the Apostle's mind, was the speedy coming of his Divine Lord; and that this is the center, towards which all these revelations point. Why else, after apparently finishing his introduction at the close of the sixth verse, does he place in the front of his work, as it were the motto of his subject, this solemn declaration, so uncalled for on any other supposition? Behold! He cometh with clouds; and every eye shall see Him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him. Even so, Amen'. Why else does he dwell on this

1 Even Mede, the father of the modern school of historical interpreters, could not but be struck with this remarkable passage. His

words are these: Reverâ Liber erat dignissimus, in quo resignando quis omnes ingenii et industriae suae nervos contenderet; codex utpote

topic, and recur to it so repeatedly, at the end of his labours, and close the whole with that fervent prayer for its accomplishment? Even so, come, Lord Jesus.

This, therefore, appears to the present writer to be the general subject of these prophecies:-A Revelation of the events immediately connected with that blessed hope, the glorious appearing of our great God and Saviour, Jesus Christ. (Titus ii. 13.)

fatidicus, ceu consiliorum Dei, quo series et ordo rerum gerendarum ad secundum illum et gloriosum Christi adventum pertexebatur. Ejusmodi enim certè esse liquet quae deinde sequitur gemina rerum futurarum prophetia, quam codex iste continebat. Quae causa est, ni fallor, cur Ioannes, visiones suas expositurus, adventûs istius gloriosi hypotyposin, tanquam stadii Apo

calyptici metam, fronti historiae suae praescripserit. Ecce (inquit cap. 1.) venit cum nubibus, et videbit eum omnis oculus, etiam qui eum transfixerunt; et plangent super eum omnes tribus terrae: quasi dicat, Hic scopus est, haec meta, quas narrabo, visionum. Mede, Commentationes Apocalypticae, Works, Book iii. page 440.