the earth in general, shall be seen to turn to their God, and allow to his purifying religion its divine influence on their hearts and lives :-shall we expect that such a revolution should be predicted as a calamity, as a woe? Our conception of the nature of Christ's kingdom, (the object of such prophecy,) will determine us to answer in the negative. But if such a conqueror, after having subdued the bodies of men, should proceed to extend his usurped dominion over their souls; should require them to renounce their allegiance to the heavenly King; to deny their God and Redeemer;-then will succeed a conflict of another nature, and a resistance deserving the notice and interference of divine prophecy. Then will be employed those arms, which properly belong to this spiritual warfare, (Eph. vi. 16;) then will the kingdom of God be truly advanced or diminished. I describe this imaginary conquest, succeeded by such spiritual conflict, only as what may happen; not adverting to any similar instances which have occurred. I mention them to show with what previous notions I formed the rules of interpretation, for which I deem myself accountable.

In adopting the rule now under consideration, I have been obedient to the direction of holy Scripture; which has required a spiritual interpretation of its mysteries, (1 Cor. ii. 12-15:) they are not to be taken according to the bare letter, (2 Cor. iii. 6,) nor in a carnal or worldly acceptation, (John vi. 26-63.) The warfare of the Christian kingdom, (the subject of these prophecies,) is not to be carried on by worldly arms and battles; (John xviii.

36;) they who entertain such notions of this religion, "know not what manner of spirit it is of," (Luke ix. 55.) As the Captain of our salvation conquered by suffering, and refused the sword of Peter, and the legions of angels, ready for his defence, (Heb. ii. 10; Matt. xxvii. 52-55,) so neither by external force must his followers expect to prevail. The kingdom of God is not advanced by crusades ; nor is the sword of man employed successfully to seat the Messiah on his throne. To obtain his destined dominion, Christ must reign in the hearts and consciences of his far-extended subjects. His reign is advanced when Christian principles, when faith, and righteousness, and charity, abound. It is retarded when ignorance, impurity, idolatrous superstition, infidelity, and wickedness, prevail.

1

From these considerations, this third rule of interpretation may be thus expressed:

3. That as the kingdom of Christ, the object of the apocalyptic prophecies, is spiritual, so they are to be understood in a spiritual sense. Spiritual things are to be compared with spiritual, as says St. Paul. (1 Cor. ii. 13.)

A fourth general rule of interpretation has been also adopted in the prosecution of this work. Not to attempt the particular explanation of those pro

1 As the prophecies of the Old Testament, interpreted carnally by the Jews to designate a worldly conqueror, have been seen to lead that infatuated people into egregious error; so, in these days of superior light, when by experience, as well as divine direction, a spiritual interpretation is so clearly recommended and enforced, it seems extraordinary that any sober and well-informed Christian can look to any other.

Few

phecies which remain yet to be fulfilled. words will show the reasonable foundation of this rule, which I am sorry to observe so frequently transgressed. They shall be borrowed from Sir Isaac Newton: "God gave these, and the prophecies of the Old Testament, not to gratify men's curiosity, by enabling them to foreknow things; but that after they were fulfilled they might be interpreted by the event, and his own providence, not the interpreter's, be then manifested thereby to the world."1

Having thus informed the reader of the connexion subsisting between my former publication and that which is now before him, I shall state the circumstances under which the latter was undertaken.

After the publication of my first volume, many years passed away, during which my engagements, in other and paramount duties, so completely superseded my apocalyptical studies, that I had almost forgotten their results. My interest in the subject was however unexpectedly renewed in the year 1818, by a communication from the Rev. Dr. Van Mildert, then regius professor of divinity at Oxford, and now Lord Bishop of Durham. In this communication, which was introduced between us by a common friend highly esteemed by both, I was informed, that the professor was then reading a work, recently published by Mr. Slade, of Cambridge, for the use of students in divinity, and as a companion to Ellsley's notes on the Gospels; that being much

1 Sir Isaac Newton on the Apocalypse, p. 251.

pleased with it, as far as he had gone, he intended to recommend it in his ensuing lectures; and added, that the series might be very happily completed, by an abridgment (on the same plan, and for the same class of readers) of my work on the Apocalypse,to be made by me, or some one under my direction, and embracing, if I should think proper, any additional matter from other sources, which might promote the object in view. The professor, to whom I was at that time personally unknown, added most obligingly, that "he should be very glad to hear from me, if I should find the matter worthy of my attention, and to communicate his ideas more fully."

This proposal, coming from a person, whose reputation for ability, learning, and judgment in theological researches was so eminently established, could not be otherwise than highly gratifying to me. Therefore entering into correspondence with him, I professed myself most willing to undertake the work proposed, provided it might be conducted under his direction. In answer to this, I received from the professor a few general observations on the subject; and he kindly added, that, when he should be sufficiently at leisure, he would read my book a second time, and then give me his thoughts upon the method to be pursued more particularly.

In the next letter, the professor informed me that he had read my dissertation and commentary entirely through, with such other works of the same kind as he could easily refer to. "And the result, says he," has been, to confirm me in my opinion, that the plan I had taken the liberty to suggest to

notations. 66

you, cannot be placed in better hands." He then proceeds to advise, that a concise abridgment of the dissertation should precede the annotations. In the next place he recommends, in order to keep the work in due compass, that the columns, containing the original text and twofold translation, should be omitted, since, whatever is important in the improved translation, may be introduced into the anRespecting the annotations themselves, I should be inclined to say, that a mere abridgment of your own commentary, or selections from it, might fully answer the purpose, did it not seem desirable that the work should bear the aspect of a Synopsis Criticorum, so far as relates to commentators of good repute, such as Mede, Daubuz, Vitringa, Hammond, Newton, Lowman. This will make it more conformable to the plan adopted by Elsley and Slade; and it will enable the student in some measure to form his own judgment on questionable passages, while it will not preclude you from specially directing his attention to that interpretation which you deem preferable. Perhaps there is no book of Scripture, in which we can less expect to concur with any single commentator who has taken it in hand, than this of the Apocalypse ; therefore it may be sometimes the safest, as well as the easiest course, to offer the reader a choice of different expositions."

For these directions, so judiciously suggested, and agreeing perfectly with my own notions on the subject, I returned my sincere thanks, and cheerfully entered upon the task.