The same principle of analogy is carried out in another particular.  Whenever the enemies of God or destructive agents are intended, objects of a corresponding desolating character are chosen as their symbols; whereas the peaceful triumphs of the cross, as exhibited by God’s chosen people, are described under symbols of an equally benign and gentle character.  Thus, the anti-christian, persecuting power of Rome is described as a ferocious wild beast, stamping everything beneath its feet and spreading desolation on every side.  The Vandal hordes of Northern barbarians, who, under Genseric overran the Western Roman empire early in the fifth century, are symbolized by a volcanic mountain cast into the sea and spreading its streams of molten lava in every direction.  The fearful pest of Mohammedanism is a dense smoke issuing from the bottomless pit and darkening the heavens.  The Saracens of Mahomet are swarms of locusts appearing upon the earth, with scorpion stings, tormenting men five months, or, prophetically, one hundred and fifty years.  On the other hand, a church is a candle-stick; its pastor, a beautiful star; the whole church, a virgin bride; the glorious assembly of God’s reformers, a rainbow angel, etc.

From the foregoing it will be seen that symbols are not words, but things, chosen because of some analagous resemblance to represent other things; and by a careful study of the nature of the symbols themselves we can ascertain where to look for their fulfilment.  In the present work no attempt has been made to prove the interpretations given merely by the authority of learned names (for they can be arrayed on every side of a passage), but the nature of the symbols themselves has been developed; and the reader will be able to judge how nearly the known laws of symbolic language have been followed.

It will be necessary, however, to notice another exception to the rules given, although it can scarcely be said to form an exception—­it rather proves the very position taken.  Undoubtedly, there are some few objects whose nature forbids their symbolization, there being no object in existence of analagous character that can be chosen as their representative.  God, evidently, can not be symbolized; for where is the individual in heaven or on earth that can stand as his representative?  “To whom then will ye liken God? or what likeness will ye compare unto him?” Isa. 40:18.  Man can not represent him, angels can not; for whenever they appear on the panoramic scene, they denote distinguished agencies among men.  There may be certain symbols connected with his person, setting forth his divine attributes and proclaiming the eternal majesty of his name; but he himself is described as “One sitting upon a throne,” before whom the created intelligences of earth and heaven fall down and worship unceasingly, but no symbol of Him is given.  The same exception also applies to the person of Jesus, our Savior and Redeemer.  While the human aspect of the Savior,