under a different character: in the Sealed. Book, as it stands related to the Empire, and in the Opened Book, as it stands related to the Church.

In the Sealed Book during the last period of the Empire, before the work of destruction commences, a people, represented under the emblem of the Israelitish nation, and called the Servants of God, are put under His protection, and sealed with His seal: that the temporal judgments about to be sent upon the earth, might not come nigh them*. The Protestant nation is introduced here in its national capacity, as one of the ten kingdoms of the divided Roman Empire; and is here described as being preserved amidst the temporal judgments, by which the others are destroyed.

In the Opened Book, chap. xiv. 1-5; and chap. xv. 2-4, the same people, or the Protestant nation, is again introduced, and during the same period as before, namely, that in which the last judgments are inflicted upon the Western and Eastern branches of the Empire, and upon the enemies of the Church; and we find them described in this place in their character as members of the true Church, and as triumphing in the destruction of its enemies †.

* Rev. vii. 1-4. See also Article ISRAELITISH NATION, in the Symbolical Dictionary. † Rev. xiv. 4.

The purity of their religious profession, and their having the first" forsaken the Papal superstition (while the other nine nations of the divided Roman Empire remained under its influence), is also mentioned; and they are represented as glorifying God, in this eventful period, for the manifestation of His judgments in the world. In all these particulars they appear as connected with the history of the Church; they sing, likewise, a "new song," which is represented on a former occasion, as part of the employment of the Living Creatures and Elders, or of the Church in Heaven*. And it is before, or in the presence of these, that the Israelitish nation are represented as singing this song of triumph; implying, that they are thus employed in their characters as members of the Church on earth.

"

In comparing the descriptions given of the future state of the blessed in each book, we shall still find some reference to a distinction between the subjects of which they particularly treat (although during this period, the histories of the empire and of the church may be considered as united), for the principal description given of this period, in the sealed book, is, that the throne of God should be with men,

* Rev. v. 9. See also article, The LIVING Creatures, &c. in the Symbolical Dictionary.

and that he should rule* his people; while in the opened book, the Church, or the new Jerusalem, is principally spoken of, its description occupying nearly the whole of chap. xxi.

The distinction between the subjects of these books, as relating severally to the Empire and to the Church, we shall find also to pervade the descriptions which are given in each of the transactions in heaven.

For, preparatory to the entering upon the prophetic parts of his narrative, St. John describes the Living Creatures, and the Elders of the church, as standing near the throne of God, and the Angels as surrounding them and when our Saviour, who appears as a Lamb that had been slain, receives the book of prophecy to open it, the Church first, and then the Angels, fall down and worship him; the Church ascribing praise to him as their Redeemer, and the Angels ascribing power, and strength, and honour, and glory, and blessing, to him as their King‡. Christ is here represented as receiv

* The word rendered, in our translation of Revelations vii. 17, "to Feed," frequently signifies to Rule or Govern, in its most unlimited sense; it is the same word that is found in Rev. xix. 15, where it is said that Christ should "smite the nations with a sharp sword," and " Rule them with a rod of iron;" and which occurs again in the same sense, in Rev. ii. 27, and xii. 5.

† Rev. iv. and v.

Rev. v. 8-14,

C

ing the adoration both of the Church and of the Angels; of the one, as the Head of the Church, and of the other, as the Creator and Governor of the World; for the book about to be opened contains the histories of each*. But when the prophecy commences, it is observable, that during the events of the larger or Sealed Book, though the Church is represented as present, the ascriptions of praise are made by the Angels alone† as ministers of his power; for the events relate to the kingdoms of this world, and to Christ as King; whereas, during the events of the Little Opened Book, these ascriptions are made by the Church, while the Angels are not mentioned as uniting in them; for the contents of this Book relate to the Church, and to Christ as its head. The circumstance is remarkable, and has been noticed by former commentators, who have not, how

* The Little Book was included in the Larger Book, for it related to the same period; the opening of the Seven Seals, opened the whole period of time from the reign of Constantine the Great, to the end of all things, though the events thus revealed are separately detailed in three several histories, as relating to the two Branches of the Empire and to the Church; when the history of the Church is therefore introduced, it appears contained in a little book or codicil "that: has been opened."

† Rev. vii. 11.

Rev. xi. 16, and xix. 4.

ever, been able to offer any explanation*; nor does it appear easy to find one, unless that be admitted as satisfactory which is here proposed.

A further proof of a marked distinction between the two classes of Prophecies, is derived from their first periods being different the one from the other; for were we to attempt to divide the Sealed Book, containing the history of the Empire, so as to correspond with the termination of the first period, or the commencement of the second period of the 1260 years, in the history of the Church, the division (as will appear when we proceed to the minute interpretation of each prophecy) would fall between the third and fourth Seals, where there is no natural division pointed out; but where, on the contrary, it would divide the four homogenous symbols of the Four Horsemen, seated on various coloured horses. A similar observation applies to the vision of the Great Image of Daniel, whose first period (i. e., of the legs of Iron) I consider as cotemporary with that of the Four Horsemen in Saint John.

There is one striking proof which may yet be given, of the correctness of the general theory I have adopted, derived from shewing

* See Whiston on the Revelation of St. John.