These correspond with the four living creatures seen in the vision of Ezekiel, supporting the throne of Jehovah, going and returning like a flash of lightning.

It is supposed by some, that these four beasts cannot represent angelic beings, because they join with the twenty-four elders in the ascription of praise. "Thou hast redeemed us to God by Thy blood." But, independently of these four living creatures being seen in Ezekiel's vision, where they evidently represent angelic beings, there is no great impropriety in supposing angelic beings joining in the song of the redeemed in heaven. For aught we know, the blessings of redemption may have extended even to them. St. Paul tells us, that "unto principalities and powers in heavenly places is to be made known by the Church the manifold wisdom of God;" that, "through the blood of his cross, he hath reconciled all things unto himself, whether they be things in heaven or things on earth;" and that "at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth.” There is no reason why we should not interpret these four beasts as corresponding with the vision of Ezekiel, and praising God for the blessings of redemption.

St. John sees "in the right hand of him that sat upon the throne a book written within and on the back side, and sealed with seven seals."

This vision still seems to correspond with the vision of Ezekiel, ii. After Ezekiel had seen the vision of the Most High, agreeing in many respects with the vision of God seen by St. John, "an hand was sent unto him, and lo! a roll of a book was therein;""and it was written within and without, and there was written therein lamentation, and mourning, and woe." So, in the vision before us, "the throne" is disclosed, and "he that sat on it ;" and in the right hand of him that sat on the throne is a book, written like Ezekiel's book, "within and without," "within and on the back side," and "sealed with seven seals."

The form of the book we may suppose to have been that of the ancient manuscript, "the roll of a book" seen by Ezekiel, -not sealed with all the seals on the outside, for then no part of the book could be read until all the seals were broken;

could be unrolled, till they came to the second seal, and so on to the end.

And here let me observe that the idea of breaking the seals intimates that the prophecy contained in the book was about to be fulfilled immediately.1

The prophet Daniel is commanded to seal up his prophecy, because a long period of time was to elapse between the prophecy and its fulfilment.

"Shut up the words, and seal the book unto the time of the end." "The words are closed, and sealed unto the time of the end;" "the time of the end" meaning, as I have shown in Lecture X., the time of the destruction of Jerusalem, and the close of the Jewish dispensation.

On the other hand, St. John is directed to leave his prophecy unsealed. "Seal not the sayings of the prophecy of this book, for the time is at hand." The events disclosed in the book are about to take place immediately; it is a revelation of things "which must shortly come to pass."

It is then evident that the breaking of the seals of the book would, upon the principles of scriptural interpretation, signify the disclosure of events about to receive an immediate accomplishment.

The vision next discloses "a strong angel, proclaiming with a loud voice, who is worthy to loose the book, and to open the seals thereof; and no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon."

It was the book, which, in his human nature, the Son himself was unable to unfold-the book containing the development of those "times and seasons" which "the Father had put in his own power"-the book of which he said, "of that day, and of that hour, knoweth no man; neither the angels of God in heaven, nor the Son, but the Father;" or, as St. my

Matthew expresses it, "but Father only." 2

"And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, read this, I pray thee, and he saith I cannot; for it is sealed."-Isaiah, xxix. 11.

2 This shows that there was in our Lord a capability of accessive knowledge even after his ascension. Hence," the Revelation is said to be "the Revelation of Jesus Christ which God gave unto him."

There seems, then, a marked propriety why that knowledge, which was withheld from the Son in his human nature, should now be given to him as the reward of his sufferings and death.

Accordingly we find that it is so given: "Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood."

The Evangelist is overwhelmed with grief because the book cannot be opened, or the seals loosed.

"And I wept much, because no man was found worthy to open and to read the book, neither to look thereon; and one of the elders saith unto me, Weep not: Behold the lion of the tribe of Judah, the root of David, hath prevailed to open the book, and to loose the seven seals thereof."

No one can doubt to whom the epithet" the lion of the tribe of Judah" refers. In the benediction of the patriarch Jacob, Judah is compared to a lion: "Judah is a lion's whelp; he stooped, he couched down as a lion, and as an old lion, who shall rouse him up.' And, "it is evident," says St. Paul, "that our Lord sprang out of Judah.”

"I am the root

He is also called "the root of David." and the offspring of David"-David's son and David's Lord -"the rod out of the stem of Jesse, and the branch growing out of his roots ;" and David's Lord, of whom David says in spirit, "The Lord said unto my Lord, sit thou at my right hand until I make thy foes thy footstool."

But lest we should have any doubt to whom the epithets "the lion of the tribe of Judah" and "the root of David " belong, the Saviour is next described by that title which belongs to him alone of all the intelligent universe.

"I beheld, and lo, in the midst of the throne, and of the four beasts, and in the midst of the elders, stood a LAMB as it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne."

I must not pass by the name by which He is described — "a Lamb." In the Apocalypse Christ is designated by this name some twenty-five times. This is a valuable confirmation of the authorship of this book. St. John is the only Evan

we read, that John the Baptist, "looking upon Jesus as he walked," exclaimed, "Behold the Lamb of God which taketh away the sin of the world."

The Saviour appears, moreover, as "a Lamb that had been slain." The marks of his holy passion are discernible in the midst of his exaltation and glory. The print of the nails upon his hands and feet, and the gaping chasm rent by the spear, and the marks of the crown of suffering upon his brow, sparkle still more gloriously than the many crowns of divine glory which rest upon his head. His previous ignominy is the cause of his present exaltation. It is because he is "the Lamb slain," that he prevails to open the book.

"He humbled himself unto death, even the death of the cross; wherefore God hath highly exalted him." He was "made lower than the angels for the suffering of death,” that he " might be crowned with glory and honour."

Observe, also, the glorious position occupied by the Redeemer of the universe. He is said to be "in the midst of the throne:""and he came and took the book out of the right hand of him that sat upon the throne."

He is in the "midst of the throne," sharing divine honours and divine adoration. "To him that overcometh will I grant to sit with me upon my throne, even as I overcame and am set down with my Father upon his throne."

"No man in heaven, or in earth, or under the earth”—a Hebrew expression for no created being-is able to 66 open the book or to look thereon."

He, by virtue of his eternal Sonship, and in virtue of that work of redeeming love which has caused "all power to be given to him in heaven and in earth," "came and took the book out of the right hand of him that sat upon the throne."

And then follows that magnificent burst of praise and adoration recorded in the concluding verses of this chapter. It commences with the four living creatures and the twenty-four elders. It is taken up by the angelic hosts round about the throne, and is re-echoed by the whole created universe of God.

"And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wert slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

"And hast made us unto our God kings and priests and we shall reign on the earth.

"And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;

"Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

"And every creature which is in heaven, and on. the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

"And the four beasts said, Amen.

And the four and twenty elders fell down and worshipped him that liveth for ever and

ever.'

"1

Such is the glorious opening and introduction to the Apocalyptic symbols which follow. It looks more like a drama than a description-a scene to be acted and performed, rather than to be read or written. But under this magnificent imagery the meaning is very plain.

He

Things which are to take place "hereafter," μerà TaûTA, are to be unfolded to the seer. He is caught up to heaven in the spirit, whether bodily or mentally is of no consequence. beholds the throne of the Deity surrounded by hosts of adoring intelligences. In the hand of Omnipotence is a book sealed. No creature in the universe of God can open it, or look thereon. St. John laments that no one can unfold its meaning. When, lo, an Interpreter is found; a prophet, priest, and king appears. The Lamb slain takes the book out of the right hand of him that sat upon the throne, and prepares to break the seals.

And then from heaven and earth, and under the earth, and in the sea, peals forth the triumphant burst of acclamation[in the highly poetical language of one2 from whose interpretation I am compelled to differ most materially, but whose eloquent and gifted style no man of heart and feeling can dispute]

1 Rev. v. 9-14.