if this blindness in the Jews appear strange to us, it is surely more singular that we ourselves, who perceive and deplore that prejudice, which prevented them from understanding the prophecies concerning our Saviour, and his kingdom, by causing them to look for a political, and not a spiritual prince; should ourselves be led astray from the true sense of the prophetic history of his kingdom, by attachment to the political, instead of the spiritual interpretation.

The explanation given above, of the phrase kingdom of heaven, as signifying Christianity on earth; it would be easy to confirm, by the authority of the most respectable scriptural critics; but the general admission of its correctness, renders it superfluous to enlarge upon this point. The question that demands attention here, is not whether such be the meaning of the phrase, but whether commentators on the Apocalypse be justified in relinquishing this explanation, as often as it suits their convenience, and in substituting another, whenever it accords better with their views of the prophecy. That this latitude is what they have allowed themselves, and that, not casually or incidentally, but constantly and universally, will appear by reference to the writings of every commentator, from Mede to Mr. Gauntlett, with the single exception of Archdeacon Woodhouse. The following instances will best explain this twofold acceptation of the symbols.

The spiritual meaning of these symbols is not denied, for the express declaration of the prophet

himself, frequently forbids this; but then it is maintained, that they are used in two senses, the one spiritual, and the other political. Thus the symbolical heaven, spiritually interpreted, is allowed to signify, the Christian dispensation, or Christ's kingdom on earth; but this symbol is supposed to have also a political meaning, and is then understood to signify, the constitution, or government of a state or empire.'

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The Sun, in the spiritual sense, symbolises our Lord, the Sun of righteousness, who is certainly the light of his own firmament: but in the political sense, this symbol is supposed to signify, a king, or emperor, the person holding the sovereign power.'

The seven Stars are declared to be the angels of the seven churches, at that time existing in Asia; angels, as the Greek word signifies, meaning messengers or ministers, for St. John is directed to write to each of them. Stars, then symbolically signify, the lights or teachers of Christianity: but it is contended that this symbol also is to be sometimes taken in a political sense, and then signifies, princes, nobles, or great men.'

This second signification is for the most part, either derived from the prophecies of the Old Testament, many of which were undoubtedly of a political nature, or is deduced by analogy from the spiritual sense; and in doing this, much learning and great ingenuity have been displayed. But the point wherein commentators seem to have failed, iş in shewing the necessity for this two-fold accepta

tion; a necessity, which is altogether founded upon, or has grown out of the view of the subject, which they have thought fit to take. With the exception of Archdeacon Woodhouse, no commentator, that the author has met with, has yet fairly attempted to apply these symbols in one uniform sense; or to interpret the prophecy exclusively on the spiritual principle, as foretelling the progress of pure religion in the heart of man; which is the only true church of Christ. When so interpreted, no twofold acceptation will be found necessary; but a clear and connected view will unfold itself, not only simple and satisfactory in all its parts, but exempt from the charge of inconsistency in the interpretation; each symbol being taken in that sense, which most frequently, if not uniformly belongs to it, in the language of our Saviour and his apostles.

But the introduction of this secondary or political meaning of the symbols, is not only objectionable, on the ground of its violating consistency of interpretation; it is open to another, and not less weighty objection, which is, that this sense is after all, wholly inadequate to afford a satisfactory solution of the prophecy in short, nothing but the strictest adherence to the spiritual meaning of the symbols, will be found capable of this.

The following examples, detailed at some length, may serve to prove the truth of this assertion; and at the same time, to illustrate the latitude, which Commentators have hitherto allowed themselves.

The fifth Trumpet of the Apocalypse is usually

explained as foretelling the rise of Mahommedism, or the irruption of the Saracens, which is symbolised in the vision, by a Swarm of Locusts. These locusts are characterised as follows; they have on their heads, as it were, crowns of gold; they have faces like the faces of men; hair as of women; and 'teeth like lions.' They are commissioned, not to kill, but to torment the men who have not the seal of God in their foreheads;' the pain they inflict is like the sting of a scorpion,' and so intolerable, that * men seek death, but do not find it, desire to die, but death flies from them:'

For the explanation of this trumpet, Mr. Gauntlett's late work will furnish the fairest specimen of the usual plan of interpretation; first, because it is one of the latest written; and secondly, because this writer professes not to offer new views, but to select what is most approved from other commentators. The following is his exposition.

The crowns of gold are an evident allusion,' he says 'to the turbans worn by the Saracens.' They are said in the vision, to have' faces as the faces of men,' audhair like that of women.' 'Accordingly,' says

Mr. Gauntlett,' the Arabians wore their beards, or mustachios, while the long hair of their heads was flowing or plaited, like that of women.'

interpretation is literal.

So far the

To proceed their teeth were as the teeth of lions. This,' says Mr. Gauntlett, 'may signify their rapacious fury,' &c. changing here the principle of interpretation from literal to figurative, Their

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commission 'to torment, but not to kill,' is explained as signifying, that they should plunder, ravage, and afflict, but not finally subdue the eastern empire. Here the interpretation is political.

The sting in their tails denotes,' he 'the says, poisonous effects of their false religion;' the principle of interpretation being here changed from political to spiritual.

By the men who have not the seal of God in their foreheads, are 'evidently meant,' says Mr. Gauntlett, 'the corrupt, and hypocritical professors of Christianity;' this also being spiritually interpreted.

But what is meant by their 'seeking death, and not finding it,' by their desiring to die, and death flying from them,' is left unexplained; although this passage in the prophecy, as if to render it more emphatical, is enforced by repetition.

Thus we find the plan of interpretation continually changed, to suit the convenience of the interpreter; and an intractable passage, when it occurs, left without any explanation at all.

That no such latitude is necessary on the spiritual plan of interpretation, the following exposition may satisfy the reader. All that is requisite for obtaining a minute, distinct, and satisfactory explanation of every part of this prophecy, is to adhere closely to the scriptural meaning of the symbols; and in applying them, to view the events according to their spiritual import alone. The prophecy indeed is strictly historical throughout; but the events foretold in it are such as regard the moral