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Its commencement is to be dated from our Savi. our's Ascension, when he gave his final commission to the disciples, to go forth with his doctrines to the world. The time of its duration cannot be so precisely ascertained; because the change in the church from original purity to corrupt morals, worship, and doctrine, was gradual. But it may be affirmed, at least as a general position, that the Christians of the three first centuries, exclusive of the beretics, were of this character, although too many exceptions may be found in their history to this general description.

PART 11.


The opening of the second Seal.

CHAP. vi. VER. 3-4.

3 Kai Ore noite no

devligar oRezoyida, ήκεσα τα δευτέρα

Suse Léolose "Egxe. 4 Και εξήλθεν άλλG.

ίππο συρρός» και το καθημένω επ' αυτόν εδόθη αυτώ habzir thu righmo [ano] ons gūs, si τα άλλήλες σφάIwoi' xj edcbn avta μάχαιρα μεγάλη. .

3And when he opened the 13 And when he had

second seal, I heard opened the second the second living-crea- seal, I heard the se. lure saying, “Come!" Lund beast


Come, 4 And there went forth 4 and see. And there

another horse, fire- went out another horse coloured; and to him that was ' red : and that sate thereon, to

power was given to him was there given

him that sat thereon, to take the peace of

to take peace from the the earth, and that earth, and that they they should slay one

should kill one another: and there other; and there was was given unto him a given unto him a great great sword.



Ver. 4. Another horse. ] _ The second seal being broken, another sheet, or roll, , unfolds, and another representation of a horse and rider appears; but the colour, and consequently the character, 'is changed.

Ib. Fire-coloured.] In the Greek, suppos, from trup, fire. This colour is said to be compounded of the yellow-red, šavlos, mixed with the dusky, Dalos.*. It is applied to horses by the classical writers :

Αδιςα Γοργοί τι γενoιμεθα και του στολεμισαι
“Ιπποι το βασιληος ανες φιλε, μη με σαλησης:
Ορθος ανεσα ο συρρος +.

The angel who leads the host to war among the nations, is mounted on a horse of the same colour I. This is also the colour of the dragon, the ancient serpent, the devil, who comes wrathfully to

war against the saints $.

Ib. To take the peace of the earth, and that they should slay one another : and there was given unto him a great sword.] Our Lord established his religion in peacefulness, and commissioned it to conquer, or prosper in the world, by peace Hl. And yet he foretold, very remarkably, that peace should not altogether

66 Think not,” says he," that I am come to


* Plato, Timæus, ad finem.

+ Theocriti Idyll. 15. 1. 51.-This kind of colour in horses, if that which we now denominate bright or golden-bay, would be properly expressed by the term flame-coloured: but, as wue signifies fire itself, rather than the flame of fire, the word wuggos may be thought to denote a deeper tinge, somewhat like our bright chesnut. Aud I prefer the word fire-coloured, as agreeing best with the vengeful character wbich pervades this seal, and which is commonly expressed in prophetical language under the image of fire. | Mugços, Zech. i. s.

& Rey. xii. 3.9. 17. Luke ix. 55,

"1 send

“send peace on the earth; I came not to send peace, “ but a sword *;": which Saint Luke, in the parallel passage t, calls“ division.” In which sense also he declares that he is :“ come to send fire on the earth ." Not that it was his wish ør intention, as the commentators have observed, that such direful and antichristian consequences should arise; but he: foreknew such effects necessarily arising from the corrupt pas sions and prejudices of sinful men. Such a scene was to follow the first age of Christianity distinguished by the pure practice of the Christian virtues, when a fiery zeal, without knowledge, or at least without charity, should instigate the professors of this peaceful religion to destroy peace; and Christiaus, divided among themselves, should persecute and slay each other. Such a scene, it is well known, did follow. And the prophecy of the second seal, under this firecoloured horse, according with that of our Lord, in the use of the same figures, (fire, sword, take peace from the earth, men divided so as to kill each other,) seems plainly to point to the same period of time; a time, when the heavenly religion, which, under the first seal, had proceeded ev deunois, in white array, became so degenerate, as no longer to appear white, She assumed the angry, intolerant, persecuting hue of the fire-coloured dragon. Neglecting charity, s which is the bond of peace,” from dissentions and controversies she was hurried into tumults and wars, in which (horrid to relate !) Christians were known to murder each other. But whence are we to date this disgraceful change? May we fix its commencement from the end of the second century; when the western rulers of the church, and the wise and moderate Irenæus, were seen to interpose, and exhort the furious Bishop of Rome to cultivate Christian peace *? The fiery and intolerant character which marks this seal, was indeed somewhat visible in these partial transactions : but the hue from white to fire-colour, changed gradually. The persecuting hand of the common enemy for some time restrained this factious and un, charitable spirit within decent bounds; and although, previous to the Dioclesian persécution in 302, there were shameful divisions among the Christians, which Eusebius mentions with a becoming mixture of indignation and tenderness t, yet the change cannot be represented as complete (so as to produce the general and mutual slaughter, which characterises this seal,) till a later period. But, when the Roman empire became Christian ; when a Christian Emperor bore the sword; (with which in the imagery of this seal the Christian power seems invested;) when, relieved from the terfors of pagan persecution, the Christians became possessed of civil power; their animosity increased, Worldly prosperity is corruptive; and instead of those halcyon days of peace and happiness, which the Church promised to itself from the acquisition of power ; history is seen to date from this period its degeneracy and corruption 1. This degeneracy was first manifested in the mutual enmities and feuds of the Christians; which were so notorious in the fourth century, that a contemporary author reports of them, (with some hyperbole perhaps, for, he was a pagan,) that “ their hatred to each other exceeded the fury

* Matt. x. 34.

+ Luke xii. 51.

Luke xii. 49


T« tns signons Qgoverv. Euseb. Hist. Eccl. lib. v. c. 24. + Eecl. Hist, viii. c. 1.

# The reader may see this proved by authorities at length at the end of the notes to ch. vii.

" of wild beasts against men *. This was a great change from the times of Tertullian, in the second century, when the pagans made a very different report of Christian community : “. See,” said they, f how these Christians love each other t." i It is a change well expressed by fire-colour succeeding to white. The feuds of the Christian bishops and rulers contending for power and promotion, make a principal part of the ecclesiastical history of the fourth century & The election of a bishop was frequently accompanied by every corrupt art of intrigue and cabal; and the factions proceeded to determine the contest by arms. Of this kind was the election of a Bishop of Rome, which, after much mutual slaughter of the Christian electors, ended with the victory of Da. masus §. In the schism of the Donatists, which had its origin also in faction, and in a contest for worldly power, thousands of Christians perished by the hands of each other. The Donatists are not accused, even by their adversaries, of corrupt doctrine, nor of peculiar degeneracy in morals. If worldly ambition and party-hatred, and violence, so unchristian, had not "prevailed on all sides, this disgraceful history would have been wanting, to illustrate the prophecy of the second seal ..

The Arian controversy produced similar fruits, and of much longer duration 6. With process of time the

* Amm. Marcell. lib. xxii. c. 5. + Tertull. Apol. c. 39.

Mosheim, cent. iv.

Bower's Lives of the Popes, vol. i. 180. and Mosheim, i. 286. || Mosheim, i. 329, &c.

9 See Mosheim, i. 340. and the note of bis learned and judicious translator,

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