PREMIUM ESSAY
ON
PROPHETIC SYMBOLS.








THE PREMIUM, ESSAY
ON
TlE CHARACTERISTICS AND JLAWS
OF
PROPHETIC SYMBOLS.
THE REV. EDWARD WIMtRNTIOP. A. 3.,
RECTOR  OF ST. PAUL'S CHURCH, NORWALK. OHIO
There is a God in heaven that reoealeth socrets, and maketh known... what shall bo In the
atter days. —-Dan. ii. 28.
THIRD EDITION.
NEW YORK:
PUBLISHED  BY  FRANKLIN  KNIGHT,
13 8 N A S S AU  S T R E E E.
185Z5.




ENTUR i, acvording to Act of Congress, in the year 1854.
By  FRANKLIN   KNIGHT,
In the Clerk's Office of the District Court for the Southern District of
1eow York.




CONTENTS.
Page
PREFACE..........................V.......vii-xiii.
CHAPTER  I.
INTRODUCTION-design of the present Essay-the Holy
Scriptures, the paramount authority in this inquiry
-mode of argument, and line of discussion adopted
by the author-NATURE AND OFFICE OF PROPHETIC
SYMBOLS-they are not figures of speech-difference'between symbols and metaphors-their representative import proved by various examples from the
Scriptures —MARKS BY WvIIICII SYMBOLIC PROPHIECIES
ARE DISTINGUISIIABLE FROM TIOSE WHICII ARE VERBAL.   1-15
CHAPTER II.
CLASSIFICATION OF THE SYMBOLS-PRINCIPLE -ON WHICH
SYMBOLS ARE EMPLOYED....................... 16 —'21
CHAPTER III.
SEVEN LAWS OF SYMBOLIZATION —DISCUSSION OF THE FIRST
LAW..........................................  22-33




IV C^ONTIPX'TiO                  TTS.
Pagr
CHAPTER IV.
DISCUSSION OF THE SECOND LAW........................34-42
CHAPTER V.
DISCUSSION OF THE THIRD LAW......;...............434-  7
CHAPTER VI.
DISOUSSION OF THE, FOURTH LAW.............8........ 78-92
CHAPTER VI.
DISCUSSION OF TRE FIFTH LAW.....................93-95
CHAPTER VIIL
D      ISCUSSION OF THE: srxTH LAW......................96-i97
CHAPTER IX.
DIScUSSION OF THE SEVENTH LAW...................98-106
CHAPTER X.
BRIEF RECAPITULATION, in which it is shown that the
symbols interpreted in the prophecies are interpreted by these Ias-t;hat interpretations of one or




CONTENTS.                         V
Page
more of each class of symbols are given in the prophecies-and that these inspired interpretations are
to be regarded as a revelation of the principle applicable to all the symbols, and the laws by which
they are framed, revealed laws..................107-11i
CHAPTER XL.
RESULTS OF THESE LAWS.
I. These Laws obviate difficulties, and give consistency and certainty to interpretation-proof and
illustration of this by various examples, and particularly by an exposition of the drying up of
the symbolical Eaphrates, Rev. xvi. 12.
IL These Laws show that to spiritualize the symbolic prophecies is altogether wrong.
III. The slaughter of the two apocalyptic witnesses,
Rev. xi., foreshows a real, literal slaughter of
the faithful followers of Christ thus represented
-a slaughter which is yet future.
IV. The antichristian powers are to be destroyed, not
converted.
V. There will be, anterior to the millennium, a real
and literal resurrection of departed saints.
VI. The second coming of Christ will be before the
millennium.
VII. There will be men living in the natural body on
the earth after Christ's second coming....... 112-189




vi                      CONTENTS.
Page
CHAPTER XIL 
ANSWER TO OBJECTIONS AGAINST THE  SEVENTIH RESULT.
1. Objection from what is said in 2 Pet. iii., respecting the perishing of the earth by fire.
2. Objection from the parable of the sheep and the
goats, Matt. xxv. 31-46. The verbal prophecies
confirm  the view taken in the preceding chapter.
3. Objection from  Christ's declaration —"My kingdom is not of this world," John xviii. 36.
4. Objection from Christ's delivering up the kingdom, 1 Cor. xv. 24-28.
5. Objection from  the post-millennial revolt, Rev.
xx. 7 —9.
6. Objection from the limited extent of the earth,
and the insufficiency of its means of nutrition.
Moral impressiveness of the view here presented........................................140-169
CHAPTER XIII.
RESULTS-(Continued.)
VIII. The millennium is to continue three hundred
and sixty thousand years.
IX. A series of the most stupendous events is not
very far distant.......................... 170-17 3
CHAPTER XIV.
CONCLUSION-Practical Reflections-the impending crisis-state of the visible church —duty of investigat



CONTENTS.                       VlYi
Page
ing all tile Scriptures —testimony of the Holy Ghost
to the utility of studying unfulfilled prophecygrandeur of redemption-the ease with which the
laws of symbolization may be mastered, and made
the means of a large and useful knowledge of the
prophecies-the claims of the subject upon the attention of Christians in general, and especially of
ministers and teachers of the word-exhortation to
trust and obey the Lord-origin, grandeur, and duration of the kingdom of Christ................... 174-184








PREFAC E.
THE occasion and object of this Essay will be explained
by the following Circular, issued in June, 1851:
"'PREMIUMS OFFERED FOR THREE ESSAYS ON THE
CEARACTERISTICS  AND  LAWS  OF  PROPHETIC
SYMBOLS.
" The views of the Characteristics and Laws of Prophetic
Symbolization, presented in the THEOLOGICAL AND LITERARY JOURNAL, have attracted the attention of many persons
in different parts of the country, especially of those in the
Sacred Office, excited curiosity and investigation, and induced the feeling that they are entitled to a careful consideration by the students of the Bible.
" It is known that a very considerable number have
become satisfied of the accuracy of these laws, and deem it
of great moment that they should be generally understood
and adopted. Aftother class, who regard them with much
interest, and find themselves at a loss how to confute them,
or set aside the constructions to which they lead, nevertheless, hesitate to give them their full assent, and before
they finally determine, desire to know what can be said
against them by the advocates of other systems of interpre



X                     PREFACE.
tntion,  A tnird class reject them, not, so far as is known,
on the ground of any direct evidence of their inaccuracy, but
because the results to which they lead conflict with the
views they have been accustomed to entertain of the administration God is hereafter to exercise over the world.
"A  strong wish is felt, therefore, by many of these
several classes, that the validity of these laws should be
tried in some form that will enable inquirers'generally, and
especially such as have not leisure for a minute investigation,
to decide more satisfactorily in respect to them; and for that
purpose a fund has been subscribed to offer as premiums for
three essays on the subject, that shall be deemed, by parties
to be named as Adjudicators, the best entitled to them; —the
point to be argued and proved being whether those Characteristics and Laws are, or are not, the true Characteristics
and Laws of Prophetic Symbols; and the sum of Four
Hundred Dollars to be awarded and paid to the Author of
the Essay which most legitimately and effectively demonstrates the alternative he endeavors to establish; the sum of
Two Hundred Dollars to the Author of the Essay the next
in merit in that respect; and the sum of One Hundred
Dollars to the Author of the Essay the third in rank in that
relation; provided, that of those presented, three of them
are of such character and merit as justly to be entitled to the
premiums.
"The chief points to be discussed by the Essayists are
the views presented in the JOURNAL, and other works of the
Editor,* respectingI. THE NATURE AND OFFICE OF PROPHETIC SYMBOLS
MIr. David N. Lord, of the city of New York.




PREFACE.                  Xi
II. THE MARKPLS BY WHICH THE SYMBOLIC'PROPHECIES
ARE DISTINGUISHABLE FROM THOSE OF WHICH' LANGUAGE IS
THE MEDIUM:
III. THE CLASSIFICATION OF TIIE SYMBOLS:
IV. THE PRINCIPLES ON WHICH THEY ARE EMPLOYED:
V. THEIR LAWS:
VI. WHETHER THE SYMBOLS THAT ARE INTERPRETED
IN THE PROPHECIES ARE INTERPRETED BY. THESE LAWS:
VII. WrHETHER INTERPRETATIONS ARE GIVEN IN THE
PROPHECIES OF ONE OR MORE OF EACH CLASS OF SYMBOLS:
VIII. WHETHER THESE INSPIRED. INTERPRETATIONS ARE
TO BE REGARDED AS A REVELATION OF THE PRINCIPLE ON
WHICH SYMBOLS ARE EMPLOYED, AND THE LAWS BY WHICH
THEY ARE FRAMED, REVEALED LAWS:
IX. THE RESULTS TO WHICH THEY LEAD,-WHETHER
THEY OBVIATE DIFFICULTIES, REMOVE' UNCERTAINTIES,
SUPPLY IMPORTANT DEFECTS, GIVE CONSISTENCY AND CERTAINTY TO INTERPRETATION, AND LEAD TO A CLEAR AND
DEMONSTRABLE EXPLICATION OF MANY SYMBOLS OF WHICH
NO SATISFACTORY SOLUTION IS OBTAINED BY OTHER SYSTEMS
OF CONSTRUCTION:.
X. THE EASE WITII WHICH THEY' MAY BE MASTERED
AND MADE THE MEANS OF A LARGE AND USEFUL KNOWLEDGE OF THE PROPHECIES:
XI. THEIR CLAIMS TO TIlE CONSIDERATION OF MINISTERS
OF THE SACRED WORD, AND OF CHRISTIANS GENERALLY.
"Writers are at liberty to select and arrange the order of




xii i                  REF IAC I'.
the points they may discuss to suit themselves; and it is
expected that they will not merely state their opinions, but
give their reasons also for the judgment which they express;
and that those who reject the views advanced in the JOURNAL
will state what they regard as the true Characteristics and
Laws of Prophetic Symbols, and the considerations by which
they believe them to be sustained.
"Men of ability and high standing will be selected as the
Adjudicators, whose names will be duly announced.
"The Essays which obtain the awards are to be the property of the contributors to the Premium Fund, and to be
published in the JOURNAL or otherwise, as they may deem
expedient.
"The Manuscripts, with a note from the author, should
be addressed to the Adjudicators, and sent (post paid) to
Franklin Knight, Publisher of the THEOLOGICAL AND LITERARY JOURNAL, 140 Nassau street, New York, on or before
the 1st of February, 1852.
" Many clergymen and other gentlemen have expressed a
desire that this subject, which they regard as one of great
interest and importance, may be thus carefully investigated
and thoroughly discussed-among xwhom are the following:
"Rev. James S. Cannon, D.D., Rutgers College, N. J.;
Rt. Rev. Charles P. M'Ilvaine, D.D., Ohio; Rev. Nathan
Lord, D.D., Dartmouth College, N. H.; Rev. Leonard
Woods, D.D., Mass.; Rev. John Forsyth, D.D., Princeton
College, N. J.; Rev. Mark Hopkins, D.D., Williams College,
Mass.; Rev. J. H. Thornwell, D.D., S. C.; Rt. Rev. J. P.
K. Henshaw, D.D., R. I.; Rev. Willis Lord, D.D., Ohio; Rev.
Leroy M. Lee, D.D., Va.; Rev. Edward N. Kirk, D.D.,
Mlass.; Rev. William Thompson, D.D., Theol. Inst., Conn.;




PXEFACE.                  Xlii
Rev. Edward IIitchcock, D.D., Amherst College, Mass.; Rt.
Rev. Alonzo Potter, D.D., Pa.; Rev. Robert Ryland,
Richmond College, Va.; Rev. George Duffield, D.D., Mich.;
Rev. Henry Gregory, D.D., N. Y.; Rev. John M. Krebs,
D.D., N. Y.; Rev. Isaac Anderson, D.D., Tenn.; Rev.
Richard Newton, D.D., Pa.; Rev. Edward Winthrop, Ohio;
Rev. Charles K. Imbrie, N. -J.; Rev. Thomas E. Peck, Md.;
Rev. Randolph Campbell, Mass.; Rev. William B. Stevens,
D.D., Pa.; Rev. L. H. Van Doren, N. J.; Rev. M. L. P.
Thompson, D.D., N.Y.; Rev. Walter Clarke, D.D., Conn.; Rev.
John Richards, D.D., N. H.; Rev. J. F. Halsey, N. J.; Rev.
D. S. Miller, Pa.; Rev. Adam Empie, D.D., Va.; Rev.
George Potts, D.D., N. Y.; Rev. John M. Macauley, N. Y.;
Rev. William Ramsey, Pa.; Rev. Thomas V. Moore, D.D., Va.;
Rev. William R. Williams, D.D., N. Y.; Rev. E. Dunlap
Smith, D.D., N. Y.; Rev. W. W. Blauvelt, N. J.; Rev. J.
T. Ward, Pa.; Hon. J. C. Hornblower, N. J.; Hon. Bellamy
Storer, Ohio; Messrs. Benjamin Douglass, Henry Smith,
James Donaldson, B. R. Winthrop, D. O. Calkins, Chester
Driggs, N. Y."
NErW YORK, June 10th, 1851.
Such was the Circular. The Rt. Rev. Charles P.
MIlvaine, D.D., D.C.L.; the Rev. Alexander T. M'Gill,
ID.D.; and the Rev. John Forsyth, Jr., D.D., consented
to act as Adjudicators. The result is that but one
premium has been awarded, and that to the writer of
the following Essay.
The author has carefully discussed all the topics




XiV'                PREFACE,
proposed in the Circular;i and in revising his work for
the press, has endeavored-to present the argument with
clearness and condensation, to call the attention of the
reader to the exact line of reasoning, to answer the
main objections, and to bring out prominently some of
the chief results of the laws here demonstrated.  He
indulges the hope that this Essay, on THE CHARACTERISTICS AND LAWS OF PROPHETIC SYMBOLS, will prove a
useful contribution towards the settlement of right principles for the interpretation of the Word of God; and
thus be the means of advancing the Redeemer's glory,
confirming the faith of his people, and unfolding the
revealed plan of the divine administration.
EDWARD WINIHEROP.
NORWALK, OmiO, November 11t1, 1853.




CHARACTERISTICS AND LAWS
OF
PROPHETIC SYMBOLS.
CHAPTER I.
INTRODUCTION.-Design of the present Essay-the Holy Scriptures, the paramount authority in this inquiry-mode of
argument and line of discussion adopted by the authorNATURE AND OFFICE OF PROPHETIC SYMBOLS-they are not
figures of speech-difference between symbols and metaphors-their representative import proved by various examples from the Scriptures —MARKS BY WHICH SYMBOLIC PROPHECIES ARE DISTINGUISHABLE FROM THOSE WHICH ARE VERBAL.
THE  prophetic Scriptures reveal to us the purposes of God and the destinies of men; and
hence, to demonstrate the true principles on
which these Scriptures are to be interpreted,
and to develop the consequences of their correct
application, is to confer a lasting benefit on all
who love the sacred oracles, and bow, with adoring acquiescence, to their infallible decisions.
It is our design, in the present essay, to exhit




2         CHARACTERISTICS AND LAWS
bit the nature and office of prophetic symbols;
to point out certain marks by which the symbolic are distinguishable from the verbal prophecies; to arrange the symbols in classes; to unfold the principle on which they are employed;
to expound their laws; to show that the symbols
interpreted in the prophecies are interpreted by
these laws; that interpretations of one or more
of each class of symbols are given in the prophecies; and that these inspired interpretations are
to be regarded as a revelation of the principle
applicable to all the symbols, and the laws by
which they are framed revealed laws; to notice
the results to which they lead, and the ease with
which they may be mastered and made the
means of a large and useful knowledge of the
prophecies; and to present the claims which
they have upon the attention both of ministers
and people.
These are the topics to which the Circular*
calls our attention. We shall examine them all,
and discuss them thoroughly, but with as much
brevity as justice to the subject will admit.
In traversing this wide field of inquiry, the
Holy Scriptures must be the lamp by which our
feet are to be guided; for it is only by walking
* See Preface, p. ix.




OF PROPHETIC SYMBOLS.          3
in the light of these divine oracles, that we shall
be kept from going astray. We must resort not
to the fancies of ancient soothsayers, or the speculations of modern rationalists, but to the Bible
itself, in order to perceive the manner in which
symbols are used, and to deduce the laws by
which they are to be explained. A careful and
accurate analysis of passages from the word of
God is absolutely indispensable; and that will
undeniably be the best and most powerful mode
of reasoning, which, by the clearness of its statements and the simplicity of its proofs, carries
conviction to the unbiassed mind. Luminous
and consistent exposition, therefore, in which we
compare Scripture with Scripture to show the
true meaning of the inspired volume, and to
exhibit the prncinples of interpretation wlich
those Seript'ures themselves reveal, is the kind of
discussion most needed. Such will be the line
of argument in this essay. Avoiding collateral
issues, and confining ourselves, for the most part,
to the main points in question, we shall endeavor to ascertain the real import of the symbols themselves, as well as of the language which
describes them. We hope that our readers will
study the work with attention, fairness, and
candor; for on such a subject involving the




4:           NATURE AND OFFICE
most grave and momentous questions, it is only
by divesting ourselves, as far as possible, of all
perverting influences, and examining the evidence deliberately, impartially, and prayerfully
-looking to the Spirit of God to guide us in our
investigations-that we can arrive at the truth.
Let us then consider, in the first place, THE
NATURE AND OFFICE OF PROPHETIC SYMBOLS.
The symbols are not rihetorical images employed by the prophets, that is, they are not figtures
of speech: but they are representative agents and
objects (with their acts, effects, characteristics,
conditions, and relations); and, unless naturally
perceptible, they were in dream, or vision, made
perceptible- by the Almighty, who thus indicated
what should come to pass at tJhe time appointed:
and hence a metaphor (which is a mere mode of
expression) and a symbol (which is an agent, object, act, efect), though often confounded by
writers on prophecy, are entirely distinct from
each other.
Thus when the Psalmist says, " the Lord is
my high tower," Psl. xviii. 2, there
is a metaphor. Jehovah, and no one else, is the
subject of the affirmation. The metajcphor is in
the phrase h]igh tower: and the figure of speech
consists in predicating of the Deity that which,.




OF PROPHETIC. SYMBOLS.
in the literal sense of the words, is incompatible
with his nature, it being impossible that God
who is a spirit, a living being, should be literally
a wooden or stone building, a mere inanimate
edifice, such as is called a tower. The meaning
of the Psalmist obviously is, that as men resort
to a tower for defence and security, so he trusted
in the Lord for defence and security; and therefore on account of the attributes by which he is
capable of affording- protection, the qualities in
which, in a certain relation, he resembles a
strong building, Jehovah is figuratively denominated a tower, which literally he is not. Nor is
the language in Psl. xviii. 2, descriptive of any
scenic representation either naturally or in vision,
so that neither Jehovah nor the tower is there
used as a symbol.
On the other hand, when Daniel says that he
saw a he-goat rushing violently against a ram
and overthrowing him, Dan. viii. 5-7, the terms
ram and he-goat are not used metaphorically but
literally, and designate exactly what was seen
in the vision, namely, a literal ram and a literal
he-goat acting in the manner described: and
those animals were symbos8, that is, they were
agents representitng, according to the inspired
interpretation, Dan. viii. 20, 21, opposing kings.




6            NATURE AND OFFICE
In the great image, Dan. ii., the'great tree:
Dan. iv., and the four ravenous beasts, Dan.
vii.,:* we have examples of symbols which were
perceptible in dreagns:. in the prophet Isaiah,
chap. xx., the prophet Ezekiel, chap. iv., and
the high pri-lest with the crowns, Zech. vi., we
have examples of symbols which were perceptible natmrcall/y; and in the locusts, Rev. ix., the
seven-headed and ten-horned beast, and the twohorned beast, Rev. xiii., and the woman supported by the beast, Rev. xvii., we have examples
of symbols which were perceptible in ecstatic
visions.
The office of the symbols, the representative
agents, objects, acts, effects, &c., is to denote
agents, objects, acts, effects, &c., of the same
order or kind, or those which are of a different
but nevertheless analogous order. In the dreams
and visions of the Hebrew prophets, and so too
when those prophets or other real men were
employed nzaturally as representative agents,
and so also in the dreamns of Nebuchadnezzar
respecting the great image and the great tree,
an agent, when used as a symbol, always symbolizes an agent and not an act or effect, not a
* "Daniel had a dream and visions of his head- upon his bed:
then he wrote the dream." Dan. vii. 1.




OF PROPHETIC SYMBOLS.           X
Frinciple or systemn, not an attribute, quality, or
condition: an object upon which  agency is
exerted always represents an object upon which
agency is exerted: and the symbolic acts, effects,
characteristics, conditions, and relations foreshow
corresponding acts, effects, characteristics, conditions, and relations of the things symbolized.
And thus whenever future events are disclosed
exclusively through the medium of prophetic
symbols, it is by a species of scenic representation.
That such is the nature and office of prophetic
symbols, the Scriptures furnish the most ample
proof. Thus, in the eighth chapter of Daniel, to
recur to an example already given, the MedoPersian dynasty is represented by a ram which
had two horns.  "The ram which thou sawest
having two horns are the kings of Miedia and
Persia," verse 20. The prophet says," I saw the
ram pushing westward, and northward, and
southward," verse 4. The ram was a symbolical
or representative agent, and his action, in pushing successfully against the other beasts, foreshowed the analogous action of the Medo-Persian
kings against other chiefs in the same directions.
The term " ram," as we have stated, is not used
metaphorically but literally: and the language




8           NATURE AND OFFICE
here employed, Dan. viii. 4, is simply descriptive
of a past event which the prophet had seen in a
vision, to wit, the agency of the ram. Hence
the prediction in this verse is not at all through
the medium of the language, but entirely through
that of the symbols. By a correct interpretation
of the language we learn what the symbol was,
and what it did. The symbol was a ram, and
the ram was seen pushing with his horns against
other beasts, so that they could not stand before
him. When therefore we have explained only
the meaning of the words, we have not given an
exposition of the true import of the prophecy.
We have merely shown what h/ad been perceived
in the visionr. In order to give a full exposition
of the prophecy, we must show also what is signified by the symbol, and by the agency which it
exerted. So also in regard to the " he-goat."
The laicuage is so plain that it requires no comment-it is nearly all literal-the verbs are all
in the past tense, and the prophecy is clearly
through the medium of the symbols. "And as
I was considering, behold a he-goat came from
the west, on the face of the whole earth, and
touched not the ground; and the goat had a
notable horn between his eyes. And he came
to the rain that had two horns, which I had seen




OF PROPHETIC S-YMBOLS.        9
standing before the river, and ran unto him in
the fury of his power. And I saw him come
close unto the ram, and he was moved with
choler against him, and smote the ram, and
brake his two horns: and there was no power in
the ram to stand before him, but he cast him
down to the ground, and stamped upon him:
and there was none that could deliver the ram
out of his hand."  Dan. viii. 5-7.  From the
twenty-first verse we learn what was symbolized
by the he-goat-" the king of Grecia: and the
great horn that is between his eyes is the first
king." The ram had been explained in verse
twentieth, as symbolizing " the kings of AMedia
and Persia."  The overthrow of the ram, therefore, by the he-goat indicated the analogous
overthrow  of the Medo-Persian dynasty, and
was historically verified in the conquest of Darius by Alexander the Great. The inspired
interpretation in this, as in all similar cases, is
an interpretation of the symbols only, and not of
the language: and this is decisive that the prediction is through the medium of the former, and
not through that of the latter. In many of the
prophecies there is no prediction whatever, unless it be through the medium of the symbols:
as in those just cited, and in that of the last
1.*




10           NATURE AND OFFICE
resurrection and the final judgment, Rev. xx. 1215, where, with the exception of the clause in
verse fourteenth-" this is the second death"which is an inspired interpretation thrown in
parenthetically, all the words are descriptive of
something that was past, namely, the symbolic
exhibition which had been seen by St. John,
and which foreshowed a corresponding future
reality.  Hence the only way in which this and
other passages of similar construction can foreshow the future is througha the medium  of THE
SYMBOLS, THE REPRESENTATIVE AGENTS, OBJECTS,
AND ACTS whiiCh point to the future.  This is just
as true when the symbol is of the same class,
order, or species, with the thing symbolized, as
it is when it is of a different but analogous order.
Thus the vision in Rev. xx. 12-15, is truly symbolic or representative in its import. The unholy raised from death, as seen in that vision,
represent the real deceased wicked who are to be
raised after the expiration of the millennium:
and their resurrection, and their being judged
and cast into the lake of fire, foreshow the corresponding real resurrection,- judgment, and
punishment of that class of persons at that
epoch.
Sometimes there is a transition from prophecy




OF PROPHETIC SYMIBOLS.        11
through the medium  of symbols, to prophecy
through the medium of language. Thus in the
fourth chapter of Daniel, after the symbol tree
has been spoken of in verses 10-15, there is a
transition in the latter part of verse fifteen to
Nebuchadnezzar himself, who was the person
symboliz'ed by that tree-: "Let his portion be
with the beasts in the grass of the earth; let his
heart be changed from man's, and let a beast's
heart be given unto hinm; and let seven times
pass over him." Dan. iv. 15, 16. This is a verbal prediction of the seven years' insanity of that
king. So also in the second chapter of Daniel,
at the thirty-fourth and thirty-fifth verses, a prophecy is given through the medium of symbols.
The verbs. are all in the past tense; the words are
all used in their primary import; and the only
figure is a simile, in which the broken image is
compared to the real and literal chaff of the
summer threshing-floors: "Thou sawest till that
a stone was cut out without hands, which smote
the image upon his feet, that were of iron and
clay, and brake themn to pieces. Then was the
iron, the clay, the brass, the silver, and the gold,
broken to pieces together, and became like the
chaff of the summer threshing-floors; and the
wind carried thein away, that no place was found




12           NATURE AND OFFICE
for them; and the stone that smote the image
became a great mountain, and filled the whole
earth."  In verse fortv-fourth, however, where
we have an inspired explanation of the foregoing
prophecy, the same events are predicted through
the medium of language: " And in the days of
these kings," that is, those who are symbolized
by the ten toes, " shall the God of heaven set up
a kingdom, which shall never be destroyed: and
the kingdom shall not be left to other people,
but it shall break in pieces and consume all these
kingdoms, and it shall stand for ever?.
Sometimes there are verbal statements respecting the future, in connexion with prophetic symbols; as for example, in Rev.'xxi. 24, "And the
nations of them which are saved shcall woalk in
the light of it," the New Jerusalem. Here the
verb "cshall walk," is in the fut&re tense, and
therefore cannot be descriptive of a past symbolization, although the New Jersalcem is a symbol,
and one which had been exhibited to the beloved
disciple in the scenic representation mentioned
in verses 10-23. As the Lamb is the light of the
New Jerusalem, verse twenty-third, the meaning
of this prediction is, that these nations shall be
guided by the light which Christ gives to those
who are denoted by that symbol city-a city




OF PROPHETIC SYMBOLS.            13
which, according to verses 9, 10, represents the
same class of persons as " the Bride, the Lamb's
wife.*
Let us next observe THE MARKS BY WHICH SYMBOLIC PROPHECIES ARE DISTINGUISHABLE F]OM THOSE
OF WHICH LANGUAGE IS THE MEDIUM.
The symbolic prophecies are easily distinguished by the fact that the representative acgents
or objects were cacppcrcntly cognizable, either naturally, or in dreams, or iii ecstatic visions, by
some one or more of the bodily senses; that is,
the persons to whom the revelation was symbolically made, seemed to themselves to see, hear,
touch, or taste such agents or objects; and the
language descriptive of such a symbolization, instead of pointing to the future, speaks of the
past, namely, of the scenic representation which
had been perceptible in the dream, or vision, or
otherwise. Nebuchadnezzar, for instance, saw,
in his dream, a great image which was made of
diverse materials, and which was dashed in
pieces by a stone that struck it on the feet.
Dan. ii. 31-36. St. John, in the sublime visions
at Patmos, saw a seven-headed and ten-horned
beast rising from the sea, Rev. xiii. 1; and hea/rd
* See the passage explained more particulaimr in the eleventh
chapter of this essay, under the seventh result.




14            N!ATURE AND OFFICE
seven thunders, and touched and tasted a little
book, which was sweet in his mouth, but bitter
in his stomach, Rev. x. 3, 4, 8-10.  These are
evidently symbolic prophecies.  In the seventh
chapter of the book of Daniel, and at the seventh
verse, the prophet says: "After this I saw in the
night visions, and behold a fourth beast, dreadful, and terrible, and strong exceedingly; and it
had great iron teeth; it devoured, and brake in
pieces, and stamped the residue with the feet of
it; and it was diverse from all the beasts that
were before it; and it had ten horns." There is
no difficulty in distinguishing this also as a symbolic prophecy. The language simply describes
what Daniel saw, and the prediction is made
through the medium of the symbols. The
" fourth beast," according to the inspired interpretation, verse twenty-third, represented a fourth
ruling dynasty, which was to be celebrated for
its irresistible prowess and universal dominion.*
On the other hand, when Zechariah says: " The
Lord shall be king over all the earth," Zech. xiv.
9; or when Christ says: " They (the Jews) shall
fall by the edge of the sword, and shall be led
* In the parallel dream, Dan. ii., the great strength of the
fourth dynasty was shown by the iron in the image, Dan. ii.
83, 40.




OF PROPHETIC SYMBOLS.         15
away captive into all nations; and Jerusalem
shall be trodden down of the Gentiles, until the
times of the Gentiles be fulfilled," Luke xxi. 24,
the prediction is wholly in the language; for
that laqngucage, instead of being descriptive of any
synbolizatiorn, points exclusively to 6unsymbolic
events, whlich were then future. In all such prophecies the verbs are commonly in the future
tense, though occasionally, for the sake of increased vividness, the present or the past is used
for the future. But this is where the general
strain of the prophecy shows that a future event
is spoken of, and thus furnishes us with the
means of avoiding a false interpretation.
Examples might be multiplied to a very great
extent, illustrative of the difference between
symbolic and verbal prophecy, that is, between
prophecy given through the medium of representative agents and objects, and prophecy given
through the medium of language; but those
which have been already adduced will be sufficient to enable the reader to discriminate between the one class and the other.




CHAPTER II.
CLASSI1FIATION OF THE SYMBOLS —PRINCIPLE ON WHICH SYMBOLS
ARE EMPLOYED.
THE symbols may be divided into five classes:*
I. LIVING CONSCIOUS AGENTS.
II. DEAD BODIES.
III. NATURAL UNCONSCIOUS AGENTS OR OBJECTS.
IV. ARTIFICIAL OBJECTS.
V. ACTS, EFFECTS, CHARACTERISTICS, CONDITIONS)
AND RELATIONS OF AGENTS AND OBJECTS,
together with the chronological periods
during which certain representative
events take place, or a specified agency
is exerted, or effects endured by the
symbolical subjects of such agency.
We shall mention some examples under each
of these classes, and refer to passages of Scrip.
ture where they may be found.
I. LIVING CONSCIOUS AGENTS.
1. Divine.
2. Created beings.
* Theological and Literary Journal, edited by David N.
Lord, New York. \number for April, 1851, p. 668.




CLASSIFICATION OF THE SYMBOLS.             17
1. Divine: as
God (the Father), Rev. iv. 2, 3; v. 1; xi. 16, 17;
xix. 4, called the Ancient of Days, Dan. vii. 9, 13.
The Son of God called, in Rev. vi. 1, 16, the
Lamb, and in Rev. xix. 13, the Word of God,
and in Dan. vii. 13, Rev. i. 13, one like a son of
man.  (See the Chaldee and Greek.)
2. Created beings.
(1.) Intelligent.
(2.) Unintelligent.
(1.) Intelligent created beings: as
(a.) Living creatures, Ao,  Rev. iv. 6, 8, 9.
(b.) Angels, Rev. xii. 7.
(c.) Satan or the Devil, Rev. xii. 9, 12; xx. 2, 10.
(d.) Unclean spirits, or spirits of demons, Rev. xvi.
13, 14; fallen angels, Rev. xii. 9.
(e.) Souls, Rev. vi. 9.
(f.) Human beings in the natural life, as the prophet Ezekiel, Ezek. iv. andv.; the prophet
Isaiah, Is. xx. 2-4, and the apostle John, Rev.
x. 8-11, xi. 1, 2.
(g.) Risen and glorified saints sitting upon thrones,
Rev. xx. 4; clothed in fine linen and riding upon
white horses, Rev. xix. 14.
(h.) The unholy raised from death, Rev. xx. 15.
(2.) Unintelligent created beings: as
(a.) Beasts, such as the bear, Dan. vii. 5; the ram;
Dan. viii. 3, 4, 6, 7; the goat, Dan. viii. 5-8.
(b.) Monster animals, such as the winged leopard
with four heads, Dan. vii. 6; the ten-horned
beast with iron teeth, and nails or claws of




18       CLASSIFICATION OF THE SYMBOLS.
brass, Dan. vii. 7, 19; the dragon with sever
heads and ten horns, Rev. xii. 3.
(c.) Monster insects, the locusts of the fifth trumpet, which had shapes like horses, faces like the
faces of men, hair like the hair of women, teeth
like the teeth of lions, and tails like those of
scorpions, with stings in their tails, Rev. ix. 7,
8, 10.
II. DEAD BODIES: as
The slain witnesses, Rev. xi. 8-11.
III. NATURAL UNCONSCIOUS AGENTS OR OBJECTS, as
The earth, Rev. xii. 16; the sun, moon, and
stars, Rev. viii. 12; waters, Rev. xvii. 15; a
burning mountain, Rev. viii. 8; the stone that
smote the image, Dan. iii. 34, 35; a tree, Dan.
iv. 10-12,
IV. ARTIFICIAL OBJECTS, as
An image, Dan. ii. 31-33; candlesticks, Zech.
iv. 2, 3, 11; Rev. i. 12, 13, 20; xi. 4; a sword,
Rev. i. 16; vi. 4; xix. 15, 21; cities, such as
the great city Babylon, Rev. xvi. 19; and the
Holy City, New Jerusalem, Rev. xxi. 2, 10;
a crown, dE'avoS (the badge of victory), Rev.
iv. 10; vi. 2; ix. 7; xii. 1; xiv. 14; diadems,
~La8zaa (the token of dominion), Rev. xii.
3; xiii. 1; xix. 12; books, Dan. vii. 10; Rev.
v. 1-5, 7-9; x. 2, 8, 9, 10; xx. 12, 15; white
robes, Rev. vi. 11; vii. 9, 13, 14; fine linen,
clean and white, Rev. xix. 8, 14.
V. ACTS, EFFECTS, CHARACTERISTICS) CONDITIONS,
AND RELATIONS OF AGENTS AND OBJECTS, as
Speaking, Dan. vii. 8; fighting, Dan. Mii. 7;




CLtASSIFICATION OF THE SYMBOLS.     19
Rev. xii. 7; being broken to pieces, Dan. ii. 35;
ferocity and strength, Dan. vii. 7: heat, Rev;
xvi. 9; magnificence and height, Dan. iv. 11,
12; direction, Dan. viii. 4, 5.
To which may be added chronolog7ica1 periods
during which certain representative events take
place, or a specified agency is exerted by the
representative agents, or effects endured by the
symbolical subjects of such agency; as the three
hundred and ninety days during which Ezekiel
was to lie on his side for the iniquity of the house
of Israel, the forty days during which he was to
do the same thing for that of the house of Judah,
"each day for a year," Ezek. iv. 5, 6; the fortytwo months during which the wild beast from
the sea was to exert his characteristic agency,
Rev. xiii. 5; the twelve hundred and sixty days
during which the witnesses were to prophesy in
sackcloth, Rev. xi. 3, previous to their slaughter
by the beast from the abyss; and the one thousand years during which Satan was to remain
bound and shut up in the abyss, Rev. xx. 2, 3.
The above is, substantially, the classification
advocated by 3ir. Lord in the Theological and
Literary Journal, and it is demonstrably correct,
for all the kinds of symbols included in this distribution are found in the sacred Scriptures, and




20        THE PRINCIPLE ON WHICH
there can be no other than such as these, namely
"divine and created; intelligent and unintelli
gent; living and inanimate; natural and artificial; real and visionary; proper and monstrous;" together with their acts, effects, characteristics, conditions, relations, and chronological periods.
We come next to nnfold TrHE PRINCIPLE ON
WHICH SYMBOLS ARE EMPLOYED, and tb expound
their laws.
If we recur to the symbols which are explained in holy writ, we shall find that in every
instance where the symbol and that which it
represents are of a different class, species, or
order, they are employed on the principle of
analogy or resemblance. For example, there is
an obvious analogy between a lofty and widespreading tree which affords shelter to the fowls
of the air, and shade to the beasts of the field,
and an illustrious and powerful monarch who
gives protection to his subjects and extends his
sway over the earth, Dan. iv. 10-27; between
a ferocious wild beast which tramples on other
animals, and an aggressive dynasty of rulers
who exert a corresponding agency towards their
adversaries. Dan. vii. 7, 17, 23.  In such examples the resemblance is only partial, as a tree




SYMBOLS ARE EMPLOYED.         21
is not literally a monarch; nor a beast a man.
On the other hand there is, in many instances, a
much closer likeness between the symbol *and
the thing symbolized, as where men in the
natural life represent such men, and persons
raised from death denote such persons, and in
general where the symbolic agents and objects
which appeared in the visions represent agents
and objects of the same kind or order. This we
shall have occasion to show in treating of the
LAWS OF SYMBOLIZATION.




CHAPTERI III.
SEVEN LAWS OF SYMBOLIZATION-DISCUSSION OF THE FIRST LAW.
1. "THE FIRST LAW: The symbol and that
which it represents resemble each other in the
station they fill, the relation they sustain, and
the agencies they exert in their respective
spheres.'.
II. "THE SECOND LAW: The representative
and that which it represents, while the counterpart of each other, are of different species, kinds,
or rank, in all cases where the symbol is of such
a nature, or is used in such a relation, that it
can properly symbolize something different from
itself."
III. "THE THIRD LAW: Symbols that are of
such a nature, station, or relation, that there is
nothing of an analogous kind that they can
represent, symbolize agents, objects, acts, or
events of their own kind."
IV. "THE FOURTH LAW: When the symbol
and that which it symbolizes differ from each
other, the correspondence between the repre



LAWS OF SYMBOLIZATION.        23
sentative and that which it represents still extends to their chief parts; and the general elements or parts of the symbol denote corresponding parts in that which is symbolized."
V. " THE FIFTir LAW: The names of symbols
are their literal and proper names."
VI. " THE SIXTI-I LAW: A single agent, in
many instances, symbolizes a body and succession of agents."
To these six laws of symbolization enumerated
by the editor of the Theological and Literary
Journal in the number for April, 1851, may be
added for the sake of perspicuity, a seventh,
though it is perhaps comprehended in the first.
VII. THE SEVENTII LAW: The periods of
time during which a representative agent performs certain representative acts, symbolize the
periods during which the agents denoted by the
symbols perform the corresponding acts: and,
in all cases where such an interpretation is not
contrary to analogy, days symbolize years.
The main question at issue, and which it is
proposed to settle by this discussion, is, whether
these laws are implied in the inspired interpretations of symbols: and to determine that point
we must appeal to the Scriptures themselves,
and enter upon a fair and candid examination




24             THE FIRST LAW
of their contents on the topic before us. It will
thus be seen that the above-mentioned laws are
all susceptible of a complete demonstration.
I. "Tnim  FIRST LAw: DTe syzmbol an2d that
which it represents resemble each other in the
station they fill, the relation they sustain, and
the agencies they exert in thei~r respective spheres."
"This is true universally, whether the symbol
is employed on the principle of a partial resemblance, or of an exact likeness. Thus an agent
symbolizes an agent; an object of agency represents an object of agency; an act denotes an
act; an effect foreshows an effect; an office,
condition, or characteristic" of the symbol, " an
office, condition, or characteristic" of the thing
symbolized.  "A living agent symbolizes a living agent; a conquering agent denotes a conquering one; a destroying.. one represents
a destroyer."
Thus the prophet Ezekiel, in performing certain symbolic acts enjoined Upon him, was a
symbol of Israel; and in certain others also enjoined upon him, a symbol of Judah. The direction which the Lord gives him is this: " Lie
thou also upon thy left side, and lay the iniquity




OF SYMBOLIZATION.           25
of the house of Israel upon it: according to the
number of the days that thou shalt lie upon it,
thou shalt bear their iniquity. For I have laid
upon thee the years of their iniquity, according
to the number of the days, three hundred and
ninety days: so shalt thoul bear the iniquity of
the house of Israel. And when thou hast accomplished them, lie again on thy right side, and
thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day
for a year."' Ezek. iv. 4-6. Here Ezekiel, who
was himself a living agent, represented the people
of Israel and Judah, who were also living agents,
In Daniel vii. 3-7, the four great beasts which
were living agents, represented four ruling'dynasties, which were also living agents. The following is the inspired interpretation: " These
great beasts which are four, are four kings,"
verse i7, that is,' they symbolize or represent
four kings, or ruling dynasties. - So also in the
eighth chapter, the ram with two horns, and the
he-goat with the great horn between his eyes,
themselves living agents, are explained as symbolizing living agents; namely, on the one hand,
the Medo-Persian dynasty, and on the other, the
Grecian. "' The ram which thou sawest having
two horns, are the kings of Media and Persia.
2




26             THE FIRST LAW
And the rough goat is the king of Grecia."
Dan. viii. 20, 21. In Zechariah vi. 12, the high
priest Joshua, the son of Josedech, a living agent,
is a symbol of the man Christ Jesus, that is, of
the Saviour in hbis humazn nature, though not a
symbol of him in his godhead, which, as is evident from Rev. v., no created agent would be
adequate to represent. "Take silver and gold
and make crowns, and set them upon the head
of Joshua, the son of Josedech, the high priest,
and speak unto him, saying: Thus speaketh
the Lord of Hosts, saying, Behold THE MN whose
name is TIlE BRANCH." Zech. vi. 11, 12. The
term' branch' is here used as a proper name of
the man Christ Jesus, with reference to his connexion with the stock of David, as is evident
from Jer. xxiii. 5: " Behold the days come, saith
the Lord, that I will raise unto David a righteous BRANCH, and a King shall reign and prosper, and shall execute justice in the earth." The
seven-headed and ten-horned dragon and wild
beast, themselves living agents, symbolized living agents; the seven heads, according to the inspired interpretation, representing " seven kings,"
or lines of chiefs, of whom, in St. John's time,
five had already fallen; and the ten horns, " ten
kings," or governors, which were afterwards to




OF, SYMBOLIZATION.          27
arise. "There are seven kings; five are fallen,
and one is, and the other is not yet come, and
when he cometh, he must continue a short space.
And the ten horns which thou sawest
are ten kings which have received no kingdom
as yet."  Rev. xvii. 10, 12.
The inspired interpretation of what was symbolized by the fourth beast, Dan. vii., is another
proof of the truth of this law. According to
that interpretation, those who were symbolized
by that beast were, in their sphere, to exert an
agency resembling that which the beast did in
his. " After this I saw in the night visions, and
behold a.fourth beast, dreadful and terrible, and
strong exceedingly; and it had great iron teeth;
it devoured and brake in pieces, and stamped the
residue with the feet of it: and it was diverse from
all the beasts that were before it; and it had ten
horns."  Dan. vii. 7..Such was the symbolization-such the agency of this beast as seen in
the vision. Now observe with what exactness
the inspired interpretation sustains the law that
we are considering. As the fourth beast was a
living agent, so were the rulers which that beast
symbolized; for it is said of all the four beasts,
"These great beasts which are four, are four
kings," Dan. vii. 17; and again,'"The fourth




28            THE FIRST LAW
beast shall be the fourth kingdom upon earth,
which shall be diverse from all kingdoms, and
shall devour the whole earth, and shall tread
down and break it in pieces." Dan. vii. 23. As
the fourth beast was diverse from the others, so
the fourth ruling dynasty which that beast sym-.
bolized, was to be diverse from the others; and
as the fourth beast trampled down and brake in
pieces the others, and was an all-conquering
beast, so the dynasty or line of rulers which it
symbolized, was to trample down and break in
pieces the others, and to be an all-conquering
dynasty. How perfectly, therefore, is the law
verified by the inspired interpretation. In all
these examples living agents represent living
agents, and so in all the interpreted symbols of
the Hebrew prophets.
The dream of Pharaoh, concerning the seven
fat and the seven lean kine, is an exception to
the general principle, that living agents represent living agents; but inasmuch as it is explained in the Scriptures, it presents no practical
embarrassment; and being in accordance with
the arbitrary hieroglyphics among the Egyptians, and thus far, according to the ordering of
God's providence, taking its complexion, perhaps, from the monarch's waking thoughts, it is




OF SYMBOLIZATION.           29
not to be considered as setting aside the laws
which govern the interpretation of the symbolical image and stone, Dan. ii., and the symbolical tree, Dan. iv., or the symbols which were
perceptible naturally, and used by the Hebrew
prophets under the Lord's direction, or those
which were exhibited to them in dream or vision.
Again: while living agents in all such cases
never symbolize inanimate objects, it is equally
true that in many instances, inanimate objects
that act or exert agencies, do represent-on the
principle of general resemblance or analogy —
living agents. The one exert in their sphere an
agency analogous to that which the others exert
in theirs. Thus, in'Rev. i. 20, the seven candlesticks, or lamp-stands, symbolize seven churches,
assemblies, or congregations of living men,
XxAho-/'ctI; and the seven stars, seven messengers
of the churches. A candlestick or lamp-stand
supporting a lamp which gives light in the circle
around it, is an appropriate symbol of a church or
congregation of worshippers, which supports a
religious teacher who sheds the light of divine
truth in the circle of his ministrations. The stars,
on the same principle of analogy, are suitable emblems of sacred messengers, ministers of the gos.




30             THE FIRST LAW
pel commissioned by God, and sent by the
churches to preach the word and administer
religious instruction, warning, or consolation.
The term  ~yyzAo; being here used in the same
connexion with.xx,-iccl, the one as an explanation of what is denoted by the stars, and the
other of what is meant by the candlesticks, is
doubtless to be taken in its primary import of
messernger, and not in the secondary import of
angel, a being belonging to a rank of intelligences superior to man, and deriving this name from
his office. The stone from the mountain, Dan.
ii. 34, 45, which smote the image on the feet,
and brake it in pieces, is explained in the context, as denoting the kings whom God is to establish in his kingdom, and who, in demolishing'the dynasties represented by the ten toes, are to
exert in their sphere an agency analogous to that
which in its corresponding sphere was exerted
by the; stone. " In the days of these kings shall
the God of heaven set up a kingdom which shall
never be destroyed, and the kingdom shall not
be left to other people, but it shall break in
pieces, and consume all these kingdoms, and it
shall stand for ever."  Dan. ii. 44.  The stone
strikes the image on the feet, and of course on
the ten toes, and crushes it: the meaning of




OF SYMBOLIZATION.           31
which is, that those whom the stone symbolizes,
are at the time appointed, to wit, at an epoch
subsequent to tthe division of the fourth great
monarchy into ten kingdoms, to overturn with
resistless might, and utterly demolish the opposing dynasties, and establish their own everlasting
kingdom upon the wreck and ruin of these antagonistic sovereignties; just as the stone, with
great violence and overwhelming -force, utterly
broke in pieces the symbolic image, which " became like the chaff of the summer threshingfloors," and was carried away by the wind,' that no place was found for" it. Dan. ii. 35.
That what was thus true of the symbol is also true
of the dynasty which it represented, is clearly indicated in the inspired interpretation, by the words,
" reak n pieces," and "' consm1,e,!' Dan. ii. 44;
which denote, in this connexion, not reformation,
but destruction. Similar language had just before been used, Dan. ii. 40, to signify the crushing force with which the dynasty represented in
that chapter by the iron and clay, and in the
seventh by the fourth beast, was to overwhelm
its opponents; and here also it must have the
same meaning.
From these inspired interpretations it is evident that an object of agency denotes such an




32            THE FIRST LAW
object, and an effect in the symbol foreshows a
like effect in the thing symbolized. Thus the
image, which was dashed to pieces by the stone,
represented the dynasties which are to be destroyed by those whom the stone symbolizes.
The agency of the stone foreshowed the analogous agency of the corresponding dynasty; and
the effect produced by the one, the analogous
effect which is to be accomplished by the other.
So the act of the fourth beast in trampling down
and devouring other animals signified that of the
symbolized rulers in crushing and destroying
their antagonists: and the slaying of that beast
and the burning of its body denoted the utter
destruction of those whom the beast represented.
We have thus proved the first law by the
symbolic agency of the prophet Ezekiel, Ezek.
iv., and that of Joshua the son of Josedech the
high priest, Zech. vi., by the four great beasts,
Dan. vii., the ram with the two horns, Dan. viii.,
the seven-headed and ten-horned dragon and
wild beast, Rev. xii. xvii., the seven candlesticks
and seven stars, Rev. i., and the stone and the
image, Dan. ii. We have therefore, in these
inspired interpretations, contained in the word
of God, the most complete demonstration of the
truth of the law-that the symnbol and tkat whic~h




OF SYMBOLIZATION.                33
it represents resevmble each other in the station
they ill, the relation they sustain, and the agen.
cies they exert in their respective spheres.




CHAPTER IV.
DISCUSSION OF THE SECOND LAW.
II. "THE SECOND LAW: The representative and
thiat which it represents, while the counterpart
of each other, are of diferent spheres, kinds, or
rank, in all cases where the symbol is of such a
nature, or gs used in such a relation, that it can
properly symbolize something different from  itself:"-or, in other words, the symbol, where the
nature of the case admits, is of a different class
or order from that which is symbolized, as, for
example, a beast is of a different order from a
king;, a military or political chieftain, in his
appropriate sphere, as such, is of a different
order, class, or rank, from an ecclesiastical ruler:
but in these cases the analogy between the symbol and that which it represents is always preserved.
Thus the ram  and the he-goat, Dan. viii.,
according to the inspired interpretation, did not
symbolize a herd or succession of rams and hegoats; but these animals, leaders of their re



THE SECOND  LAW.            35
spective flocks and antagonists of each other,
symbolize agents of a different order, namely,
not brutes but men, chieftains who contended
the one against the other, in a manner analogous
to that exhibited in the symbols. So in the
great image, Dan. ii., the head of gold, according
to the inspired interpretation, did not symbolize
a collection of metallic heads, but objects of a
different kind, to wit, a dynasty of men who
were to be succeeded by other dynasties of men
represented by the other parts of the image.
The four beasts, Dan. vii., according to the inspired interpretation, did not denote a herd or
succession of beasts, but agents of a different
order, namely, aggressive dynasties of civil rulers,
who in their sphere were the counterpart of what
the wild beasts were in theirs. The waters,
Rev. xvii. 15, according to the inspired interpretation, did not symbolize a collection of waters,
but a vast multitude of people belonging to
different nations and speaking different languages. " The waters which thou sawest, where
the harlot sitteth, are peoples, and multitudes,
and nations, and tongues." The seven candlesticks and seven stars, Rev. i. 12, 16, 20, according to the inspired interpretation, did not represent a collection of candlesticks and stars, but




36              TIIT  SECOND LAW
churches or congregations of men, and religious teachers who were the messengers of the
churches. "'The seven stars are the messengers of the seven churches: and the seven
candlesticks which thou sawest are the seven
churches," Rev. i. 20.  Michael and his angels
warring in the sky with Satan* and his angels,
Rev. xii. 7-9, do not symbolize beings of the
angelic order, but those of a different order, to
wit, living men of tfle epoch denoted, that is,
believers in Christ on the one hand and hostile
pagans on the other. This is evident from verse
tenth, where persons of the human species, representing those who had been symbolized by victorious Michael and his angels, are introduced
in vision, according to the next law which we
shall notice, and exhibited as saying-" Now is
come salvation, and strength, and the kingdom
of our God, and the power of his Christ: for the
* Satan, the fallen angel, who is called the dragon, that old
serpent the Devil; and who is used as a symbol in verses 7-9,
must not be confounded with the great red dragon having
seven heads and ten horns, with diadems on the heads. a
monster having only a visionary existence, who is used as a
symbol in verse 3, and who represents the civil rulers of the
Roman empire antecedently to its division into ten kingdoms,
and, after that division, the civil rulers of the Eastern or
Graco-Roman empire.




OF SYMBOLIZATION.          37
accuser of our brethren is cast -down, which
accused them before our God day and night:"
and then follows the statement —' and they
overcame him by THE BLOOD OF THE LABm, and
by the word of their testimony; and they loved
not their lives unto the death," verse 11. This
clearly shows that those who had been symbolized in verses 7-9, were not of the same order as
Michael and Satan, but of a different order; not
angels, buZt men  for the latter and not the former
are subject to death, and become victorious
through the blood of Christ. Heb. ii. 15, 16.
These examples from Scripture with the inspired
interpretations conclusively show that, under the
condition speci!fed in the law, the symbol is
always of a different kind or order from that
which is symbolized: and that there is an analogy between the one and the other has already
been proved in the discussion of the first law.
There are cases in which any other construction is utterly impossible, consistently with the
truth of the prophecy. Take one instance as a
sample of the rest. In Rev. xii. 3, 4, the symbolic representation is-" And there appeared
another wonder in heaven; and behold a great
red dragon, having seven heads and ten horns,
and seven diadems, dXSVcr~a, upon his heads.




38            TmIE SECOND LAW
And his tail drew the third part of the stars of
heaven, and did cast them to the earth."  No
one supposes that these symbols are to be verified
in any real literal dragon of -this description, of
such gigantic size and force as literally to sweep
down with his tail a third of the stars from the
sky to the earth. Such a supposition would be
absurd and incredible. They denote therefore
analogous agents of a different order. We might
examine in like manner other symbols of the
Apocalypse, and show the same thing in regard
to them which is manifest at once in regard to
the exampl6 just cited.
Hence this law refutes the erroneous interpretations which have extensively prevailed with
respect to the first four seals. Rev. vi. 1-8. The
symbolic horsemen of those seals are evidently
taken from military and political life, and they
have frequently been regarded as representing
classes of persons of the same order as the symbols. But according to the law that we have
just demonstrated, the agents thus represented
are not of the same, but of a different order.
We are therefore to look for them not in the
military and political, but in the religious world.
Hence the warrior of the first seal who carries a
bow and wears a crown, atopaov, the badge of




OF SYMBOLIZATION.            39
victory, and rides upon a white horse, symbolizes faithful and successful miisters of the gosped. The age immediately following that of the
apostles was distinguished for ministers who
gloried in winning trophies for Christ, and converting their fellow-men to the knowledge of the
truth: and these and their successors of like
character were represented by the symbolic'horseman of the first seal, the rider on the white
horse, who " went forth conquering and to conquer." Rev. vi. 2. But in the subsequent
ages other clergy arose of very different character and doings —" the ambitious and contentious,
who usurped an unauthorized dominion over the
church, and distracted and wasted it by strifes
and misrule,"-also " the, unfaithful and treacherous, who perverted their office to the suppression
and adulteration of the truth, and reduced their
flocks to famine and misery:"-and lastly, those
who "introduced new objects of homage, a new
worship and new conditions of pardon, rendered
their teachings a moral pestilence that taints
and -kills all'who fall under its power, and made..... the civil rulers... their instruments in the work of destrnction.'"*  And these
* Lord's Exposition of the Apocalypse, pp. 152j 163.




40              THE SECOND LAW
ministers and their successors of similar disposi
tion and conduct are represented by the symbolic horsemen of the second, third, and fourth
seals, the riders on the red, black, and pale
horses. Rev. vi. 4, 5, 8.
It may be thought at the first view, that the
four symbol horses are exceptions to the general
law, that living agents denote living agents.  If
that be so, the exception in each case relates to the
subordinate part of a complex symbol, and must
be treated accordingly, as necessary to exhibit
the symbol riders in the attitude of military or
civil officers who, as we have just explained, are
employed in the vision to represent leaders of a
different order, to wit, ministers of religion. But
it cannot be shown that the four horses are exceptions to the general law.* The horses were
of course auxiliaries to their respective riders,
and therefore, for aught that appears to the contrary, may symbolize the men who sustained an
* Mr. Cuninghame, in expounding the first seal, says: "The
rider on the horse may be understood to signify the rulers or
ministers, and the horse the body of the church."-Cuninghame on the Apocalypse, pp. 5, 6. London, 1832, Third Edition.
The symbolic horsemen of the second, third, and fourth seals
also, he considers as representing ecclesiastical rulers.-Ib., pp.'1-19.




OF SYMBOLIZATION.          41
analogous relation to the ministers represented
by those riders: —just as the ten-horned beast in
the seventeenth chapter symbolizes the auxiliaries
of those who are represented by the harlot sorceress that rode on that beast:-living agents denoting living agents, and where the nature of the
case admits, those of a different order or kind.
From what has been already said, it is abundantly evident —and the truth of the remark will
be more fully exemplified as we proceed-that
there are definite principles of interpretation
clearly implied in the inspired volume, which
should govern the exposition of prophetic symbols; and therefore this whole subject, instead
of being, as many suppose, vague, uncertain, and
indeterminate, is controlled by well established
laws; and God's word in all its parts, the symbolic as well as the unsymbolic, contains what is
properly called a revelation, or disclosure of the
high counsels of heaven in regard to the condition and prospects of men.
The second law, therefore, of prophetic symbols, as well as the first, we have fully verified
by the inspired interpretations. We have proved
it by a reference to the ram and the he-goat,
Dan. viii.; the great image, Dan. ii.; the four
beasts, Dan. vii.; the waters, Rev. xvii.; the




42             THIE SECOND LAW.
seven candlesticks and the seven stars, Rev. i.;
MAichael and his angels, and Satan and the fallen
angels, and the great red dragon, Rev. xii.; and
illustrated its utility by an application of it to
the first four seals, Rev. vi. The law, therefore,
has been not merely exhibited, but fully demonstrated by the authority of God's sacred word,
agreeably to the line of argument and discussion
which we proposed to adopt in this essay; and
therefore it may be regarded as a revealed principle or law, that the representative and that
which it represents, while the counterpart of each
other, are of different- speres, kinds, or rank, in
all cases, where the symbol is of such a, nature,
or is used in such a relation, that it can properly
symbolize sometling different from  itself.




COHAPTER V.
DISCUSSION OF THE THIRD LAWe
HI. "THE THIRD- LAW: Sym ols that are of
-such a natwre, station, or relation, that there is
nothing of an analogous kind that they can represent, symbolize agents, objects, acts, or events
of their own kind."
Thus in Rev. v., the Lamb, the incarnate Son
of God, appears in the vision as his own representative, because in respect to his deity in union
with humanity, and the peculiar relations which
he sustains, and acts which he performs as a divine person, he could not properly be represented by any created agent. The terms,'" cLamb,"
" -Lion of the tribe of Juzdah," "Root of David,"
are here used as Proper Names of the Son of
God. That these are appropriate denominatives
of the Messiah, will not be questioned, and that
Jesus Christ himself is the Lamb here spoken of,
is evident from the context, where it is said:
"And he came and took the book out of the
right hand of him that sat upon the throne. And




44               THE THIRD LAW
when he had taken the book, the four living
creatures, blo,, and four-and-twenty elders fell
down before THE LAMB, having every one of them
harps, and golden vials full of odors, which are
the prayers of saints. And they sang a new song,
saying, 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, 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." Rev.
v. 7-10.  None but Jesus Christ has performed
the work of redemption, and to none but him
would such a song be applicable.  None but a
divine person could rightly be associated with
God the Father in such an ascription of praise
as that in verse 13th: " Blessing, and honor, and
glory, and power, be unto him that sitteth upon
the throne, and unto thee -Iamb for ever and ever."
To have paid such adoration* to a mere creature,
* See the full exhibition of the worship rendered to the
Lamb, Rev. v. 8-13, and compare Rev. xiv. 1, where God is
alluded to as the "Father" of the Lamb: "And I looked,
and lo, the Lamb* stood on the mount Sion, and with him an
hundred forty and four thousand, having his FATHER'S name
written in their foreheads."  Surely, the Son of the Father
must be Christ, the Lamb of God, and not a mere brute animal.
d The best editions have here, Rev. xiv. 1, rd pvtolz, the Lamb.




OF SYMIBOLIZATION.         45
whether a lamb or any other animal, would have
been as much an act of idolatry, as that of the
children of Israel when they proclaimed a festival unto Jehovah, and worshipped a golden calf
as the representative of the great God who had
brought them  up out of the land of Egypt.
Exod. xxxii. 4, 5, 6, 8. It is no mere created
agent, therefore, but the almighty and divine
Redeemer, the risen and glorified Saviour, who
is here presented to us as the Lamb whom saints
and angels worship. The symbolic appendages
of seven horns and seven eyes, Rev. v. 6, which
John saw in the vision, were doubtless assumed
for the occasion, as emblematical of Christ's omnipotent and omnipresent Spirit in its sevenfold
or complete and entire perfection-the Holy Spirit of God.
This epithet, therefore, the "  Lamb," is in that
vision a denominative of the Lord Jesus Christ,
as it is in Rev. vi. 16, where " the kings of the
earth" and others "said to the mountains and
rocks, Fall on us and hide us from the face of
him that sittethl on the throne, and from the
wrath of the Lamb;" and in Rev. vii. 14, 17,
where it is said of the white-robed palm-bearers,
that they have "washed their robes and made
them white in the blood of the Lamb " —and that




46                THE THIRD LAW
" the lamb which is in the midst of the throne"
(compare Rev. v. 6, where the Lamb is spoken
of as occupying, in that vision, the same position, namely, "in  the midst of the throne") —
" the Lamb which is in the midst of the throne
shall feed them, and shall lead them  unto living
fountains of waters."*
The omission of the article in the Greek of
Rev. v. 6, does not seem, when we examine the
context, a sufficient reason for the opinion that
the being whom John saw in the vision was a
mere brute animal.  The Lamb spoken of stood
by the throne of God, Rev. v. 6; he came and
took the book from the right hand of him who
sat upon the throne, verse 7th; he received the
worship of the heavenly hosts, verse 8th; and
the reason assigned in the "new song" why he
was worthy to take the book and open the seals
* Compare John i. 29, 35, 36: "The next day John seeth
Jesus coming unto him, and saith, Behold the Lamb of God
which taketh away the sin of the world."  "Again, the next
day after, John stood, and two of his disciples; and looking
upon Jesus as he walked, he saith, Behold the Lamb of God."
There can be no question, therefore, that the term Lamb
might properly be used in the Apocalypse, as a denominative
of the Lord Jesus Christ; and if the Lamb in the midst of the
throne, as spoken of in Rev. vii. 17, is Christ, so also is the
Lamb in the midst of the throne, as spoken of in Rev. v. 6.




OF SYMBOLIZATION.          47
thereof, was because he had been slain, and had
redeemed them to God by his blood, verse 9th;
which shows that Christ was the person addressed. The visible indications that Christ the
Lamb had been slain, Rev. v. 6, consisted, perhaps, of the marks on his person, such as the
print of the nails in his hands and his feet, and
the impression of the spear in his wounded side,
marks which, it will be recollected, were visible
in the resurrection body in which he appeared
to the disciples, John xx. 27; and in which he
ascended to heaven, Luke xxiv. 39, 40, 51; Acts
i. 9.
The term lamb, therefore, in these passages, is
to be taken as a Proper Name of our Lord Jesus
Christ, the Lamb that was slain, Rev. xiii. 8.
In like manner in Rev. xix.' 11-21, Christ appears as his own representative. This is evident
from the description there given. He is styled
" THE WORD OF GOD," verse 13th, a name which,
in the first chapter of St. John's gospel, is applied to that divine person, the Eternal Son of
God, who took human nature into union with
himself. "He hath on his vesture and on his
thigh a name written, KING of kci~ngs and LORD
of lords," verse 16th; compare Rev. xvii. 14.
He has " a sharp sword" proceeding from his




48             THE THIRD LAW
mouth, one of the symbolic badges of the risen
Saviour, in Rev. i. 16, indicative of the fact that
his avenging sentence is to result in the destruction of his enemies; " and HE TREADETIH THE WINE
PRESS of the fierceness and wrath of Almighty
God," verse 15th. Hence his characteristic as
an Avenger in that day, is symbolized in verse
13th, by the raiment in which he is clothed-" A
VESTURE DIPPED IN BLOOD.'"  There can be no
question, therefore, that the Leader of the heavenly armies, Rev. xix. 11-21, is the risen and
glorified Saviour. He cannot be a mere'personification of Christianity." Such an exposition is wholly at variance with the symbolization,
which evidently represents a living agent. As
well might it be said that the ram and the hegoat, Dan. viii., are mere personifications of war.
If the one symbolized " the kings of lfedia and
Persia," Dan. viii. 20, and the other, " the king
of Grecia," verse 21, as we are expressly told in
the inspired interpretation of that vision, so this
celestial Leader is shown, with equal clearness,
by his name and characteristics, to be the " KING
of kings and Lord qf lords," Rev. xix. 16; the
personal "WORD OF GOD," verse 13, the Lord
Jesus Christ.
For a similar reason, namely, because no




'OF SYMBOLIZATION.         49
created agent could properly represent him, God
the Father also symbolizes himself.
Thus in Rev. iv., the person seated on the
throne in heaven, verse 2d, and who is distinguished from the Lamb that came to him, Rev.
v.'7,is evidently God the Father, for he receives
the adoration of saints and angels, Rev. v. 13,
and holds in his hand a book, Rev. v. 1, symbolical of the divine purposes, and written within
and without to show that those purposes are
complete and full, a book which none but the
Lamb can take and open, Rev. v. 2-7, he being
the Revealer of the counsels of the deity.
In Rev. vii. 9-17, the white-robed palm-bearers symbolize those victorious believers who come
out of the great tribulationT-o'ro( d0-y o; PXO010
~X    O W5 ~zqi- zL nY~., literally translatedcc THESE ARE THEY WHI-IO COME FROM OUT OF THE
TRIBULATION THE GREAT." Rev. vii. 14, compare
Dan. xii. 1, Rev. xvi. 18. They are manifestly
individuals of the human race who are believers
in Christ, because none but such can be said to
wash their garments " in the blood of the Lamb,"
verse 14. As the persons indicated are those
WHJO COME OUT OF THE GREAT TRIBULATION, they
can only be those wHO WERE ONCE IN IT, and are
therefore believers who, after having lived at
3




0              iTHE THIRD LAW
the epoch denoted by the vision, and continued
faithful to their trust in the midst of unprece~
dented trouble, are to rejoice, as here represented, in their ultimate deliverance.  They are
clothed in white robes to show that they are
accepted before God: and they bear the palm
in token of victory. They enjoy the beatific
presence of their God and Saviour, for they are
" before the throne of God, and serve him day
and night in his temple: and he that sitteth on
the throne shall dwell among them. They shall
hunger no more, neither thirst any more; neither
shall the sun strike them, wmeep a aurro'us, nor any
heat. For the Lamb which is in the midst of
the throne shall feed them, and shall lead them
unto living fountains of waters: and God shall
wipe away all tears from their eyes." Rev. vii.
15-17. In other words, they are to be exempt
from all evil, to be clothed with immortality, to
have the most delightful communion with their
heavenly Father, to receive the visible manifestations of his personal presence, and to be
for ever with Jesus. The glory of their deliver.
ance —r aTw~m~,c, " THE SALVATION"-they ascribe
with adoring gratitude to "God which sitteth
upon the throne and unto the Lamb," verse 10.
They are symbolized in the vision by those of




OF SYMBOLIZATION.           51
their own order, for no others can properly
represent them as performing the acts and receiving the rewards here specified.
The spirits of the martyrs under the fifth seal
symbolize such spirits, for disembodied spirits,
in the intermediate state between death and the
resurrection, calling upon God for retribution,
could not appropriately be represented by any
persons except those of their own order or species.  "And when he had opened the fifth seal,
I saw under the altar the souls of them that were
slain for the word of God, and for the testimony
which they held: and they cried with a loud
voice saying, How long, O Lord, holy and true,
dost thou not judge and avenge our blood on
them  that dwell on the earth?  And white
robes were given unto every one of them; and
it was said unto them, that they should rest yet
for a little season, until their fellow servants also
and their brethren that should be killed, as they
were, should be fulfilled," Rev. vi. 9-11. The
souls here spoken of are departed spirits of good
men who, at the epoch denoted by the vision,
had been slain for their fidelity to the truth:
for they are the souls of those who had suffered
martyrdom "for the word of God, and for the
testimony which they held.:" they are clothed in




52             THE THIRD LAW
white robes, which denotes that they are accept
ed before God: and the period at which the
persons represented utter the cry is anterior to
the resurrection, for the symbol spirits are told
to rest for a little season until the number of
martyrs should be complete.
The men spoken of in Rev. vi. 15, 16, also
symbolize those of their own order, for there
was no other way to represent individual human
beings in the natural life performing the acts
there mentioned.  " And the kings of the earth,
and the great men, and the rich men, and the
chief captains, and the mighty men, and every
bondnman, and every freeman, hid themselves in
the dens and in the rocks of the mountains; and
said to the mountains and rocks, Fall on us and
hide us from the face of him that sitteth on the
throne, and from the wrath of the Lamb: for the
great day of his wrath is come; and who shall
be able to stand?"  Rev. vi. 15-17.
The witnesses in Rev. xi., represented, for a
similar reason, persons of their own order. The
statement in verse 3 is —" I will give* unto my
two witnesses," (that is, I will bestow upon them
the gifts requisite for their office and work) " and
* The word power in the common English version, Rev. xi
3, is not in the original Greek.




OF SYMBOLIZATION.            53
they shall prophesy a thousand two hundred and
threescore days, clothed in sackcloth;" that is,
they shall, in a state of depression and humiliation, continue to proclaim the truth as it is in
Jesus throughout that entire period.- The witnesses are explained in verse 4, to represent the
same as might be symbolized by two olive trees
and two candlesticks.  A  candlestick, as we
learn from Rev. i. 20, is the symbol of a church.
These 1" candlesticks," therefore, Rev. xi. 4, de.
note chlurches which bear a faithful testimony to
the truth as it is in Jesus throughout the' whole
period symbolized by the twelve hundred and
sixty days. Rev. xi. 2, 3. The " olive trees," as
we learn from Zech. iv. 3, 12, 14, denote the
"anointed ones that stand by the Lord of the
whole earth," that is, priests or ministers of the
Lord, and, in this connexion, ministers of the
churches here symbolized.  In ancient times
priests were set apart for their office by being
anointed with oil, and hence they are called
" anointed ones."  It would be incongruous,
however, to represent candlesticks and olive
trees as prophesying or as being slain and rising
from the dead and ascending to heaven: and
hence, in order to exhibit them in such relations,
the followers of Christ here referred to, both




54            TE THIRD iLAW
ministers and people, are symbolized by two
individual men, called witnesses in verse third,
andprophets in verse tenth, persons of their own
species, to whom such acts and conditions are, in
all respects, appropriate.
The "'anointed ones" here indicated cannot
mean the persecuting civil rulers, for these are
symbolized by the wild beast who makes war
upon them  and slays them; and they are evidently persons who testify for Christ; and
therefore as the candlesticks would symbolize
churches, the anointed ones, corresponding to
the olive trees, must mean ministers, and, doubtless, the ministers of those churches.
If the number two be interpreted according to
the use of the number seven in Rev. i. 20, " the
seven candlesticks which thou sawest are the seven
churches," to wit, the seven in pro-consular Asia
mentioned in a previous verse of the same chapter, Rev. i. 11, Ephesus, Smyrna, Pergamos,
Thyatira, Sardis, Philadelphia, and Laodiceathen two candlesticks, if used as symbols, would
represent two churches; and two olive trees
would indicate two lines or successions of ministers, namely, the ministers of those two churches:
and consequently, in that case, the two witnesses" would represent two sets of witnesses, the




OF SYMBOLIZATION.            55
pastors and people of the churches symbolized,
as already explained.
If, however, we adopt the opinion that the
number two is here used simply because two are
necessary to make out a complete testimony
(compare Matt. xviii. 16)-as the number seven
in Rev. v. 6, taken in connexion with the symbolic horns and eyes, (" seven horns and seven
eyes, which are the seven spirits of God,") denotes the sesvefold or complete omnipotence and
omnipresence of the Holy Spirit of the incarnate Deity-if we take this view, the result will
not vary much from that given above. The two
witnesses will then represent all the churches of
faithful believers with their pastors, who, during
the period symbolized by the twelve hundred
and sixty days, and in the localities to which the
prophecy has reference, bear the testimony, and
exert, in other respects, the agency here foreshown.
But whether we take the one view or the
other, we must rank, among the witnesses here
represented, the church of the Waldenses or
Vallenses, a people whose name is derived from
their residence, and signifies mene of the valleys.*
* Some writers have fallen into the error of representing
them as deriving their name from Peter Waldo. The incor



56                 THE THIRD LAWV
"The Christian religion which was planted in
Italy by Paul has ever since been retained in
the primitive purity of its fundamental doctrine
in the churches of Piedmont to this
day."* That line of faithful witnesses exists to
the  present time.  The  little  remnant of the
martyr race is still flourishing in Sardinia, butregarded with an evil eye by deadly, unrelenting, and powerful enemies-the way seems preparing for their final slaughter.t
The learned Peter Allix, a French Protestant'
divine who flourished in the reign of Louis the
Fourteenth, and took  refuge in England  after
the revocation of the edict of Nantes, in his
rectness of that opinion has been shown by Allix, Faber, and
others. See especially the Ecclesiastical History of the Ancient Churches of Piedmont by Peter Allix, D.D., chapter xviii
pp. 182, 183, and chapter xix. Oxford ed. 8vo. 1821; and
Faber's Ancient Vallenses and Albigenses, pp. 271-531. London, 1838.
* History of the Ancient Christians inhabiting the valleys of
the Alps, from the works of Jean Paul Perrin and Dr. Bray,
with illustrative notes from modern historians and theologians,
published by Griffith and Simon, Philadelphia, 1847. Preface
to Part iii. p. 275.
-  The liberality of Victor Emanuel, in granting them permission to build a church edifice in Turin, is no proof that
hostile powers will suffer them to enjoy a perpetuity of civil
and religious freedom.




OF SYMBbLIZATION.                 5'7
Ecclesiastical History of the Ancient Churches
of Piedmont, has traced the Waldenses to the
age immediately succeeding that of the apostles;
vindicated the purity of their morals; successfully defended them from the charge of heresy
and  schism; and shown that they maintained
their faith until the Reformation:* and if Romne
inquires of Protestants, where was your church
before the time of Luther, we answer it was in
ancient Britain,t in Italy and Gaul, protesting
against the corruptions of the great Apostacy, its
faith derived from the apostles and continuing
to the present time.
But without enlarging upon the historical exposition, which would take us too far from the
A* The Rev. George Stanley Faber has given a similar vindication of these faithful Christians in his work referred to in a
previous note and entitled-" An Inquiry into the History and
Theology of the ancient Vallenses and Albigenses; as exhibiting, agreeably to the promises, the perpetuity of the sincere
church of Christ." London, 1838. His Romish antagonist,
the acute and learned Bossuet, cuts but a sorry figure in the
hands of the Anglican divine.
f Not only on the continent of Europe but in Britain also,
as D'Aubigne has shown in the fifth volume of his History of
the Reformation, Christ had a church previous to the first
introduction of popery into that country by the monk Augustine, A.D. 591, —a church which manfully resisted the usurpations of Rome.
3*




38              THE THIRD LAW
main point under discussion, we sum up our re,
marks upon the question, as to who are symbolized
by the apocalyptic witnesses, by observing that
two circumstances are necessary to identify any
churches and their line of pastors with those witnesses: first, they must exist throughout the entire
period symbolized by the twelve  hundred and
sixty days, Rev. xi. 3; and next, they must bear
afaithful testimony for Christ during the whole
of that same period, and in the localities to which
the prophecy refers.
But in regard to the reason for using the number two in its application to the witnesses, prophets, candlesticks, and olive trees, Rev. xi. 3, 10,
4, there is room, perhaps, for difference of opinion as to whether it be designed to point out
two collections of churches and their respective
lines of pastors, or simply intended to indicate
the fact that the churches and pastors symbolized, bear a complete testimony, and constitute A.COMPLETE CHAIN OF FAITHFUL WITNESSES.
To return to the third law of symbolization,
we remark further in its support, that in Rev. xii.
10, the servants of Christ, who in verse seventh
had been symbolized by celestial beings, are represented by some of their own species, because
it would have been incorrect to speak of Michael




OF SYMBOLIZATION.          59
and his angels as overcoming by the blood of
the Lamb, and as loving not their lives unto the
death, verse 11th; for angels and archangels are
neither subject to death, nor redeemed by the
blood- of Christ.
In Rev. xiii. 4, the men who are exhibited in
the vision as worshipping the beast, symbolize
persons of the human species, for those who perform the corresponding acts of idolatrous subservience to those whom the beast represents,
could properly be exhibited in that relation only
by those of their own kind. To have introduced
angels, either fallen or unfallen, as engaged in
worshipping a beast, would have been a needless incongruity, and hence they are not employed as the representatives of men in their idolatry
of civil-rulers; to have used rivers, or fountains,
or a sea of waters, in that symbolic relation of
worshippers of a beast, would obviously have
been impossible: to have exhibited the beast as
Worshipped by other beasts, would have been a
false symbolization, for the object here is to foreshow that a collection of rulers would be worshipped by the great mass of the population over
whom they reign, and not that those rulers would
be worshipped by other rulers; and therefore the




60              THE THIRD LAW
mass of the people are here represented by those
of their own species.
The same may be said of the men spoken of
in Rev. ix. 4, who had not the seal of God in
their foreheads, and those in verses 20, 21, who
repented not of their idolatries and other sins.
The same also of the men who, under the
scorching effects of the fourth vial, Rev. xvi. 9,
" Blasphemed the name of God... and
repented not to give him  glory."  Blaspheming
and impenitent men could be properly represented in that character only by such men.
The same may be said of the men who are
spoken of in connexion with some of the other
vials, Rev. xvi. 2, 11, 21.
In Rev. xviL 14, " The kings (or rulers) of the
whole world,":* represent persons of their own
order.  Those persons could not appropriately
be symbolized by the wild beast, which represented only the rulers of a particular part of the
world; and in Rev. xix. 19, where the same war
is spoken of as in Rev. xvi. 14, 16, that to which
* The best editions of the Greek Testament omit the ->s yei
ati of the textus receptus, and instead of "the kings of the
earth and of the whole world,'" reaid simply " the kings of the
whole world"




OF SYMBOLIZATION.                  61
the' "three unclean spirits" gathered* those
kings, we read of "the beast AND the kings of
the earth." The symbolization, therefore, was
designed to include other rulers besides those denoted by the beast. Neither the beast, nor the
dragon, nor the false prophet, nor all combined,
could represent " the kings of the whole world."
It was therefore necessary that they should be
their own representatives.
In Rev. xx. 1-3, the angel who laid hold upon
Satan, represents good angels; and Satan, fallen
" There is an inaccuracy in our common English Version in
Rev. xvi. 16, which obscures the sense, and which has arisen
from overlooking the principle of Greek Grammar, that nominatives plural of the neuter gender have commonly a singular
verb. The phrase rendered, "And he gathered them," should
have been translated, "And THEY gathered them,~" that is, the
three unclean spirits gathered them, 7revpara rpia, in verse 13th,
being the antecedent of the pronoun in the nominative plural
neuter understood before the verb awvviyayev, in verse 16th.
They are spoken of in'verse 14th as going forth "unto the
kings of the whole world TO GATHER them to the battle of that
great day of God Almighty." In that very verse, Rev. xvi.
14, there is a similar construction in the original Greek; 8
(_ which), a pronoun in the neuter plural, nominative to the
verb EK7ropeErat (- go forth), in the third person singular. The
16th verse is parenthetical, and the 16th is connected with
the 14th. The three unclean spirits, therefore, symbolize the
agents who gather the kings to the war of "Armageddon."
Rev. xvi. 14, 16.




62            THE THIRD LAW
angels. "And I saw an angel come down from
heaven, having the key of the bottomless pit,
and a great chain in his hand. And he laid hold
on the dragon, that old serpent, which is the
Devil and Satan, and bound him a thousand
years, and cast him into the bottomless pit, and
shut him up and set a seal upon him, that he
should deceive the nations no more, till the thousand years should be fulfilled: and after that he
must be loosed a little season."
The person here styled the " dragon, that old
serpent which is the Devil and Satan," is not the
red dragon of seven heads and ten horns which
symbolized the rulers of the Roman Empire previous to its division into ten kingdoms, but the
leader and chief of the fallen angels: nor does
he here symbolize hostile pagans, as in Rev. xii.
7-9, but beings of his own kind. To prevent
the domination of sin during the millennium, it
would seem necessary not merely that Satan
himself, but also the other fallen angels, should
be prevented throughout that period from deceiving the nations. Hence Satan here represents not only himself, but also others of the
same order: and this symbolization was requisite, because in these circumstances they could
not appropriately be represented by men, or




OF SYMBOLIZATION.          63
by any other beings except one of their own
class.
It is asserted, however, that in Rev. xx. 2, 3,
Satan symbolizes an antichristian party among
men. But he cannot there symbolize such a
party, for they as an organized confederacy were
represented, Rev. xix. 19-21, by the wild beast
and the false prophet and the kings of the earth
and their armies who had been destroyed: and
as he is shut up during the millennium " in the
bottomless pit," or abyss, which symbolizes the
place of his confinement throughout that period,
and not released until after its expiration, no
such party can, during that cycle of ages, be
re-organized on the earth, the nations being exempted, until after the thousand years are ended,
from temptation by those symbolized by Satan.
Rev. xx. 2, 3, 7, 8.
So on the other hand the antagonist angel,
who laid hold upon Satan the representative of
the fallen angels who were to be subjected to
the agency here indicated, symbolizes persons
of his order. The work performed by the symbolic angel required an angel's strength: and
therefore to have represented men as performing
it would have been a false symbolization. Good
angels, in exerting the agency here foreshown,.




64:           THE THIRD L AW
could properly be symbolized only by one of
their own order: and evil angels, in being subject to such an agency, could be represented
only by one of theirs.
In Rev. xx. 12-15, we read: "' And I saw the
dead, small and great, stand before God; and
the books were opened: and another book was
opened which is the book of life: and the dead
were judged out of those things which were
written in the books according to their works.
And the sea gave up the dead which were in it;'and death and hell delivered up the dead which
were in them: and they were judged every man
according to their works. And death and hell
were cast into the lake of fire.  This is the
second death. And whosoever was not found
written in the book of life was cast into the lake
of fire."
We have already shown that this is a symbolical vision describing what St. John saw, and
therefore that the prophecy here is through the
medium of symbols. Otherwise the passage contains no prophecy whatever, but only narrates
a past event. It is generally admitted that a
real resurrection is here foreshown: and what
other than a real, corporeal resurrection could
that be which is to take place in- connexion uwith




OF SYMBOLIZATION.           69
the judgment before the'" great white throne?"
verse 11.  When therefore St. John says that
he saw the dead, small and great. stand before
God, the risen dead, seen in the vision, manifestly
symbolize the risen dead of the epoch denoted.
They are called dead, because it will then be
true that those represented have been dead: and
therefore the epithet is used to identify the class
of persons referred to, not that they were to continue dead after their resurrection and appearance at the final judgment: just as in the gospels where we read that "' the dead man a- axgos
scat up and began to speak," Luke vii. 15, "'the
deaf hear," 1IMatt. xi. 5, "the dumb man o x00\
spake," Matt. ix. 33, and in Matt. xv. 31, "' they
saw..   the lame to walk and the blind to
see," the epithets dead, deaf, dumb, lame, blind,
identify the persons spoken of; but no one supposes that they continued dead, deaf, dumb,
lame, and' blind after the miracles had been performed. So with regard to the dead here spoken
of, they were "dead" persons before their resurrection, not after it. The risen dead here symbolize persons raised from a state of death at the
epoch denoted, there being no other symbol
which could properly represent them. The scenic representation, therefore, of a real, corporeal




66            THE THIRD LAW
resurrection is exhibited in the vision, because
there is no other symbolization, no analogous
change of men or other beings, which could
adequately foreshow such an event. The transition of a chrysalis into a winged insect, for
example, beautiful as it may be for an illustration, would have been utterly insufficient as a
prophetic symbol of the stupendous change
which is to take place in the resurrection. The
former is but the passage from  one state of
bodily life to another: the latter is to be a reanimation from a state of bodily death.  The
analogy, therefore, would have failed in the
very thing to be foreshown.
In like manner in verse fourth (Rev. xx.)
where the resurrection of the righteous is symbolized, the beloved disciple speaks of the souls
of those who had been beheaded, &c., and says' they lived and reigned with Christ a thousand
years," or rather, according to the reading of the
best editions, T' XIzAXOC'~T2, "the thousand years,"
that is, those which had been mentioned in verse
third as indicating the period of Satan's confinement in the abyss.  He calls them  souls, to
identify them as those who having been departed
spirits were to have their portion, at the epoch
denoted by the vision, in the resurrection to




OF SYMBOLIZATION.           67
immortal glory. This is evident from the fact
mentioned that this class of the dead, the blessed
and holy, " lived " at the beginning of the thousand years and reigned with Christ during that
whole period, whereas "the rest of the dead' —
that is, those who at that epoch had already died
without being in the number of "the blessed
and holy "-" LIVED NOT AGAIN until the thousand
years were finished," verses 4, 5. The one class
were raised previous to "the thousand. years:"
the other not till after the expiration of that
period. Both classes were disembodied souls and
dead persons before their resurrection, not after
it: and hence as these epithets are used as
marks of identity in the two cases, the word
souls presents no more objection to the real
literal resurrection of the one class, than the
word dead does to that of the other class. When
it is said that the souls of the martyrs " lived"
at the epoch referred to, the meaning cannot be
that their disembodied spirits had no conscious
existence during the previous period which had
elapsed since the death of their bodies: for that
is contrary to the symbolization under the fifth
seal in Rev. vi. 9-11, where they are represented
as having such an existence, and are enjoined to
wait patiently until their number should be




68             THE TI-IIRD LAW
complete, when they were to be avenged upon
their enemies.  It cannot mean that these departed souls were then to have a spiritual resurrection from a death in trespasses and sins, for
no such change takes place after death: neither
was it any more necessary in their case, for they
were " the blessed and holy," and hence had been
already regenerated. It cannot denote that the
martyr spirit was to revive during the millennium, for living agents denote living agents, and
not mere acts and states either of body or mind.
Besides, the martyr spirit is an enduring patient
disposition in the midst of trials and persecution:
but there will be no opportunity for the exercise
of any such spirit during the millennium. It is
conceded that men in general, if not universally,
will at that epoch be holy. Public opinion will
then be as strong against persecution for righteousness' sake, as it ever was in its favor. The
persecuting civil and ecclesiastical rulers denoted
by the wild beast and the false prophet will have
been cast into the place of punishment symbolized by the lake of fire, Rev. xix. 20. The
organized confederacy against Christ will have
been completely overthrown. Rev. xix. 11-21.
The fallen angels symbolized by Satan- their
chief, Rev. xx. 2, 3, will have been shut up in




OF SYMBOLIZATION.            69
the place denoted by "' the bottomless pit," " that
they should deceive the nations no more, till the
thousand years should be fulfilled," Rev. xx. 3.
Neither men nor devils can disturb the saints
during the period foreshown. It is a time of
triumph and rejoicing, not of endurance and
suffering. How then can there be any room for
the exercise of the martyr spirit? It will not do
to say that the martyr spirit is a holy disposition,
for such a disposition is not by any means confined to the martyrs, but is the common characteristic of all the righteous. The martyr spirit
is not simply a holy disposition, but such a disposition exercised under circumstances of trial,
suffering, and persecution.
There is but one other meaning that the word
"lived " can have as here used, and that is, that
the souls of the righteous lived again in union
with their bodies, though, as we learn from other
passages, those bodies will be in a glorified condition, like the risen body of our Lord Jesus Christ.
This word therefore implies a real, corporeal resurrection at the epoch denoted by the vision.
This is demonstrably evident from the fact
that the blessed and holy who had part in the
first resurrection are in the context contrasted
with the rest of the dead who lived not again,




70            THE THIRD LAW
that is, who did not rise from a state of death
till after the thousand years had expired. We
have an account of that resurrection in verse
twelfth, which, as we have already shown, manifestly denotes a real and literal resurrection.
The whole collective mass of the dead are divided into two parts-" the blessed and holy"
whose portion is in "the first resurrection "these are one part: the other part have their
portion in the last resurrection. As the latter is
real, so the former must be real also. As the
resurrection at the end of the thousand years is
a literal resurrection, so also is that at the beginning of the thousand years.
But further, there is no express explanation
of the symbolic vision respecting the former,
namely the post-millennial resurrection. We
are left to deduce that resurrection from the context and the symbolization: and that a real
resurrection is foreshown, is undeniably true. It
is, however, a matter of inference: whereas in
regard to the other symbolization contained in
verse fourth, namely, that of the pre-millennial
resurrection, we have the inspired explanationlTms Iis," —in other words, this symbolization
denotes, or this scenic representation is the syrnbol of " THE FIRST RESURRECTION,'  Rev. xx. 5.




OF SYMBOLIZATION.           71
That such is the true meaning of that verse is
demonstrable from the invariable usage of the
sacred writers in the inspired interpretation of
symbols. Thus when the risen Saviour says" the seven stars are the messengers of the
churches: and the seven candlesticks which
thou sawest are the seven churches," Rev. i. 20,
the meaning evidently is that those symbolic
stars DENOTE or REPRESENT those messengers, and
that those symbolic candlesticks DENOTE or REPRESENT those churches.  When it is said in
Rev. xvii. 15 —" the waters which thou sawest
where the harlot sitteth are peoples,. and multitudes, and nations, and tongues," the meaning
clearly is, that those symbolic waters DENOTE or
REPRESENT vast multitudes of different nations
speaking different languages. When it is said
in Dan vii. 17, "these great beasts which are
four are four kings," the meaning is that these
beasts DENOTE or REPRESENT or are the symbols of
four kings, that is, four ruling dynasties. When
it is said in Dan. viii. 20, 21, that "the ram which
thou sawest having two horns are the kings of
Media and Persia, and the rough goat is the king
of Grecia, and the great horn that is between his
eyes is the first king," the meaning confessedly
is, that the ram DENOTES or REPREsENTS the IMledo



[2             THE THIRD LAW
Persian dynasty; and the goat, the Grecian;
and- the great horn, the first dynasty among the
victorious Grecians. In these inspired interpretations, and so in all the others in the Scriptures,
wherever it is said that a given synmbol such as
a candlestick, a ram, a wild beast, &c., is any
given thing, the meaning invariably is, DENOTES
or REPRESENTS such a thing.  The verb to be is
commonly expressed, as in Rev. i. 20, where it
occurs in the form of the third person plural
present indicative-in the Greek eio[', and in
English " care."  In Rev. xx. 5, the same verb or
its equivalent is understood, —AbT' i v.trt h
IpNwc, literally translated-" TnIS, THE RESUIRRECTION THIE FIRST/' the verb;o —ivt is, being implied.
The invariable usage of Scripture, therefore, demonstrates that the correct exposition of the
words is-" THIS," i. e. tkis symbdoization just
described in verse fourth, to which verse we
must look as embodying the antecedent of the
pronoun a'.T THIS-this sym/bolization or representation denotes or foreshows THE FIRST RESURREcTION.*  The word resurrection, therefore, is
an inspired interpretation of something that was
symnbolized in the vision, and hence it must be
* Lord's Review of Brown. Theol. and Lit. Journal for
July, 1851.




OF SYMBOLIZATION.               73
taken in its literal import: for such is the usage
of Scripture. To recur to the examples just
cited-:-when the seven candlesticks are explained as symbolizing seven churches, or congregations of visible worshippers; the meaning i~literat congregations of real men, not something
which such congregations metaphorically resemble. When the waters are explained as
symbolizing vast multitudes of nations speaking
different languages,'real literal nations and real
literal languages are obviously intended.  When
the ram is explained as symbolizing the MedoPersian dynasty, a real dynasty, and not a figurative one, is signified. Agreeably to this usage,
therefore, the word resurrection, which is here
employed as an inspired interpretation of something symbolized in the vision, must denote a
literal and not a figurative resurrection. Nothing, therefore, can be more demonstrably cer-.
tain than that the Scriptures teach that there
will be A LITERAL RESURRECTlON  OF BELWEVERS*
* Professor Stuart, who was a strenuous anti-millenarian,
fully admits that this is a real and ihteral resurrection. He
says that he does not see how we can fairly avoid such a conclusion, and that he has " given reasons why we seem to be
constrained to admit the sense of a bodily resurrection like to
the last and final one."-Stuart on the Apocalypse, vol. ii  Exeursus vi. p. 476.
4




.1174~S =     THE THEID LAW
antecedent to the period denoted by " the thousand years," commonly called the millennium
or age of millennial blessedness, when the earth
is to be full of the knowledge of the Lord as the
waters cover the sea, and when Christ and his
glorified saints are to extend their beneficent
sway over all peoples, nations, and languages
under the whole heaven.
In a word, St. John saw in vision a collection
of the symbolic risen dead sitting upon thrones,
which foreshows that those whom they represented were, at the epoch denoted by the vision,
to be invested with regal authority-this collection of persons doubtless symbolizing the whole
number of the deceased righteous at the epoch
indicated: and among this glorious throng which
he beheld he mentions two classes in particular
that attracted his attention. One was the'martyrs: the other, those who, without suffering
martyrdom, had not yielded an idolatrous homage to the persons symbolized by the beast.
" And I saw thrones, and they sat upon them,
and judgment was given unto them," that is,
those who sat upon the thrones were invested
with authority to act as judges: "and I saw
the souls of them that were beheaded for the
witness of Jesus and for the word of God, and




OF SYMBOLIZATION.'t
oTV1YE,  whoever had not worshipped the beast,
neither his image, neither had received his mark
upon their foreheads, or in their hands: and
they lived and reigned with Christ TM zXl,'cA;'
the thousand years. But the rest of the dead
lived not again until the thousand years were
finished. -THIS IS THE FIRST RESURRECTION. Blessed and holy is he that hath part in the first
resurrection: on such the second death hath no
power,. but they shall be priests of God and of
Christ, and shall reign with him a thousand
years." Rev. xx. 4-6.
The vision, therefore, denotes a real, literal
resurrection antecedent to the millennium; and
when it is said that the blessed and holy have
part in that resurrection, and that on such the
second death hath no power, the design is to
teach us that none but such as are blessed and
holy rise to a life of immortal glory, and become
exempt from the fearful doom which is in store
for the wicked.
The symbolic risen saints seen in the vision,
Rev. xx. 4, represent the real saints, the blessed
and holy, that are to be raised at Christ's coming; their resurrection foreshows the real resurrection of the saints at that epoch; their investi
turo with judicial power and regal authority, the




s76           THE THIRD LAW
similar investiture of the saints whom they symbolize: and in every instance in the sacred Scriptures where a symbol is of the samne species with
that which is symbolized, there is a reason for
such a symbolization in the nature of the case,
inasmuch as to have nsed a symbol of a differernt
species would have involved an incongruity, and
have failed of its object.
We have thus proved the truth of the third
law of symbolization by the same line of argument as that adopted in regard to the first and
second, namely, by an appeal to the word of
God, and the interpretations either directly given
therein or legitimately inferred from the context.
We have proved it by the vision in Rev. v.,
where the incarnate Son of God, the Lord Jesus
Christ, the risen and divine Redeemer, appears
in person as the Lamb whom saints and angels
worship; and by the vision in Rev. xix. where
the celestial Leader who is followed by the armies from heaven is expressly styled " THE WORD
OF GOD, KING Of kings aend LORD of lords."  We
have proved it also by the vision in Rev. iv.
where God the Father appears as his own representative; by the white-robed pahnlm-bearers, Rev.
vii.; by the spirits of the martyrs under the
fifth seal, Rev. vi.; by the men who hid them



OF SYMBOLIZATION.          77
selves from the wrath of the Lcnmb, Rev. vi.;
by the two witnesses, Rev. xi.; by the servants
of Christ, Rev. xii., who are spoken of as overcoming by the blood of the -Lamb and as loving
not their lives unto the death; by the men who
worshipped the beast, Rev. xiii.; by the men who
repented not of their idolatries and other sins,
Rev. ix.; by the men who blasphemed the name
of God and persevered in impenitence, Rev.
xvi.; by the kings of the whole world, Rev. xvi.
14, 16; by Satan and the angel who confined
him, Rev. xx. 1-3; by the unholy raised from
death, Rev. xx. 12, 13, 15; and by the enthroned
saints representing the " blessed and holy " who,
in " the first resurrection," are to be raised from
the dead to reign with Christ during the period
symbolized by the thousand years, Rev. xx. 4-6.
Such a multitude of passages demonstrating
the truth of this law must therefire be considered as fully establishing the principle, as one
revealed in the word of God, that synmbols that
are of suc/h a nature, station, or relation, that
there is swothing of an analogous kind that they
can represent, symbolize agents, objects, acts, or
events of their own kind.




CHAPTER VI.
DIscUSSION OF THE E-OURTH LAW.
IV. " THE FOURTH LAW: Whe~n the symbol
and that which it symbolizes differ from  each
other, the correspondence betwoeen the representative and that which it represents, still extends to
their chief _parts; and the general elements or
parts of the symbol denote corresponding parts
in that which, is symbolized."
Here also the Scriptures furnish the most
abundant proof.  Thus, while the victorious
ram, in its successful pushing against other
beasts, denoted a conquering dynasty, its two
horns indicated that the dynasty was complex,
which was historically verified in the Medo-Persian.. Dan. viii. 4, 20. The inspired explanation
is —" The ram  which thou sawest having two
horns are the kings of Jfedia and Persia." This
is exactly what has been stated in the law under
consideration, namely, that, in the circumstances
specified, the chief parts of the symbol have a
corresponding reality in that which is symbolized.




THE FOURTH LAW.             79
In like manner, when the ram was afterwards
overthrown by the he-goat, the symbolization
foreshowed that the dynasty represented by the
ram  would be subverted by that which was
represented by the goat, in other words the
Medo-Persian by the Grecian. The fact that
the " he-goat came from the west on the face of,the whole earth and touched not the ground,"
indicated that the conqueror was to come from
that direction, and advance with great rapidity
in his career of triumph.  Dan. viii. 5. The
large horn between his eyes denoted, according
to the inspired interpretation, verse 21, "the first
king," to wit, Alexander the Great who conquered Darius. The horn in its broken state
foreshowed a corresponding condition of the
dynasty symbolized: and the springing up of
four horns in its place, verse 8, indicated, according to the inspired interpretation, verse 22, that
four dynasties were to arise who should divide
among themselves the empire of their former
chief. All this was historically fulfilled.  The
regal sway was not perpetuated in the family of
Alexander: their reign lasted only for a short
period after his death, and was little more than
nominal: and at length four of his generals, distributing the empire among themselves, reigned




80            THE FOURTH LAW
each in his own quarter, as the successors of
their illustrious master. Here, too, we see the
law verified in the fact that there is a correspondence between the different parts of the symnbol and that which it represents.
So also the several parts of the great image
seen by Nebuchadnezzar in his dream had their
corresponding realities in the agents symbolized.,
The head of gold, Dan. ii. 32, represented, according to the inspired interpretation, the Babylonian dynasty: "Thou, O king...  thou
art this head of gold," verses 37, 38. The breasts
and arms of silver, verse 32, denoted, according
to the inspired interpretation, verse 39, another
dynasty which was to succeed the Babylonian,
and that second dynasty, we know from history,
was the IMledo-Persian. The belly and thighs of
brass, verse 32, represented according to the inspired interpretation, verse 39, a third dynasty
which was to succeed the second, and that third
dynasty, we know from history, was the Grecian.
The legs of iron and the feet part of iron and
part of clay (that is, according to the meaning
of the original, burnt clcay or potters' wace), verse
33, denoted, according to the inspired interpretation, verse 40, a fourth dynasty, and that, we
know from history, was the Roman which sue



OF SYMBOLIZATION.               81
ceeded  the Grecian or third  dynasty in this
series.  The strength of the' iron indicated an
analogous element in the rulers of the fourth
great monarchy. The brittleness of the clay or
potters'-ware, on the other hand, foreshowed an
element corresponding to that symbol, verses 41,
42. The want of thorough union between the
iron and clay denoted, according to the inspired
interpretation, verse 43, an analogous want of
union between the strong and the fragile elements, that is, as verified in history, between the
powerful monarchs or chief rulers and the people
-" tile seed of men "-admitted to a share in
the government by means of the elective franchise. The crushing of the image by the stone,
verses 34, 35, denoted, according to the inspired
interpretation, verse 44, that the dynasties symbolized by the image were to be destroyed by
that symbolized by the stone.* What stronger
* The dream with the Inspired interpretation is as follows:
Dan. ii. 31-45.
Verse 31. "Thou, O king, sawest and behold a great image.
This great image, whose brightness was excellent, stood before
thee, and the form thereof was terrible.
32. This image's head was of fine gold,. his breast and his
arms of silver, his belly and his thighs of brass.
33. His legs of iron, his feet part of iron, and part of clay.
34. Thou sawest till that a stone was cut out without hands,
4*




82                TITE FOUI'I'r  LAW
proof could we have of the truth of our fourth
law  that there is such a correspondence, as we
which smote the image upon his feet that were of iron and clay,
and brake them to pieces.
35. Then was the iron, the clay, the brass, the silver, and
the gold, broken to pieces together, and became like the chaff
of the summer threshing-floors; and the wind carried them
away, that no place was found for them: and the stone that
smote the image became a great monlztain, and filled the whole
earth.
36. This is TIIE DIREAM; and we will tell THE INTERPRETATION
thereof before the king.
37. Thoue, 0 king, art a king of kings: for the God of heaven
hath given thee a kingdom, power, and strength, and glory.
38. And wheresoever the children of men dwell, the beasts
of the field and the fowls of the heaven hath he given into
thine hand, and hath made thee ruler over them all. Thou
art this head of gold.
39. And after thee shall arise another kingdom inferior to
thee, and another third kingdom of brass which shall bear rule
over all the earth.
40. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and
as iron that breaketh all these, shall it break in pieces and
bruise.
41. And whereas thou sawest the feet and toes, part of
potters'-clay, and part of iron, the kingdom shall be divided;
but there shall be in it of the strength of the iron, forasmuch as
thou sawest the iron mixed with miry clay.
42. And as the toes of the feet were part of iron and part
of clay, so the kingdom shall be partly strong and partly broWen (brittle or fragile).




OF SYMBOLIZATION.                  83
have stated, between the chief parts of the symbol and that which the symbol represents?.The
inspired iterpretations, as we have seen, denonstrate the correctness of that law, and this
demonstration  is confirmed  by  acknowledged
historical facts. What further proof could be
desired?.Or what more conclusive line of argument could be adopted in this discussion?  The
main point at issue is whether these laws are sustained by the insired interlpretations: and we
are proving that they are, by pointing out the
exact agreement between the one and the other.
But conclusive as are the facts already presented, there is additional evidence to which we
would briefly call the attention of the reader.
43. And whereas thou sawest iron mixed with miry clay,
they shall mingle themselves with the seed of men: but they
shall not cleave one to another, even as iron is not mixed with
clay.
44. And in the days of these kings shall the God of heaven set
ubp a kingdom which shall never be destroyed: and the kingdom
shall not be left to other people, but Ir SHALL BREAK IN PIEOZE
AND CONSUME ALL THESE KINGDOMS, and it shall stand for ever.
45. Forasmuch as thou sawest that the stone was cut out of
the mountain without hands, and that it brake in pieces the
iron, the brass, the clay, the silver, and the gold; the greas
God hath made known to the king what shall come to pass here.
after: and the dream is certain, and the interpretation thereof
8M e."




8~4                THnE FOURTH LAW
In the parallel vision* in Dan. vii., the rulers
of the four great empires were symbolized by
* The four great empires in each case, Dan. ii. 31-45, and
vii. 3-27, cover the whole period from the time of Nebuchadnezzar to the establishment of the kingdom of Christ and his
saints. In Dan. vii. 17, "These great beasts, which are four,
are four kings whichl shall arise out of the earth;" the future
tense in the verb "shall arise," is used in speaking of these
dynasties as a whole, because three out of four were then future.  Comnientators are generally agreed that the four em.
pires whose rulers are symbolized by the great image in Dan.
ii., are the same with those whose rulers are represented by
the four beasts in Dan. vii.
The only universal monarchy immediately succeeding the
Babylonian, the Medo-Persian, and the Grecian, and answering to the description in Dan. vii. 7-23, as a fierce and all-conquering power, was THE ROMAN, and therefore the fourth or
ten-horned beast must symbolize the supreme and subordinate
rulers of that empire.
Professor Stuart maintains (Commentary on Daniel, p. 202),
tlhat the fourth beast symbolizes "the four kingdoms of Alexander's successors." But the dynasties of Alexander's generals
were merely a part of the series or line of rulers symbolized
by the winged leopard with four heads, or third beast of Dan.
vii. 6, and by the he-goat with a great horn, in place of which
came up four other horns, Dan. viii. 8. They cannot, therefore, be denoted by the fourth beast, which was altogether separate from the-third, and represented an entirely distinct line
of rulers.
The ten-horned beast, in Dan. vii., symbolizes the rulers of
the Western Roman Empire in its different stages down to its
anal overthrow, when Christ's kingdom is to be established




OF SYMBOLIZATION.                  85
bour ravenous beasts.  The first beast, like the
head of gold, represented the first or Babylonian
We say the Western Roman Empire, because that division of
the Empire was the one which was distinct in its appropriate
territories from those which were governed by the dynasties
represented by the first three beasts; and the kingdoms in
modern Europe which occupy the territorial platform of the
Western Empire, are in the view of the Holy Spirit essentially
that same empire, just as the "ten kings" denote, not merely
the original chiefs of the primary ten kingdoms, but also their
successors in the sovereign rule. It is from overlooking this
fact that Professor Stuart has been unable to see how the fourth
beast, in the seventh chapter of Daniel, can Symbolize the
rulers of the Roman Empire, inasmuch as he cannot discover
in that empire any element corresponding to the clay of the
great image, prior to "the conquest by Goths and Vandals,
and the subsequent division of the empire." "A more compact, undivided, powerful dynasty," he adds, "never arose on
earth" (Commentary on Daniel, p. 193). But such characteristics correspond exactly with the "legs of iron," Dan. ii. 33.
It is to a later period that we must look for an element of
weakness corresponding to the clay that was mingled with the
iron in the ten toes. That we are not coining imaginary facts
to sustain a preconceived hypothesis, is evident from the language of the celebrated historian, who had no belief in the
inspiration of the prophecies, and who speaks of the Western
Empire as having, after its previous decay, a renewed existence in the time of Charlemagne (Gibbon's Rome, chapter
xlix.). This shows that Gibbon perceived part, of the truth,
though he came far short of what is made known to the discerning Christian in the revelation of God's word. How strikingly in our own day have the kingdoms of Western and




86                THE FOUTlTH LAW
dynasty; the second beast, like the breasts and
arms of silver, the second or Medo-Persian dynasty; the third beast, like the belly and thighs
of brass, the third or Grecian dynasty; the fourth
beast, like the legs of iron, and the feet part of
iron, and part of clay, Dan. ii. 33, 42, the fourth
or Roman  dynasty, Dan. vii. 17, 23; the  ten
horns of this beast, like the ten toes of the great
image, the " ten kings," or supreme civil rulers
South Western Europe exhibited in their, rulers and people
what was foreshown by the prophecy, the mingled characteristics of iron and clay!  As the rulers symbolized by the tenhorned beast bear sway until the epoch when Christ and the
saints (who, as we shall hereafter show, are not persons in the
"natural body," but those in the glorified or " spiritual body")
are to be invested with the dominion over all peoples, nations,
and languages under the whole heaven, Dan. vii. 9-18, 21, 22,
26, 27, the empire over which they (the rulers denoted by the
fourth beast) reign must be considered as essentially the same
empire down to that period; and as the third beast, in Dan.
vii., represented the line of Grecian rulers, commencing with
Alexander the Great, and continued in his successors, and the
fourth beast, a series of rulers, which commenced the next in
point of time to the Grecian, and was to have dominion until
the period for the setting up of the kingdom of Christ and the
saints over all nations, the succession denoted by the fourth
beast had its historical counterpart in the Roinan dynasties:
and these indubitable facts overturn the opinion of the Futurists, who hold that the fourth beast denotes, exclusively, a per~ecuting power which has not yet appeared.




OF SY'IBOLIZATION.            87
of the ten kingdoms,* Dan. vii. 24; and the
little horn (which was the eleventh, and to make
way for the growth of which three of the other
horns were plucked up), a line of rulers who were
to be diverse from the others, Dan. vii. 8, 24.
Here, too, we see the same indications, of correspondence between the chief parts of the synmbol and that which it represents; and the inspired
interpretations in verses 17, 23, 24 (Dan. vii.),
respecting the four great beasts and the ten
horns, and the little horn of the fourth beast,
fiully sustain the law.
We might strengthen the argument in support
of this fourth law, by referring to the "seven
heads" which appeared on the apocalyptic dragon and wild beast, Rev. xii. xiii. xvii.
Without entering, however, into the historical
exposition, it will be sufficient for our present
purpose to remind the reader that the "seven
heads" which were parts of the complex symbol,
denote, according to the inspired interpretation,
"seven kings," Rev. xvii. 10, that is, seven
lines or successions of chiefs or rulers having
the supreme authority, of whom five had already
passed away when St. John saw the vision,
* Those into which the Western Empire was divided by the
irruptions of the Goths, Vandals, and other barbarous tribes.




88                 THE FOURTH LAW
and  one  (the sixth  in  tie series) was thenl   in
existence.* And what is this inspired interpre* "And here is the mind which hath wisdom, the seven
heads are seven mountains at (Gr. br, followed by a.genitive)
which the woman sitteth. And there are seven kings; five are
fallen, and one is, and the other is not yet come; and when
he cometh, he must continue a short space," Rev. xvii. 9, 10.
When it is said, that'; the seven heads are seven mountains,"
or hills, "and there are seven kings," the meaning is, that the
seven heads and the seven hills (which were probably the seven
hills of Rome seen in vision) symbolize the same persons, that
is, seven kings, or seven lines of chief magistrates, or supreme
rulers, just as the two witnesses represent the sarle persons
as might be symbolized by two olive trees and two candlesticks, Rev. xi. 3, 4.  Nearly all the commentators, however,
have interpreted the seven heads as symbolizing not only the
seven kings, but also the seven hills, Which is absurd; for if the
seven hills, as well as the seven kings, or lines of chiefs, are symbolized by the seven heads, then as these " kings" were not contenlporaneous, neither could the hills be. So also, in Rev. xvii.
18, the meaning is not that the woman, who was seen riding
on a ten-horned beast, was a symbol of the city of Rome, but
that this " woman," whose name was " Babylon the Great," Rev.
xvii. 5, symbolized the same class of persons as the "great
city" Babylon symbolized, which is repeatedly spoken of in
the Apocalypse under the appellation of the "great city," and
"great Babylon," Rev. xiv. 8; xvi. 19; xviii. 2, 10, 18, 19, 21,
and which, as a symbol city-" the great city having dominion,
Exovaa fatXeiav, over the kings of the earth," Rev. xvii. 18had been exhibited to St. John in the visions in which he saw
the Euphrates flowing through it, Rev. xvi. 12, and the city
divided into three parts, verse 19.




OF SYMBOLIZATION.               89
tation but another statement of our fourth law
of prophetic symbols that, in the circumstances specified in that law, there is a correspondence between the chief parts of the symbol
and that which is symbolized.
So, also, the "ten horns" of the apocalyptic
wild beast, like the ten which were seen by
Daniel, are explained in the inspired interpretation to mean "ten kings," rulers or governors,
Rev. xvii. 12. I-Iere, too, is another. correspondence like that above mentioned, and an additional proof of the correctness of the law.
The same is true also, of the, woman who rode
upon the beast. This harlot sorceress, who is
styled'"Babylon  the Great," Rev. xvii.. 5, is
exhibited, Rev. xvii. 3, as sitting upon  (Gr. i;rs
followed by the accusative case) a seven-headed
and ten-horned wild beast.  She is said, Rev.
xvii. 1, to sit at (Gr. are followed by the genitive) the many waters which, in verse 15th, are
explained as symbolizing  "peoples, and multitudes, and nations, and tongues," that is,* great
* In another vision, Rev. xiii. 4, the masses of the people
(which are symbolized in Rev. xvii., by the waters at which
the woman was sitting) are exhibited as worshipping the
beast.  The body of the people, therefore, are not represented by the body of the beast, for that would be to confound




90              THE FOURTH LAW
masses of people of different nations and languages, making in the aggregate a dense multitude, analogous to a vast collection of waters.
The woman does not symbolize the civil rulers
of the ten kingdoms, for they are represented
by the seven-headed and ten-horned wild beast
which carries and supports her.  She does not
symbolize the great body of the people composing a church, or collection of churches, for
the masses of the people are symbolized by
the waters at which the woman sitteth.  She
must therefore represent an organized body of
ecclesicstical. rulers and teachers, as they are the
only class that is not comprised  in the civil
rulers and common people.  She was "arrayed
in purple and scarlet color, and decked with
gold and precious stones and pearls," Rev.
xvii. 4. Her jewels and clothing represent the
wealth, luxury, and pomp of the persons symbolized.  She had "a golden cup in her hand
the object worshipped with those who worship. The beast
is one thing, those who worship it another. In Rev. xiii. 4,
agreeably to our third law, the people, for reasons already assigned, are represented by those of their own species; and as
the body and inferior parts of the beast do not symbolize the
great masses of the people, they must, as distinguished from
the heads and horns, denote the subordinate rulers and magistrates.




OF SYMBOLIZATION.           91
full of abominations and filthiness of her fornication."  This indicates that those whom she represents have the disposition to entice others to
idolatry and apostasy. " Upon her forehead was
a name written, Mystery, Babylon the Great,
the ~Mother of harlots, and abominations of the
earth," Rev. xvii. 5, which foreshows that the
character of those symbolized would be that of
persons exerting an artful and successful agency
in the seduction of others, and constituting an
organized structure of men analogous to that of
a great city like Babylon. She was " drunken
with the blood of the saints, and with the blood
of the martyrs* of Jesus," Rev. xvii. 6, which
denotes that the persons here symbolized were
to become intoxicated with joy from persecuting,
even nnto death, the people of God.
But, without swelling this Essay into a large
volume, by gathering together the almost innumerable proofs which we find upon the pages of
Scripture, the evidence already presented is
abundantly sufficient to show, in regard to this
fourth law of symbolization, that when the symbol is of a different order from the thing symbolized, the resemblance extends to their chief
* In the Greek, r75v papr6pcov, the witnessea the same word as
in Rev. xi. 3.




92           THE FOURTH LAW.
parts, and the general elements in the one correspond to the general elements in the other. The
two horns of the ram.; the great horn of the hegoat; the four horns which grew up after that
horn was broken; the various characteristics,
acts, and relations exhibited in the scenic representation of these symbol animals; the several,
parts of the great image; the ten horns, and the
eleventh or little horn of the fourth beast; the
seven heads and ten horns of the apocalyptic
dragon and wild beast; and the harlot sorceress,
with her gorgeous attire, her conspicuous name,
and her golden cup-all have their counterpart
in corresponding realities: and the same is true
of all the interpreted symbols. The law, therefore, may be considered as having the most ample demonstration.




CHAPTER VII.
DISCUSSION OF THE FIFTH LAW
V. " THE FIFTH LAW: The Ncames of Symbols are their -Literal and Proper Names."
Thus, as is evident from' what was said in the
discussion of the third law, such denominatives
as " the Lamb," " the Word of God," " the Zlion
of the tribe of Judlah," "the Root of David,"
Rev. v. and xix., are used in the Apocalypse as
proper names of the Son of God. The person
indicated by these titles is Jehovah-Jesus, God
manifest in the flesh; and, in his risen and glorified humanity, he appears in vision to the beloved disciple.
Again, when it is said that John saw seven
candlesticks, seven stars, seven heads, ten horns,
a great red dragon, diadems on the heads or on
the horns, a woman sitting upon* a beast, and
att the many waters, a beautiful city adorned
with precious stones, and so in all other similar
* Gr. bnt followed by an accusative.
t Gr brt followed by a genitisve.




94             THE FIFTH LAW
cases, the language is, in eivery instance, literally descriptive of what was seen in the vision.
So in the account of the different parts of the
great image, Dan. ii., the words iron, clay, brass,
silver, gold, are all used in their literal sense, and
tell us exactly what Nebuchadnezzar saw in his
dream. As there is no end to the objects which
resemble candlesticks, stars, cities, rams, hegoats, heads, horns, iron, clay, &c., and might be
called such by a metaphor, if the terms used in
describing the symbols be not their literal and
proper names, we could not tell what the symbols
were; we should find ourselves on a sea of conjecture, and, except where we had an inspired
explanation, there would be an end to everything like demonstrative, or even probable interpretation.
It is in vain to say that we could be certain
of the meaning when the prophecy was fulfilled:
for we could not tell whether a symbolic prophecy was fulfilled in any given event, or that
a symbolic agent was verified in any -given person or class of persons, unless we could first tell
what the symbol was. How could we otherwise
perceive any analogy or correspondence between
the symbol and that which it represented? As
well might we say that a given object resembled




OF SYMBOLIZATION.            95
a cube, or a sphere, or a pyramid, or a cylinder,
or that a given figure was like a square, or a circle, or a triangle, or a parallelogram, when we
had no conception of the meaning of such terms.
The names of syrnbols, therefore, are their Iiteral and proper names.




CHAPTER VIII.
DISCUSSION OF THE SIXTH LAW.
VI. " THE SIXTH LAW: A  sSTngle Agent, in
many instances, symbolizes a Body and Sutccession qf Agents."
Thus, the fourth or ten-horned beast of Daniel,
which, as a symbol, was a single agent, represented a body or collection of agents, namely, the
rulers of the Roman Empire. It symbolized the
power which was to succeed the Grecian dynasty represented by the third beast, and to bear
sway over the earth, Dan. vii. 23; and that
power was undeniably the Roman. It also denoted a succession of agents, for it is described
as acting until the coming of the Ancient of
Days, and the possession of the kingdom by the
saints of the Most High, Dan. vii. 9-22, a period
which is yet future.*
In like manner, the first three beasts, in
Dan. vii., each symbolized a collection and
succession of agents, namely, the rulers of the
* See above, Note, pp. 84-86.




OF SYMBOLIZATION.            97
Babylonian, Medo-Persian, and  Grecian  monarchies.
A candlestick, as we have seen, symbolizes
an assembly of visible worshippers; the seven
candlesticks symbolized the seven churches of
Asia; and each of those churches comprised a
number of individuals, and also a succession of
individuals, so long as the churches existed.
The ram with its two horns, and the he-goat
with its great horn, in place of which grew up
four horns, Dan. viii., symbolized a body and
succession of agents; the former, the Medo-Persian; the latter, the dynasty of Alexander and
his generals.
The two witnesses, Rev. xi., symbolize certain
faithful churches and their ministers,* who testify for Christ throughout the specified career of
those denoted by the beast from  the sea, Rev.
xi. 3, compared with xiii. 5; and consequently,
they represent a body and succession of agents.
We might give additional proof of the truth
of this law by a reference to other symbols; but
these are sufficient for its verification.
A single agent, therefore, in many instarces,
symbolizes a body and-succession of agents,
* See above, chapter v., pp. 52-58.
5




CHAPTER IX.
DISCUSSION OF THE SEVENTH LAW.
VII.  THE SEVENTH LAW: The periods of time
du'rin~g which a representative agent performs
certain representative acts, symbolize the periods
durqing which the agents denoted by the- symbol?
perform the corresponding acts; and in all those
cases where such aqn interpretation is not contrary
to analogy, days symbolize years.
If agents denote agents, and acts denote acts,
then the periods during which symbolical agents
perform a given symbolical agency must foreshow the periods during which the agents denoted by the symbols perform the corresponding
acts.
Thus, when Ezekiel, as a symbol of the house
of Israel, lay upon his left side three hundred
and ninety days, it foreshadowed an analogous
period in reference to Israel. When, as a symbol of the house of Judah, he lay upon his right
side forty days, it foreshowed an analogous
period in reference to Judah. The inspired ex



THE SEVENTH LAW.           99
planation is-" I have appointed thee each day
for a year," Ezek. iv. 6. The three hundred and
ninety days, therefore, symbolized three hundred
and ninety years; and the forty days, forty
years; and this is according to analogy. The
shorter period of a day in which the earth performs a revolution on its axis, is evidently fitted to symbolize the longer period of an astronomical or solar year in which the earth performs a revolution round the sun. And that the
years denoted are solar, and not lunar years, is
corroborated by the fact, that while on the one
hand the Jewish months were lunar, being reckoned from one new moon to another, their years
were always solar, being reckoned from equinox
to equinox, their civil year from the autumnal
equinox, and their sacred year from the vernal;
and as they counted but twelve months to the
year, and these months were lunar, in order to
make up the deficiency they inserted, every
three years, an intercalary month called Veadar,
that is, the second Adar. In the Apocalypse
twelve months are reckoned, in round numbers,
to the year, and thirty days to the month, or
three hundred and sixty days to the year; as is
evident from the expressions, forty-two months,
twelve hundred and sixty days, and time, times,




100            THE SEVENTH LAW
and-half a time, or three years and a half, which
are used interchangeably.* In converting years,
therefore, in the symbolic prophecies into the
equivalent expression in days, three hundred and
sixty days must be reckoned to the year; but
each of those days, in its symbolical import,
must be considered as representing a full revolution of the earth round the stun, for this is required by analogy, that is, a complete astronomical or solar year from equinox to equinox. Consequently, according to the apocalyptic usage,
the equivalent expression for one thousand years,
Rev. xx., would be three hundred and sixty
thousand days; and these days, according to the
law which we are considering, would represent
three hundred and sixty thousand astronomical
or solar years.
The inspired explanation in Ezek. iv. 6 —' I
have appointed thee each dCay for a year"shows what is meant in all cases of the same
class; in other words, that in all cases where
the agency is symbolic, and the symbolicperiod
measuring thadt agency is expressed in days or their
Months.  Days.  Days.
* 42 X 30 = 1260-Rev. xi. 2, 3; xiii. 5; and
Years.  Days.  Days.
31 X 360 = 1260-Rev. xii. 6, 14; and
Years.    Months.  Months
3 X 32 =42.




OF SYMBOLIZATION.          101
equivalent, "eac~h dcAy" represents "a year,"
provided that in the particular example to
which the principle is applied, there be nothing
contrary to analogy in such an interpretation.
If a succession of rulers be symbolized by a
wild beast, it is quite according to analogy that
the beast on the one hand should be represented
as acting for twelve hundred and sixty days, for
that period does not exceed the ordinary life of
a beast; and on the other hand, as it respects
the series of rulers, that each day should symbolize a year, for it is not contrary to the nature
either of a civil or an ecclesiastical dynasty that
it should continue for twelve hundred and sixty
years.
Thus, in Rev. xiii., the ten-horned wild beast
is a symbol; his agency is symbolic; and, therefore, the period w~hich measures tlhat agency is
also symvbolic, and as there is nothing in this case
contrary to analogy in such an interpretation,
the twelve hundred and sixty days in which the
beast exerts his agency, symbolize the twelve
hundred and sixty years in which the succession
of civil rulers denoted by the beast exert their
corresponding and analogous agency. These rulers have already exerted for more than twelve
hundred years the agency foreshown; and that




102           THE SEVENTH LAW
undeniable historical fact establishes the correctness of the principle.
Similar remarks apply to this period in its re
lation to the " two witnesses," Rev. xi. It is not
contrary to analogy that for twelve hundred and
sixty days, two individual men should continue
faithful to the truth; or on the other hand, that
for twelve hundred and sixty years there should
be a succession of faithful ministers and people,
constituting the symbolized churches and pastors.
That prophecy, therefore, foreshowed that those
who are represented by the witnesses were to testify for Jesus through a period of this duration.
It has already been shown that there will be
a real resurrection of the saints anterior to the
millennium, and that the equivalent expression
for one thousand years, Rev. xx. 2-7, is three
hundred and sixty thousand clays. As it is not
incompatible with the nature of Satan that he
should be imprisoned for three hundred and
sixty thousand years, or with the nature of glorified and immortal saints, that they should
reign with Christ during the same period; and
as the act of. the angel, in the vision, in laying
hold upon Satan and shutting him up, is a symbolical act, and consequently the period which
measures the duration of his imprisonment a




OF SYMBOLIZATION.            103
symbolical period, it follows that the principle
of " a day for a year " must be applied here
also, and that the three hundred and sixty thousand days symbolize three hundred and sixty
thousand astronomical or solar years.
It has been objected to these views, that the
seven times of Nebuchadnezzar's insanity, Dan.
iv., cannot denote two thousand five hundred
and twenty years, that being the product of seven
multiplied by three hundred and sixty. But how
does that affect this law of prophetic symbols?
The seven times, in Dan. iv. 16, are not predicated of the symbol, but of the person symbolized; and therefore the objection is of no force
against the law in question.  This is demonstrably the fact from what is said in that passage-' let his heart be changed from  man's, and let a
beast's heart be given him, and let seven times
pass over imI." A man's heart on the one hand,
and a beast's heart on the other, that is, human
sympathies and those of the brutes, cannot be
predicated of a tree, and therefore this part of
the prophecy is not symbolical, but verbal.*  The
* The transition from the symbolical to the verbal, as we
stated in the first chapter, begins in the latter part of verse
15th —" and let his portion be with the beasts of the earth.
16. " Let his heart be changed from man's," &c.




104            THIE SEVENTH LAW
language here used is not applicable to the tree
which was the symbol, but only to Nebuchadnezzar, who was the person symbolized; and it
is over him, and not over the tree, that the seven
ti'mes are said to pass, -and hence they are to be
interpreted accordingly. The prediction, therefore, of the seven times, in Dan. iv. 16, was part
of a  erbal prophecy which foreshowed that Nebuchadnezzar should be deprived of his reason,
and be degraded for seven years from the dignity
and glory of a man, to the level of a brute. HIow,
then, does this chronological period in a verbca
prophecy disprove the law under consideration,
which has reference exclusively to symbolical
prophecy?
So, also, the seven times, in the twenty-sixth
chapter of Leviticus, are not symbolical.  The
iebrew  S72n'    in Lev. xxvi. 18, 21, 24, 28, is
equivalent in that connexion to sevevfold, and
denotes not the duration but the intensity of
the judgments which the Lord would inflict upon
the Israelites in case of their disobedience. The
* Forma ~ V   etiam est adv. septies.-Lev. xxvi. 18, 21. Gesenius's Hebrew Lexicon, Leipsic ed. 1833, p. 979, column 2d.
In the passages in Leviticus xxvi.-, there is no word in the
original to correspond with the English word " timnes," as there
is in Dan. iv.




OF SYMBOLIZATION.             105
language of that chapter is not descriptive of
any symbolization which had been percepti'ble
either naturally, or in dreams, or in ecstatic
vision.  The prophecy is exclusively verbal, and
therefore is not to be adduced either for or
against the law in question.
If it be further objected that the three years
during which Isaiah was to walk "' naked and
barefoot," represented a three years' captivity of
the Egyptians and Ethiopians, Is. xx. 3, 4, we
answer that the Hebrew* phrase translated three
years, does not necessarily belong to the emblematical condition of the prophet, but may be rendered as referring to the captivity of which that
condition was a symbol, and then the meaning of
the original will be, as in Bp. Lowth's version,
" a sign.. of three years."t So, also, the Vulgate-" trium  annorum  signum."T  Bp. Lowth
conjectures that the symbolical act of the prophet lasted only three days. If that was the
fact, then this case, in respect to the point before
us, resembles that of Ezekiel, who was directed
* See Alexander in loco, Svo. edition, 1846, p. 372.
t Translation of Isaiah, with a preliminary dissertation and
notes, by Robert Lowth, D.D., &c., Bishop of London, 8vo.
London edition, 1825, pp. 113, 308, 309.: Antwerp Polyglott in loco, p. 58.
5*




106          THE SEVENTH LAW.
to lie on his side " each day for a year," Ezek,
iv. 6, and is precisely according to the law of
symbols, the th/ree days representing three years.:No one can prove from the original Hebrew that
the symbolical action of Isaiah continued longer
than three days, and therefore this passage, Is.
xx. 3, presents no valid objection to the law
which we have endeavored to establish.
The evidence, therefore, already, adduced in
support of the law, remains unimpeached, and
most clearly and conclusively demonstrates that,
in2 the circumstances stated inr the law, days sym.
bolize years.




CHAPTER X.
BBIEF RECAPITULATION, in which it is shown that the symbols
interpreted in the prophecies are interpreted by these laws
-that interpretations of one or more of each class of symbols are given in the prophecies-and that these inspired
interpretations are to be regarded as a revelation of the
principle applicable to all the symbols, and the laws by
which they are framed revealed laws.
WE have thus carefully examined the foregoing laws of symbolization. and have sustained
them by the most abundant scriptural evidence;
and from what has been already said it is manifest that THE SYMBOLS INTERPRETED IN THE PROPHECIES ARE INTERPRETrED BY THESE LAWS.
This we have shown in the case of a large
number of inspired interpretations, and not a
single instance can be adduced from the visozons
of the Hebrew prophets, or from the cases where
those prophets or other real men were employed
naturally as representative agents, or from  the
dreams respecting the great image and the great
tree, in which prophetic symbols are interpreted
in the sacred volume on any other principle.
The exception in regard to the dream of Pha



108            ItECAPIT UTLATION.
raoh, king of Egypt, has been shown not to
affect the general laws of symbolization.  It
is evident, therefore, that the symbols interpreted in  the prophecies are interpreted  by
these laws.
Again:-INTERPRETATIONS OF ONE OR MORE OF
EACH CLASS OF SYMBOLS ARE GIVEN IN THE PROPHECIES.
Among the symbols of each class of which, as
we have shown in the previous discussions, there
is an inspired interpretation, either directly or by
implication, in the context, may be mentioned
the following:God the Father, Rev. iv., v.; the Lamb, Rev.
v., vi., xiv.; the Word, Rev. xix. 13, which are
divine:Angels, devils,- and men, Rev. xii. 7-12, &c.,
which are created intelligences:Beasts, such as a lion, a bear, a ram, and a
goat, Dan. vii., viii., which are unintelligent or
irrational creatures: —
A  ten-horned wild beast, with iron teeth and
niails or claws of brass, a winged lion, a fourheaded leopard, Dan. vii., which are monster
animals: 
Waters, Rev. xvii. 1, 15, which are a symbol
front the natural world:



RECAPITULATION.           109
Candlesticks, Rev. i. 12, 20, and an image,
Dan. ii., which are artificial objects: —
A day symbolizing a year, which is a shorter
period representing an analogous longer period,
Ezek. iv. 6, " I have appointed thee each day for
a year:"
The prophets Isaiah, Is. xx., and Ezekiel, Ezek.
iv., which are examples where real men, as distinguished from those seen in vision, are by divine direction employed as symbols: —
The great image and the stone from the mountain, Dan. ii., and the fourth beast, Dan. vii.,
which are examples of symbolic agents and objects existing only in dream or vision.
Several of the above-mentioned symbols, as
for instance, the waters and the candlesticks, are
examples, also, of the proper in distinction from
the monstrous.
The act of the f6urth beast, Dan. vii., in trampling on other animals, and the effect produced
upon the great image, Dan. ii., by the agency of
the stone, are examples in which an act symbolizes an act, and an effect represents an effect;
and the strength of the iron and the brittleness
of the clay, and their incapability of thorough
union, are examnples in which qualities, condi.




110            RECAPITULATION.
tions, and characteristic relations, have their corresponding counterparts.
So that it caniot be denied that inspired interpretations of one or more of each class of symnbols are given in the prophecies.
THESE INSPIRED INTERPRETATIONS, THEREFORE,
ARE TO BE REGARDED AS A REVELATION OF THE PRINCIPLE APPLICABLE TO ALL THE SYMBOLS, AND THE
LAWS BY WHICH THIEY ARE FRAMED) REVEALED
LAWS.
If the uninterpreted symbols admit of any consistent exposition, it must be on the principle of
analogy and resemblance as here stated; and the
fact that such a multitude of expositions of the
symbols used have been given in the sacred volume, according to this very principle of analogy
and resemblance, and one or more of every class,
should be regarded as conclusive evidence that
these inspired interpretations are designed as the
key to all symbols of a like character. History,
also, in every instance accords with the prophecies as thus explained, so far as they have yet
been fulfilled; and this corroborates the view
which we have taken.
Now, when by a large induction of facts a
law has been demonstrated, in regard to mate




RECAPITULATION.           11ii
rial phenomena, and no fact can be brought forward at variance with the law, it is considered
as settled. For the same reason we claim that
these laws of symbolization, deduced from the
inspired interpretations, and in every instance
perfectly accordant with such interpretations, are
to be considered as of universal application.




CHAPTER XI.
RESULTS OF THESE LAWS.
1. THESE laws obviate difficulties and give consistency and certainty to interpretation-proof
and illustration of this by various examples, and
particularly by an exposition of the drying up
of the symbolical Euphrates, Rev..xvi. 12.
II. These laws show that to spiritualize the
symbolic prophecies is altogether wrong.
III. The slaughter of the two apocalyptic witnesses, Rev. xi., foreshows a real, literal slaughter of the faithful followers of Christ thus represented-a slaughter which is yet future.
IV. The antichristian powers are to be destroyed, not converted.
V. There will be, anterior to the millennium,
a real and literal resurrection of departed saints.
VI. The second coming of Christ will be before the millennium.
VII. There will be men living in the natu.
ral body on the earth acfter Christ's second
coming.




RESULTS.                 113
Having thus demonstrated from the inspired
volume the correctness of our laws of symbolization, we shall next consider some of their most
IMPORTANT RESULTS.
I. In the first place, it is evident from what
has been already said, that these laws " obviate
difficulties, remove uncertainties, supply important defects, give consistency and certainty to interpretation, and lead to a clear and demonstrable explication of many symbols, of which no
satisfactory solution is obtained by other systems
of construction."*
The truth of this remark will readily be perceived in its application to the first four seals,
which we explained on pp. 38-40; the two
apocalyptic witnesses, pp. 52-58;t -the binding
of Satan, pp. 62-64; the first resurrection, pp.
64-76; the seven heads and seven mountains,
p. 88 (Note); the body of the beast, p. 89
(Note); the harlot sorceress who rides upon the
beast, and sits at the many waters, pp. 89-91;
and the chronological periods, pp. 98-106.
Commentators in general, in the exposition of
* Circular respecting the Premium Essays-see Preface.
t See also below, pp. 121-124.: See also below, pp. 126-131.




114               RESULTS.
these and many other symbols which we have
examined, have proceeded on no uniform and
consistent scheme of interpretation.  Thus, for
example, Mr. Habershon and many others have
adopted the principle of a dayfor a year, in regard to prophetical periods, but they have applied it to cases where it is not admissible, as to
the seven times, in the twenty-sixth chapter of
Leviticus, and in the fourth of Daniel, which we
have shown are not symbolical, the former denoting the intensity of the chastisements which
the Lord was to inflict on the Jewish nation in
case of their disobedience; and the latter, the
seven years' insanity of the king of Babylon.
Mr. Elliott, who is one of the most learned and
interesting writers on the Apocalypse, interprets
the first four seals on the principle that the symbol is of the same species, order, rank, or kind,
with the thing symbolized; but, in his explanation of the dragon and wild beast, he tacitly assumes the opposite principle, that they are of a
different species or order, but gives no rule or
law by which the student, who wishes to ascertain the true meaning of the symbolical prophecies, can tell when he is to be governed by the
former principle, and when by the latter. There
is the same deficiency in many other expository




RESULTS.               115
works of great erudition and research; and the
consequence has been, that most persons have
well nigh given up all hope of obtaining any
certain and satisfactory solution of a large part
of the prophetic symbols. If it be alleged that
our own expositions are liable to the same objection, we answer no; for we have clearly stated
and abundantly proved the laws of symbolization which apply to all such cases, pp. 34-77
(chapters iv. and v.). Many writers, also, instead of uniformly regarding symbols as representative agents, objects, &c., by means of which
God revealed future -events, have often spoken
of them as if they were mere figures of speech.
They have also interpreted symbolic agents as
denoting abstract principles, explaining, for instance, the three unclean spirits, Rev. xvi. 13, as
denoting three principles or systegms, which is directly contrary to the law that living agents represent living agents, and not acts or effects, not
princigples or systems. But there is perhaps no
one symbol which interpreters have more generally misapprehended than " the great river Euphrates," Rev. xvi. 12. The exhibition of its
true import, with the refutation of the prevailing false construction, will be sufficient for the
further illustration of the topic before us.




116               RESULTS.
" And the sixth angel poured out his vial upon
the great river Enphrates, and the water thereof
was dried up." —Rev. xvi. 12.
The river Euphrates flowed through ancient
Babylon, which was situated by its " many
waters," Jer. li. 13. That great city was the
symbol, in the visions of the Apocalypse, of
apostate and persecuting hierarchies within the
ten kingdoms. But the waters are symbolical
as well as the city; and in all cases where the
interpretation is according to analogy, such a
symbol, as we learn from Rev. xvii. 15, denotes
a multitude of people. "The waters which thou
sawest, where the harlot sitteth, are peoples, and
multitudes, and nations, and tongues." The waters of the Euphrates, therefore, in their symbolical import, must represent that mighty stream of
people of different nations and languages, which
sustains to the mystical Babylon a relation analogous to that which the literal Euphrates did to
the literal Babylon. That ancient city was the
commercial emporium of the world, and, by
means of that great river, received into its bosom the wealth of the nations. From- its impregnable ramparts the inhabitants laughed at
all the' efforts of the invader; and it was not
until the trenches had been dug, and the waters




RESULTS.              117
diverted, and the river reduced to a shallow morass, that the conquest of the city could be effected. In like manner, when the vast stream
of peoples and nations, which has carried wealth
into the mystical Babylon, is diverted from its
former channel, and the symbolical river dried
up, the " great city" must fall. Thus the mystical Euphrates, Rev. xvi. 12, in symbolizing a
grand obstacle to the downfall of the mystical
Babylon, analogous to the literal Euphrates in
its relation to the literal Babylon, denotes the
great mass of people who have brought wealth
and power to the apostate hierarchies.
The common interpretation, however, has been
that the Euphrates symbolizes the rulers of the
Turkish Empire; and consequently the drying
up of its waters, the drying up of their resources. But do the rulers of the Turkish empire
support any hierarchies in Western and SouthWestern Europe, the regions of the ten kingdolms? None whatever. Hence they sustain no
such relation to the mystical Babylon as the
literal Euphrates did to the literal Babylon, and
therefore cannot be the persons symbolized.
The interpretation was based upon Isaiah viii;
7, 8, where it is said —" Now, therefore, behold,
the Lord bringeth up upon them the waters of




118                RESULTS.
the river strong and many, even the king of Assyria, and all his glory, and he shall come up
over all his channels, and go over all his banks.
And he shall pass through Judah," &c. The
waters of the Euphrates, referred to in that passage, were supposed to symbolize the king of
Assyria; and hence it was argued, that as, in ancient times, the waters of the river symbolized
the Assyrian monarch who then reigned upon
its banks, so, in modern times, they must symbolize those who now rule upon its banks, to wit,
the Turkish dynasty. But in Isaiah viii. 7, the
phrase " waters of the river," is not descriptive
of a symbol. No such object was then presented
to the eye of the prophet, either naturally or in
vision, nor is there any evidence that in that prediction it is in any respect used symbolically.
The prophecy is there given entirely through the
medium of words, and not of symbols. The
phrase quoted from Isaiah is simply a metaphor.
The king of Assyria, with his invading armies,
is figuratively denominated " the,waters of the
river strong and many," and is therefore said to
" come up over all his channels, and go over all
his banks."  That ancient monarch is the subject of the elliptical affirmation, by which he is
called the waters of the river, &c., and the figure




RESULTS.               119
consists in predicating something concerning him
which in a certain relation he stronglyresembled,
but which, in the literal sense of the words, was
incompatible with his nature, it being impossible that a ci vil ruler, a human -being, should be
literally an inanimate river overflowing its banks.
Hence the mistake of Mede, Edward Irving, Cuninghame, Fa~ber, Elliott, Bickersteth, and others,
in the interpretation of the sixth vial, arose from
confounding metaphors with symbols. It is the
more important to notice that confusion, as it
frequently occurs; so much so that learned writers even speak of the apocalyptic New Jerusalem as a metaphor! Whereas, instead of a metaphor, it is a symlbol, and the language which describes it is for the most part literal, and tells
exactly what St. John saw in the vision, namely,.
a beautiful and magnificent city adorned like a
bride, and descending from heaven. That city,
as we shall hereafter show, is the symbol of redeemed and glorified men.
The drying up of the mystic Euphrates is now
going on, and shows us the precise spot which
we occupy on the great chart of prophecy. But
it is one of the singular anomalies in the history
of Europe, that while a multitude of people are
withdrawing their support from the papal hier.




120               RESULTS.
archies, especially in Germany and Italy, and
in some parts of Ireland, and while the Pope is
kept upon his throne by a foreign force against
the wishes of the Italians, his influence as an
ecclesiastico-political ruler, a horn of the beast,
Dan. vii. 8, is so great as to convulse to its centre a powerful country like England, and cause
an agitation of which we have seen as yet only
the beginning.
II. In the next place, these laws show that to
spiritualize the symbolic prophecies is altogether
wrong. If, for example, as we have already proved, living agents alwcays denote living agents, and
not mere abstract principles or systems, acts or
effects, or inanimate objects, then the living Redeemer, visibly descending from heaven, Rev.
xix. 11-16, cannot denote Christianity; the three
frogs from out of the mouth of the dragon, and
from out of the mouth of the beast, and from out
of the mouth of the false prophet, Rev. xvi. 13,
14, cannot symbolize lawlessness, despotism, and
superstition; the " two witnesses " or " prophets,"
two living men prophesying twelve hundred and
sixty days, and then slain and rising from the
dead, Rev. xi. 3-12, cannot mean the Old' and
New Testaments.
III. In the third place, these laws demonstrate




RESULTS.              121
that the slaughter of the two — apocalyptic witnesses, Rev. xi., foreshows a real, literal slaughter of the faithful followers of Christ thus represented-a slaughter which is yet future.
The beast from the abyss symbolizes the civil
rulers of the ten kingdoms; and the two witnesses represent certain churches and their line
of ministers existing throughout the twelve hundred and sixty years, and bearing a faithful testimony for Christ during that whole period.
According to the laws of symbolization, living
agents denote living agents, and acts foreshow
acts.  The act of the wild beast, therefore, in
killing the witnesses, must symbolize a corresponding act on the part of those rulers towards
these followers of Jesus. The slaughter of pious
men by a ferocious beast, is well fitted to represent the murder of such nmen by sanguinary rulers, the witnesses here symbolizing those of their
own order, kind, or species, agreeably to a law
already established; but the mere act of silencing their testimony, which has been the common
interpretation, does not by any means come up
to the full significance of the symbol.  Those
who advocate such an exposition maintain that
that part of the prophecy has been already ful.
filled, which is contrary to historical fact. Whe
6




122               RESULTS.
ther we explain the prediction as referring to two
churches and their ministers, or give it a wider
application, the witnesses have never been silenced. The mere fact, upon which so much
stress is laid by Mr. Elliott, that those whom lie
considers the witnesses did not appear when summoned before a Papal Council, and the orator
of the Pope exclairned in triumph on the 5th of
May, 1514-jamz nemo teclarnat, nullus obsistit
" now no one gcainsays, no one opposes," is no
evidence that they- were either dead or had
ceased to testify for Jesus. The,council itself,
as Elliott has shown, was an antichristian abomination, and the witnesses for Christ were under
no obligation either to respect or acknowledge
its authority. Such witnesses have never yet
become wholly extinct within the territory of
the old Western Roman Empire, and, ever since
Christianity was planted there by the apostles,
they have always testified, and do still testify for
the truth as it is in Jesus. Hence, as those of
Christ's faithful followers who are represented by
the two apocalyptic witnesses, have never been
silenced, such an interpretation is inadmissible.
It is inadmissible for two reasons: first, because
it is contrary to analogy; and next, because it is
contrary to historical fact. Though from the ne



RESULTS.                  123
cessity of the case, the symbol may sometimes
fall short, in some respects, of the thing symbolized, yet as the latter never falls short of the former, there must thus far be a correspondence
between them; and therefore the literal, corporeal death of these two witnesses* must foreshow
the corresponding death of those whom they represent. Nothing short of that can come up to
the significance of the symbol. If, as it has been
well remarked, the symbolic act on the part of
the wild beast had been a mere obstructing of
the vocal organs of the two witnesses, then the
silencing of their testimony might have been the
thing foreshown. But the symbolic slaughter of
the witnesses was something very far beyond a
mere obstructing of the powers of speech, and
has a corresponding analogy in nothing short of
the literal and corporeal slaugnter of those faithfurl followers of Jesus whom the witnesses represent; and therefore that is the event which is
thus foreshown.
Again, the slaughter here symbolized, Rev.
xi., is yet future.
* It is not formally mentioned that the symbolic witnesses
were seen by the prophet in a state of corporeal death, but it
is implied in the symbolic representation, described verses 11,
i2, Rev. xi., in which those witnesses were seen rising from
death, and ascending to heaven.




124                RESULTS.
This is evident from two considerations: first,
because there has never yet been, on a scale sufficiently comprehensive to correspond with that
which is herere foreshown by the symbols, a slaughter of Christ's faithful followers by the rulers of
the Western Empire, since the commencement
of the twelve hundred and sixty years; and
next, because the period during which those represented by the two witnesses were to continue
their testimony, and then to be slain, Rev. xi. 2,
7, has not yet expired.
The two witnesses, as we have already seen,
represent certain churches and their respective
lines of pastors; and the wild beast denotes the
persecuting civil rulers of the ten kingdoms; but
when have these rulers ever yet slain all of those
whom the two witnesses represent? Never.
Again, the commenemnent of the twelve hundred and sixty years cannot, with any probability, be dated earlier than the time when the Roman Catholic religion was established by law
throughout the ten kingdoms; and as that appears to have been either almost at the end of
the sixth century, or soon after the beginning of
the seventh, the period has not yet expired. It
follows, therefore, that the epoch for that slaughter of the witnesses which is foreshown in the




RESULTS.               125
eleventh chapter of the Apocalypse, though not
far distant, is still future.
IV. In the fourth place, it is evident froln
these laws that the antichristian powers are to
be destroyed, not converted.
According to the laws of symbolization there
is a resemblance or analogy between the symbol
and the thing symbolized. Now, in the symbolic
representation recorded Rev. xix. 20, the beloved
disciple saw the beast and the false prophet
" cast alive into a lake of fire burning with brimstone."  But there is no analogy or resemblance
between such an event and the conversion of
those here symbolized. It can foreshow nothing
short of a terrible and remediless destruction.
The same thing is evident from the symbolization in Dan. ii. 34:, where it is said that the
stone from the mountain smote the great image
upon the feet, and crushed it in pieces. The destruction of the great image by the stone clearly
foreshows that the rulers symbolized by the image will meet with a corresponding destruction
from those symbolized by the stone.  As the
fourth kingdom, Dan. ii. 40, was with its iron
strength to " break in _pieces" its adversaries, so
the kingdom which God is to establish in the
latter days is to "' break in, pieces and consume




126                 RESULTS.
all these kingdoms," and to "stand for ever,"
Dan. ii. 44. The same crushing violence is predicted, according to the inspired interpretation
of the symbols, in the one case as in the other.
So, also, in Dan. vii. 11, the utter destruction
of the wild beast, and the giving of his body to
the burning flame, can foreshow nothing short
of an utter destruction of those whom the wild
beast symbolized.  The antichristian powers,
therefore, are to be destroyed, not converted.
It will not do to say that all that is foreshown
by the destruction of the beast and the false prophet and their armies, is the destruction of their
systems of error, for we have already demonstrated that living agents symbolize living agents,
and not acts or effects, not pri9nciples or systems.
See chapters I. and III.
V. In the fifth place, the laws of symbolization demonstrate that anterior to the age of blessedness, purity, and peace, commonly called the
millennium, there will be a real and literal resurrection of departed saints.
This is evident from the symbolization in Rev.
xx. 4. We have already proved that a real and
literal resurrection is there foreshown.* Some
* See the two resurrections discussed under the third law
of prophetic symbols, pp. 64-75.




RESULTS.                127
of the conmmentators object to such an interpretation of verses 4-6, on the ground that the Apocalypse is a book of symbols, and that therefore
it is absurd to suppose that a literal resurrection
is here indicated; but these very same commentators, with strange inconsistency, interpret verse
twelfth, a little further on in the chapter, as denoting precisely that kind of resurrection!  If
the symbolic character of the book is a valid objection to the interpretation which maintains
that a literal resurrection is foreshown in verse
fourth, it is equally so to the interpretation which
maintains that a literal resurrection is foreshown
in verse twelfth. But the laws of symbolization
demonstrate, as we have already proved, that
both the one and the other are literal resurrections, living agents representing living agents,
acts denoting acts, and effects, effects; the symbolic pre-millennial resurrection of the saints, as
seen in the vision, Rev. xx. 4, foreshowing a correspofding pre-millennial resurrection of the
saints who are to be raised at Christ's coming;
and the symbolic post-millennial resurrection of
the wicked, as seen in the vision, Rev. xx. 12,
13, foreshowing a corresponding real resurrection of that class at that epoch.  The "blessed
and -holy" have part in " the first resurrection,"




128                Rn1JL'TS.
Rev. xx. 6; " the qrest of the dead," Rev. xx. 5
have part in the second resurrection.
Again, it is expressly stated that the blessed
and holy who have part in the first resurrection,
reign with Christ during " the thousand years;"
and therefore their resurrection is anterior to that
period. There is no reason to believe that at.
that epoch any of the holy dead will be left un
glorified. The symbolization represents a collection of persons sitting on thrones, among
whom  two classes are specified, first the martyrs, and next those who had not worshipped the
beast, neither his image, neither had received
his mark upon their foreheads or in their hands.
There were many of this class who had not been
slain. There were also multitudes of the righteous who lived before the reign of the beast;
and who, having been faithful servants of the
Lord, will then be openly rewarded.  These,
doubtless, are included in the number of regal
saints whom St. John saw sitting upon thrones.
The crown, we are expressly told by St. Paul,
will be given by the Lord, the righteous Judge,
to all them that love his appearing, 2 Tim. iv. 8.
The doctrine of the first resurrection, which
in Rev. xx. 4, is taught through the medium
of symbols, is implied in many passages which




RESULTS.               129
describe no symbolic representation whatever;
and which must, therefore, be interpreted by
the laws of language.
Take one from  the Old Testament and one
from the New to corroborate our conclusion.
The doctrine nnder consideration is implied in
Zech. xiv. 5. " THE LORD my God SEIALL COME,
AND ALL THE SAINTS WITH THEE.M' What this prediction means is clear from the similar language
used by St. Paul in speaking of the second coming of Christ, and the resurrection of the saints
-" To the end he may stablish your hearts -unblameable in holiness before God, even our Father, at TIIE COMING OF OUR LORD JeOSS Christ
WITH ALL HIS SAINTS," 1 Thess. iii. 13. The identity of language in the two cases shows that the
event spoken of in Zechariah is the second coming of our Lord Jesus Christ, God manifest in
the flesh, attended by his risen and glorified
saints; and the context in Zechariah, that it is
pre-millennial, for it precedes the destruction of
the antichristian confederacy against Jerusalem,
after which, as we learn from the concluding
part of that chapter, the millenniium  is ushered
in, and holiness generally prevails.
This doctrine is implied, also, in Phil, iii. 11,
where St. Paul represents himself as ready to
6*




130                 RESULTS.
make any sacrifice, if he could only "attain
unto the resurrection -from amongst the dead."
The common reading of the Greek isv E;cvi
c7fr, tCgv YEYXgPV, where the preposition Ex (which
before a vowel becomes;Q), in composition with
the word va~c-arv,  makes the phrase equivalent
to   ETa, - x c t~v VEXPOv, and the literal translation
is that which we have given above.  The reading in the critical edition of the Greek Testament by Dr. M. A. Scholz, of Leipsic, is still
stronger, containing a repetition both of the
article viv and the preposition;x —s ~r-iv facOlao-ev  t9 EX, vxpWv —unto the resurrection which'Js from out of dead ones. The resurrection here
spoken of by the apostle is thus an eclectic resurrection, the righteous being taken from out of
the collective mass of the dead, and the wicked
left behind.  If there be no first resurrection, as
distinguished from a second, if it be the purpose
of God that both the righteous and the wicked
shall rise simultaneously, why should St. Paul
express it as the object of his highest hopes to
attain unto the resurrection?  It was precisely
for the very reason that there is such a distinction as we have noticed, and that the first resurrection, at the appearing of Christ, when the
regal saints are to sit with the Son of man upon




RESULTS..              131
the throne of his glory, Rev. iii. 21, Matt. xxv.
31, is the peculiar privilege of the righteous, that
the apostle was pressing forward with untiring
ardor, through evil and through good report, in
order to obtain it.
VI. In the sixth place, it is evident from these
laws that the second coming of Christ will be
before the millennium.
The symbolization in Rev. xix., where the
glorified Redeemer appears for the destruction
of the antichristiani rulers and their organized
confederacy, clearly foreshows a personal and
visible manifestation. His visible descent from
heaven is evidently symbolical of his visible descent to the earth; and his being followed by
the risen and glorified saints on this work of retribution, shows that at the epoch denoted by
the vision, their resurrection will have taken
place. But the destruction of the antichristian
confederacy is before the general prevalence of
holiness and peace, or in other words, before the
age of millennial blessedness. The conming of
Christ, therefore, which precedes that destruction
must also be pre-millennial.
It is only by false principles of interpretation
that our opponents can avoid this conclusion.
If, instead of spiritualizing the symbolic prophe.




132                RESULTS.
cies, they admitted and followed the laws of
symbolization which have been demonstrated is
this Essay, they would grant that the seccnd
coming of Christ is before the millennium.
Again, it is evident froli the symbolization ir
Rev. xx. 4, as we have already proved, that the
resurrection of the saints is pre-millennial; but
the Scriptures teach us that the second coming
of Christ is at the same epoch-" Christ the first
fruits; afterward they that are Christ's AT 1HIS
COMIG," 1 Cor. xv. 23-and therefore that coming is pre-millennial.
The result at which we have thus arrived from
the laws of symbolization, is corroborated by a
multitude of unsymbolical prophecies. Take, for
example, the verbal prediction in 2 Thess. ii. 8
-"Then shall that wicked (or Lawless One, O
vog0o0f) be revealed whom the Lord shall consume
with the spirit of his mouth, and destroy with
the brightness of his coming."  The whole context shows that the coming of which Paul speaks
in that passage, is the.second personal and visible appearing of the Lord Jesus Christ, which
the Thessalonians thought was- instantly impending, and in view of which they had become agitated and alarmed. But as the destruction of
Antichrist is admitted to be pre-millennial, the




RESULTS.               133
personal and visible coming of Christ, to effect
that destruction, must be pre-millennial also.
VII. In the seventh place, these laws clearly
show that there will be men living in the " natural body " upon the earth after the second coming of Christ.
The glorified church is symbolized in the Apocalypse by the holy city, New Jerusalem, for
that city, as we learn from Rev. xxi. 9, 10, represents the same class of persons as are denoted
by the Bride, the Lamb's wife; and in another
vision, Rev. xix. 8, the Bride is exhibited as "arrayed in fine linen, clean and white," a symbolic
badge which is explained as indicating "the
righteousness of the saints," A.> Oyvs',v, and which
identifies also the warrior horsemen who follow
the Lord Jesus Christ in his descent from heaven,:Rev. xix. 11-21, on the work of retribution.
Now, as the holy city New Jerusalem  symbolizes the glorified church, the nations who
walk in the light of that city, Rev. xxi. 24, and
are thus distinguished from the city itself, must
represent nations composed of living men in the
"'natural body," unglorfied inhabitants of the
earth at that epoch, who are to be guided by the
teachings which Christ communicates to his regal, glorified saints, and through them, as his as




134               RESLTrs.
sociate " kings and priests," ~,~,~ Xcl;ipt,; Rev.
v. 10, xx. 6, to the subjects of their concurrent
jurisdiction.  And all this is clearly after the
second coming of Christ, for it is not until that
coming that the descent of those who are symbolized by the New Jerusalem is to take place.
Now it is clear that the regal sainzts who are
associated in the dominion with Christ, are glorified men in the " spiritual body," and not unglorified men in the " natural body;" for neither
in the symbolical nor the verbal prophecies are
the men in the natural body ever exhibited as, in
that state, reigning with Christ over the kings
and nations of the earth. That is the prerogative
of those who are symbolized by the New Jerusalem, in whose light walk " the nations of the
saved," and within whose walls "the kings of
the earth do bring their glory and honor," Rev.
xxi. 24. It is either by their resurrection from
the dead, or by their living transfiguration into
glory from the " natural" to the "spiritual," that
nen are exalted to the condition of those who
are symbolized by that holy city.
Among the r,3gal saints must be classed the
blessed and holy that had part in the first resurrection, and were seen in-the vision, Rev. xx.
4, sitting upon thrones, and who lived and reigned




RESULTS.               135
with Christ during the thousand years. The men
seen in that vision, as we have already shown,
symbolize the real men-who are to be raised in
spiritual bodies at Christ's second coming, and
exalted to thrones in the regeneration of glory.
In the number of the regal saints must also
be ranked, after their transfiguration, those believers who at the epoch of Christ's advent to
judgment (when he is descending to the earth
to take possession of his throne, compare Zech.
xiv. 4), are to be " changed in a moment, in the
twinkling of an eye at the last trump," 1 Cor.
xv. 51, 52, and caught up alive together with
the risen saints to meet the Lord in the air, and
to be, in consequence of this translation to glory,
for ever with the Lord. In the language of the
apostle-" The Lord himself shall descend from
heaven with a shout, with the voice of the archangel, and with the trump of God; and the deadi
in Christ shall rise first.  Then we which are
alive and remain shall be caught up together with
them in the clouds, to meet the Lord in the air;
and so shall we ever be with the Lord," 1 Thess.
iv. 16, 17. That these translated believers are
to be associated in the kingly sway with Christ
and the risen saints, may be inferred from the
promise which is made to every victorious be




136                    RESULTS.
liever of sitting  with  Christ upon  his throne,
Rev. iii. 21; the promise that those who suffer
with him shall also reign with him, 2 Tim. ii.
12; and the express statement already cited fron
2 Tim. iv. 8, that the crown is for all that shall
have loved the appearing of Jesus.
Again, the destruction, which in the scenic representation, Rev. xix. 11-21,* is exhibited as
being accomplished by (Yhrist and the warrior
horsemen  or glorJied  scaints  (compare  Psalln
cxlix. 9 —"to  execute upon them  the judgment
written-this honor have all his saints"), is evidently the same as that which is foreshown by
the crushiing  of the great image by the stone,
Dan. ii. 34, 35.  Hence the destroying agents,
though represented in the two visions by different symbols, must be the same; and therefore,
* The False Prophet, Rev. xix., represents the same line of
ecclesiastico-political chiefs that are symbolized, Dan. vii., by
the little horn of the Fourth Beast. But that Fourth Beast
symbolizes the same succession of rulers as are represented,
Dan. ii., by the legs, feet, and toes of the great image. The
rest of the Fourth Beast, Dan. vii., exclusive of the little horn,
corresponds with the ten-horned beast of the Apocalypse. In
our article in the Theological and Literary Journal for July,
1851, pp. 116-133, we have shown by a multitude of distin.
guishing characteristics that the Papal Dynasty is the one
symbolized by that little horn.




RESULTS.               137
the kings symbolized by the stone, and whose doiinion wacs to extend over all the eacrth, Dan. ii.
35, 44, are Christ and the glorified saints.
Again, it is expressly revealed in Dan. vii. 27,
compared with verse 14, that the regal saints
(who, we have shown, are the glorified church)
are, with Christ as their head, to exercise a dominion over "all peoples (Chaldee, [qt.v, in
the plural), nations, and languages," verse 14,
"under the whole heaven," verse 27, that is,
"over all the earth," Zech. xiv. 9, there being
thus a manifest distinction between thie rulers of
the kingdom and those who are its subjects. But
the latter class, the subjects of the kingdolm,
those who are described by the words, " all peoples, nations, and clangcuages," are evidently men
in the "natural body," for such is undeniably
the import of that phraseology. The same identical words occur in Dan. vi. 25 (in the Chaldee,
vi. 26), where they indisputably mean the living
population of the globe, men in the natural body,
speaking different languages, and inhabiting the
earth; for such were the men to whom Darius
wrote. The passage is as follows, and settles the
import of the phrase under consideration: " Then
king Darius wrote unto all peoples, nations, and
languages, that dwell in all the earth." The same




138               RESULTS.
phraseology occurs with the same import in lNiebuchadnezzar's decree, Dan. iv. I (in the Chaldee, iii. 31) —"Nebuchadnezzar the king unto
all peoples, nations, and languages, that dwell in
all the earth." There can be no question, therefore, that the subjects here- spoken of; and over
whom Christ and the saints of the Most Highare to reign, Dan. vii. 14, 18, 27, are men in the
natural body, and that they dwell on the earth.
It is just as clear, also, that this is after the coming of the Lord, for the saints are not raised and
glorified until that coming, and therefore cannot
take possession of their kingdom till that epoch.
Again, the symbolic coming of the Messiahl
with the clouds of heaven, Dan. vii. 13, as seen
in the vision, foreshows his real, visible coming
in the great day; and his symbolic investiture
with the dominion over all the nations, the corresponding real investiture with such a dominion
at the epoch denoted. The dominion, therefore,
exhibited in that vision, is a dominion which is
to be manifested after Christ's second coming;
and as it is over men in the natural body, and
living on the earth, it follows that there will be
such men on the earth after that event; and as
the kingdom is to endurefor ever, and the earth
to be the scene of its manifestation, that there




RESULTS.               139
are always to be in this " everlasting kingdom"
of " all peoples, nations, and languages," Dan.
vii. 14, 27, unglorified subjec(ts in the "natural
body," as well as glorified rulers in the "' spiritual body."
Let this mass of evidence be impartially
weighed, and the conclusion is irresistible that
there will be men living in the " natural body"
upon the earth after the second coming of
Christ.




CHAPTER XII.
ANSWER TO OBJECTIONS AGAINST THE SEVENTH RESULT.
1. Objection from what is said in 2 Pet. iii.,
respecting the perishing of the earth by fire.
2. Objection from the parable of the sheep
and the goats, Matt. xxv. 31-46. The verbal
prophecies confirm the view taken in the preceding chapter.
3. Objection from Christ's declaration, "nmy
kingdom is not of this world," John xviii. 36.
4. Objection from Christ's delivering up the
kingdom, 1 Cor. xv. 24-28.
5. Objection from the post-millennial revolt,
Rev. xx. 7-9.
6. Objection from  the limited extent of the
earth, and the insufficiency of its means of nutrition. Moral impressiveness of the view here
presented.
If it be asked how can there be men on the
earth after Christ's second coming, when it is
said in the Scripture that the earth is to perish




AINSWER TO OBJEOTIONS.        141.
by fire? we answer, it is said also in the Scripture, and in the same connexion, that the earth
once perished by water, 2 Pet. iii. 6. If in perishing by water the earth was not annihilated,
it is just as possible that in perishing by fire the
earth may not be annihilated. As the world
that now is, emerged at the command of the
Lord from the flood of waters, so the world to
come, at the command of that very Lord, who
is " the same yesterday, to-day, and for ever,"
may emerge in new beauty and glory from the
flood of fire; and as by the providence of God
a seed was left to replenish the earth after its
baptism by water, so also by the providence of
that same God, "who worketh all things" according to "the counsel of his own will," a seed
may be left to replenish the earth after its baptism by fire.
If it be asked how the preservation of a remnant of men in the natural body, after Christ's
second coming, is compatible with the parable
of the sheep and the goats, in the twenty-fifth
chapter of M1Iatthew, seeing that that parable includes all the individuals of the then living population of the globe? we answer, that although it
is probable that the phrase armc AT-d ~'O,I "all the
nations," here denotes, exclusively, nations of




142         ANSWERP TO OBJECTIONS.
living men in the natural body, inasmuch as
that is its general, and perhaps uniform import
in the Scriptures, and as there is no intimation
in the parable that those who are here spoken of
are persons raised from death, still, whatever in
that respect be the true meaning of the phrase
in question, there is decisive evidence in the parable itself, that that phrase does not include, in
the most unrestricted sense, all the individuals
of all the nations, and therefore presents no evidence against the fact that there may, nevertheless, be otherpersons in the natural body besides
those here called the sheep and the goats. When
nations are. spoken of in their collective capacity, either as exerting an agency themselves,
or as the subject of an agency exerted by others,
the meaning commonly is, either that the official
delegates and representatives of those nations,
or else a multitude of individuals from among
those nations, exert or are the subjects of such
agency. Thus, when it is said in Zech. xiv. 2,
" I will gather all nations against Jerusalem  to
battle," no one supposes that the phlrase " all rnations" means, in the most absolute and unlimited
sense, every man, woman, and child, but a multitude of _eopl3 from all those nations; in that
case, all the nations as represented by their ar



ANSWER TO OBJECTIONS.         143
mies. When Christ says to the disciples, Matt.
xxiv. 9, "and ye shall be hated by all the nations," >ro  -v rv fOv, it cannot mean all the
individuals of all the nations, for, to say nothing
of the thousands of infants who cannot be supposed to have had these feelings of hostility, the
disciples had many converts among the nations,
and those converts must be exceptions.  The
phrase, therefore, in that passage, also denotes a
multitude of people acmong all. those nations; and
such is its import in the thirty-second verse of
the twenty-fifth chapter of Matthew, where it is
said, "and before him shall be gathered all the
nations," OY'rtc IC'fo, —that is, those who might
be considered as in some sense representing all
the nations.
That this language does not include, in the
most unrestricted sense, all the individuals of the
earth's population, is evident from the fact that
there are very many persons who, either from extreme youth, or from other causes, have not access
to the sick, and the naked, and the hungry, and the
imprisoned, and consequently have not performed the deeds done in behalf of Christ's suffering
disciples, by those called " the sheep," or been
guilty of the cold neglect which is charged upon
"the goats." It follows, therefore, that those who




144        ANSWER TO OBJECTIONS.
are designated as "the sheep and the goats,"
will by no means include all the individuals of
the nations living upon the earth at the epoch
of Christ's second coming; and hence the parable furnishes no evidence against the fact in
question.
That there will be a remnant of men in the
natural body on the earth after Christ's second
coming, is not only taught in symbolic prophecy,
as we have shown in the preceding chapter, but
is expressly stated in the verbal prophecies; for
examplre, in Isaiah lxvi. 15, 16, 18, 19, 20, and
Zechariah xiv. 1-5, 16-18, where, after the comning of the lord with all his saints, Zech. xiv. -5,
and his pleading " by fire and by his sword
with all flesh," Isaiah lxvi. 16, compare 2 Thess.
i. 7, 8, a remnant is still spoken of in such language as this: "And it shall come to pass that
every one that is left of all the nations which
came against Jerusalem, shall even go up from
year to year to worship the King, the Lord of
hosts," &c., Zech. xiv. 16; and," I will gather
all nations and tongues, and they shall come and
see my glory. And I will set a sign among them,
and I will send those that escape of them unto the
nations, to Tarshish, Pul, and Lud, that draw the
bow, to Tubal, and Javan, to the isles afar off,




ANSWER TO OBJECTIONS.         145
that have not heard my fame, neither have seen
my glory; and they shall declare my glory
among the Gentiles. And they shall bring all
your brethren for an offering unto the Lord out.of all nations, upon horses and in chariots, and
in litters, and upon swift beasts, to my holy
mountain Jerusalem, saith the Lord," Is. lxvi.
18, 19, 20. In the-parallel passage in Zech. xiv.
16-18, the nations or "families of the earth"
are threatened with the deprivation of rain in
case of their neglect to worship the King, the
Lord of Hosts, in the manner prescribed; and
the nation or' family of Egypt..    that
have no rain," is threatened, in case of similar
neglect, with "the plague."  Who can doubt
that the planet on which we dwell, the material
globe, is the place to be inhabited by the nation
or family of Egypt, and the other families of the
earth referred to in these passages, and that the
nations spoken of are nations of living men in the
natural body, at the epoch to which these prophecies refert? The destruction from which they
are to escape, as is evident from the context, is the
one which is to occur at the coming of the Lord
with all his saints, Zech. xiv. 1-5, and therefore
this remnant is still to.live after that coming.
That there is to be such a remnant on the earth




146        ANSWER TO OBJECTIONS.
in its renewed state, is still further evident from
the description of the "n rew earth," in Isaiah lxv.
17-25, where it is exjpressly said,.in speaking of
men living in the natuzral body at that epoch,
that suc/h men are to build, and plant, and have
offspring —" they shall build houses and inhabit
them; and they shall plant vineyards and eat
the fruit of them... they shall not labor
in vain, nor bring forth for trouble; for they are
the seed of the blessed of the Lord, and their ofsppring with them," verses 21, 23, with which
compare verse 17. Whatever difficulty, therefore, there may be in reconciling such statements of the inspired word with other revealed
truths, it is clear from these express declarations
that there will be at that epoch on the "new
earth," Isaiah lxv. 17, compare 2 Peter iii. 13, a
seed of men in the natural life —men who, as we
have already shown, are to be enlightened by
instruction from the glorified saints-in the language of the Apocalypse, " nations " who are to
" walk in the li'ght" of the Holy City, New Jerusalem, which is the symbol of those saints.
If it be asked, again, how are these views consist6nt with Christ's declaration, John xviii. 36,
" my kingdom is not of this world?" we answer,
the unworldly nature and origin of Christ's king



ANSWER TO OBJECTIONS.      147
doin are in: no respect incompatible with the existence of men in the natural body on the earth
after his second coming. If he can, at ths present momnent, administer an unworldly kingdom
over men in the natural body —and that he does,
our opponents believe as well as we-then. most
assuredly he can continue to administer an unworldly kingdom over such men after his second
coming. If the mere fact, that the subjects of
Christ's kingdom are men in the natural body,
would make it worldly then, that fact would make
it worldly now. But as it confessedly does not
have that influence now, neither will it then.
How, therefore, does the declaration, "' my kingdom is not of this world," prove that there will
not be men in the natural body on the earth
after Christ's second coming?
Again, according to the views of our opponents themselves, the subjects of Christ's millennial sway will be men in the natural body on
the earth: but if that fact make the kingdom a
worldly one, then, on their own theory, Christ's
administration during the thousand years would
be a worldly administration; and if in this consists the point of the objection, it is one which
refutes itself.
If it be said by our opponents, that they be




148         ANSWER TO OBJECTIONS.
lieve that during the millennium the king will
be invisible, and that his presence and reign, instead of personal, will be exclusively spiritual,
while on the other hand we maintain that the
king will be visible, and his presence and reign
personal as well as spiritual; we answer, how
does the fact of visibility necessarily make the
kingdom a worldly one? That fact will not alter
the pure and heavenly principles of Christ's
government, or nullify their.celestial origin.
If his high and holy administration is- free
fromn  carnality, while he conceals himself from
our view, where is the impossibility of its being
wholly free from it after he appears in his
glory?
If it be said that we maintain that, after
Christ's second coming, his glorified saints are
to be associated with him in the kingly sway
over all peoples, nations, and languages, under
the whole heaven? we answer, very true; but
that fact will not make the kingdom a worldly
one. The principles of administration, instead of
being imperfect or unjust, like those which often
prevail in this world, will evince, by their unrivalled excellence, their heavenly origin. How, then,
do the views which we have advocated conflict
with (Christ's declaration, "lny kingdom is not




ANSWER TO OBJECTIONS.          149
of this world?." The kingdom which he now
administers does not partake of the corrupt spirit of the world, its principles did not originate
in the world, and therefore it is certainly not a
worldly-kingdom; nor will its visible nianifestation, after his second coming, entail upon it that
character. It is now a kingdom over this world,
and. its subjects are in this world, and what
is more, Christ the king was personally and,isibly present in his humanity, when he said,
"my kingdom is not of this world," and therefore that declaration does not necessarily imply
either that the- king will always be personally
absent from this province of his dominions, or
that he will have no subjects in the -natural
body on the earth after his second coming. But
if Christ's kingdom is not now a worldly kingdom in any objectionable import of the term
worldly, it is evident from what has: been said
that in no such import will it be a worldly kingdom " when he shall come to be glorified in his
saints, and to be admired in all them that believe." It will not be worldly either in its nature or its origin, for it is " notfrom hence." Its
chief rulers will not be the dwellers in the flesh,
they will be Christ and the glorified saints; and
the principles of their administration, instead of




150        ANSWER TO OBJECTIONS.
oeing corrupt and selfish, like those which are
now dominant in the world, will be pure and
heavenly.
But the futility of this objection will be still
more apparent, when we turn to the context of
the passage which is supposed to occasion the
difficulty.
Christ had been accused before Pontius Pilate
of sedition, of plotting the overthrow of Caesar's
government, in order to make himself a king in
his stead. Pilate asked him, " What hast thou
done?" Jesus answered, "3[My kingdom is not
of this world; if my kingdom were of this world,
then would my servants fight, that I should not
be delivered to the Jews; but now is my kingdom not from hence," John xviii. 35, 36. The
phrase translated, "not of this world " —o..
ix To, xo.ov,o~Tov —is, literally, "not from  this
world." The passage may be illustrated by the
question which the Saviour put to the Jews,
Matt. xxi. 25, "The baptism  of John, whence
was it?; from heaven, or it from men?" The
Greek preposition in John xviii. 36, is ix, and in
3Matt. xxi. 25, the same preposition changed into
if before a vowel, and it means,from, out of.
Baptism was indeed a sacred rite of divine origin; it was "from heaven," but nevertheless, it




ANSWER TO OBJECTIONS.         1 51
was administered by John personally acnd visibly
on earth. So in regard to the kingdom of Christ,
Its originz is from the same source with the baptism of John, "notfrom this zoorld," but from
heaven, and after the second coming of Christ it
is to be admi'inistered by the Saviour and his
glorified saints _personally and visibly on the
ecarth. As Jesus was accused of sedition, of exciting the people against the existing government, it was enough for him to say in answer to
the question, "Wat hatst thou done?" I have
done nothing to justify the charge; I have not
stirred up the people against C~esar; for my
kingdom is not of this world; it is not of earthly but of heavenly origin; it is not to be established by the might of armies in the flesh,
or upheld by human power; if it were, then
would my servants fight that I should not be delivered to the Jews. But now is my kingdom
not from hence. Such appears to have been, substantially, the import of our Saviour's answer to
the Roman governor. The reply was pertinent
to the circumstances of the case, and seems to
have been satisfactory to Pilate.
There is a very important sense, therefore, in
which Christ's kingdom is "( not oqf this world,"
but that fact is in no respect at variance with




152        ANSWER TO OBJECTIONS.
our position, that there will be men in the natu.
ral body on the earth cafter his second coming.
If it be asked, again, how are these views compatible with what is said in the Bible respecting
Christ's delivering up the kingdom, and consequently the termination of his office as Mediator, and the cessation of man's existence on the
earth in the natural body? we answer, that although the Bible speaks of an event called the
delivering up of the kingdom, it nowhere says
that there is ever to be a termination of Christ's
office as Mediator, or such a cessation of the human race. The passage referred to occasions no
more difficulty for the millenarian than for the
antimillenarian. That passage is as follows:
"Then cometh the enc, when he s/hall have delivered uqp the kiingdomn to God, even the Father;
when he shall have put down all rule, and all
authority, and power. For he must reign till lie
hath put all his enemies under his feet. The last
enemy that shall be destroyed is death. For he
hath put all things under his feet. But when he
saith all things are put under him, it is manifest
that he is excepted which did put all things under him. And when all things shall be subdued
unto him, then shall the Son also himself be sub.
ject unto himn that put all things under hin,




ANSWER TO OBJECTIONS..          153
that God nmay be all in all," 1 Cor. xv. 24-.
28. It is very true, that after the expiration
of the millennium, and the final scenes of the
judgment, death, the last enemy, shall be destroyed; but where is it said in this passage that
there is to be a termination of Christ's ofice as
fedciator, or that men are to cease to' exist on
the earth in the natural body after Christ's second coining? There is not a syllable to that
effect. To say that it is implied either in the act
of delivering up the kingdom, or in the phrase,
"then cometh the end," is a mere gratuitous assumption.  On the contrary, we are taught in
the Scriptures that Christ is to be "a priest for
ever, after the order of fIelchizedec," Ps. cx. 4,
Hebrews v. 6, vi. 20, vii. 21. As the existence
of Christ in glorified humanity is eternal, it is
therefore altogether possible that his _priesthood
should be eternab, and that in the' most absolute
and unlimited sense, hlie should be "' a high priest
for ever," Heb. vi. 20.  To say that the known
nature of the subject limits the duration of that
priesthood, and that therefore the words "for
ever" must be taken in a qualified sense, is a
mere begging of the question. The reason assigned by the apostle why his priesthood is unchangeable, is because his existence is eternal,
7*




154        ANSWER TO OBJECTIONS.
and hence the fair inference from that fact is that
this priesthood, which knows no change, is eternal also. After speaking of the mortality of the
Jewish Levitical priests, the apostle adds, in respect to Christ: " But this man (Jesus), because
he coetinueth ever, hath an unchangeable priesthood," Heb.' vii. 24. If it be said that the word
ever, as here used, is meant only to teach that
as Christ continues to exist as long as the earth
exists, therefore his priesthood can exist during
that period, and that hence, as the existence of
the earth is to cease, the priesthood must cease
at the same time-we answer, that here again is
a begging of one of the very points at issue,
namely, that respecting the future eternity of
this material globe. If it be said that the Scriptures speak of the burning'up of the world, we
answer, that we have already shown that it cannot be proved that the perishing by fire there
spoken of; means the annihilation of the globe,
for similar language is used by St. Peter respecting the former destruction by water. The
destruction by fire is to result not in annihilation,
but in renovation. The earth is to be changed,
not struck out of existence. The old world, that
is, "' the world that then was " before the flood,
perkshed by water, 2 Pet. iii. 6. "The heavens




ANSWER TO OBJECTIONS.         155
and the earth which are now," that is, the pre
sent earth with its surrounding atmosphere, is
"reserved unto fire against the day of judgment
and perdition of ungodly men," 2 Pet. iii. 7; but
out of the wreck and ruin of that conflagration
are to emerge, according to the promise, Isaiah
lxv. 1T-25, lxvi. 22, "new heavens and a new
earth," that is, a new condition of the planet,
with a'new and purer atmosphere —" new heavens'and a new earth, wherein dwelleth righteousness," 2 Pet. iii. 13. Where is it said in the
Scriptures that the nCew earth, that is, this material globe in its renewed condition, is ever to be
destroyed? Not a word to that effect. All that
is said upon that subject would lead us to believe
that the earth, after its baptism by fire, is to continue for ever. As the priesthood of Christ and
the existence of the earth, as it respects the future, are to be eternal, so, also, according to the
decisive evidence already presented, both from
the symbolic and the verbal prophecies, there
are to be men on the earth in the natural body
after Christ's second conling, and as Christ ever
liveth to make intercession for them, and present
before his Father the infinite merits of his atoning sacrifice and death, the human race: upon the
earth, for aught that is said to the contrary,




156        ANSWER TO OBJECTIONS.
may exist for ever, and a blessed immortality, by
virtue of the redemption which is in Christ Jesus, be given to them as the reward of their obedience. Those who are cast into the lake of fire
are of course irretrievably lost, and remain an
awful monument of God's inflexible abhorrence
of sin; but as to those.who, vwhen death shall
have been abolished, exist upon the earth in the
natural body, after the last resurrection and final
act of the judgment, the work of salvation may
go on for ever.
We return to the question respecting Christ's
delivering up the kingdom.
If the Father has intrusted to Christ a sceptre
which the Saviour now wields over the universea sceptre which he is to continue to wield till the
close of the millennium-and which, after the subjugation of all his foes, he is to return to him who
gave it, that he. may ever afterwards exercise
his dominion in subordination' to the Father,
" that God may be all in all," 1 Cor. xv. 28, is it
not just as possible for him in that new form of
administration in which  " the Son also himself
shall be subject to him that put all things under
him "-is it nott st s possible for him to exercise a dominion over:men, and that, too, over
men in the natural body, provided that there are




ANSWER TO OBJECTIONS.         157
then such men-is not this just as possible as it
ever was?  M[ost assuredly.  How, then, does
the delivering up of the kingdom prove that the
existence of the human race in the natural body
is to cease? The fact under consideration affords
not the slightest ground for that conclusion.  ts
it not just as possible, also, for Christ to deliver
up the sceptre of millennial and pre-millennial
rule, when he has visibly appeared, and visibly
reigned during the thousand years," as it would
be if he hcad, through thcat whole period, kept
himnself concealed fqrom  the view of his ecarthly
subjects? If the mere fact of visibility renders
such a delivery impossible, if it cannot be done
because there is ca public manifestation of the
splendors of his kingdom, then, our opponents
themselves. being judges, it cannot be done at
all, for, according to their view, Christ is not
only now visible in heaven, but is to continue
thus visible there through the whole period of
the millennium, and is to be visible somewhere,
when " every eye shall see him," Rev. i. 7, in
the scenes of the judgment. What difference,
then, does it make in regard to the possibility of
delivering up the kingdom, whether Christ's
visible appearance take place before the millennium, or be delayed till after it is ended?




158          ANSWER TO OBJECTIONS.
None whatever. This delivering up of the kingdom, therefore, is no argument either against
Christ's pre-millennial advent and personal reign,
or against the existence of the human race in
the natural body on the earth after his second
coming.
The order of events, as stated by the apostle,
is this-" Christ the first fruits "'-he passes over
the interval between the first and second advents
-" afterward, rs6rca, they that are Christ's at his
coming " —he passes over again the interval between the first and second resurrections —" then
(Elrc,* afterward), the end "-the end of that
chapter in Christ's high and holy administration
-the end of his possession of that sceptre which
he is to deliver up after the close of the millenniumn, and the subjugation of all his foes, that he
himself also may be'" subject unto him that put
all things under him, that God may be all in
all," 1 Cor. xv. 23, 24, 28. The apostle is speaking of the resurrection of the body; and events
connected therewith, " As in Adam all die, even
* This is a particle denoting succession, not contemporaneousness, as is evident from Mark iv. 28, where we have this very
particle 0s:a-"For the earth bringeth forth fruit of herself;
first the blade, then (eJra, afterward) the ear, after that (E2ra)
the full corn in the ear."




ANSWER TO OBJECTIONS.         159
so in Christ shall all be made alive. But every
man in his own order (literally, in his own band);
Christ the first fruits; afterward they that are
Christ's at his coming.  Then (or Afterward)
cometh the end," the end of that stage in his government, and the opening of a new scene in
the history of the universe. If at that period
death is to be abolished, and Christ to deliver up
the sceptre which he has previously held, his
enemies having been subjugated for ever, it is
certainly a most marked epoch, and well may it
be said,'" cfterward cometh the end," as there is
an end of that particularform of rule which he
will have thus far exercised, But where is there
any intimation in this passage either that the
work of the Mediator in sending his HIoly Spirit
to secure his subjects in obedience is to ceases or
that men are no longer to exist in the natural
body on the earth?  There is none whatever.
If the continued existence of the race in the
natural body on the earth is elsewhere taught in
God's sacred word, there is nothing to conflict
with that fact in what is meant by Christ's delivering up the kingdom, and the consequent termination of that stage in his government, for it
is clearly taught in the Scriptures, and admitted
by all believers in the Bible, that in some form




160        ANSWER TO OBJECTIONS.
of administration, Christ will "reign for ever
and ever," Rev. xi. 1a; that " of his kingdom
there shall be no end," Luke i. 33; and that
" his dominion is an everlasting dominion, which
shall not pass away," Dan. vii. 14. But that
"dominion" is a dominion over "all peoples,
nations, and languages," ib., " under the whole
heaven," Dan. vii. 26, " over all the earth," Zech.
xiv. 9, phraseology which, as we have already
proved, denotes men in the natural body on the
earth, the subjects of that kingdom which is to
be administered by Christ and the glorified
saints. He is therefore to reign for ever, to be
a priest for ever, a priest on his throne, and his
glorified saints are to reign with him everlastingly. Is it not, then, perfectly compatible, that
after what is called the delivering up of the kingdom, Christ, the Son of Man, with -his beloved
Bride, should be subordinate in office to the
Eternal Father, and that at the same time the
nations of living men should also be subordinate to them, and be holy and happy under
their righteous and beneficent sway?  Most
assuredly. How, then, is there any incompatibility between this delivering up of the kingdom
and the views which we have exhibited?  Or
how does that delivery prove either that Christ's




ANSWER TO OBJECTIONS.         161
office as Ml[ediator is to cease, or that there will
no longer be men in the natural body after
Christ's advent to judgment?
The Scriptures have said but little respecting
Christ's delivering up the kingdom  to the Father, but aside from that, enough is revealed to
prepare us for his coming. It is not necessary
that we should, at present, know all the particulars of his millennial and post-millennial reign,
or be able to explain the precise mode in which
God will accomplish his high counsels of justice,
mercy, and love. Our faith should rest in the
facts, simply as they are revealed. It is enough,
at present, for us to know that the sure word of
prophecy informs us that Christ will, at his glorious appearing, raise from the dead the church
of the first born, and translate those who are
alive and remain, and love his appearing; that
he will execute judgment on those who at his
second coming are found in organized confederacy against bim, and indeed upon all men
in the natural life, except those whom, as the reward of their affectionate faith, he changes from
mortal to immortal, and those whom in his infinite wisdom he saves from the general destruction, and leaves as a seed to replenish the earth,
and to serve and obey him; that there will be




162        AiNSWER TO OBJECTIONS.
an overwhelming and irremediable discomfiture
of those of his unglorified subjects, who revolt
from his sway at the expiration of the millennium, after Satan is loosed out of prison, and
goes forth to deceive the nations; that he will
raise the unholy dead to inflict upon them, in
body and soul, in that complex nature in which
they have sinned, the just recompense of their
deeds; and that, having made this impressive
demonstration of his supreme hatred of sin by
the punishment of the wicked, he will abolish
death, and reign for ever, in subordination to the
Father, and in blissful association with his glorified church, "the Bride, the Lamb's wife," over
a holy and happy creation.
If then it be asked again, how is the visible
reign of Christ and the glorified saints over men
in the natural body during the period represented by the thousand years, compatible with what
is foreshown in Rev. xx., respecting the post-millennial revolt? we answer, that such a revolt
will be just as possible, if Christ and the saints
shall have been reigning in visible glory over
such subjects, as if he alone, without these associate rulers, had been reigning over them in invisible glory. Probation is just as possible in
the personal presence of Christ as in his absence.




ANSWER TO OBJECTIONS.         163
The angels who, when on probation, rebelled
against God, were doubtless in the presence of
the Eternal Son, and if such probation was possible to angels, how does it appear that probation, when Christ is personally present on earth,
is per se (in, itself ) impossible to men? If Satan,
with no one to seduce him, could rebel in heaven,
then most assuredly man, when tempted by Satan, can revolt on earth. If the personal presence
of the Son of God did not prevent the fall of
Satan, an archangel of transcendent powers, when
comparatively free from  temiptation, how will
that presence necessarily prevent the disobedience of unglorified men, beings of very inferior
powers, and in the case before us, under circumstances of very strong temprtation?  Miraculous
displays of divine power do not always prevent
transgression. The children of Israel at the foot
of Mount Sinai, after they had heard the voice
of the living God, and seen the manifestations
of his special presence, worshipped a golden
calf; our first parents in Paradise, when perfectly hbly, and enjoying the most intimate communion with their Creator, were seduced by the
machinations of Satan; nay, in heaven itself, as
we have just said, angels fell from their high estate, and revolted against the throne of God;




164        NSWER TO OBJECTIONS.
and in view of such facts, held by anti-millenarians themselves, where is the impossibility that
Satan, when loosed out of prison, should succeed in deceiving a vast multitude among the
nations, notwithstanding the visible displays of
glory from Christ, their king? However quiet
and peaceable they may have been under the
dominion of Christ and the regal saints, while
Satan was shut up in the abyss, and thus debarred from tempting them to evil, where is the impossibility of their revolting from that sway
when Satan is loosed, and goes forth to deceive
them? Such a revolt, therefore, is possible even
among many who have lived during the millennium. It cannot, however, be proved that it extends to them. Whether it does, we know not.
It may, perhaps, be confined to their descendants, to individuals living after the thousand
years are ended. We are not told in the Scriptures how long is that " little season," Rev. xx.
3, in which Satan will once more be permitted
to practise his wiles. It may be short, compared
with the vast period denoted by the thousand
years, and yet be long enough for him to exert
his agency on a very large scale. New generations may grow up in that time, embracing many
individuals who do not give their hearts tr




ANSWER TO OBJECTIONS.        165
Christ, individuals whom, in their comparative
inexperience, it may be very easy for Satan to
seduce in great numbers into open rebellion. In
view, therefore, of all these facts, how does this
post-millennial revolt conflict with the probation
which Scripture elsewhere informs us will be
given to those that are left from among the nations, and to their posterity?-a probation after
the second coming of Christ, to men living in
the natural body on the earth. There is no discrepancy whatever. But though successful in
deceiving vast multitudes to their ruin, Satan
suffers a final and hopeless defeat-his army is
destroyed by the special interposition of Godand he himself consigned to the lake of fire, to
be with those who are denoted by the beast and
the false prophet, and to be " tormented day and
night, for ever and ever," Rev. xx. 7-10.
The glorified saints have no part in that apostasy.  Faithful to Christ as his Bride, united
to him in bonds of the most ardent and unwavering love, secured in their holy and happy state
by an everlasting covenant, they shall continue
to reign upon Immanuel's throne for ever and
ever, Rev. iii. 21, Dan. vii. 18, 27, Rev. xxii. 5.
The remnant of the human race in the natural
body, those who have not been engaged in the




1646       ANSWER TO OBJECTIONS.
post-millennial rebellion, confirmed in their allegiance by the influence of God's Holy Spirit, and
by these awful judgments on the disobedient,
will never revolt from the dominion of Christ
and the saints. Death, the last enemy, will be
destroyed; and, the curse having been removed,
God will look forth upon his work and pronounce it, as it was when it first came from his
hands, to be very good.
The post-millennial revolt, therefore, is no valid objection to the existence of men in the natural body after Christ's second coming. There are
to be such men on the earth till the closing scenes
of the judgment, and for aught that the Bible
says to the contrary, there will be such men here
through eternal ages. That, indeed, as we have
already shown, is a legitimate inference from the
fact that the kingdom of Christ and the glorified
saints is an everlasting kingdom, and its subjects
for ever, the men of all peoples, nations, and
languages, under the whole heaven.
If, then, it be asked once more, how is that
possible, in view of the limited extent of the
earth, and the insufficiency of its means of nutrition, what can be done with so vast a population
as there will necessarily be after death shall have
oeen abolishedl, and men have continued to mnl,




ANSWER TO OBJECTIONS.        167
tiply through innumerable ages? where can they
find space to dwell, or fbod to sustain them?  we
answer, there is no more difficulty in this case
than there would have been if our first parents
had not sinned, and death had never visited the
race. The omnipotent Jehovah has resources inexhaustible, and we doubt not that lie will be
able to provide for the exigency. Successive
generations, after being trained up for glory,
may be changed from the natural to the spiritual
body, and translated alive into a more exalted
state as the reward of their obedience.
How vast, therefore, is the salvation which
Christ is to accomplish! How  inconceivably
sublime are the results which shall send a thrill
of ecstasy through all the obedient provinces of
his exulting empire! What heaven can be more
glorious or more desirable than a world rescued
from the grasp of Satan; emancipated from
death and sin; delivered from the curse; enlivened by the songs of countless myriads who will
chant hallelujahs to God and the Lamb, when the
tabernacle of God shall be with men, and he shall
dwell among them; a world cheered by the personal as, well as spiritual presence of Jesus; and
governed by an administration perfect in wisdom
and strength, holiness and love? Give me such




168        ANSWER TO OBJECTIONS.
a world, full of beings who are perfectly good
and perfectly happy, in the presence of Christ,
their Lord and Life, and I want no other heaven
-give me, as a glorified saint, a share in that
dominion which Christ has pledged to his beloved Bride, and let me have the promise and oath
of God that this bliss shall know no end-that I
with all his chosen shall be for ever holy and for
ever happy-and I ask no more. I want no other
paradise than such a world, with such inhabitants, and such enjoyments. I will rejoice with
all my soul in the "new heavens and new earth
wherein dwelleth righteousness."
If, as our opponents must admit, the scene in
which, when raised from the grave and re-united
to the soul, the bodies of the saints are to reside,
is a material place, and if the most essential elements of its blessedness are the presence of Christ
and holiness in the believer's heart, why then, so
far as the mere locality is concerned, will not the
new earth, surrounded by a pure and healthy
atmosphere, and gladdened by the most tender
and sacred associations, be just as good a heaven
for the abode of the righteous, as some other
place, in some distant quarter of the universe?
Why will not this be as good a point as any other
from which Jehovah may send forth glorified




ANSWER TO OBJECTIONS.         169
saints on missions of love to his dependent provinces?
Let the universe be ever so vast-let the telescope reveal system after system, throughout a
crowded immensity-let suns, and planets, and
stars, be indefinitely multiplied, still there must
be some spot which shall be the metropolis of
the universe; some favored place where the
Deity specially manifests his presence; some
palace-royal, where Jesus our king appears in
his glory, and from which he sends forth ministering spirits to execute his behests; and why,
then, may not the renewed earth be the pavilion
where he shall hold his court? why may not this
globe, on which he suffered and died-the scene
of his humiliation-become the theatre of his
triumph and tabernacle for ever?




CIlAPTER XIII.
RESULTS-(Continued.)
VIII. The millennium is to continue three
hundred and sixty thousand years.
IX. A series of the most stupendous events is
not very far distant.
Having thus answered, and we hope satisfactorily, the main objections to the existence of
men in the natural body on the earth after Christ's
second coming, we shall notice, and that very
briefly, but two other results of the laws of symbolization.
VIII. In the eighth place, these laws demonstrate that the millennium is to continue during
three hundred and sixty thousand years.
We have already shown, that according to the
mode of reckoning in Daniel and St. John, the
equivalent expression for one thousand years,
Riev. xx. 4, is three hundred and sixty thousand
days, and that those days symbolize the same
number of astronomical or solar years.




'RESULTS.             171
Take, therefore, the view to which we are led
by the laws of symbolization, and what noble
conceptions does this interpretation give us of the
redemption which is in Christ Jesus! During
these three hundred and sixty thousand years,
under the beneficent sway of Christ and his glorified church, the boundless population of this
rejoicing planet, undisturbed by the machinations of Satan, will walk in the paths of the Lord
their Redeemer. What immense additions will
be made to the happiness of the universe during
the mighty roll of that vast succession of ages!
While "the god of this world," 2 Cor. iv. 4, has
rule, there are many who walk the broad road
to destruction, and comparatively few that are
saved; but ultimately, as God's plans become
developed in the full manifestation of Messiah's
reign, the number of the lost will bear but a
small proportion to that countless throng who
ascribe their eternal deliverance to God and the
Lamb! Well may we exclaim —" Great and
marvellous are thy works, Lord God Almighty;
just and true are thy ways, thou king of saints!"
Rev. xv. 3.
It is not to be inferred, however, that the reign
of Christ and the saints is to cease at the expiration of the millennium. In the first part of the




172                RESULTS.
twentieth chapter of the Apocalypse, it is mentioned that Satan, according to the symbolization witnessed, was shut up in the bottomless pit.
The symbolical period of his confinement is
stated to be a thousand years; and then it is
added, that during that period the saints lived
again, and reigned with Christ. That, however,
is only the first grand epoch of their associate
sway. The sovereignty of Christ and his beloved Bride is to endure through eternal ages. Thus
it is declared respecting the Messiah, in Dan.
vii. 14, "his dominion is an everlasting dominion,
which shall not pass away;" in Luke i. 33, " he
shall reign over the house of Jacob for ever;
and of his kingdom there shall be no end;" and
in Rev. xi. 15, "he shall reign for ever and ever."
The same:thing is said of the glorified saints in
Rev. xxii. 5, "they shall reign for ever and
ever;" in Dan. vii. 18, "the saints of the Most
High shall take the kingdom, and possess the
kingdom for ever, even for ever and ever;" and
in verse 27, as Professor Stuart renders the Chaldee, " their kingdom shall be an everlasting kingdom, and all dominions shall serve and obey
them."*
* The pronoun in the original is h, which means it, and
refers for its antecedent to the word "people," and therefore,




RESULTS.                  173
IX. In the ninth and last place, there is rea.
son to believe that a- series of the most stupen
dous events is not very far distant.
The destruction of the antichristian rulers,
civil and ecclesiastical, is to take place under the
seventh vial, Rev. xvi. 17-21, xvii., xviii., xix. 2,
11-21, and, as we have already shown, p. 119,
we are now living under the sixth. Those whc
are symbolized by the apocalyptic witnesses
testify to the truth as it is in Jesus, throughout
the twelve hundred and sixty years; and according to the general opinion of the best interpreters of Scripture, more than  twelve hundred
years of that period* have already elapsed.
The slaughter of the witnesses, therefore, the
gathering of all the chief rulers of the world,
Rev. xvi. 14, to a general war, the second coming of Christ, the resurrection of the saints, the
overthrow  of those denoted by the Beast and
False Prophet, the binding of Satan, and the age
of millennial blessedness, are at hand.
according to the English idiom, must be rendered in the plural. "And the kingdom and dominion, and power of the kingdoms under the whole heaven, shall be given to the people of
the saints of the Most High; their kingdom shall be an everlasting kingdom, aasd all dominions shall serve and obey them,"
Dan vii. 27.
* See above, p. 124.




CHAPTER XIV.
CoNCLUSION.-Practical Reflections-the impending crisisstate of the visible church-duty of investigating al. the
Scriptures-testimony of the Holy Ghost to the utility of
studying unfulfilled prophecy-grandeur of redemption —
the ease with which the laws of symbolization may be mastered, and made the means of a large and useful knowledge
of the prophecies-the claims of the subject upon the attention of Christians in general, and especially of ministers
and teachers of the word-exhortation to trust and obey
the Lord —origin, grandeur, and duration of the kingdom
of Christ.
IF these things are so, we are on the eve of
a crisis unprecedented in the history of the
world!  But how  utterly unprepared for these
events is the great body of the visible church!
The professed worshippers of the Lord are, for
the most part, sunk in spiritual lethargy, wedded
to sensual pomps and vanities, and unmindful
of their high obligations as the betrothed of the
Lord Jesus Christ.
When St. Paul wrote his second letter to the
Thessalonians, they were apprehensive that the
second coming of Christ in glorious majesty was
immediately impending. The apostle told them




PRACTICAL REFLECTIONS.       175
that there must first be the rise of THE APOSTASY,
2 Thess. ii. 3, and the manifestation of THE MAN
OF SIN. For more than twelve centuries there
has been a most fearful apostasy from the truth
as it is in Jesus; and the Papal "False Prophet,"
whom many believe to be the Man of Sin, has
long exerted his blasphemous and persecuting
agency. Nearly eighteen hundred years have
passed away since Paul wrote to the Thessalonians, and therefore we are so much nearer to
the second coming of Christ, by which the Man
of Sin is to be destroyed, 2 Thess. ii. 8. But
alas! how many there are who "know not, neither will they understand; they walk on in darkness," Ps. lxxxii. 5.
We rejoice, however, that the prejudice
against the study of prophecy is gradually giving way before the march of enlightened inquiry. The command of the Saviour is, "Search
the -Scriptures," John v. 39, and this compre.
hensive injunction includes the proplhetical, as
truly as the devotional. If the study be not useful, why does the Lord enjoin it, and why did
the Saviour reprove the two disciples who were
travelling to Emmaus, for being so "slow of
heart to believe all that the prophets have spoken?" Luke xxiv. 25. If the fair and candid iir




176        PRACTICAL {REFLECTIONS.
terpretation of prophecy be not beneficial, why
did the Saviour begin " at Moses and all the
prophets," and expound "unto them in all the
Scriptures the things concerning himself?" Luke
xxiv. 27. If it be said, that when ministers and
private Christianshave as much wisdom and as
much self-control as the Saviour, they too may
be permitted to expound the prophecies, we reply, that of course no such claim is advanced;
but if the true principles of interpretation are
revealed in the word of God, as we have endeavored to show in this Essay, then we have a safe
guide, and ought to use it. If it be inexpedient
to note the signs of the times, and to compare
the indications'of God's providence with the testimony of his word, why did the Saviour reprove
the men of his day for their voluntary blindness?
Matt. xvi. 3. Alas, through wilful negligence,
they knew not the Lord of glory; and hence,
were led to set their seal and sanction to the
wickedness of all preceding ages, Matt. xxiii. 35,
by crucifying their own Messiah, their God and
king! We ask, again, if such expositions be not
advisable, why did the Lord, by the prophet
Daniel, explain to Nebuchadnezzar the meaning
of his dream, concerning a long series of events
from his own day to the setting up of the king.




PRACTICAL REFLECTIONS.         177
dom of Jesus Christ 1? "There is a God in heaven that revealeth secrets, and Inaketh known to
the king Nebuchadnezzar what shall be in the
latter days," Dan. ii. 28, compare verse 45. If
a revelation has been made, it is most assuredly
our duty to try to understand it, and be wise up
to what is written.
But we are not left on this point to mere inference. The Holy Ghost hath expressly declared, not only that " all Scripture is given by inspiration of God," but that it is " PROFITABLE for
doctrine, for reproof, for correction, for INSTRU(OTION in righteousness; that the man of God may
be perfect, thoroughly furnished unto all good
works," 2 Tim. iii. 16, 17. God pronounces ALL
Scripture to be profitable for instruction, and
other practical purposes —" all good wSork:s."
Alan, on the other hand, says that a part of it,
and a large part of it too, is unprofitable/! I need
not ask which is of the highest authority —the wisdom of God, or the opinions of men. See 1 Cor.
i. 25, iii. 19. And if all of the sacred volume
be useful for instructiorn, then it is the duty of
every minister to study the prophetic Scriptures,
the symbolic as well as the unsymbolic, and
make their exposition a part of his pulpit ministrations.  In 2 Pet. i. 19, it is written —" We
8*




178        PRACTICAL REFLECTIONS.
have also a more sure word of prophecy; whereunto YE DO WELL that ye take heed, as unto a light
that shineth in a dark place." God declares that
we do well to take heed to it. Man, on the other
hand, affirms that we have'nothing to do with
it; that the study of prophecy is useless, and
even pernicious; and that to investigate it thoroughly, according to our ability and opportunity, as the command clearly implies, is the mark
of extravagance and folly! Now, as if the divine Spirit would expressly put us on our guard
against such " enticing words of man's wisdom,"
1 Cor. ii. 4, it is declared in the third verse of
the first chapter of the last, and what is commonly regarded as the most mysterious book in
the Bible —as if there would be a peculiar tendency and disposition to neglect the sublime visions of the Apocalypse —" Blessed is he that
readeth, and they that hear the words of this prophecy, and keep those things which are written
therein," Rev. i. 3. So far, therefore, from the
study being unprofitable, when rightly pursued,
a special blessing is pronounced on those who
thus engage in it; and, what is more, that blessing was promised and recorded when the prophecy was UNFULFILLED. But notwithstanding
this plain declaration of the Holy Ghost, to' the




PRACTICAL REFLECTIONS.       179
utility of studying unfufiVlled prophecy, we are
told that it will not repay us for the labor of the
investigation, and that, if we touch upon pro,
phecy at all, we ought to confine ourselves to
that which has been fulfilled! Nor are such
commendations in the inspired volume confined
to one or two passages. They are scattered
through different portions of the Bible, and
reach their culminating point in the last book
of God's revelations to the church. In the last
chapter of the Apocalypse, as well as in the
first, is the blessing pronounced on him "that
keepeth the sayings of the prophecy of this
book," Rev. xxii. 7. But how can he yield an
intelligent obedience to those sayings, unless he
knows what they are; and how can he know
what they are, unless he applies himself to the
Scripture in which they are contained? If our
heavenly Father has condescended to give us an
explanation of the mysteries of the Bible-as for
instance by the angel in Rev. xvii. 7, where it is
written, "I will tell thee the mystery "-the least
we can do, in grateful return, for his kindness, is
to study such explanations with diligence, hu.
mility, and prayer. Let us direct our energies
to the task, and meditate on the thrilling declarations of the sure word of prophecy, and our la



180        PRIACTICAL REFLECTIONS.
bor, so far from being either useless or irksome,
will be a source of the highest pleasure and
profit.
Y'he sure word of prophecy! By its heavenly
light, in what immeasurable grandeur appears
the plan of redemption! Ages upon ages roll
by, and still the throng of unnumbered worshippers shout hosannas to the Lamb. True, indeed,
during the "little season," Rev. xx. 3,'-9, in
which Satan, after the expiration of the millennium, is loosed from his prison, and goes forth
"to deceive the nations," a part of the unglorifled inhabitants of the earth revolt from their
allegiance, and are destroyed without remedy;
yet nevertheless, how vastly must the number of
the righteous exceed that of the wicked! There
is no intimation in the Scriptures, that even
after the three hundred and sixty thousand years
are ended, there are no longer to be men in the
natural life.  On the contrary, it is a legitimate inference, as we have already proved, that
through eternal ages, generation after generation
will appear on the earth. Innumerable multitudes may thus give full proof of their allegiance, and be rewarded with immortality, as were
Enoch and Elijah, without seeing death. And
if this be so, with what rapturous transport will




PRAcTIOAL REFLECTIONS.      181
the Saviour reflect upon his atoning sacrifice!
With what triumphant exultation will he con.
template his victory over Satan and the grave I
And with what intense delight will all the saints
and angels regard the fulfilment of the prediction-" He shall see of the travail of his soul,
and shall be satisfied," Isaiah liii. 11. A monument of the evil of sin will remain in-some part
of God's dominions-a most impressive warning
against all disloyalty —a most powerful motive
to persevere in the pathway of honor and truth;
but the necessity of upholding the moral government of Jehovah by the execution of legal penalty on incorrigible transgressors, will be so
clearly seen, and the will of the righteous so perfectly in accordance with that of their heavenly
Father, that the wretchedness in the prison-house
of the universe will not detract from their bliss.
It is in this respect in the spiritual as it is in the
material world. The spots on the surface of the
sun are but small when contrasted with the rest
of his disk; we can, indeed, discern them, but
they do not perceptibly diminish his effulgence
when he floods creation with his glorious beams.
The laws of symbolization, which have been
treated in this Essay, are clear and intelligible,
few in number, remembered without difficulty,




182        PRACTICAL REFLECTIONS
and generally obvious in their application. If
but a moderate portion of the time and labor
which are often devoted to the study of foreign
languages and abstruse sciences, were given to
the investigation of these principles, they could
be; easily and thoroughly understood. They are
a master key to the different wards of symbolic
prophecy; and by rightly applying it, we obtain
a vivid, and realizing view of the perfections of
God, and a more accurate knowledge of his high
counsels of love. What was before dark is
clothed in light. What was before uninviting,
because regarded as unintelligible, is invested
with surpassing interest. We are furnished with
new and more powerful motives to glorify our
Maker, to do good to our fellow men, and to run
with patience the race set before us. We are
supported under trials, cheered amidst difficulties and discouragements, and go on our way rejoicing. Confiding in God, we ascend the mount
of promise, and looking beyond the present scene
of trouble and darkness, a prospect more glorious
than that which Moses saw from the top of Pisgah, meets our enraptured vision. Surely such
a subject demands tile attention of Christians in
general, and especially of ministers and teachets of the word; Its claims ought not lightly




PRACTICAL REFLECTIONS.      183
to be disregarded. We are directed to endure
hardness as good soldiers. We must not faint
by the way; and if it requires diligent study to
understand these parts of the sacred word, we
must buckle on the harness, and put our shoulder to the wheel. The church has a right to ex~
pect it from those to whom she looks for instruction. The providence of God calls for it. The
signs of the times demand it. We live in a most
wonderful age; and if events, such as those which
have been noticed in this Essay, are revealed,
and the time of their accomplishment is at hand,
we ought to know it ourselves, and proclaim it
to others. Let us, therefore, search the oracles
of God; let us take his word as a lamp unto our
feet, and a light unto our path; and while faithfully performing our duties day by day, instead
of being disheartened and cast down by present
trials, let us look at the prospect which is beyond, and lift up our heads, knowing that our
redemption draweth nigh. The agitations of
worldly politics will soon be over, and instead
of empires governed by the principles of man's
wisdom, and which rise and fall in the fluctuations of human affairs, there will be a kingdom
which cannot be moved, a kingdom whose origin
was laid in the counsels of eternity, whose mani



184        PRACTICAL RETFLECTIONS.
festation has been foretold by all the prophets
since the world began, whose grandeur will sur
pass our loftiest conceptions, and of whose duration there shall be no end.
TM EIND.




BOOKS ON THE LAWS OF SYMBOLIZATION  A.ND
FIGURATIVE LANGUAGE.
As among those who read the foregoing Essay there may be
persons who are not aware of the origin of the laws of which
it treats, the discussions respecting them, and the extent to
which they have been applied to the interpretation of the
symbolic Scriptures, the Publisher gives notice that those
who desire it may obtain the requisite information from an
Exposition of the Apocalypse, by the Editor of the Theological
and Literary Journal, in which they were originally stated,
and are applied to the interpretation of the whole series of
the symbols of that prophecy; and from the Journal itself,
which was established mainly for the purpose, on the one
hand, of investigating, demonstrating, and applying them,
and on the other, of pointing out the errors of other modes of
treating the symbols. They are accordingly presented there,
as they are quoted in the Essay, discussed at length, applied
to nearly all the symbols of the Old and New Testament, the
results unfolded to which they lead, answers given to objections to them, and the most ample evidence furnished that they
overturn the current notions which those who spiritualize the
prophecies entertain of God's great purposes of mercy towards
our race. The principles, also, on which other writers-spi.
ritualists and anti-spiritualists-proceed in their expositions
are stated, many of their volumes and essays reviewed, and
their defects and errors pointed out.
The laws of Figurative Language also-respecting which as
erroneous views prevail as in regard to symbols-are presented
in the Journal, and exemplified in the interpretation of much
of Isaiah, and many passages from other parts of the Sacred
Volume. These laws are as new, and as just, and work as
important changes in interpretation, as the Laws of Symbolization.




186                  CONTENTS.
Besides these discussions, there is also in the Journal a series
of articles on the principal philosophical and scientific theories of the period, that touch in a measure the doctrines of
theology, and the understanding of which is necessary to the
just interpretation of the Scriptures:-such in metaphysics, as
the idealistic Atheism of Kant and Coleridge; the Pantheism
of Swedenborg, Schleiermacher, Schelling, and Hegel; the
schemes of their disciples, Parker, Newman, Bushnell, Park,
and Nevin; the development theory of Neander and Schaff;
and such in natural science, as the doctrine of modern geologists respecting the age of the world. Those anti-Scriptural
systems which have been openly advocated, or in a measure
sanctioned and eulogized by most of the periodicals of the day,
are thoroughly discussed in the Journal; their principles unfolded so clearly as to be easily understood by the reader, and
their antagonism to the Scriptures demonstrated.
Beside- these, there is also in the Journal a variety of Essays
and Reviews on other topics of interest, as is seen from the
following list of the articles of the several volumes:CONTENTS OF VOL. I.
NO. I.
IMPORTANCE OF A JUST UNDERSTANDING OF THE PROPHETIC
SCRIPTURES. BY THE EDITOR-FALSE METHODS THAT HAVE
PREVAILED OF INTERPRETING  THE APOCALYPSE. BY THE
EDITOR-THE LATE REVOLUTION IN EUROPE  DR. CHALMERS'S
SCRIPTURE READINGS-RELIGION TEACHING BY EXAMPLECRITICAL AND LITERARY NOTICES.
NO. II.
THE LAWS OF SYMBOLIC REPRESENTATION. BY THE EDITOR
-STRAUSS' AND NEANDER'S LIFE OF JESUS CHRIST. BY THE
EDITOR-MORELL'S HISTORICAL VIEW  OF THE SPECULATIVE
PHILOSOPHY OF EUROPE. BY THE EDITOR-FLEMING'S RISE
AND FALL OF PAPACY-CRITICAL AND LITERARY NOTICES.
NO. III.
ANALYSIS OF THE PRIRCIPAL FIGURES OF THE SCRIPTURES
AND STATEMENT OF THEIR LAWS. BY THE EDITOR-MR. FA,




CONTENTS.                187
BER'S SACRED CALENDAR OF PROPHECY. BY THE EDITOR-DR.
SPRING S POWER OF THE PULPIT, BY R. W. DICKINSON, D.DTHE RELATION OF THE PRESENT DISPENSATION TO CHRIST'S
FUTURE REIGN. BY THE EDITOR —SPRATT AND FORBES'S
TRAVELS IN LYCIA, MILYAS, AND THE CIBYRATIS-MEMOIR OF
MRS. MARY E. VAN LENNEP-JOURNAL OF AN EXPEDITION INTO
THE INTERIOR OF TROPICAL AUSTRALIA-MR. BICKERSTETH'S
SIGNS OF THE TIMES IN TIIE EAST-A WARNING TO THE WEST
-LITERARY AND CRITICAL NOTICES.
NO. IV.
MR. FABER S SACRED CALENDAR OF PROPHECY. BY THE
EDITOR-ALEXANDER'S EARLIER AND LATER PROPHECIES OF
ISAIAH. BY THE EDITOR-DESIGNATION AND CLASSIFICATION
OF THE FIGURES OF ISAIAH, CHAP. I. BY THE EDITOR-COLERIDGE S PHILOSOPHY OF CHRISTIANITY, AN ATHEISTIC IDEALISM.
BY THE EDITOR-TROTTER'S EXPEDITIO~I TO THE NIGER-.SMITH'S VOYAGE AND SHIPWRECK OF ST. PAUL-LITERARY AND
CRITICAL NOTICES.
CONTENTS OF VOL. II.
NO. I.
A DESIGNATION OF THE FIGURES OF ISAIAH, CHAP. II. BY
THE EDITOR-THE RESTORATION OF THE ISRAELITES. BY THE
EDITOR-DR. BUSHNELL'S DISSERTATION ON LANGUAGE-THE
CITIES AND CEMETERIES OF ETRURIA-NOEL S UNION OF CHURCH
AND'STATE-HOARE S HARMONY OF THE APOCALYPSE-LITERARY AND CRITICAL NOTICES.
NO. II.
DR. BUSHNELL'S DISCOURSES-A DESIGNATION OF THE FIGURES OF ISAIAH, CHAP. III. AND IV.-THE RESTORATION OF THE
ISRAELITES-UNITED STATES EXPEDITION TO THE JORDAN AND
DEAD SEA-THE PRINCIPAL PREDICTED EVENTS THAT ARE TO
PRECEDE CHRIST'S COMING-NARRATIVE OF EVENTS IN BORNEO
AND CELEBES-LITERARY AND CRITICAL NOTICES
NO. III.
MORELL S PHILOSOPHY OF RELIGION-A DESIGNATION OF THE
FIGURES OF ISAIAH, CHAP. V. AND VI.-FABER S SACRED CA




188                 CONTENTS.
LENDAR OF PROPHECY-THE RESTORATION OF THE ISRAELITES
-SWEDENBORG'S THEORY OF SYMBOLS AND LANGUAGE-LAYARD'S NlNEVEH -LITERARY AND CRITICAL NOTICES.
NO. IV.
MORELLSS PHILOSOPHY OF RELIGION-THE DANGERS AND
DIFFICULTIES OF THE MINISTRY-OBJECTIONS TO THE LAWS OF
SYMBOLIZATION-A DESIGNATION AND EXPOSITION OF THE FIGURES OF ISAIAH, CHAP. VII.-A HISTORY OF COLONIZATION ON
THE WESTERN COAST OF AFRICA-BEATTIE'S DISCOURSE ON
THE MILLENNIAL STATE OF THE CHURCH-LITERARY AND
CRITICAL NOTICES.
CONTENTS OF VOL. IIT.
NO. I.
MR. STEELE S ESSAY ON CHRIST S KINGDOM-A DESIGNATION
AND EXPOSITION OF THE FIGURES OF ISAIAH, CHAP. VIII. —RESEARCHES IN ASIA MINOR, PONTUS, AND ARMENIA-PROF. MCCLELLAND'S RULES FOR THE INTERPRETATION OF PROPHECYOBJECTIONS TO THE LAWS OF FIGURES-CRITICS AND CORRESPONDENTS-MISCELLANIES-LITERARY  AND  CRITICAL  NO —TICES.
NO. II.
PROFESSOR PARK'S THEOLOGIES OF THE INTELLECT AND THE
FEELINGS-MODERN. SYSTEMS OF BIBLICAL HERMENEUTICSPROFESSOR CROSBY ON THE SECOND ADVENT-A DESIGNATION
AND EXPOSITION OF THE FIGURES OF ISAIAH, CHAP. IX. —DR.
KEITH ON THE SIGNS OF THE TIMES-CRITICS AND CORRESPONDENTS-MISCELLANIES-LITERARY AND CRITICAL NOTICES.
NO. III.
PROFESSOR STUART'S COMMENTARY ON DANIEL-A DESIGNATION AND EXPOSITION OF THE FIGURES OF ISAIAH, CHAPTER X.
DOBNEY  ON  FUTURE PUNISHMENT-PROFESSOR  AGASSIZ'S
THEORY OF THE ORIGIN OF THE HUMAN RACE-THIE ADVERBMISCELLANIES-CRITICS  AND  CORRESPONDENTS-LITERARY
AND CRITICAL NOTICES.
NO. IV.
BROWN ON CHRIST'S SECOND COMING-A DESIGNATION ANP




CONTENTS.                189
EXPOSITION OF THE FIGURES OF ISAIAH, CHAPTERS XI. AND XII.
OBJECTIONS TO THE LAWS OF FIGURATIVE LANGUAGETHOUGHTS ON THE INTERPRETATION OF THE PROPHECIES-THE
CHIEF CHARACTERISTICS AND LA'WS OF PROPHETIC SYMBOLS —
LITERARY AND CRITICAL NOTICES.
CONTENTS OF VOL. IV.
NO. I.
BROWN ON CHRIST'S SECOND COMING-A DESIGNATION AND
EXPOSITION OF THE FIGURES OF ISAIAH, CHAP. XIII. AND
XIV.-PHILOLOGICAL CONTRIBUTIONS-THE THEOPHANY CELEBRATED PSALM XVIII. REAL, NOT FIGURATIVE-THE PAPAL
POWER IDENTIFIED WITH THE LITTLE HORN OF THE FOURTH
BEAST. DANIEL VII.-GOBAT'S THREE YEARS RESIDENCE IN
ABYSSINIA-CRITICS AND CORRESPONDENTS-LITERARY AND
CRITICAL NOTICES.
NO. II.
BROWN ON CHRIST'S SECOND COMING- A DESIGNATION AND
EXPOSITION OF THE FIGURES OF ISAIAH, CIIAP. XIV. 28-32.
XV., XVI., AND XVII.-FOREIGN MISSIONS AND MILLENARIANISM,
AN ESSAY FOR THE TIMES-THE HOLY GHOST THE AUTHOR OF
THE ONLY ADVANCEMENT OF MANKIND-TODD S DISCOURSES ON
THE PROPHECIES-FERG USSON'S EASTERN ARCHITECTURELITERARY AND CRITICAL NOTICES.
NO. ITII.
FAIRBAIRN'S TYPOLOGY OF SCRIPTURE-THE ORIGIN OF THE
SABBATH. BY R. W. DICKINSON, D.D.,-THE INTERPRETATION
OF SCRIPTURE. BY E. POND, D.D.,-A DESIGNATION AND EXPOSITION OF THE FIGURES OF ISAIAH, CHAP. XVIII., XIX., AND
XX.-THE FULNESS OF THE TIME. BY JOHN FORSYTH, JUN.,
D.D.-THE ORDER OF THE PRINCIPAL EVENTS THAT ARE TO
PRECEDE CHRIST S COMING-CRITICS AND CORRESPONDENTSLITERARY AND CRITICAL NOTICES.
NO. IV.
GENESIS, AND GEOLOGICAL THEORY OF THE AGE OF THE
EARTI-THE SABBATH AND ITS MODERN ASSAILANTS. BY R,




190                 CONTENTS.
W. DICKINSON, D.D.,-PROGRESS OF THE NINETEENTH CENTURY
BY REV. D. INGLIS-METAPHYSICAL AND GOSPEL TRUTH AND
ERROR. BY THE REV. S. D. CLARK-THE FIGURATIVE CHARACTER OF THE SACRED WRITINGS. BY E. POND, D.D.-LITERARY AND CRITICAL NOTICES.
CONTENTS OF VOL. V.
NO. I.
THE THEORY ON WHICH GEOLOGISTS FOUND THEIR DEDUCTION OF THE GREAT AGE OF THE WORLD-A DESIGNATION AND
EXPOSITION OF THE FIGURES OF ISAIAH, CHAP. XXI.-THE
TRUE GOD KNOWN ONLY BY FAITH-DR. SPRING'S DISCOURSES
ON THE MILLENNIUM-LITERARY AND CRITICAL NOTICES.
NO. II.
THE SOURCES FROM WHICH THE MATERIALS OF THE PRESENT
CRUST OF THE EARTH WERE DERIVED-A DESIGNATION AND
EXPOSITION OF THE FIGURES OF ISAIAH, CHAP. XXII.-THE
EXCELLENCE AND IMPORTANCE OF TRUTH. BY REV. S. D.
CLARK-TENDENCIES OF THE TIMES-CRITICS AND CORRESPONDENTS-ANSWERS TO THE OBJECTIONS OF GEOLOGISTS-THE
SIXTH VIAL-LITERARY AND CRITICAL NOTICES.
NO. III.
DR. HITCHCOCK S RELIGION OF GEOLOGY-THE NEGLECT OF
THE SACRED SCRIPTURES. BY R. W. DICKINSON, D.D-DR.
WORDSWORTH'S LECTURES ON THE APOCALYPSE-A DESIGNATION AND EXPOSITION OF THE' FIGURES OF ISAIAH, CHAP.
XXIII.-THE FULNESS OF THE TIMES. BY J. FORSYTH, JR., D.D. —.
MR. WILLIAMSON'S LETTERS TO A MILLENARIAN-THE REESTABLISHMENT OF THE NAPOLEON DYNASTY-LITERARY AND
CRITICAL NOTICES.
NO. IV.
HENRY S LIFE AND TIMES OF JOHN CALVIN. BY R. W. DICKINSON, D.D. —DR. J. P. SMITH ON THE GEOLOGICAL THEORYTHE ENGLISH UNIVERSITIES. BY THE REV. W. C. FOWLERTHE DOCTRINES OF DR. NEVIN AND HIS PARTY-CRITICS ANT
CORRESPONDENTS-LITERARY AND CRITICAL NOTICES.




CONTENTS.                191
CONTENTS OF VOL. VI.
NO. I.
DR. J. P. SMITH ON THE GEOLOGICAL THEORY-THE REV.
ALBERT BARNES S NOTES ON REVELATION XX. 4-6. BY THE
REV. H. CARLETON-THE PRINCETON REVIEW ON MILLENARIANISM-THE DISTASTEFULNESS OF CHRISTIANITY. BY THE
REV. E. D. SMITH, D.D.-ENGLISH UNIVERSITIES. BY THE REV.
W. C. FOWLER-DR. NEVIN'S PANTHEISTIC AND DEVELOPMENT
THEORIES-LITERARY AND CRITICAL NOTICES.
NO. II.
LETTERS TO A MILLENARIAN —FALSE TEACHERS: THEIR
CHARACTER AND DOOM —MERCANTILE MORALS-COMMENTA.
RIES ON THE LAWS OF THE ANCIENT HEBREWS. BY E. POND,
D.D.-TIHE PRESBYTERIAN QUARTERLY REVIEW ON MILLENARIANISM-THE ECLIPSE OF FAITH-THE REVIVAL OF THE
FRENCH EMPERORSHIP-A DESIGNATION AND EXPOSITION OF
THE FIGURES OF ISAIAH, CHAP. XXIV-THE SYMBOLS OF THE
SIXTH VIAL-LITERARY AND CRITICAL NOTICES.
NO. III,
HIPPOLYTUS AND HIS AGE-THE REV. A. BARNES S NOTES ON
REVELATION XX. 4-6. BY THE REV. H. CARLETON-THE
DOCTRINE OF ATONEMENT AS TAUGHT IN ISAIAH LII., LIH. BY
THE REV. E. C. WINES, D.D.-CHRIST'S SECOND COMING-THE
INSPIRATION OF THE SACRED SCRIPTURES. BY THE REV. J. W.
HALL, D.D. —A DESIGNATION AND EXPOSITION OF THE FIGURES
OF ISAIAH, CHAP. XXV. AND XXVI-HENGSTENBERG ON THE SONG
OF SOLOMON. BY THE REV. JOHN FORSYTH, JUN., D.D-THE
FALL OF THE TURKISH EMPIRE-LITERARY AND CRITICAL
NOTICES.
NO. IV.
CHRIST'S SECOND* COMING-INQUIRY INTO THE MEANING OF
MATTHEW XXIV. 14. BY THE REV. JOHN RICHARDS, D.D. —BEECHER S CONFLICT OF AGES-INFIDELITY, ITS ASPECTS,
CAUSES, AND AGENCIES. BY R. W. DICKINSON, D.D-THE PRIEST
AND THE HUGUENOT-HISTORY OF THE APOSTOLIC CHURCHLITERARY CRITICAL AND NOTICES.




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Issued Quarterly. Six volumes already completed, 700 pages each.
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LW  This work, besides many other applications of the Laws of Figurative
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Figures of the first twenty-eight chapters of Isaiah. Each future number also is
to contain a like Exposition of a part of that Prophecy, till the whole is completed.
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CHARACTERISTICS AND LAWS OF
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By the REV. EDWARD WINTHROP, A.M.  Price 75 cents.
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