CHAPTER IV. THE Apocalypse may be divided into two parts, each of which contains a Series of Prophecies comprising many centuries. The first part commences with a general preface to this Book, and a special Introduction to that glori ous appearance of Jesus Christ contained in the first chapter. After which the Lord reveals the lineage of his Church on earth, and the succession of his gospel ministry, down to his second Advent at the beginning of the Millennium. This and the following chapter, contain a more im mediate Introduction to a new order of Prophecies, upon a more general scale, which in part, runs on parallel to the former series, and constitutes the main body of the Reve lation. With the explanation of this chapter, expositors begin their digression from each other, according to their dif ferent favourite systems. Some treat this vision theosophically, and view these images as objects of the invisible world. Others remain in the field of history, and explain it symbolically, as concerning the Christian dispensation. The pious prelate Bengelius and professor Yung, consider it as the theatre, from whence the invisible powers interfere in the scenes on earth, and direct the great and eventful occurrences in church and state. It no doubt deserves the attentive inquiry of the scholar, and the most acute investigation of able divines, since it is a synopsis of so many partial discoveries, made to the prophets and men T of God in former ages, and contains an aggregate of objects, to which we meet with such numerous allusions both in the Old and New Testaments. Before I enter on the explanation of this chapter, I presume it necessary, to make a few general remarks for the benefit of common readers, to which I shall often refer in the body of this treatise, and which will at once decide my lot, as to the tenor of this exposition. I. This vision is an emblematical representation, and not a direct and immediate view of heavenly objects, as they appear in the celestial regions. We all know, that the Church of Jesus Christ on earth is not a natural woman, adorned with the sun, moon, and stars-that the old Roman empire was not a dragon-that Popery is not a beast with seven heads, and ten horns. These are all symbols of a large and comprehensive import, customary in prophetic language. But there certainly is something in the accomplishment of these predictions, which really resembles, and truly corresponds with those images, by which they are identified. Thus in the vision before us, there surely is no book of paper or parchment in heavenno material throne; Christ does not appear there in the form of a Lamb, as slain-nor the Holy Ghost in the shape of seven lamps of fire. But there is undoubtedly somewhere a true resemblance and correspondent reality of these lofty figures in the accomplishment of this vision, by which they are fully authorized, and properly realized to the conviction of the human mind. II. It is not the object of this vision to represent celestial beings in their spiritual nature. The sole purport of these sublime symbols is, to paint characters, offices, actions, judgments and blessings, as they exist, or were to be brought about by Providence. The reason for this proposition is self-evident. Because such are the limits and extent of human understanding in our present state of existence, that we are utterly incapable of acquiring any knowledge of the spiritual nature of immaterial beings, as they essentially are. In things supernatural and divine, our knowledge must at all times remain very imperfect and limited. For even all matter of revelation from God to man, can only be made to us, in form of human ideas, and according to our manner and capacities of forming conceptions; (pro nostro concipiendi modo,) otherwise no human mind would be able to receive, or understand it. God alone inhabits eternity, and possesses an infinite knowledge of all things at once; but we live in time, and think by detached ideas, and in succession of thought. It would even be absurd to suppose, that a being consisting of body and spirit, so closely united, should be susceptible of purely sensitive, or purely spiritual ideas; when it is evident that the faculties and operations of a pure spirit must be very different, from those of a spirit so essentially united with a body. Moreover, all our materials of thought are derived either from sensation or reflection; but things immaterial and supernatural are generically-toto genere— different δεν έςτι των όντων—from what we are able to form conceptions of in our present state. Our real knowledge of these things depends altogether on figurative expressions, taken from sensible objects in nature, and their resemblance to things in the intellectual world; and on analogy between the faculties, operations, and perfections of the human mind, which was formed after the image of God, and their correspondent reality and true resemblance to the nature of things in heaven. Hence all our knowledge of God and the nature of a future world, is only relative and analogous; and we have no perceptions of the things of God, as they are in themselves. 1 Cor. ii. 12. We only know in part, and prophecy in part. 1 Cɔr. xiii. 9; we walk by faith, and not by sight. 2 Cor. v. 7. We only see through a glass into an enigmatical word, which expresses spiritual things by terms of sensible objects, and not face to face. 1 Cor. xiii. 12. And when Paul was |