predictions. What has been the cause of this universal failure? Evidently, the low standard of interpretation which the numerous commentators have assumed. They have sought in the natural that which can only be found in the spiritual. They have sought in the kingdoms and events of this world, those principles of interpreting the Divine Oracles, the predictions and truths of which relate only to the Lord's Church, and to its state, either of glory and happiness, or of degradation and misery. The Lord declared "that His kingdom is not of this world." and as His Word relates primarily to His kingdom, we can readily see that any principles of interpretation which do not regard the church either in its states of purity and peace, or of evil and falsity, cannot be successful. As well might a camel go through the eye of a needle, as for principles of Scriptural interpretation, derived ab extra, or from the events of merely external history, conduct us into the Kingdom of Truth, or into the genuine interpretation of the Word of God. This, as abortive interpretations have abundantly proved, is the cause of the all but universal failure in the attempts, up to the time of Swedenborg, to interpret the Apocalypse. There have, it is true, been a few remarkable coincidences, and only a few, between merely political and natural events, and some of the explanations given by the numerous interpreters. these coincidences have had but very little efficacy in enlightening the church, or in awakening its members to a sense of the great fact, that the Christian church, like the Jewish which preceded it, has, through the universal prevalence of evil and falsity, come to its end, and that a new Christian church, depicted by the descent of the New Jerusalem, is about to be established in its place. But Dr. Thom, in his work before us, has abundantly proved the truth of our observations, especially in relation to the number and names of the Apocalyptic beasts. With the greatest industry the learned author has collected all the principal interpretations of the Apocalyptic beasts, from the earliest to the most recent times. His work, therefore, is a learned curiosity, comprising within itself a library of information, in respect to the attempts which have been made to decypher these monstrous images of prophecy. The fact that Dr. Thom substitutes a theory of his own totally distinct from all previous hypotheses, is a proof that he repudiates all former interpretations as unsuccessful and abortive. And, indeed, every considerate reader must rise from the perusal of those various attempts at the interpretation of these prophecies with the * See this abundantly proved in a most learned work, in three volumes, by the Rev. Augustus Clissold, M.A., formerly of Exeter College, Oxford, entitled "A Review of the Principles of Apocalyptical Interpretation," &c. conviction, that they are nothing but profane trifling with the divine Scriptures of Truth. He must also be equally impressed with the great fact, that the key to a right interpretation of God's Word, and especially of its prophetic revealments, has been wanting. That key, as the readers of our Periodical well know, is the Science of Correspondences between things natural and spiritual, without which it is impossible to see, as the apostle says, "with spiritual discernment," that is, in the light of Truth, the things which are of the Spirit of God, that is, the true meaning, the "life and spirit" of God's Holy Word,* and consequently the true naturo, import, and signification of the divine predictions of the Apocalypse. We shall not enter into a detail of the numerous attempts to decipher the meaning of the beasts in the 13th chapter of the Apocalypse; such a detail would encumber our pages, and weary and disgust our readers. Suffice it to say, that the popedom, and its principal abettors, also Mahomet, Luther, Bonaparte, and numerous others, have been fixed upon (and this, too, by curious computations of the letters, in Greek, † of their respective names, making up the number 666), as the individuals depicted by the beast and the number of his name. The solution of this problem of problems, which Dr. Thom proposes as the true one, is given at the conclusion, and is comprised in the last seven pages of the work, reserving, as he states, to another part, the full demonstration that he has discovered the true solution of the mystery. He considers that the true explanation is to be found in the two elements of a perverted church, which elements are the "Sadducean and the Pharisaical, the former asserting the supremacy of the human mind, and the latter substituting the external, the ceremonial, and the shadowy, for the internal, the heartfelt, and the true." Now one of the Greek terms for the mind is H PHN, which, by computation according to the Greek letters used as numerals, amount to the sum of 666. The SADDUCEAN MIND, then, according to Dr. Thom, is the name of the first beast, which was seen rising up out of the sea. But the name of the second beast, which represents the Pharisaical element in a perverted church, is EKKAHƐIAI ƐAPKIKAI, which means fleshly churches, which terms, also, according to Greek numerals, amount to the sum of 666. Thus the two beasts together are * We would especially recommend Dr. Thom and others, not acquainted with this key, to read Swedenborg's small work on the "Sacred Scripture," likewise Noble's Plenary Inspiration," &c., or Madeley's "Science of Correspondences Elucidated." &c. 66 + Some of our readers may not be aware, that the letters of the Greek and Hebrew alphabets are employed as numerals or figures, thus 666 is Xέs. emblems of the carnal mind, and of carnal churches. And sure it is, that the two monsters do represent the carnal mind, and a carnal church, and its enmity against God; every one, of whatever denomination he be, must needs have a vivid perception that they cannot signify the spiritual mind, and a spiritual state of the church. The author, therefore, has brought out what has been a common perception in all thinking minds that the two beasts, as speaking blasphemies and worshiping the dragon, must denote a most wicked and perverse state of the mind, and, in a general sense, of the church. We think no one can dispute this. The merit, therefore, consists in the discovery of terms or names which, by computation according to Greek numerals, denote the number of the beast and of his name. The above is certainly, provided the computation is correct, a happy hit, more successful than the numerous guesses which have been made by the host of interpreters who have preceded Dr. Thom. But all this ingenuity is only another proof to us of the absolute necessity of a true key to the interpretation of prophecy, and generally of the entire Word of God. But supposing that these two beasts, in association with the dragon, do signify, as we and as all must admit, a carnal state of the mind and of the church, which is "enmity against God," what, we would ask, is the meaning of the dragon and the numerous things predicated both of this monster and of the two beasts,—of the seven heads and ten horns, and ten crowns of the first beast, and why should this beast be described as composed of three other beasts, a leopard, a bear, and a lion? What, also, might be the meaning of the characteristics of the second beast, as having" two horns like a lamb," but "speaking as a dragon"? what, especially, is the signification of the dragon, which is evidently the primary object in the entire scene, for it is said, they worshipped the dragon, which gave power unto the beast"? Now we maintain that every particular has its meaning, and that if the meaning of the particulars is not seen, the true signification of the beasts cannot be known, and for aught Dr. Thom may know, he himself may be reckoned amongst those who "worship the dragon which gave power unto the beast." It is, consequently, of immense importance to have a right understanding of the prophetic declarations of God's Word, since every member of the church in his individual character, is a church in its least form; that is, a church either in its regenerate and spiritual character, or a church in its degenerate and fallen state,-a Sadducee or a Pharisee, having the name of godliness but none of the power thereof; a name to live but spiritually dead. And by a proper spiritual interpretation of Scripture, we are enabled to apply its truths to our own states, 66 and thus through Divine Mercy, avoid being amongst those who worship the dragon, and have our names written in the Lamb's book of life, or be amongst those who are truly the Lord's disciples. Hence it is said, both in the first and the last chapters of this book, "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein," to shew to us that the truths of the Apocalypse, when properly interpreted, are of the most practical import and benefit, applicable to every individual mind, teaching him by the most monstrous representations what the evil and false principles are which he must shun and abhor, and by the most delightful imagery, what are the good and true principles which he must love and practise, if his name is to be recorded in the Lamb's book of life. But all this cannot be seen but by a spiritual interpretation of the Apocalypse. All merely natural interpretations have failed; this Dr. Thom, in the following extract, most fully and most eloquently admits : "The obscurity of this book" (the Apocalypse), says the author, "arises, not from its inherent darkness, but from the intensity of its light. It is, to use Milton's phrase, 'dark with excess of bright.' Man's mind, as I have elsewhere at some length endeavoured to shew,* stands opposed in all respects to God's mind. (Rom. viii. 7; Gal. v. 17.) Among others, man's light, consisting in his wisdom, experience, fleshly conscience, literature, and scientific attainments, is, in reference to spiritual things, in reality darkness; (Matt. vi. 23; Ephes. v. 8.) and therefore, as such, stands opposed to God's wisdom, and the knowledge thereby conveyed, which alone are entitled to the epithet of light. (2 Cor. iv. 6; Gal. v. 17; Ephes. v. 13.) Compare James iii. 15, with 17 and 18. Hence all attempts on the principles of human wisdom to explain the Apocalypse, are actually attempts to explain it on principles the very opposite of those on which it is constructed; and of those which, through the Book itself, are, by divine teaching, to the spiritually-enlightened mind disclosed. Such attempts are darkness usurping the place of light-darkness undertaking by means of negations, such as its own ignorance, its own mistakes, its own confused notions and fleshly surmisings, to comprehend that which is positive, as light unquèstionably is; and that which is never manifested except at the expense of its antagonist's destruction. (John i. 5; Eph. v. 8-14; 1 John i. 5.) And the result? Why, that as he who walketh in darkness stumbleth, because there is no light in him, (John xi. 10.) so he who, walking amidst destitution of spiritual light, tries to unfold the meaning of the Apocalypse, stumbles at every step from the ignorance that is in him and yet would fain ascribe to the contents of a book which is light itself, that obscurity which is the inmate only of his own mind. Light-intense light-heavenly light-the Book of Revelation is. And light arising from the gradual opening up of the scope and intent of its prophecies by their divine Author, a necessary consequence of the growing influence of the Spirit of the glorified Jesus, by whom its language was originally dictated, (Rev. i. 10, xiv. 13, xxii. 16, 17)—will ultimately be the means of removing what at present is obscure; and of shewing that however inconsistent its views may be with human ideas and human anticipations, there is * See my 66 Divine Inversion." - nevertheless a divine beauty, a divine harmony, and a divine glory actually pervading it from first to last, which are capable of satisfying every want, every conception, and every principle of the divinely-taught mind. "The Book of Revelation, when opened up, will, I am satisfied, be found to be a focus or condensation of all preceding Scripture, and the grand source of its spiritual and heavenly, that is, of its true interpretation. As the New Testament Scriptures constitute the key to the understanding of the Old, so does the Book of Revelation constitute the key to the understanding of the whole, both Old and New. Hence, most properly, its position at the close of the volume of inspiration. Still, not to all does it speak, or will it ever speak. He that hath ears given him to hear, and he alone, will hear; (Rev. xiii. 9; Prov. xxii. 19.) and this, even in this case, only to the degree in which the spiritual understanding shall have been conferred upon him. To the common run of mankind, according to their respective capacities and fancies, the Apocalypse will appear to treat of human affairs, ordinary or extraordinary. Possessed, however, in some measure of the mind of the glorified Jesus, the few elected ones find that this book has indeed emanated, as it professes to do, from their Divine Head risen and glorified ; (Rev. i. 17, 18)—that it treats of subjects connected with his glorified state, and only of human beings, human dispositions, and human topics, as contrasted with and in subserviency to these ;-and that it can be only understood in proportion to the degree in which the mind and principles peculiar to that glorified state have entered into them, have taken hold of them, and have been conforming them to itself. The same light of spirituality, not confined to the illustration of the Apocalypse, is shed also on the rest of the sacred volume. In this light, the true meaning of all Scripture, and thereby the beautiful consistency of one part of it with another, begin to make their appearance. From one Spirit all the records constituting our Bible are seen to have proceeded; to one class of topics, topics heavenly and divine, they are seen to have reference; and upon one set of principles only, principles connected with the death and resurrection of Christ, are they seen to be susceptible of explanation. David's experience now yields to the experience of David's Lord; the peaceful triumphs of Solomon are now discovered to derive all their value from having been types of the still more glorious triumphs of him who is the Prince of Peace; and the revolutions of states and empires,-once all-important and all-absorbing in our estimation, once deemed by us fitting subjects for the pen of inspiration in the New Testament records,-are now perceived by us to be too trifling to have been the direct topics of manifestation by Him whose object was to make his church acquainted with the rise and progress of a revolution which Divine Sovereignty is engaged in effecting, and of which eternity itself is to witness the full development. The testimony of Jesus is now seen by us to be, what it actually is, the spirit of prophecy. (Rev. xix. 10.) "Thus, then, the Book of Revelation beginning to be understood in its true sense and import, the mysteries of the kingdom of heaven, (Matt. xiii. 11) always kept back from the worldly wise and prudent, and revealed only to babes, (Ibid. xi. 25) begin more and more to disclose themselves. From human notions respecting the Scriptures, the members of the church, as in possession of their true and heavenly meaning, are more and more set free. Imputed obscurities, contradictions, and selfinconsistencies, more and more disappear. One whole, Scripture more and more shews itself to be; until at last, the Spirit of the glorified Jesus operating in all the fulness of its manifestation upon the minds of his chosen people, one flood of divine lights |