strikingly applicable to the descendants of Ishmael, and singularly accords with the description of the Locusts, in the 5th Trumpet of the Apocalypse, which are said to have faces as the faces of men,' a symbol which is applied by almost all English commentators to the Arabs or Saracens. The last of the four was like a flying eagle, which is obviously the symbol of the Roman empire, or the western Gentiles. Thus their figures also accord with the races of men.

It may next be observed, that each of the Creatures has a distinct office assigned to it at the beginning of the prophecy, being separately employed as heralds to announce the successive opening of each of the first four seals; and here also a remarkable coincidence appears between the prophetic annunciation contained in each seal, and the character of the herald by whom it is ushered in.

The first Seal, under the symbol of the rider on a white. horse, &c., prophetically displays the triumphs of the Gospel of Christ; and is appropriately ushered in by the first living Creature, symbolising that race from whom the Messiah the Lion of Judah descended. The second Seal, under the emblem of a red horse, &c. foretells the corruption and dissensions about to arise; from blending the Pagan philosophy with the doctrines of Christianity; and is aptly announced by the symbolical representation of that race, which gave birth to the Pagan mythology. The third Seal, under the symbol of a black horse, foretells the introduction of superstition and fanaticism into Christianity; and is ushered in by the third living Creature, the representative of that race which gave birth to Mahomedism, and is distinguished for its proneness to fanaticism and superstition. The fourth Seal, under the emblem of a deadly pale or livid green horse, &c., prophetically announces the almost utter extinction of piety and morality among Christians, which is spiritual death, opening the way to the dominion of Antichrist. Accordingly, the herald which ushers in this seal is the fourth living Creature, symbolising that race, which was destined in the latter times to bear the most conspicuous part in raising up and supporting the Antichristian empire.

The general office of the four living Creatures, is stated to be that of giving glory to God unceasingly; an office which is in no way incompatible with the supposition, that they may

represent the whole body of the redeemed on earth, who can be none but the righteous of all nations. God, it may be truly said, is glorified in all his works, but certainly in none more conspicuously than in the creation of man; who in this is distinguished from, and elevated above all the other creatures of this globe, that he possesses the gift of reason, which prompts the sense of religion, and has the power of speech, which enables him to give glory to his Creator. And accordingly, in all ages and nations, some form of religion has invariably prevailed; while the worship offered by the living Creatures themselves, appears not to have been always pure and holy, from their acknowledging to have received the benefits of redemption.

These benefits are always allowed to be retrospective as well as prospective, or while one portion of the human race, who lived before the coming of the Messiah, looked forward to it as the means of salvation, so on the other hand, those who have lived since that event, look back to it in the same light; and in allusion to this, it is conceived that the living Creatures are represented as full of eyes before and behind.

They are described as having each six wings, being two more than the Cherubim of Ezekiel, which had only four. In their symbolical signification, wings appear to be emblematical of flight or rapidity; and in reference to the primitive races of men, may allude to the rapidity with which they spread over and peopled the earth.-While the two additional wings may be given for the further office which belonged to them under the Christian dispensation, to diffuse and propagate the knowledge of the gospel; or they may prophetically allude to the surprising rapidity with which this was to be effected. The wings are also declared to be full of eyes within; a position in which they seem adapted to the office of looking inwards, self-examination being the first duty of Christianity. The kingdom of God is within you.'

Thus we find a circumstantial coincidence with the view, that the four living Creatures are designed to symbolise the successive generations of men, or all to whom the benefits of redemption extend, being no less than the righteous of every nation and religion, as well as of every age.

A degree of obscurity, however, hangs over the whole, notwithstanding the exposition of each part may separately appear satisfactory. The cause of this arises from the want of a distinct idea of what is intended by the whole of this vision, called the Divine Glory, of which these Creatures form a part. Without this, no satisfactory reason can be assigned, why this symbol should be here introduced. This difficulty, then, we shall endeavour to obviate.

That this visual representation of the Throne of God, can be literally intended as a real picture of any thing actually existing in heaven, seems a supposition too extraordinary to be entertained for an instant. That the glory of that Being, whose power extends over infinite space, should be revealed to man, or represented by sensible images, and the insignia of earthly grandeur, such as a throne and attendants, cannot surely be supposed. It is strange that the writer who contends for the literal sense in one part of this vision, should overlook the inconsistency of admitting the symbolical in another. Thus Archdeacon Woodhouse symbolises the 24 Elders, but takes the four Creatures literally as Cherubim. Viewed in this light, as real and not symbolical, it would be equally impossible to shew any end that could be answered by such a revelation; or any connexion subsisting between this and other parts of the Apocalypse. Unity of design in the prophecy clearly indicates that some symbolical representation must be here intended; and consistency of interpretation requires that such a signification be sought for, as will coincide with the rest of the vision.

Accordingly a view has been proposed, which fully coincides in both respects, and which seems not only simple and satisfactory, but, moreover, lays claims to higher antiquity, than any other which can be offered, being derived from the suggestion of Irenæus, as early as the second century. (Woodhouse, p. 110). The view in question consists in regarding this vision as a symbolical representation of Christianity, or Christ's kingdom on earth; the progress and final establishment of which, being the subject of the prophecy which follows, is here announced, as it were, in the exordium.

The meaning of each particular symbol, the authors of this view do not indeed appear to have succeeded in developing; though the general principle of their interpretation may be

correct. The cause of their failure in this attempt is easily explained, as arising from the nature of the imagery employed, which being prophetical, could not be interpreted until the events alluded to had come to pass. This appears particularly in the symbol of the living Creatures, where allusions are prophetically made to two of the most important revolutions in the Christian world, namely, the rise of Papacy and Mahomedism; events which had not then taken place, but which form essential features in a symbol portraying the spiritual progress of the human race. Aided by the light which history has subsequently thrown on this subject, we have attempted to follow up their view in the explanation of these four living Creatures, and now propose briefly to notice the remaining symbols.

In the first place it is worthy of remark, that the whole of the machinery of this symbolical representation appears to be borrowed from that of the old covenant, as a prototype for each symbol may be found in the Jewish temple, which will be shewn as we proceed.

That the first object which presents itself in a symbolical representation of Christianity should be the Throne of God, need excite no surprise; since it is equally termed in scriptural language the kingdom of Christ,' and the kingdom of God;' and Christ invariably gives all glory to the Father, as derived from and due to Him alone. The scene of the vision is in heaven, Christianity being also termed the kingdom of heaven. The prototype of this symbolical scene may be found in Judaism; the Holy of Holies being regarded by the Jews as the earthly abode of the Almighty.

The next symbol is that of four and twenty Elders, arrayed in white robes, with crowns of gold on their heads, and seated around the Throne. This symbol, which corresponds to the Sanhedrim, or supreme council of the Jews, typically represents the union of the two covenants, the old being founded on the twelve Patriarchs, and the new upon the twelve Apostles; to whom our Saviour promised, that in his kingdom, they should sit on twelve thrones, judging the twelve tribes of Israel. In a representation purely symbolical, there is little weight in the objection, which has been urged against the Apostles being here alluded to, that St. John, who saw the vision, was himself one of that number.

Before the throne were seven Lamps of Fire burning, called the seven Spirits of God. These accord with, and seem to be derived from, the seven candlesticks of the temple, seven having been originally their number; and they seem to bear a symbolical allusion to the seven Christian churches, before noticed in the Apocalypse, and at that time existing in Asia.

The sea of glass, or glassy like crystal, before the throne, corresponds to the Laver of the Temple, also called the sea, which was used for the purification of the priests. This is obviously symbolical of purification by the waters of baptism, whereby mankind are cleansed from their sins, as the saints are said to wash their robes white in the blood of the Lamb.'

For the four living Creatures, we find a prototype in the Cherubim of the ark; different indeed in form as well as in number, but still the resemblance is such, that Ezekiel in his vision, where they are evidently the same as these, 'knew them to be Cherubim.' These have already been shewn to afford a symbolical representation of the generations of men, derived from four primitive races, professing four different forms of religion, and each distinguished in holy writ, by particular prophecies. These, when converted to Christianity, and purified by redemption, come to constitute an essential part of the glory of Christ's kingdom.

But the most important symbol of all, and that which most distinctly stamps the character of the whole, yet remains, being reserved till the beginning of the next chapter, the subject of which is the opening of the book of prophecy. This symbol is the Lamb, standing in the midst of the Throne, and of the four living Creatures, and of the Elders, as it had been slain; but now glorified for having accomplished man's redemption, and pronounced to be alone worthy to open the book. This type of our Saviour, borrowed from the Paschal Lamb of the old covenant, cannot be mistaken; and affords the clearest intimation, that the whole symbolically represents the glory of his kingdom, the progress of which is about to be prophetically displayed.

The imagery employed for this purpose, being taken from the Jewish Temple, is fully consonant with the general tenour of prophecy, wherein the two covenants are represented as in the closest connexion, the Hebrew Church being parent to the Christian.