(Revelation 6:1, 2)

OPENING OF THE SEALS—TO WHAT IT REFERS—NOT THE EARTHLY HISTORY OF THE CHURCH OR ROMAN EMPIRE—DEMOTES A NEW ADMINISTRATION AFTER THE PRESENT—IN SOME SENSE EMBRACES THE PRESENT—SHOWS THE PROCEEDING BY WHICH CHRIST JUDICIALLY TAKES POSSESSION OF THE EARTH—PORTION OF THE APOCALYPSE AND OF TIME EMBRACED—DAY OF JUDGMENT MORE THAN TWENTY-FOUR HOURS—FIRST SEAL—UTTERANCE OF THE LIVING ONES—HORSES, EARTHLY IMAGES OF DIVINE POWER—SPECIFIC WORK OF THE FIRST HORSEMAN—A GREAT REFORMATION AMONG CHRISTIANS AFTER THE JUDGMENT BEGINS.

Rev. 6:1, 2. (Revised Text.) And I saw when the Lamb opened one from among the seven seals, and I heard one from among the four living ones, saying, as the voice of thunder, Go! [or, Come! The words, "and see," are doubtful, and generally rejected by critics.] And I saw, and, behold, a white horse; and he that sat on him having a bow; and a crown was given to him: and he went forth conquering, and to conquer.

A new turn of the vision which John began to describe in the fourth chapter, now comes before us. The scene and actors are unchanged, but the manifestations all move earthward. The sealed book has been lifted out of the hand of the Sitter on the throne. It is in the possession of Him found worthy to take it, and able to break its seals. The universal thrill of exultation over the fact has subsided. Everything in the heavenly presence has become quiet with reverent expectancy. And the Lifter of the document now proceeds to destroy its seals. May God help us to a right comprehension of the mysterious transaction! Two things are to be considered,—

I. THE SUBJECT TO WHICH IT REFERS;

II. THE PARTICULAR OCCURRENCES WHICH IT PORTRAYS.

I. There are many who assume, that what is here treated of under the imagery of the opening of the seven seals, is the continuous fortune of the Christian Church and the Roman world, from the time of John's banishment, or soon thereafter, to the consummation of all things. By this class of interpreters, the opening of the seals was the opening of a prophetic roll, containing an outline of the triumphs of the Gospel, in connection with the great world-powers, down to the coming of Christ, and the introduction of the Millennial reign. That there is truth of some sort underlying this view, we may readily admit; but that it is exactly of the kind which the advocates of this theory usually describe, we may just as readily question.

The amazing pomp, solemnity, and universal demonstration, with which the opening of these seven seals is approached in the two preceding chapters, forbids the assumption, that nothing more is meant than the disclosure to the Church of a dim epitome of its earthly history. God does not employ so much parade, nor do all the angels and principalities of eternity become so profoundly enthusiastic, over the letting forth of a few scarcely traceable predictions, touching the earthly successes of the Gospel, the reigns of a few Roman Emperors, and the mere mundane fortunes of Christian confessors.

The several particulars in the preliminary description, also, prove that something transcendently higher is intended, than has transpired since the vision was seen, or that ever will transpire within the limits of the present dispensation. The Elders already have their crowns, the giving of which belongs to the resurrection period. (2 Tim. 4:8.) The throne comes to its place just at the moment in which John beholds it (chap. 4:2), betokening a new administration other than that which had previously been. Christ appears as the Lamb, which is not the character of a Revelator; but it is the character of the predicted "Ruler of the land" about to take possession of the inheritance. (Isa. 16:1.) The question of worthiness and ability, presented a condition wholly unheard of in all the multiplied instances of the giving of sacred predictions. The bringing forward of the prayers of the saints, and the joyous utterances of the prophets, show that more is embraced than a laying open of the course of this world's history; for prayer and prophecy have quite another burden. The much weeping of John is rendered ridiculous, if referred to a feeling of disappointment at not being able to find out a little more prophecy. The universal and adoring gladness of all the angels, and all holy beings, can find no adequate justification in the mere disclosure to men of the occurrences cited by the historical school as the fulfilment of the seals, trumpets, and vials. The entire absence of any reading of what was written, either on the inside or on the outside of the book, or of any reference to anything supposed to be recorded in it, should lead us to question that the breaking of its seals had reference to the rehearsal of its contents. And the character of the manifestations, along with concurrent explanations, as seal after seal was broken; besides the numerous cross lights from other parts of Scripture; all combine to prove, that something else is signified than the history of the present dispensation.

There is also a link of consecution, given in the record itself, which must not be overlooked. We hold it to be out of the question, in all just exegesis, to give an adequate explanation of the vision of the stars and candlesticks, including the seven Epistles, without making it span the entire earthly church state. The objections that have been urged to the contrary, are futile in the extreme, and can be made to weigh as heavily against any scheme of Apocalyptic interpretation, as against this. And if the scope of the first vision stretches to the period of the consummation, it is settled that everything relating to this book and its seals, refers above all, not to things which run parallel with the earthly church state, but to "the things which must take place after these things" (chap. 4:1); that is, to another administration.

But, as the coming administration of power is to be the consummation of the present dispensation, and as all its wonderful actings of sovereignty and judgment move in the same line of God's providence with men and nations now; as a matter of course, an imperfect fulfilment through all the ages of the present order is also embraced. The resurrection of Christ and the distribution of the gifts of the Holy Ghost, was the germ of everything that is to be when the final consummation is complete. The preaching of the Gospel, and its struggles with the world-powers in this dispensation, is the embryo of everything to come. It is the justification of believers, and their anointing to eternal regency and priesthood; and it is the judgment of the world and of Satan, with prelibations of the doom that awaits them. Only, the thing is not yet consummated, actualized, and manifested. Nor will it be, in the present order, until Christ's coming with power, to enforce, by a new administration, what is now realized in part, but is still mainly prospective. Accordingly, the breaking of the seal of the sepulchre, the outpouring of spiritual power upon the apostles, the visitations upon antagonizing potencies, and all the victories of the Gospel in the course of the earthly church state, are really precursory fulfilments of the opening of these seven seals, and are in some sense included in them.

There is, then, a solid basis on which, within certain limitations, the views of the Preterist, who traces the events under the opening of the seals in the course of history since John's time, and the views of the Futurist, who refers them to the period of the judgment hereafter, may be harmonized, and both accepted, without either one impairing the distinctness or truthfulness of the other. The only prerequisite to the entertainment of both is, that the two should be homogeneous, and that the one fulfilment should be regarded as inchoate, and only a sort of preliminary and imperfect rehearsal or earnest of the other. Solid objections may certainly be urged against the doctrine of a double sense of Scripture; at any rate, against a double sense of such sort that one is of a wholly different nature from the other. But it is not to be doubted or denied, that many sacred prophecies have embraced events of the past, which nevertheless still travail with blessing, and await a further and completer fulfilment. Many of the Old Testament predictions of the coming of the Christ, if not the most of them, embraced at the same time, and without distinction, what was partially fufilled in his first coming, but is to be much more largely fulfilled at his second coming. Who can question that Haggai 2:6, 7, has received some partial illustration in the first advent? Yet the Holy Ghost, in Heb. 12:26, teaches us still to await its complete fulfilment. The inspired Peter informs us that the promise given, in Joel 2:28, has, in part, at least, been accomplished. (Acts 2:47.) And yet, surely, the word is big with blessed things for the future. Enoch's prophecy (Jude 14, 15) may reasonably be supposed to have had some reference to the flood then impending, whilst its language yet directs us forward to the future coming of the Lord.

Bacon has well observed, that there is a "latitude which is agreeable unto Divine prophecies, being of the nature of the Author, with whom a thousand years are but as one day, and therefore they are not fulfilled punctually at once, but have springing and germinant accomplishments throughout many ages, though the height or fulness of them may refer to some one age." And it is altogether reasonable, and accordant with the nature of the subject, to agree, that something of this sort is to be found in the instance before us, giving us precursively and imperfectly the same things through the course of centuries, which are to be finally and perfectly consummated in the new administrations which the period of the great judgment is to bring forth.

Without questioning, therefore, that these foreshowings embrace the general spirit and tenor of the Church's history in this world, or that an imperfect and germinant fulfilment of the opening of these seals may be traced through the events of the past, I must yet refer their height and fulness altogether to the future, and assign them their complete fulfilment only in that momentous section of time, which intervenes between the termination of the present order, and the full establishment of the everlasting kingdom and reign of Christ and his saints over all the earth. With a very able and eloquent preacher of the early part of this century, I take the opening of these seals as significant of the Lion-Lamb's entry, by successive stages, upon the right and possession of the earth, and his actings of judicial power and sovereignty whereby he asserts and enforces his claim and title as the victorious kinsman of our fallen race, to the end that all its territory, kingdoms, peoples, and tongues may thenceforward be manifestly and in fact his forever. In other words, it sets before us the Apocalypse of Jesus Christ, in his relation to the world, and his administrations toward the nations, after his elect of the Church have been caught up from their trials and their graves to their heavenly thrones. It is the judicial proceeding of the Almighty Goel, to rid "the purchased possession" of the dynasties of wickedness, to cast out the rulers of the darkness of this world, to restore the earth to its proper fertility and peace, and to bring in the empire of righteousness and salvation.

The portion of the Apocalypse covered by these seven seals, includes everything between the fifth and twentieth chapters; the seventh seal taking in the seven trumpets, and the seventh trumpet, the seven last plagues, with the battle of the great day of God Almighty.

The period of time more directly covered by these seven seals, is that which lies between the assumption of the resurrected and translated saints of the first class, and the full instalment of the millennial order, when Satan is bound, the first resurrection completed, and the blessed and holy who have part in it reign with Christ as his kings and priests.

I have several times explained, that the first thing to be looked for in the great and marvellous transactions embraced in the consummation of all things, is the mysterious coming of the Lord Jesus to take those that wait and watch for him, with such of the dead as have fallen asleep in the same attitude. Good people are apt to be thinking of dying, and of being ready for death. But no true Christian has any right to count on dying. There is something that is more certain than death. There are some who will never die. Those who are alive and waiting for Christ when he comes, shall never taste of death. They shall be "taken" as Enoch was taken, as Elijah was taken, as Romanists allege that the Virgin Mary was taken, and as some say the Apostle John was taken. The words of Paul upon this point are too plain to be misunderstood. He says, "The Lord himself shall descend from heaven with a shout,... and we which are alive and remain shall be caught up... in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." (1 Thess. 4:16, 17.) I have no idea that a very large portion of mankind, or even of the professing Church, will be thus taken. The first translation, if I may so speak, will embrace only the select few, who "watch and pray always" that they "may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." (Luke 21:36.) "In that night there shall be two in one bed; the one shall be taken, and the other shall be left. Two shall be grinding together; the one shall be taken, and the other left. Two shall be in the field; the one shall be taken, and the other left." (Luke 17:34, 36.) The idea is that the great body of the Church even, will be "left." And this assumption of the saints to immortality, which may occur any of these passing days or nights, and certainly is to be devoutly awaited as very near, is the first signal act by which the great period of the consummation is to be introduced.

But it will not, of itself, materially change the ordinary course of earthly things. The world will still stand, with all its wicked populations, and its apostate churches. Indeed, then only will commence the time when evil shall rush unhindered to its highest bloom of daring and blasphemy. That which hindered, being taken away, "then shall that wicked be revealed,... whose coming is after the working of Satan with all power and signs and lying wonders, and all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved." (2 Thess. 2:7-10.)

What immediately follows the translation of the elect saints, has two aspects: one as it relates to things in heaven, the other as it relates to things on earth. What relates to heaven, we have had described to us in the sublime vision of the Throne, the Living ones, and the Elders. What relates to earth, is set forth under the opening of these seven seals.

The exact number of years covered by what is described under these seals, is not specifically given; unless, indeed, this should be the mystic seventieth week of Daniel, as generally supposed by the Fathers, and affirmed by many well-deserving modern interpreters. To the latter portion of this period, there is a specific duration assigned. A term of "forty and two months"—"a thousand two hundred and threescore days"—"a time, times, and half a time,"—that is, a period of three years and a half,—is several times mentioned; first, in reference to the treading down of the city by the Gentiles; second, in reference to the prophesying of the witnesses; third, in reference to the flight of the woman into the wilderness; and fourth, in reference to the beast's persecuting power. All these appear to be synchronous, and to fall very much, if not entirely, within the same period of time. And as the dominion of the beast ends with the battle of the great day, with which the action of the seals, trumpets, and vials sums up, we have only to date back from that consummation, to find at least three and a half years before the end, through which the opening of these seals is to run.

But it is quite manifest that this is not the entire period embraced. It is only under the seventh seal, and the sixth and seventh trumpets, that these three and a half years come in; showing that there must be a period preceding them, of not less than equal length for the foregoing six seals. And when we take into account how Daniel's seventieth week is divided, and that it is only the latter half of it that takes in those consummated impieties which mark the beast's reign, it is rendered almost certain, that three and a half years more are to be added before the last three and a half; thus making full seven years in all, as the space covered by these seals, and their included trumpets and vials.

Some have taken these numbers mystically, and so have made out a much longer period. But, I am persuaded, that no such elongation of these dates ever has had, or ever will have, an exact, or anything like a complete fulfilment. They are literal, not symbolic. And when we consider how intensely the number seven pervades this entire book, and connect its notes of time with those given in the book of Daniel, there appears to be sufficient reason to conclude, that just seven literal years are spanned by the transactions set forth under the opening of these seals; no less, and hardly any more.

An important feature of doctrine is thus brought out, well worthy of notice as we pass. It is this, that the day of judgment, like the day of the Lord, is not a day limited to twenty-four hours, as people often erroneously imagine. All the acts described under these seven seals, are acts of judgment. Every scene is a judgment scene. The throne is a judgment throne. The agencies are all messengers of judicial power. Their operations are all connected with judicial awards. The finished work presents Satan and his world-powers vanquished, the saints in resurrection glory on their thrones, and the kingdoms of this world become the kingdoms of our Lord and of his Christ forever. There is another and final judgment scene, at the end of the thousand years; but all the elements of that, and more, are found in what is described under these seals, trumpets, and vials. Indeed, that is only the finishing up of what is here so vigorously begun. The one gives us the morning, and the other the evening, of the great day of judgment viewed as a whole. The judgment is not one simple act, but a series of varied administrations, which do not reach all alike, nor all at the same time. It begins at the house of God, before it at all touches the world, except in a mere symptomatic way. And when it comes upon the present world-powers, it takes in many diverse and successive acts, running through the course of years, and finally concludes a thousand years afterward, by the consignment of Satan and all his seed to "the lake of fire," which is "the second death." (Rev. 20:14, 15.)

We accordingly have in the events set out under the opening of these seals, the characteristics and leading facts of a grand transition period. A time of judgment is always a time of transition. It is the closing up of one order of things, and the opening of another. And this is eminently the nature of the transactions here described. They show us how the present world-powers, with their Satanic intermixtures, are to terminate, and the exact particulars by and through which another and better order is to be reached; one which is finally, by still another putting forth of judicial energy, to be resolved and settled into what shall be disturbed no more.

II. With these remarks touching the scope of these seals, we proceed to the particulars described.

The number of the seals is seven, indicative of the completeness of the administrations to which they refer. They are arranged in two distinct groups of four and three. It is the reverse of the order presented in the groupings of the seven Churches. There we had first three, and then four—perfection first and worldly deterioration afterwards. Here we have first four, and then three, intimating advance from worse to better, from earthiness to heavenliness.

The first four seals are mainly distinguished by the part which the four Living ones have in the proceedings, and the appearance of a horseman in connection with each. In all of them, the action goes out from heaven, and proceeds from the enthroned powers on high. The effect, however, is uniformly on earth, or on what relates to the earth. Some of the scenes are exceedingly disastrous and revolutionary. It would sometimes seem as if everything were falling into utter destruction. But, amid all the extraordinary and fearful shaking, upheaval, and commotion, in earth and sky, our planet still continues revolving in its place, and reappears from every scene, however terrible, neither depopulated of its generations, nor stripped of its proper investiture or elements. There is suffering, change, and an accumulation of awful and destructive prodigies; but there is no missing of our mundane orb, and no interruption to the succession of its seasons, or the continuity of the orders of being with which God has peopled it.

As soon as the first seal was broken, "one from among the four Living ones" spoke. Some have said that it was the lion; but it is not said which it was. Neither does it matter, as all four are equally concerned, and successively speak precisely the same thing.

It is, perhaps, worthy of note, that where the Living ones and Elders speak separately, there is this distinction between them: that when the subject concerns heaven, and matters of instruction, the Elders speak; and when it concerns earth, and the going forth of power, the Living ones speak.

The speaking in this case was as with "the voice of thunder." It is the tone of terror, majesty, and judgment, in keeping with the character of the throne, and the nature of the proceeding, which is that of judicial administration.

The cry itself is very brief—Ερχου! It may be equally rendered Go, or Come! Our translators give it about as often one way as the other. It does not alter the sense here whichever way we take it. It is not an address to John, as many have regarded it, and as the questionable addition to the text—"and see"—would seem to require. John was already on the spot, beholding all that was transpiring, and did not need to be called any nearer, or to remove any further off. And if his nearer approach or further departure had been needed in the case of the first horseman, it could not have been needed for the succeeding ones. But we find the same command repeated in each successive instance. Neither can we explain why it should be such a voice of thundering power, if it was simply a call to the seer. Critics agree that the words, "and see," should be omitted.

Nor is it a call addressed to Christ, as others have supposed. That the Saviour should come, or go forward with his grand redemptive administrations, may well be conceived to be the earnest desire of the Living ones in heaven, as it should be of the saints on earth, and as it is of the whole suffering creation. But the same cry is uttered in the case of the three succeeding horsemen, in neither of which is Christ the rider. The cry is also one of official command, rather than of supplication. The voice of thunder is not the voice of prayer. And, at the time of this cry, Christ is already present. The prayer for his coming is then not properly in place. The expression is really nothing more nor less than a bid of power, calling the several horsemen into action.

It is the teaching of Christ and his apostles, that "the saints shall judge the world"—"shall judge angels." (1 Cor. 6:2, 3.) They are to share in the administrations of power against the ungodly world, and against the hosts of the wicked one, both human and angelic. And here is where the fulfilment of that teaching, in part at least, comes in. These Living ones are glorified saints. They are connected with the throne of judgment. They express the mind, and enact the will of that throne. Much of its power toward the earth goes out through them. They are enactors of the judicial energy of Him who sits upon the throne. And it is in this capacity that they speak the word "Go!" And as they speak, so it is. As soon as it is uttered by them in heaven, it is already potent on earth. John hears the command above, and at once he sees it doing execution below.

What, then, does he see? Mere power is an abstract quality, and not a subject of sight. It must put on shape in order to be seen. Mere effects would not so well, so clearly, and in so summary a manner, display its character and movements. The significance of the command accordingly embodies itself in living forms. John beholds horses, with riders on them. They are not literal horsemen, but symbolic pictures, in which are shown the characteristics and doings of the invisible Goers, put into action through the Living ones. They are the powers of the Lion-Lamb, as the Almighty Lord and Judge of all, administered by glorified saints, exalted to participation in his sublime prerogatives. Judgment upon the world has commenced, and here are the symbols of its manifestation.

"And I saw, and, behold, a white horse; and he that sat on him having a bow; and a crown was given to hint; and he went forth conquering, and to conquer." It has been a common error, to regard this as a symbol of the success of a preached Gospel. The progress of the truth is indeed included, after the manner that I have explained; but history furnishes nothing which can be set down as the fulfilment of this prophetic picture. The Gospel, as now preached, is not, and in the present order of things never will be, triumphant. This is demonstrated in the seven Epistles, and is the common teaching of the Scriptures on the subject. A leading feature in its entire history is, that it is mostly rejected. It is universally preached "as a witness to all nations," but nations, as such, with all their patronage, have never received it, and have ever been the slayers of its witnesses. The description, again, is not one of progress merely, but of a primary sending forth. The Gospel, as now preached, was sent forth more than half a century before this vision. And the vision itself is prefaced with the statement, that it refers to what was to take place after the seven Churches, and hence after the time of the apostle. Neither is a victorious conqueror on a war-steed a fitting image of "the foolishness of preaching," or the work of beseeching men to be reconciled to God. A sower going forth to sow, or a peaceful ambassador, is the scriptural picture of the preacher. And it is quite out of the spirit and scope of the Apocalypse, to find here the patient and forbearing ministrations of grace, as we now have them. We must, therefore, look for some other meaning. Nor does it lie remote. We need not consult the Roman medals or Gibbon's pages, to find it. Scripture itself is always the best interpreter of Scripture, if we only let it tell its own story.

Who has not felt a check of awe upon his heart, when contemplating that magnificent description in the book of Job? "Hast thou given the horse strength? Hast thou clothed his neck with thunder? Canst thou make him afraid as a grass-hopper? The glory of his nostrils is terrible. He paweth in the valley, and rejoiceth in his strength. He goeth on to meet the armed men. He mocketh at fear, and is not affrighted; neither turneth he back from the sword. The quiver rattleth against him, the glittering spear and the shield. He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet. He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains and the shouting." (Job. 39:19-25.) Put upon that animal now the rider of the text, crowned with sovereign power, and rushing forth to conquest unceasing; and say whether this is the sort of picture which represents a Gospel preacher, or the slow working of the message of grace among human hearts, the great mass of which, in every age, reject and despise it.

Zechariah says, "I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were red horses, speckled, and white. Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will show thee what these be. And the man that stood among the myrtle trees answered and said, These are they whom the Lord hath sent to walk to and fro through the earth." (Zech. 1:8-11.) Were these the ministers of grace and evangelic overture? Were they not rather the powers of God's providence and government of the world? Hear further: "And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grizzled and bay horses. Then I answered and said unto the angel that talked with me, What are these, my lord? And the angel answered and said unto me, These are the four Spirits of the heavens, which go forth from standing before the Lord of all the earth." (Zech. 6:8.) And when Elisha prayed that his servant's eyes might be opened to behold the mighty powers of God, by which he protects his people, and inflicts judgment upon their enemies, what did he see? Let the sacred word itself tell us: "And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha," and the hosts of Syria were smitten, and hurled back whence they came. (2 Kings 6:15-18.)

Is it difficult then to divine, what horses signify in connection with the Divine government and administrations? Is not the whole idea that of swift and irresistible power? What then are we to see in these horsemen, but earthly images of the swift, invisible, resistless power of God, going forth upon the proud, guilty, and unbelieving world? So far as the preaching of the Gospel is a potent war-power, and an agent of judicial visitation upon the wicked, so far it is included in this symbol of the white horse and his crowned and conquering rider, but no further. Roman Emperors are here quite out of the question.

There is something special, which I have not seen satisfactorily explained, touching the nature of the work accomplished by this first horseman. It is not war and bloodshed between man and man; for that is the work of the rider of the red horse. It is not famine and scarcity; for that is the work of the rider on the black horse. Neither is it pestilence and mortality; for that is the work of the rider on the pale or livid horse. What then is the character of the demonstration by which this crowned rider of the white horse pushes forward the conquest for the heavenly dominion? That it involves a demonstration of judgment, is an idea which we dare by no means let go. This is rooted in the whole spirit of the scene, and required by the tenor of the transactions along with which this horseman appears. What then was the specific form of judgment unto victory which is here adumbrated? It is a most interesting and important inquiry, and one which dare not be passed over without some adequate explanation.

Several peculiarities in the description may help us toward the true meaning. Of the four horsemen, only this one has "a crown." His conquests, therefore, are specifically conquests of the crown—achievements augmentative of heavenly dominion. The colour of the horse is "white"—the colour of righteousness, triumph, peace. The picture must then somehow link itself with something righteous and good, though associated with a judicial proceeding. The rider of this horse has "a bow." This is an instrument of war; but as no literal slaughter connects with this horseman, it cannot refer to the destruction of life, but to a moral effect. Similar imagery is used to denote conquest resulting in salvation. Habakkuk says, "Thou didst ride upon thine horses and thy chariots of salvation. Thy bow was made quite naked, even thy word." (Chap. 3:8, 9.) The disclosure and demonstration of the truth by judicial visitations of power, and its triumphant subjugation of those who would not yield to it until thus judicially "made quite naked," would be a legitimate and fitting conception to be associated with this part of the picture. The language employed concerning the career of this horseman, is also suggestive. He goes forth "conquering, and to conquer." There is an idea of continuity in the expression. It describes an ongoing of the work. It is not a past, or mere present success, but a continuous one, resulting, along with what else comes upon the scene, in complete and sovereign dominion. Is there, then, anything in the declarations of Holy Scripture, or justly inferable from them, touching the period of the judgment, which conforms at all to these intimations? There is; and it is strange that futurist interpreters have not been more impressed with it. "When thy judgments are in the earth, the inhabitants of the world will learn righteousness." (Isa. 26:9.) "God shall shoot at them [that encourage themselves in an evil speech] with an arrow; suddenly shall they be wounded. And men shall fear, and shall declare the work of God; for they shall wisely consider of his doing." (Ps. 64:7-9.) "Thy people shall be willing," themselves presenting themselves as living sacrifices, "in the day of thy power." (Ps. 110:3.) These are all Messianic prophecies. They can be clearly identified as referring to the period of judgment. And they each affirm a mighty moral subjugation to the Lord, as the result of judicial administrations. Daniel also affirms of "the time of the end," that "many shall be purified, and made white, and tried; but the wicked shall do wickedly, and none of the wicked shall understand." (Dan. 12:8-10.) And after the unwatchful and evil servant shall have been surprised by the presence of his lord whom he thought still far away, and after he has been judicially cut off from partaking of the high privileges and rewards of the "faithful and wise servant," then the kingdom of heaven shall assume the character of ten virgins going forth with uniform zeal and activity to meet the Bridegroom. (Matt. 24:42-25:1.) To locate the state of things represented in this parable, except where the Saviour himself puts it, namely, after the manifest and decisive judgment of the Church has commenced, is to miss more than half its significance. And that it shows a state of conviction, zeal, and general earnestness and anxiety touching the movements of the returning Christ, altogether different and more uniform than was ever witnessed before, no attentive observer can fail to note. It therefore proves to us, that the opening scenes of the judgment include revolutions in the religious views and feelings of men, subduing them into submission to the word and sovereignty of God in unexampled generality and power. To the same effect is the prophecy of Joel, where he connects the great outpouring of the Spirit of God, with the incoming of "the great and terrible day of the Lord." (Joel 2:28-32.) Paul also refers to the period of the future forthcoming of the Deliverer, as a period of the turning away of unrighteousness, and of favourable change in the convictions and moral condition of multitudes, so marked and vast as to be like "life from the dead." (Rom. 11:15-26.)

We are therefore authorized to expect, that when the great transactions of the coming judgment begin, and the Lord lays bare the literal truthfulness of his word by the marvellous demonstrations then to be made, there will be a conquering of the hearts of men to the sovereignty of Heaven, such as has never been.

Nay, if there be any truth in the doctrine of successive translations of the saints,—a doctrine so necessary to a consistent and satisfactory construction of a great variety of passages,—it is plainly to be foreseen, that great and mighty changes for the better must ensue, wherever there is any moral susceptibility left. The simultaneous disappearance from the churches of so many watching and praying ones, the demonstration thus given of the reality of all these things, and the certain excision of all the rest from the first honours of the kingdom, must needs have an effect upon those that are "left," which none but the hopelessly hardened can fail to feel in their deepest souls. Their eyes will open then, as they never were opened before. Quite naked to them then, will have become God's bow, even his Word. Gone then, will be all their spiritualizing and rationalizing with which they so long and sadly deluded themselves. At one stroke the whole Bible will have become to them a new book, and prophecy an unmistakable reality. And to all shall be added the certainty, not only that they have forever missed the high honours which once were within their reach, but that a few brief years of terror and tribulation, furnish their last hope and chance of being saved at all. How then can it be otherwise, but that there will be a breaking down of hearts in penitence, and a stirring up of souls to religious activity, and an earnestness of seeking unto the Lord ere his eternal judgments go over them, such as has never been in all the period of time!

And this is the sort of conquest and triumph which is set forth by the white horse, and his crowned rider, going forth conquering, and to conquer. It is the bloodless conquest of men to God, by the potencies of a present judgment. It is the first great effective symptom that the earth and its inhabitants are about to become our God's and his Christ's. It is a conquest of Judgment. It is the result of the laying bare of God's word and power by a judicial wound, cutting off from the exalted blessedness to which the Gospel now calls. It is the fruit of a proceeding, not in the line of humble entreaty, but in the line of penal infliction, driving home with resistless demonstration the awakening truth, that the first honours are clean gone, and that stern necessity has come for speedy and thorough work ere the last chariot of salvation shall have gone by forever. It is the knock of Christ at the door of the Church of the lukewarm Laodiceans—the sharp knock of terrifying judgment—in which he makes his last proposal to them, even of so much as to share of his supper.

Let us then learn the truth, and profit by it while we may, that this easy halfway Christianity will not avail. God requires something decisive, earnest, and hearty;—a religion which truly renounces the devil and all his works, the vanities of the world, and the sinful desires of the flesh;—a devotion which puts upon us a difference from the world, and marks us in heart and life as citizens of a heavenly country, only sojourning here;—a sanctification of our earthly investments, as well as an inward looking to Christ to save us. After such a religion let us seek, and such a faith let us endeavour to exemplify; denying ungodliness and worldly lusts, and living soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of our great God and Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

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