And, therefore, "a Horn" is the emblem for an independent Kingdom, or Sovereignty, of what kind soever. 3. But, besides these "ten Horns," another kingdom was also to arise, which was to make a distinguished figure in after times. "I considered "the Horns," says Daniel," and, behold, there "came up among them another little Horn:"and, behold, in this Horn were eyes like the 66 66 66 eyes of man, and a mouth speaking great things"." This little Horn, therefore, was to spring out of the fourth great Beast; that is, out of the Roman Empire. "the But it has been seen, that this vast Empire, which swallowed up, as it were, "the whole Earth," was symbolized by St. John by Earth" itself. And, therefore, it would be no wonder, if that Writer should take any notice of the Power denoted by the little Horn, that he should represent it as actually rising out of "the Earth." And this, in truth, he has done; attributing to this Power the same distinguishing characteristics, in effect, as Daniel has done; and, on account of its resemblance in many respects to the ten-horned Beast from which it sprang, giving it also the appellation of Onpiov, or Wild Beast. "And I n Dan. vii. 8. • Dan. vii. 23, already cited. See also page 45 of this Introduction. “beheld,” says he, “ another wild Beast, coming up out of the Earth; and he had two horns "like a lamb, but he spake as a Dragon,” &c. xiii. 11-18. 66 4. It is particularly mentioned concerning this latter wild Beast, that he should cause “an Image" to be made of the former Beast; and that he should cause this, through the instrumentality of his deceptions: for "he deceiveth them that dwell on the Earth, by the means of those miracles, "which he had power to do in the sight of the "Beast :"-in other words-that he should be enabled to set up a spiritual dominion, founded in imposture, which should bear such a resemblance to its pagan predecessor, in its idolatrous, tyrannical, and persecuting propensities and deeds, as an Image bears to the Object it is intended to represent. And, accordingly, this Image was not to be inert, or inactive :—“ He had "to give breath unto the Image of the Beast, "that the Image of the Beast should both speak, "and cause that as many as would not worship "the Image of the Beast should be slain." xiii. 14, 15. VIII. power 66 FIRE;" AND SOME OF ITS CONCOMITANT SYMBOLS. "Fire" may be regarded in a two-fold capacity; either as that which purifies, or that which destroys, the substances which are exposed to its action, according as their respective natures may require. And, in both these senses, it is employed, as an emblem, in “ The Revelation.” 66 I. “ Fire,” considered in the capacity of a refiner of the precious metals, is a very correct symbol of the purifying and illuminating influences of the Holy Spirit. Thus, John the Baptist assured the people who came to his baptism, that He, before whom he was sent to prepare the way, should "baptize them with the Holy Ghost, and with Fire? :”—that is, by sending to them that Holy Spirit, who is expressly called by Isaiah, "The Spirit of burning;" and by whose divine operations their minds would be enlightened, and their hearts purified from every vile and sinful affection. Thus, also, it is foretold by Malachi, that "the Messenger of the Covenant," He, through whom these blessings should be derived to the people of God, should be “ like a refiner's fire." This was confessedly the effect, which his very conversation had upon the two disciples who were going to Emmaüs, on the day of his resurrection: "they said one to another,-Did “not our heart burn within us, while he talked "with us by the way, and while he opened to us "the Scriptures?" And, further, we know that the visible symbol of the Holy Ghost's immediate presence, with the Apostles and other disciples of Christ, agreeably to his promise, on the day of P Matt. iii. 11. 2. 9 Isaiah iv. 4. * Luke xxiv. 32. Pentecost, was—" cloven tongues, like as of fire, “which sat upon each of them "." And a beautiful and impressive image to the same effect has been likewise adopted by St. John, where he says, that " there were seven, Lamps of Fire burning before the throne, "which are the seven Spirits of God." Rev. iv. 5. But here a question of some moment will naturally arise:-Why are these " lamps of fire," which are symbolical of the presence of the Holy Ghost, thus said to be " the SEVEN Spirits of God?" Doubtless, while this description serves to explain the figurative import of some passages in the Old Testament, relating to a part of the furniture of the Israelitish Tabernacle and Temple", -it serves, also, to represent, by the most descriptive imagery that could be adopted, both the perfection and the universality of the Influences of the Holy Spirit. What these divine Influences are, we learn from Isaiah xi. 2. They are : 1. The Spirit of JEHOVAH, considered as selfexistent, omnipresent, and never failing; co-existent with which are, 2. The Spirit of Wisdom, 3. The Spirit of Understanding, 4. The Spirit of Counsel, t Acts ii. 3. u Exodus xxv. 37. and 2 Chron, iv. 20. 5. The Spirit of Might, 6. The Spirit of Knowledge. 7. The Spirit of the fear of Jehovah. X These are "the seven Spirits of GOD;" and comprehended every thing that was requisite for the entire perfection of the human nature of Christ, on which, indeed, they were all bestowed "without measure ." These are the Divine Attributes of the HOLY GHOST, that have been efficaciously communicated, according to circumstances, for the enlightening, purifying, and preserving of the Church of GOD, under every dispensation, and in every age, through which it has hitherto existed; and will continue to be so communicated to the end of time. And they are called "Spirits," from the vital efficacy of their operations, and from their being all inspired by "that one and the self-same SPIRIT." Who does not perceive, then, in the aggregate of these, the Prototype of one of those mystical Patterns, which were shewed to Moses in the mount? The first of these bears a striking figurative resemblance to the perpendicular stem of the Candlestick, which conferred such utility, dignity, and beauty, upon the ancient Tabernacle of the Israelites; while the six last are, as it were, the six branches of lights, which diverged, in their appointed directions from that stem. * John i. 33, 34. and iii. 34. y 1 Cor. xii. 11. Heb. viii. 5. |