Notes on the Old and New Testaments

9 And when he had opened the fifth seal, I saw under the altar"

knowledge of a very curious circumstance, of some use perhaps in the melancholy calculation of human calamities. An exact register was kept at Alexandria of all the citizens entitled to receive the distribution of com. It was found that the ancient number of those comprised between the ages of forty and seventy, had been equal to the whole sum of the claimants, from fourteen to fourscore years cf age, who remained alive after the death of Gallienus. Applying this authentic fact to the most correct tables of mortality, it evidently proves that above half of the people of Alexandria had perished; and could we venture to extend the analogy to other provinces, we might suspect that war, pestile7ice, and famine, had consumed in a few years the moiety of the human species," i. 169. The histoiian says that

it might be "suspected" from these data that one-half of the human race had been cut off in a few years, from these causes; in the Apocalyptic vision it is said that power was given over one- " fourth" of the earth. We may remark (c) that the description in the symbol is as likely to be correct as the " suspicion" of the historian ] and (6) that his statement that in this period " a moiety of the race," or one-half of the race, perished, takes away all improbability from the prediction, and gives a most graphic confirmation of the symbol of Death on the pale horse. If such a desolation in fact oc-curred, there is no improbability in the supposition that it might have been prefigured by the opening of a prophetic seal. Such a wide-spread desolation would be likely to be referred to in a series of symbols that were designed to represent the downfall of the Roman power, and the great changes in human affairs that would affect the welfare of the church.

9. A7id when he had opened theffth seal. Notes on ch. v. 1, vi. 1. ^ Isaw under the altar. The four living creatures are no longer heard as in the opening of the first four seals. No reason is given for the change in the manner of the representation, and none can be assigned, unless it be, that having represented each one of the four living 16* creatures in their turn as calling atten. tion to the remarkable events about to occur, there seemed to be no necessity or propriety in introducing them again. In itself considered, it cannot be supposed that they would be any less interested in the events about to be disclosed than they were in those which preceded. This seal pertains to martyrs — as the former successively did to a time of prosperity and triumph,• to dis- ■30rd and bloodshed; to oppressive taxation,* to war, famine, and pestilence. In the series of woes, it was natural and proper that there should be a vision of martyrs, if it was intended that the successive seals should refer to coming and important periods of the world; and accordingly we have here a striking representation of the martyrs crying to God to interpose in their behalf and to avenge their blood. The points which require elucidation are (a) their position —under the altar; (6) their invocation — or their prayer that they might be avenged; (c) the clothing of them with robes; and {d) the command to wait patiently a little time.

(a) The position of the martyrs:— under the altar. There were in th» temple at Jerusalem two altars — the altar of burnt sacrifices, and the altar of incense. The altar here referred to was probably the former. This stood in front of the temple, and it was on this that the daily sacrifice was made. Comp. Notes on Matt. V. 23, 24. We are to remember, however, that the temple and the altar were both destroyed before the time when this book was written, and this should, therefore, be regarded merely as a vision. John saw these souls as if they were collected under the altar — the place where the sacrifice for sin was made — offering their supplications. Why they are represented as being there is not so apparent; but probably two suggestions will explain this: (a) The altar was the place where sin was expiated, and it was natural to represent these redeemed martyrs as seeking refuge there; and (6) it was usual to offer prayers and supplications at the altar, in connexion with the sacrifice made for, sin, and on the ground of that sacrifice.

for • the word of God, and for the testimony which they held:

The ideca is, that they who were suffering persecution would naturally seek a refuge in the place where expiation was made for sin, and where prayer was appropriately offered. The language here is such as a Hebrew would naturally use; the idea is appropriate to any one who believes in the atonement, and who supposes that that is the appropriate refuge for those who are in trouble. But while the language here is such as an Hebrew would use, and while the reference in the language is to the altar of burnt sacrifice, the scene should be regarded as undoubtedly laid in heaven — the temple where God resides. The whole representation is that of fleeing to the atonement, and pleading with God in connexion with the sacrifice for sin. \ The souls of them that were slain. That had been put to death by persecution. This is oiie of the incidental proofs in the Bible that the soul does not cease to exist at death, and also that it does not cease to be conscious, or does not sleep till the resurrection. These souls of the martyrs are represented as still in existence; as remembering what had occurred on the earth; as interested in what was now taking place; as engaged in prayer; and as manifesting earnest desires for the divine interposition to avenge the wrongs which they had suffered. ^ For the word of God. On account of the word or truth of God. See Notes on eh. i. 9. % And for the testimo?iy which they held. On account of their testimony to the truth, or being faithful witnesses of the truth of Jesus Christ. See Notes on ch. i. 9. (b) The invocation of the martyrs, ver. 10: — A7id they cried loith a loud voice. That is, they plead that their blood might be avenged. \ Sayhig, How long, 0 Lord, holy and true. They did not doubt that God would avenge them, but they enquire how long the vengeance would bo delayed. It seemed to them that God was slow to interpose, and to check the persecuting pow>r. They appeal, therefore, to him as a 3lod of holiness and truth; that is, holy and true, dost thou not judge and avenge '^ our blood on them that dwell on the earth?

as one who could not look with approval on sin, and in whose sight the wrongs inflicted by the persecuting power must be infinitely offensive; as one who was true to his promises, and faithful to his people. On the ground of his own hatred of wrong, and of his plighted faithfulness to his church, they plead that he would interpose. ^ Dost thou not judge and avenge our blood. That is, dost thou forbear to judge and avenge us; or dost thou delay to punish those who have persecuted and slain us. They do not speak as if they had any doubt that it would be done; nor as if they were actuated by a spirit of revenge; but as if it would be proper that there should be an expression of the divine sense of the wrongs that had been done them. It is not right to desire vengeance or revenge; it is to desire that justice should be done, and that the government of God should be vindicated. The word "judge" here may either mean 'judge us,' in the sense of 'vindicate us,' or it may refer to their persecutors, meaning 'judge them.' The more probable sense is the latter: — ' How long dost thou forbear to execute judgment on our account on those that dwell on the earth?' The word avenge — iKdcKcw — means to do justice; to execute punishment. ^ On them that dwell on the earth. Those who are still on the earth. This shows that the scene here is laid in heaven, and that the souls of the martyrs are represented as there. We are not to suppose that this literally occurred, and that John actually saw the souls of the martyrs beneath the altars — for the whole representation is symbolical; nor are we to suppose that the injured and the wronged in heaven actually pray for vengeance on those who wronged them, or that the redeemed in heaven will continue to pray with reference to things on the earth; but it may be fairly inferred fi-om this that there will boos real a. remembrance of the wrongs of the persecuted, the injured, and the oppressed, as if such prayer were offered there; and that the

11 And Tvhite " robes were given unto every one of them; and it was Baid unto tliem, that they should rest * yet for a little season, un-

oppressor has as mucli to dread from the divine vengeance as {/"those whom he has injured should cry in heaven to the God who hears prayer, and who takes vengeance. The wrongs done to the children of God; to the orphan, the widow, the down-trodden; to the slave and the outcast, will he as certainly remembered in heaven as if they who are wronged should plead for vengeance there, for every act of injustice and oppression goes to heaven and pleads for vengeance. Every persecutor should dread the death of the persecuted as if he went to heaven to plead against him; every cruel master should dread the death of his slave that is crushed by wrongs; every seducer should dread the death and the cries of his victim; every one who does wrong in any way should remember that the suflTerings of the injured cry to heaven with a martyr's pleadings, saying, " How long, 0 Lord, holy and true, dost thou not judge and avenge our blood?"

(c) The robes that were given to the martyrs: — A7id white rohes were given, unlo every one of them. Emblems of purity or innocence. See Notes on ch. iii. 5. Here the robes would be an emblem of their innocence as martyrs; of the divine approval of their testimony and lives; and a pledge of their future blessedness.

{d) The command to wait: — And it was said unto them, that they should rest yet for a little season. That is, that they must wait for a little season before they could be avenged as they desired, vcr. 10. They had pleaded that their cause might be at once vindicated, and had asked how long it would be before it should be done. The reply is, that the desired vindication would not at once orcur, but that they must wait until oflior events were accomplished. Nothing definite is determined by the phrase "a, littlo season," or a short time. It is simply an intimation that this would not immediately occnr, or was not soon to take place. Whether it refers to an existing persoDution, and to

til ' their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled.

the fact that they were to wait for the divine interposition until that was over, and those who were then suflFering persecution should be put to death and join them; or whether to a series of persecutions stretching along in the history of the world, in such a senso that the promised vengeance would take place only when all those persecutions were passed, and the number of the martyrs completed, cannot be determined from the meaning of their words. Either of these suppositions would accord well with what the language naturally expresses. ^ Until their fellow-servants also. Those who were then suffering persecution, or those who should afterwards suffer persecution, grouping all together. *[ And their brethren. Their brethren as Christians, and their brethren in trial: those then living, or those who would live afterwards and pass through similar scenes. ^ Should be fulfilled. That is, till these persecutions were passed through, and the number of the martyrs was complete. The state of things represented here would seem to be, that there was then a persecution raging on the earth. Many had been put to death, and their souls had fled to heaven, where they plead that their cause might be vindicated, and that their oppressors and persecutors might be punished. To this the answer was, that they were now safe and happy — that God approved their course, and that in token of his approbation, they should be clothed in white raiment; but that the invoked vindication could not at once occur. There were others who would yet be called to suffer as they had done, and they must wait until all that number was completed. Then, it io implied, God would interpose, and vindicate his name. The scene, therefore, is laid in a time of persecution, when many had already died, and when there were many more that were exposed to death; and a sufiScient fulfilment of the passage, so far as the words are concerned, would be found in any persecution, where many might be represented as having already gone to heaven, and where there was a certainty that many more would follow. We naturally, however, look for the fulfilment of it in some period succeeding those designated by the preceding symbols. There would be no difficulty, in the early history of the church, in finding events that would correspond with all that is represented by the symbol; but it is natural to look for it in a period succeeding that represented, under the fourth seal, by death on the pale horse. If the previous seals have been correctly interpreted, we shall not be much in danger of erring in supposing that this refers to the persecution under Diocletian, and perhaps we may find in one who never intended to write a word that could be construed as furnishing a proof of the fulfilment of the prophecies of the New Testament, what should be regarded as a complete verification of all that is represented here. The following particulars may justify this application: —

(a) The place of that persecution in history, or the time when it occurred. As already remarked, if the previous seals have been rightly explained, and the fourth seal denotes the wars, the famine, and the pestilence, under the invasion of the Goths, and in the time of Valerian and Gallienus, then the last great persecution of the church under Diocletian would well accord with the period in history referred to. Valerian died in A. D. 260, being flayed alive by Sapor, king of Persia; Gallienus died in A. D. 268, being killed at Milan. Diocletian ascended the throne A. D. 284, and resigned the purple A. D. 304 It was during this period, and chiefly at the instigation of Galerius, that the tenth persecution of the Christians occurred — the last under the Roman power; for in A. D. 306, Constantine asctnded the throne, and ultimately became the protector of tho church.

(b) The mag7titude of this persecution tinder Diocletian is as consonant to the representation here as its place in histoi-y. So important was it, that, in a general chapter on the persecutions of the Christians, Mr. Gibbon has seen fit, in his remarks on the nature, causes, extent, and character of the persecutions, to give a prominence to this which he has not assigned to any others, and to attach an importance to it which he has not to any other. See vol. i. pp. 317- 322. The design of this persecution, as Mr. Gibbon expresses it (i. 318), was "to set bounds to the progress of Christianity;" or, as he elsewhere expresses it (on the same page), "the destruction of Christianity." Diocletian, himself naturally averse from persecution, was excited to this by Galerius, who urged upon the emperor every argument by which he could persuade him to engage in it. Mr. Gibbon says in regard to

this, " Galerius at length extorted from him [Diocletian] the permission of summoning a council, composed of a few persons, the most distinguished in the civil and military department of the state. It may be presumed that they insisted on every topic which might interest the pride, the piety, the fears of their sovereign in the destruction of Christianity," i. 318. Th.Qpurpose, evi-

dently, in the persecution, was, to make a last and desperate eff'ort through the whole Roman empire for the destruction of the Christian religion — for Mr. Gibbon (i. 320) says, that "the edict against Christians was designed for a general law of the whole empire." Other efi"orts had failed. The religion still spread, notwithstanding the rage and fury of nine previous persecutions. It was resolved to make one more effort. This was designed by the persecutors to be the last, in the hope that then the Christian name would cease to be: in the Providence of God it teas the last — for then even these opposing powers became convinced that the religion could not be destroyed in this manner — and as this persecution was to establish this fact, it was an event of sufficient magnitude to be symbolized by the opening of one of the seals.

(c) The severity of this persecution accorded with the description here, and was such as to deserve a place in the series of important events which were to occur in the world. We have seen above, from the statement of Mr. Gibbon, that it was designed for the " whole empire," and it in fact raged with fury throughout the empire. After detailing some of the events of local persecutions under Diocletian, Mr. Gibbon says, " The re-

sentment, or the fears of Diocletian, at length transported him beyond the bounds of moderation, which he had hitherto preserved, and he declared, in

a series of edicts, his intention of abolishing the Christian name. By the first of these edicts, the governors of the provinces were directed to apprehend all persons of the ecclesiastical order; and the prisons, destined for the vilest criminals, were soon filled with a multitude of bishops, presbyters, deacons, and exorcists. By a second edict, the magistrates were commanded to employ every method of severity which might reclaim them from their odious superstition, and oblige them to return to the established worship of the gods. This rigorous order was extended, by a subsequent edict, to the whole body of Christians, who were exposed to a violent and general persecution. Instead of those solitary restraints, which had required the direct and solemn testimony of an accuser, it became the duty as well as the interest of the imperial officers, to discover, to pursue, and to torment, the most obnoxious among the faithful. Heavy penalties were denounced against all who should presume to save a proscribed sectary from the just indignation of the gods, and of the emperors," i. 322.

The first decree against the Christians, %t the instigation of Galerius, will show ihe general nature of this fiery trial of the church. That decree was to the fol-

lowing effect: " All assembling of the Christians for the purposes of religious tvorship was forbidden; the Christian churches were to be demolished to their foundations; all manuscripts of the Bible should be burned; those who held places of honor or rank, must either renounce their faith or be degraded j in judicial proceedings the torture might be used against all Christians, of whatever rank; those belonging to the lower walks of private life, were to be divested of their rights as citizens and as freemen; Christian slaves were to be incapable of receiving their freedom, so long as they remained Christians." Neander, Hist, of the Church, Torrey's Trans.

i. 148. This persecution was the last against the Christians by the Roman emperors; the last that was waged by that mighty Pagan power. Diocletian eoon resigned the purple, and after the persecution had continued to rage, with more or less severity, under hig successors, for ten years, the peace of the church was established. " Diocletian,"

sooner published his edicts against the Christians, than, as if he had been committing to other hands his work of persecution, he divested himself of the imperial purple. The character and situation of his colleagues and successors sometimes urged them to enforce, and sometimes to suspend, the execution of these rigorous laws; nor can we acquire a just and distinct idea of this important period of ecclesiastical history, unless we separately consider the state of Christianity in the difi"erent parts of the empire, during the space of ten years which elapsed between the first edicts of Diocletian and the final peace of the

church." For this detail, consult Gibbon, i. 322-329, and the autborities there referred to; and Neander, Hist, of the Church, i. 147-156. Respecting the details of the persecution, Mr. Gibbon

remarks (i. 326), " It would have been an easy task, from the history of Eusebius, from the declaration of Lactantius, and from the most ancient acts, to collect a long series of horrid and disgustful pictures, and to fill many pages with racks and scourges, with iron-hooks, and re-d-hot beds, and with the variety of tortures which fire and steel, savage beasts, and more savage executioners, could inflict on the human

body." It is true that Mr. Gibbon professes to doubt the truth of these records, and attempts to show that the account of the number of the martyrs has been greatly exaggerated; yet no one, in reading his own account of this persecution, can doubt that it was the result of a determined effort to blot out the Christian religion, and that the whole of the imperial power was exerted to accomplish this end. At length, the last of the imperial persecutions ceased, and the great truth was demonstrated that Christianity could not be extinguished by power, and that "the gates of hell could not prevail against it." "In the year 311," says Neander, i. 156, "the remarkable edict appeared which put an end to the last sanguinary conflict of the Christian church and the Roman empire." This decree was issued by the author and instigator of the persecution, Galerius, who, " softened by a severe and painful disease, the consequences of his excesses, had been led to think that the God of the Christians might, after oll^ba

12 And I beheld when he head opened the sixth seal, and, lo, there was a great earthquake; "

a powerful being, whose anger punished him, and whose favor he must endeavor to conciliate." This man suspended the persecution, and gave the Christians permission <'once more to hold their assemblies, provided they did nothing contrary to the good order of the Roman state." — " Ita ut ne quid contra disciplinam agant." Neander, ibid.

12. And I beheld when he had opened the sixth seal. See Notes on ch. v. 1, vi. 1. ^ And, lo, there was a great earthquake. Before endeavoring to ascertain to what the sixth seal was designed to refer, it is proper, as in the previous cases, to furnish a particular explanation of the meaning of the symbol?. All the symbols represented in the opening of this seal, denote consternation, commotion, changes; but still they are all significant, and we are to suppose that something would occur corresponding with each one of them. It cannot be supposed that the things here described wei-e represented on the part of the roll or volume that was now unfolded in any other way than that they were pictures, or that the whole was a species of panoramic representation made to pass before the eyes. Thus understood, it would not b& difiicult to represent each one of these things in a painting: — as the heaving ground — the agitated forests — the tremb.'ing hills — the falling cities and houses — the sun blackened and the moon turned to blood.

(a) The earthquake, ver. 12: — There was a great earthquake. The word here used denotes a shaking or agitation of the earth. The effect, when violent, is to produce important changes — opening chasms in the earth; throwing down houses and temples; sinking hills, and elevating plains; causing ponds and lakes to dry up, or forming them where none existed; elevating the ocean from its bed, rending rocks, <fec. As all that occurs in the opening of the other seals is symbolical, it is to be presumed that this ig also, and that for the fulfilment of this we are not to look for a literal earthquake, but for such agitations and

and the sun * became black as sackcloth of hair, and the moon became as blood;

changes in the world as would be properly symbolized by this. The earthquake as a symbol would merely denote great agitations or overturnings on the earth. The particular character of those changes must be determined by other circumstances in the symbol that would limit and explain it. There are, it is said, but three literal earthquakes referred to in the Scripture: that mentioned in 1 Kings xix. 11; that in Uzziah's time, Amos i. 1; Zecb.xiv. 5; and that which took place at the Saviour's death. All the rest are emblematic or symbolical — referring mostly to civil commotions and changes. Then in Haggai ii. 6, 7: "Yet once, it is a little time, and I will shake the heavens and the earth, and the sea, and the dry land, and I will shako all nations, and the desire of all nations shall come; and I will fill this house with glory, saith the Lord of hosts." That is, there would be great agitations in the world before he came. See Notes on Heb. xii. 26-28. So also great changes and commotions are referred to in Isa. xxiv. 19, 20: " The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage." An earthquake, if there were no other circumstances limiting and explaining the symbol, would merely denote great agitation and commotion — as {/"states and empires were tumbling to ruin. As this is here a mere symbol, it is not necessary to look for a literal fulfilment, or to expect to find in history actual earthquakes to which this had reference, any more than when it is said that "the heavens departed as a scroll," we are to expect that they will be literally rolled up; but if, in the course of history, earthquakes preceded remarkable political convulsions and revolutions, it would be proper to represent such events in this way.

(6) The darkening of the sun: — And the Sim became black as sackcloth of hair. Sackcloth was a coarse black cloth, commonly, though not always, made of hair. It was used for sacks, for strainers,

13 And tht ^tars " of heaven fell unto the earth, even as a fig-tree casteth her untimely * figs, when she is shaken of a mighty wind:

and for mourning-garments; and as thus worn it was not an improper emblem of Fadness and distress. The idea here is, that the sun put on a dark, dingy, doleful appearance, as if it were in mourning. The general image, then, in this emblem, is that of calamity — as if the very sun Bhould put on the robes of mourning. We are by no means to suppose that this was literally to occur, but that some great calamity would happen of which this would be an appropriate emblem. See Notes on Isa. xiii. 10; Matt. xxiv. 29. Comp. Isa. xxiv. 23, xxxiv. 4, 1. 3, Ix. 19, 20; Ezek. xxxii. 7, 8; Joel ii. 10, iii. 15, 16; Amos viii. 9. What is the particular nature of the calamity, is to be learned from other parts of the symbol.

(c) The discoloration of the moon:■ — And the moon became as blood. Red like blood — either from the smoke and vapor that usually precedes an earthquake, or as a mere emblem. This also would betoken calamity, and perhaps the symbol may be so far limited and modilied by this as to denote war, for that would be most naturally suggested by the color — red. Comp. Notes on ver. 4 of this chapter. But any great calamity would be appropriately represented by this — as the change of the moon to such a color would be a natural emblem of distress.

{d) The falling of the stars (ver. 13): — ATid the stars of heaven fell unto the earth. This lajiguage is derived from the poetic idea that the sky seems to bo a solid concave in which the stars are 5??, and that, when any convulsion takes place, that concave will be shaken, and the stars will be loosened and fall from their places. See this language explained in the Notes on Isa. xxxiv. 4. Sometimes the expanse above us is spoken of as a curtain that is spread out and that may be rolled up; sometimes as a solid crystalline expanse in which the stars are fixed. According to either representation the stars are described as falling to the earth. If the expanse is

14 And the heaven * departed as a scroll when it is rolled together; and every mountain ** and island were moved out of their places:

rolled up, the stars, having nothing io support them, fall; if violent tempests or concussions shake the heavens, the stars, loosened from their fixtures, fall to the earth. Stars, in the Scriptures, are symbols of princes and rulers (see Dan. viii. 10; Kev. viii. 10, 11, ix. 1), and the natural meaning of this symbol is, that there would be commotions which would unsettle princes, and bring them down from their thrones — like stars falling from the sky. ^ Even as a fig-tree casteth her untimely figs. Marg. green, Gr. 6\ivbovi. This word properly denotes winter-figs, or such as grow under the leaves, and do not ripen at the proper season, but hang upon the trees during the winter. Rob. Lex. This fruit seldom matures, and easily falls off in the spring of the year. Stuart, in loc. A violent wind shaking a plantation of fig-trees would of course cast many such figs to the ground. The point of the comparison is, the ease with which the stars would seem to be shaken from their places, and hence the ease with which, in these commotions, princes would be dethroned.

(e) The departing of the heavens: — And the heaven departed as a scroll, ver. 14. That is, as a book or volume — (iiliXiov — rolled up. The heavens are here described as spread out, and their passing away is represented by the idea that they might be rolled up, and thus disappear. See Notes on Isa. xxxiv. 4. This too is a symbol, and we are not to suppose that it will literally occur. Indeed it never can literally occur, and wo are not, therefore, to look for the fulfilment of this in any physical fact that would correspond with what is here said. The plain meaning is, that there would bo changes as 7/ such an event would happen; that is, that revolutions would occur in the high places of the earth, and among those in power, as if the stars should fall, and the very heavens were swept away. This is the natural meaning of the symbol, and this accords with the usage of the language elsewhero

15 And the kings of tlie earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every Toondman, and every freeman, hid themselves " in the dens and in tlie rocks of the mountains;

16 And said ' to the mountains

(/) The removal of mountains and islands: — And every mountain and island were moved out of their places, ver. 14. This would denote convulsions in the political or moral world, as great as would occur in the physical world if the very mountains were removed, and the islands should change their places. We are not to suppose that this would literally occur, but we should be authorized from this to expect that, in regard to those things which seemed to be permanent and fixed on an immovable basis, like mountains and islands, there would be violent and important changes. If thrones and dynasties long established were overthrown; if institutions that seemed to be fixed and permanent were abolished; if a new order of things should rise in the political world, the meaning of the symbol, so far as the language is concerned, would be fulfilled.

(g) The universal consternation, vs. 15, 16, 17: — And the hings of the earth, &c. The design of these verses (15-17), in the varied language used, is evidently to denote universal consternation and alarm — as if the earth should be convulsed, and the stars should fall, and the heavens should pass away. This conrxtemation would extend to all classes oS men, and fill the world with alarm, as if the end of all things were coming. *ir The kings of the earth. Rulers — all who occupied thrones. If The great men. High officers of state. IT And the rich men. Their wealth would not secure them from destruction, and they would bo alarmed like others. *[[ A7id the chief captains. The commanders of armies, who tremble like other men when God appears in judgment. ^ And the mighty men. Men of great prowess in battle, but who feel now that they have no power to withstand God. ^ A7id every bondman. Servant — ^ouAoj. This v>ord does not necessarily denote a slave \

and rocks, Fall on us, and hide ua from the face of him that sitteth ob the throne, and from the wrath of the Lamb:

17 For « the great day of hia wrath is come; and who " shall be able to stand?

(comp. Notes on Eph. vi. 5; 1 Tim. vi. 1; Philem. 16), but here the connexion seems to demand it, for it stands in contrast with freeman. There were in fact slaves in the Roman empire, and there is no objection to supposing that they are here referred to. There is no reason why they should not be filled with consternation as well as others, and as this does not refer to the end of the world, or the day of judgment, the word hero determines nothing as to the question whether slavery is to continue on the earth. ^ And every freeman. Whethei the master of slaves or not. The idea is, that all classes of men, high and low, would be filled with alarm. ^ Hid themselves in the dens. Among the caves or caverns in the mountains. See Notes on Isa. ii. 19. These places were resorted to for safety in times of danger. Comp. 1 Sam. xiii. 6, xxiv.; Judges vi. 2; Jer. xli. 9; Jos. Ant. B. xiv. ch. xv., Jewish Wars, B. i. ch. xvi. And in the rocks of the mountains. Among the crags, or the fastnesses of the mountains — also natural places of refuge in times of hostile invasion or danger. See Notes on Isa. ii. 21. ^ And said to the mountains and rocks, Fall on tis, &c., ver. 16. This language is found substantially in Hos. X. 8: " And they shall say to the mountains. Cover us, and to the hills. Fall on us." It is also used by the Saviour as denoting the consternation which would occur at his coming: " Then shall they begin to say to the mountains, Fall on us, and to the hills. Cover us," Luke xxiii. 30. It is language denoting consternation, and an awful fear of impending wrath. The state of mind is that where there is an apprehension that God himself is coming forth with the direct instruments of his vengeance, and where there is a desire rather to be crushed by falling rocks and hills than by the vengeance of his uplifted arm. % From the face qf htm that 8itteth on the throne. The face of God — for he seems to be coming forth with the displays of his vengeance. It is not said that God would actually come forth in a visible form, but their consternation would bo as great as if he were to do this; the state of mind indicated by this was an apprehension that it would be so. ^ And from the wrath of the Lamb. The Lamb of God; the Lord Jesus. See Notes on ch. v. 6. There seems to be an incongruity between the words wrath and Lamb; but the word Lamb here is so far a proper name as to be used only to designate the Redeemer. He comes forth to execute wrath, not as a Lamb, but as the Son of God, who bore that name. It would seem from this that they who thus dreaded the impending terrors were aware of their source, or had knowledge enough to understand by whom they were to be inflicted. They would see that these were divine judgments, and would apprehend that the end of the world drew near. ^ For the great day of his tcrath is come, ver. 17. The threatening judgments would be so severe and awful that they would suppose that the end of the world was coming. ^ And who shall be able to stand? To stand before him, or to withstand his judgments.

It is unnecessary to say that there has been, in this case, as in reference to every other part of the book of Revelation, a great diversity of opinion respecting the events symbolized by this seal. Grotius applied it to the wars between the Jews and Romans under Nero and "Vespasian; Dr. Hammond supposed that the defeat of the Jewish leaders in those wars was particularly symbolized; Mr. Brightman referred these symbols to the persecution under Diocletian; Mr. Mede, Dr. Cressner, Dr. More, Mr. Whiston, Mr. Jurien, Mr. Danbez, Mr. Lowman, Bishop Newton, Mr. Elliott, and others, refer it to the defeat of the Pagan powers, and the final suppression of those powers as opposed to Christianity; Vitringa regarded it as foreshadowing the overthrow of the anti-Christian powers of the Western Roman empire; Cocceius explains it of the wars of the emperor Frederick against the German princes in the sixteenth century; Dean "Woodhouse, of the day of vengeance at the end of the world; Mr. Cunninghame, of the same period as the seventh trumpet, commencing with the French revolution, and to be consummated by the visible advent of the Son of God; Prof. Stuart, of the destruction of Jerusalem; and Mr. Lord, of a series of events, part of which are fulfilled, three of them corresponding with the first three rials — the first expressive of the revolution of France, the second of a despotism extending through several years, and the third, of the overthrow of that violent dynasty, at the fall of Bonaparte, in 1815. It is not my purpose to examine these views; but amidst this great variety of opinion it seems to me that the obvious and natural application of the opening of the seal has not been adverted to. I shall suggest it because it is the most natural and obvious, and seems to be demanded by the exijlanations given of the previous seals. It is, in one word, the impending judgments from the invasions of the Northern hordes of Goths and Vandals, threatening the breaking-up of the Roman empire — the gathering of the storm, and the hovering of those barbarians on the borders of the empire; the approaches which they made from time to time towards the capital, though restrained as yet from taking it; the tempest of wrath that was, as it were, suspended yet on the frontiers, until the events recorded in the next chapter should occur, then bursting forth in wrath in successive blasts, as denoted by the first four trumpets of the seventh seal (ch. viii.), when the empire was entirely overthrown by the Goths and Vandals. The precise point of time which I suppose this seal occupies is that succeeding the last persecution. It embraces the preparatory arrangements of these hordes of invaders — their gathering on the frontiers of the empire — their threatened approaches toward the capital — and the formation of such vast armies as would produce universal consternation. A brief notice of these preparatory scenes as adapted to produce the alarm referred to in the opening of the sixth seal, is all that will be necessary here; the more complete detail must be reserved for the explanation of the four trumpets of the seventh seal, when the work of destruction was consummated. Theso preparations wid threatened invaaions were events sufficiently important in their relation to the cliurch, to what preceded, and to the future history of the world, to be symbolized here; and they are events in which all the particulars of the symbol may find a fulfilment. Any one has only to look on a chart of history to see how appropriately this application of the symbol follows, if the previous explanations have been corrects In the illustration of this, in order to show the probability that these events are referred to by the symbols of the sixth seal, I would submit the following remarks: —

(1) The time is that which would be naturally su.ggested by this seal in its relation to the others. If the fifth referred to the persecutions under Diocletian— the last great persecution of the Pagan powers in attempting to extinguish the Christian name — then we should naturally look for the fulfilment of the opening of the next, in some event, or series of events, which would succeed that at no very distant interval, and that pertained to the empire or power that had been the pi'ominent subject of the predictions in the previous seals. It would also be natural to look for some events that might be regarded as conveying an expression of the divine feeling in regard to that power, or that would present it in such an aspect that it would be seen that its power to persecute was at an end. This natural expectation would be answered either by some symbol that would refer to the complete triumph of the Christian system, or by such a series of judgments as would break the persecuting power itself in pieces. Noav, the threatened irruption of the Northern barbarians followed the series of events already described, with sufficient nearness to make it proper to regard that series of events as referred to.

(2) The events were of sufficient?/n- "portance in the history of the empire to deserve this notice in the foreshadowing of what would occur. They were connected with the breaking-up of that mighty power, and the complete change of the aspect of the world, in a political and religious point of view. A new order of tilings arose in the world's history. A new religion became established. New kingdoms, from the fragments of the once mighty Roman empire, were founded, and the affairs of the world were put on a new footing. These mighty Northern hordes not only spread consternation and alarm, as if the world were coming to an end, but they laid the foundations of kingdoms which continue to this day. In fact, few moro important events have occurred in history.

(3) This series of events was zntroduced in the manner described in the opening of the sixth seal. I havo already said that it is not necessary to suppose, in the fulfilment of the symbol, that there would be a literal earthquake; but nothing in the symbol forbids us to suppose that there might be, and if there were, we could not but consider it as remarkable. Now it so happens that the series of events pertaining to the Gothic invasions is introduced by IMr. Gibbon in the following language: "A.

D. 365. In the second year of the reign of Valentinian and Valens, on the morning of the twenty-first day of July, the greatest part of the Roman Avorld was shaken by a violent and destructive earthquake. The impression was communicated to the waters,• the shores of the Mediterranean were left dry by the sudden retreat of the sea; great quantities of fish were caught with the hand; large vessels were stranded on the mud; and a curious spectator amused his eye, or rather his fancy, by contemplating the various appearances of valleys and mountains, which had never before, since the formation of the globe, been exposed to the sun. But the tide soon returned, with the weight of an immense and irresistible deluge, which was severely felt on the coasts of Sicily, of Dalmatia, of Greece, and of Egypt: large boats were ti-ansportod, and lodged on the roofs of houses, or at the distance of two miles from the shore; the people with their habitations were swept away by the waters; and the city of Alexandria annually commemorated the day on which fifty thousand persons had lost their lives in the inundation. This calamity, the report of which was magnified from one province to another, ostoiiished and terrified the subject s of Rome; and their aflFrighted imagination enlarged the real extent of the momentary evil. They recollected the preceding earthquakes which had subverted the cities of Palestine and Bythynia;

they considered these alarming strokes as the prelude only of still more dreadful calamities, and their fearful vanity was disposed to confound the symptoms of a declining empire and a sinking world," vol. ii. pp. 115, 116. Mr. Gib-

bon then proceeds to detail the evils of war, as greatly surpassing the calamities produced by any natural causes,

and adds (p. 116), '-'In the disastrous period of the fall of the Roman empire, which may justly be dated from the reign of Valens, the happiness and security of each individual was personally attacked; and the arts and labors of ages were rudely defaced by the barbarians of Scythia and Germany." He

then proceeds with an exceedingly interesting description of the origin, the habits, and the movements of the Tartar nations, particularly the Huns, as they moved to the West, and precipitated the Gothic nations on the provinces of the Roman empire, until Rome itself was thrice bcsiesred, was taken, and was sacked (ii. 116-266). The earthquake referred to occurred in A. D. 365. The movements of the Huns from their territories in the neighborhood of China had commenced about A. D. 100, and in A. D. 375, they overcame the Goths, lying along the Danube. The Goths, pressed and overcome by these savage invaders, asked permission of the Romans to cross the Danube, to find protection in the Roman empire, and to cultivate the waste lands of Thrace. Gibbon, ii. 129, 130. In the year 376, they were transported over the Danube, by the permission of the Roman emperor, Valens; an event which, according to Mr. Gibbon, in its ultimate result, was the cause of the downfall of the empire: for they learned their own strength; they were attracted by the riches of the capital and the hope of reward, until they finally drew the "Western emperor to Ravenna, sacked Rome, and took possession of Italy.

(4) A slight reference to the series of events in these periods of consternation and conquest, may show more closely the nature of the alarms which would be caused by the prospect of these dreadful invasions, and may prepare us for a better understanding of the successive calamities which occurred under these invaders, when the empire fell, as described by the four first trumpets of the seventh seal. I shall copy from the tables of contents of IMr. Gibbon's history, under the twenty-sixth, thirtieth, and thirty-first chapters: —

" 376. The Huns and Goths.

" 100. The emigration of the

Goths. " 376. The Goths implore the pro*

tection of Valens. " " They are transported over the Danube into the Roman empire. " " They penetrate into Thrace. " 377. Union of the Goths with

Goths in Thrace and

Asia. " 395. Revolt of the Goths. " 396. Alaric marches into Greece. " 398. Is proclaimed king of the

Visigoths. " 400-403. He invades Italy. " 406. Radagaisus invades Italy. " " Besieges Florence. a II Threatens Rome. " " The remainder of the Germans invade Gaul. " 407. Desolation of Gaul. " 408. Alaric marches to Rome. " " First siege of Rome by the

and raises the siege. « " Fruitless negotiations for

peace. " " Second siege of Rome by the Goths. " 410. Third siege and sack of

Rome by the Goths. " « Respect of the Goths for the Christian religion. " " Pillage and fire of Rome. " " Captives and fugitives. " 411-416. Fall of the usurpers

Attalus. " 409. Invasion of Spain by tht

itc. " 415-418. The Goths conquer and

(5) This would coincide, in the effects produced on the empire, with the con- Bternation and alarm described in the passage before us. The symbols are Buch as tcould be employed on the supposition that these are the events referred to; they are such as the events are fitted to suggest. The mighty preparations in the East and North — the report of which could not but spread through the empire — ^would be appropriately symbolized by the earthquake, the darkened sun, the moon becoming like blood, the stars falling, the departing heavens, and the kings and great men of the earth fleeing in alarm to find a place of safety, as if the end of the world were drawing near. Nothing could have been so well adapted to produce the consternation described in the opening of the sixth seal, as the dreaded approach of vast hosts of barbarians from the regions of the North. This alarm would be increased by the fact that their numbers were unknown; that their origin was hidden; and that the advancing multitudes would sweep every thing before them. As in other cases, also, rumour would increase their numbers and augment their ferocity. The sudden shock of an earthquake; the falling stars; the departing heavens; the removal of mountains and islands, and the consternation of kings and all classes of people, would be the appropriate emblems to represent these impending calamities. In confirmation of this, and as showing the effect produced by the approach of the Goths, and the dread of the Gothic arms, in causing universal consternation, the following extract may be adduced from Mr. Gibbon when describing the threatened invasion of Alaric, king of the Visigoths. He quotes from Claudian.

" ' Fame,* says the poet, ' encircling with terror or gloomy wings, proclaimed the march of the barbarian army, and filled Italy with consternation.' " Mr. Gibbon adds, " the apprehensions of each individual were increased in just proportion to the measure of his fortune; and the most timid, who had already embarked their valuable effects, meditated their escape to the island of Sicily, or to the African coast. The public distress was aggravated by the fears and reproaches of superstition. Every hour produced ■ome horrid tale of strange and particular accidents; the Pagans deplored

the neglect of omens, and the interruption of sacrifices; but the Christians still derived some comfort from the powerful intercession of the saints and martyrs," ii. 218, 219. See further illus-

trations in the Notes on ch. viii. 7-13.

The state of things represented in this chapter, is that where there had been awful consternation and alarm, as if the end of the world were coming, and where the signs of the approaching consummation of all things are, as it were, held back untU there should be an opportunity of sealing the number that was to be saved. This is symbolized by four angels standing in the four quarters of the earth, and holding the winds and the storms that they should not blow on the earth, until the servants of God should be sealed in their foreheads. The idea is that of sudden destruction about to burst on the world, which, if unrestrained, would apparently bring on the consummation of all things, but which is held back until the purposes of God in regard to his people shall be accomplished: that is, until those who are the true servants of God shall be designated by some appropriate mark. This furnishes an opportunity of disclosing a glorious vision of those who will be saved, alike among the Jews and the Gentiles. The /act, as seen in the symbol, is, that the end of the world does not come at the opening of the sixth seal, as it seemed as if it would, and as it was anticipated in the time of the consternation. The number of the chosen was not complete, and the impending wrath was therefore suspended. God interposes in favor of his people, and discloses in vision a vast number from all lands who will yet be saved, and the winds and storms are held back as if by angels.

The points, then, that are apparent in this chapter, without any reference now to the question of the application, are the following: —

(1) The impending ruin that seemed about to spread over the earth, apparently bringing on the consummation of all things, restrained or suspended, ver. 1. This impending ruin is symbolized by the four winds of heaven thai seemed about to sweep over the world; the interposition of God is represented by the four.ingels who have power over those winds to hold them back, as if it depended on their will to let them loose and to spread ruin over the earth or not.

(2) A suspension of these desolating Influences and agents until another important purpose could be accomplished; — that is, until the servants of God could be sealed in their foreheads, vs. 2, 3. Another angel, acting independently of the four first seen, and having power to command, appears in the east, having the seal of the living God, and he directs the four angels, having the four winds, not to let them loose upon the earth until the servants of God should be sealed in their foreheads. This obviously denotes some suspension of the impending wrath, and for a specific purpose, that something might be done by which the true servants of God would be so marked as to be publicly known — as if they had a mark or brand to that effect imprinted on their foreheads. Whatever would serve to designate them; to determine who they were; to ascertain their number, would be a fulfilment of this act of the sealing angel. The length of time during which it would be done is not designated; the essential thing is, that there would be a suspension of impending judgments in order that it might be done. Whether this was to occupy a longer or a shorter period, is not determined by the symbol; nor is it determined toTien the winds thus held back would be suffered to blow.

(3) The number of the sealed, vs. 4-8. The seer does not represent himself as actually beholding the process of sealing, but he says that he heard the number of those who were sealed. That number was an hundred and forty-four thousand, and they were selected from the twelve tribes of the children of Israel — Levi being reckoned, who was not usually numbered with the tribes, and the tribe of Dan being omitted. The number from each tribe, large or small, was the same; the entire portion S(!lected being but a very small part of the whole. The general idea here, whatevor may be the particular application, is, that there would be a selection, and that the whole number of the tribe would not be embraced; that the selection would be made frcn each tribe, and that all would have the same mark and b« saved by the same means. It would not be in accordance with the nature of symbolic representation to suppose that the saved would be the precise number here referred to; but some great truth is designed to be represented by this fact We should look, in the fulfilment, to some process by which the true servants of God would be designated; we should expect that a portion of them would be found in each one of the classes here denoted by a tribe; we should suppose that the true servants of God thus referred to would be as safe in the times of peril as if they were designated by a visible mark.

(4) After this, another vision presents itself to the seer. It is that of a countless multitude before the throne, redeemed out of all nations, with palms in their hands, vs. 9-17. The scene is transferred to heaven, and there is a vision of all the redeemed — not only of the hundred and forty-four thousand, but of all who would be rescued and saved from a lost world. The design is doubtless to cheer the hearts of the true friends of God in times of gloom and despondency, by a view of the great numbers that will be saved, and the glorious triumph that awaits the redeemed in heaven. This portion of the vision embraces the following particulars: —

(o) A vast multitude, which no man can number, is seen before the throne in heaven. They are clad in white robes — emblems of purity; they have palms in their hands — emblems of victory, ver. 9.

(6) They are engaged in ascribing praise to God, ver. 10.

{d) A particular enquiry is made of the seer — evidently to call his attention to it — respecting those who appear there in white robes, ver. 13.

(e) To this enquiry it is answered that they were those who had come up out of great tribulation, and who had washed their robes, and had made them pure in the blood of the Lamb, ver. 14.

(/) Then follows a description of their condition and employment in heaven, vs. 15-17. They are constantly before the throne; they serve God con-

ND after these things I saw four angels standing on the

tinually,: they neither hunger nor thirst; they are not, subjected to the burning heat of the sun; they are provided for by the Lamb in the midst of the throne; and all tears are forever wiped away from their eyes. — This must be regarded, I think, as an episode, having no immediate connexion with what precedes or with what follows. It seems to be thrown in here — while the impending judgments of the sixth seal are suspended, and before the seventh is opened — to furnish a relief in the contemplation of so many scenes of woe, and to cheer the soul with inspiring hopes from the view of the great number that would ultimately be saved. While these judgments, therefore, are suspended, the mind is directed on to the world of triumph, as a view fitted to sustain and comfort those who would be partakers in the scenes of woe. At the same time it is one of the most touching and beautiful of all the representations of heaven ever penned, and is eminently adapted to comfort those, in all ages, who are in a vale of tears.

In the exposition, it will be proper (vs. 1-8) to enquire into the fair meaning of the language employed in the symbols; and then to enquire whether there are any known facte to which the description is applicable. The first enquiry may and should be pursued independently of the other; and, it may be added, that the explanation offered on this may be correct even if the other shoula be erroneous. The same remark, also, is applicable to the remainder of the chapter (vs. 9-17), and indeed is of general applicability in the exposition of this book.

1. A7)d after these things. After the vision of the things rcfei-red to in the opening of the sixth seal. The natural interpretation would bo, that what is here said of the angels and the winds, occurred after those things which are described in the previous chapter. The exact chronology may not be always observed in these symboliail representations, Imt doubtless there is a general Drder which is observed. ^ I saw four augels. He does not describe their forms, four corners of the earth, holding the four winds " of the earth, but merely mentions their agency. This is, of course, a symbolical representation. We are not to suppose that it would bo literally fulfilled, or that, at the time referred to by the vision, four celestial beings would be stationed in the four quarters of the world, for the purpose of checking and restraining the winds that blow from the four points of the compass. The meaning is, that events would occur which would be properly rejyresented by four angels standing in the four quarters of the world, and having power over the winds. ^ Standing on the four corners of the earth. This language is, of course, accommodated to the prevailing mode of speaking of the earth among the Hebrews. It was a common method among them to describe it as a vast plain, having four corners, those corners being the prominent points — north, south, east, and west. So we speak now of the four winds, the four quarters of the world, <fec. The Hebrews spoke of the earth, as we do of the rising and setting of the sun, and of the motions of the heavenly bodies, according to ap. pearances, and without aiming at philosophical exactness. Comp. Notes on Job xxvi. 7. With this view they spoke of the earth as an extended plain, and as having boundaries or corners, as a plain or field naturally has. Perhaps also they used this language with some allusion to an edifice, as having four corners; for they speak also of the earth as having foundations. The language which the Hebrews used was in accordance with the prevailing ideas and language of the ancients on the subject. ^ Holding the four jcinds of the earth. The winds blow in fact from every quarter, but it is convenient to speak of them as coming from the four princii">al points of the compass, and this method is adopted, probably, in every language. So among the Greeks and Latins, the winds were arranged under four classes — Zephyrus, Boreas, Notus, and Eurus, — considered as under the control of a king, ^olus. See Eschenburg, Man. Class. Lit. g 78, Comp. § 108. The angels here are represented as " holding^

that the wind should not blow on the earth, nor on the sea, nor on any tree.

the winds — KpardwreS' That is, they held them back ■when about to sweep over the earth, and to produce farspread desolation. This is an allusion to a popular belief among the Hebrews, that the agency of the angels was emjloyed every where. It is not suggested that the angels had raised the tempest here, but only that they now restrained and controlled it. The essential idea is, that they had poiccr over those winds, and that they were now exercising that power by keeping them back when they were about to spread desolation over the earth. ^ That the icind should not hloio on the earth. That there should be a calm, as if the winds were held back. ^ Nor on the sea. Nowhere — neither on sea nor land. The sea and the land constitute the surface of the globe, and the language here, therefore, denotes that there would be a universal calm. ^ Nor on any tree. To injure it. The language here used is such as would denote a state of profound quiet, a^ when we say that it is so still that not a leaf of the trees moves.

In regard to the literal meaning of the symbol here employed, there can be no great difficulty; as to its application there may be more. The winds are the proper symbols of wars and commotions. Comp. Dan. vii. 2. In Jcr. xlix. 36, 37, the symbol is both used and explained: *•' And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them towards all those winds,• and there shall be no nation whither the outcasts of Elam shall not come. For I will cause Elam to be dismayed before their enemies, and before them that seek their life." So in Jer. li. 1, 2, a destroying wind is an emblem of destructive war: " I will raise up against Babylon a destroying wind, and will send unto Babylon fanners, that shall fan her, and shall empty her land," Comp. Horace, Odes, B. i. 14. The essential ideas, therefore, in this portion of the symbol, cannot be mistaken. They are two: (1) that at the period of time here referred to — after the opening of the sixth seal and before the opening of the seventh — there would

2 And I saw another angel ascending from the east, having the seal * of the living God: and he

be a state of things which would be well represented by rising tempests and storms, which if unrestrained would spread desolation afar; and (2) that this impending ruin was held back as if by angels having control of those winds; that is, those tempests were not suffered to go forth to spread desolation over the world. A suspended tempest; calamity held in check; armies hovering on the borders of a kingdom, but not allowed to proceed for a time; hordes of invaders detained, or stayed in their march, as if by some restraining power not their own, and from causes not within them selves — any of these things would be an obvious fulfilling of the meaning of the symbol.

2. And I saiv another angel. Evidently having no connexion with the four, and employed for another purpose. This angel, also, must have been symbolic, and all that is implied is, that something would be done as if an angel had done it. ^ Ascending from the east. He appeared in the east, and seemed to rise like the sun. It is not easy to determine what is the special significancy, if any, of the east here, or why this quarter of the heavens is designated X'ather tlian the north, the south, or the west. It may bo that as light begins in the east, this would be properly symbolic of something that could be compared with the light of the morning; or that some influence in "sealing" the ser\%ants of God would in fact go out from the east; or perhaps no special significance is to be attached to the quarter from which the angel is seen to come. It is not necessary to suppose that every minute thing in a symbol is to receive a complete fulfilment, or that there will be some particular thing to correspond with it. Perhaps all that is meant here is, that as the sun comes forth with splendor from tiie east, so the angel came witb magnificence to perform a task — that of scaling the servants of God — cheerful and joyous like that which the Bun performs. It is certain that from no other quai'tcr of the heavens would it bo so appropriate to represent an angel as coming forth to perform a purpose of

cried Tvith a loud voice to the four angels, to whom it was given to hurt ths earth and the sea,

light and mercy and salvation. It does not seem to me, therefore, that we are to look, in the fulfilment of this, for any special influence setting in from the east as that which is symbolized here. *^ Having the seal of the living God. Bearing it in his hands. In regard to this seal the following remarks may be made: (o) The phrase " seal of the living God" doubtless means thixt which God had appointed, or which he would use; that is, if God himself came forth in this manner he would use this seal for these purposes. Men often have a seal of their own, with some name, symbol, or device, which designates it as theirs, and which no other one has a right to use. A seal is sometimes used by the jierson himself,- sometimes entrusted to a high officer of state; sometimes to the secretary of a corporation; and sometimes, as a mark of special favor, to a friend. In this case it was entrusted to an angel who was authorized to use it, and whose use of it would be sanctioned, of course, wherever he applied it, by the living God, as if he had employed it himself. (6) As to the form of the seal, we have no information. It would be most natural to suppose that the name " of the living God" would be engraven on it, so that that name would appear on any one to whom it might be affixed. Comp. Notes on 2 Tim. ii. 19. It was customary in the East to brand the name of the master on the forehead of a slave (Grotius, in loc); and such an idea would meet all that is implied in the language here, though there is no certain evidence that there is an allusion to that custom. In subsequent times in the church it was common for Christians to impress the eign of the cross on their foreheads. Tcrtullian de Corona; Cyrill. lib. vi. See Grotius. As nothing is said here, however, about any mark or device on the seal, conjecture is useless as to what it was. (c) As to what was to be designat-ed by the seal, the main idea is clear, tliat it was to place some such mark npon hia friends that they would be known to be his, and that they would be safe in the impending calamities. There is perhaps allusion hero to Ezek. ix. 4,

3 Saying, Hurt " not the earth, neither the sea, nor the trees, till

5, 6, where the following direction to the prophet occurs, " Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry, for all the abominations that be done in the midst thereof. And to the others he said in mine hearing. Go ye after him through the city, and smite; let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women; but come not near any man upon whom is the mark." The essential ideas in the sealing in the passage before us would, therefore, seem to be (1) that there would be some mark, sign, or token, by which they who were the people of God would be known; that is, there would be sotnething which would answer, in this respect, the same purpose aa if a seal had been impressed upon their foreheads. Whether this ^rns an outward badge; or a religious ri,.; or the doctrines which they would hold, and by which they would be known; or something in their spirit and manner which would characterize his true disciples, may be a fair subject of enquiry. It is not specifically designated by the use of the word. (2) It would be something that would be conspicuous or prominent, as if it were impressed on the forehead. It would not be merely some internal sealing, or some designation by which they would bo known to themselves and to God, but it would be something apparent, as if engraved on the forehead. What this would be, whether a profession, or a form of religion, or the holding of some doctrine, or the manifestation of a particular spirit, is not here designated. (3) This would be something appointed by God himself. It would not be of human origin, but would be as if an angel sent from heaven should impress it on the forehead. If it refers to the doctrines which they would hold, they could not be doctrines of human origin; if to the spirit which they would manifest, it would be a spirit of heavenly origin; if to some outward protection, it would be manifest that it were from God. (4) This would be a pledge of safety. The design

we have " seabd the servants of our God in their foreheads. ^

4 And I heard the number of them which were sealed: and there

of scaling the persons referred to seems to have been to secure their safety in the impending calamities. Thus the Tvinds were held back until those who were to be sealed could be designated, and then they were to be allowed to sweep over the earth. These things, iherefore, we are to look for in the fulfilment of the symbol. ^ And he cried with a loud voice. As if he had authority to command, and as if the four winds were about to be let forth upon the world. ^ To whom it was given to hurt the earth and the sea. Who had power committed to them to do this by means of the four winds,

3. Saying, Hurt not the earth, neither the sea, &c. Let the winds be restrained until what is here designated shall be done. These destroying angels were commanded to suspend the work of destruction until the servants of God could be rendered secure. The division here, as in ver. 1, of the " earth, the sea, and the trees," seems to include every thing — water, land, and the productions of the earth. Nothing was to be injured vtntil the angel should designate the true servants of God. ^ Till we have sealed the servants of God. The use of the plural "we" seems to denote that he did not expect to do it alone. Who were to be associated with him, whether angels or men, he does not intimate, but the work was evidently such that it demanded the agency of more than one. *[[ In their foreheads. See Notes on ver. 2; comp. Ezek. ix. 4, 5. A mark thus placed on the forehead would be conspicuous, and would be something which could at once be recognized if destruction should spread over the world. The fulfilment of this is to be found in two things: (a) in something which would be conspicuous or prominent — so that it could be seen; and (b) in the mark being of such a nature or character that it would be a proper designation of the fact that they were the true servants of God.

4. And I heard the manber of them tchich tvere sealed. He does not say where he heard that, or It/ ichom it was communicated to him, ox when it was

were sealed an hundred and forty and four ' thousand of all the tribes of the children of Israel.

done. The material point is, that he heard it; he did not see it done. Either by the angel, or by some direct communication from God, he was told of the number that would be sealed, and of the distribution of the whole number into twelve equal parts, represented by the tribes of the children of Israel. \ And there were sealed an hundred and forty and/oifr thousand of all the tribes of the children of Israel. In regard to this number, the first and the main question is, whether it is meant that this was to be the literal number, or whether it was symbolical; and, if the latter, of what it is a symbol? I. As to the first of these enquiries, there does not appear to be any good reason tor doubt. The fair interpretation seems to require that it should be understood as symbolical, or as designed not to be literally taken; for (o) the whole scene is symbolical — the winds, the angels, the sealing; (i) It cannot be supposed that this number will include all who will be sealed and saved. In whatever way this is interpreted, and whatever we may suppose it to refer to, we cannot but suppose that more than this number will be saved, (c) The number is too exact and artificial to suppose that it is literal. It is inconceivable that exactly the sam6 number — precisely twelve thousand — should be selected from each tribe of the children of Israel, (d) If literal, it is necessary to suppose that this refers to the twelve tribes of the children of Israel. But on every supposition this is absurd. Ten of their tribes had been long before carried away, and the distinction of the tribes was lost, no more to be recovered, and the Hebrew people never have been, since the time of John, in circumstances to which the description here could be applicable. These considerations make it clear that the description here is symbolical. But II. Of what is it symbolical? Is it of a large number, or of a small number? Is it of those who would be saved from among the Jews, or of all who ■would bo saved in the Christian church — represented as the " tribes of the children of

Isra<3l?" To these enquiries we mayanswer: (1) That the representation seems to be rather that of a comparatively small number than a large one: — for these reasons, (a) The number of ifelf is not large. (6) The number is not large as compared with those who must have constituted the tribes here referred to — the number twelve thousand, for example, as compared with the whole number of the tribe of Judah, of the tribe of Reuben, &c. (c) It would seem from the language that there would be some selection from a much greater number. Thus, not all in the tribes were sealed, but those who were sealed were "of all the tribes" — h irdffru tpoXfji; that is, out of these tribes. So in the specification in each ti-ibe — ik (pvXfjs'l6v6a, 'Fovfinv, &o. Some ottt of the tribe, to wit, twelve thousand, were sealed. It is not said of the twelve thousand of the tribes of Judah, Beuben, &c., that they constituted the tribe, but that they were sealed out of the tribe, as a part of it

preserved and saved. *' When the preposition IK, or otit of, stands after any such verb as sealed, between a definite numeral and a noun of multitude in the 2;enitive, sound criticism requires, doubtless, that the numeral should be thus construed, as signifying, not the whole, but a part taken out," Elliott,

i. 237. Comp. Ex. xxxii. 28; 1 Sam. iv. 10; Num. i. 21. The phrase, then, would properly denote those taken out of some other and greater number — as a portion of a tribe, and not the whole tribe. If the reference here is to the church, it would seem to denote that a portion only of that church would be scaled, (d) For the same reason the Idea would seem to be, that comparatively a small portion is referred to — as twelve thousand would be comparatively a small part of one of the tribes of Israel; and if this refers to the church, we should expect to find its fulfilment in a state of things in which the largest proportion would not be sealed: — that is, in a corrupt state of the church in which there would be many professors of religion, but comparatively few who had real piety. (2) To the other enquiry — whether this refers to those who would bo sealed and saved among the Jews, or to those in the Christian church, we may answer («), that there are strong reasons for supposing the latter to be the correct opinion. Long before;,he time of John all these distinctions of tribe were abolished. The ten tribes had been carried away and scattered in distant lands, never more to be restored, and it cannot be supposed that there was any such literal selection from the twelve tribes as is here spoken of, or any such designation of twelve thousand from each. There was no occasion — either when Jerusalem was destroyed, or at any other time — on which there were such transactions as are here referred to occurring in reference to the children of Israel, (b) The language is such as a Christian, who had been by birth and education a Hebrew, would naturally use if he wished to designate the church. Comp. Notes on James i. 1. Accustomed to speak of the people of God as " the twelve tribes of Israel," nothing was more natural than to transfer this language to the church of the Redeemer, and to speak of it in that figurative manner. Accordingly, from the necessity of the case, the language is universally understood to have reference to the Christian church. Even Prof. Stuart, who supposes that the reference is to the siege and destruction of Jerusalem by the Romans, interprets it of the preservation of Christians, and their flight to Pella, beyond Jordan. Thus interpreted, moreover, it accords with the entire symbolical character of the representation, (c) The reference to the par ticular tribes may be a designed allusion to the Christian church as it would be divided into denominations, or known by different names; and the fact that a certain portion would be sealed from cvcoy tribe, wouid not be an unfit rej resentation of the fact that a portion of all the various churches or denomin^^tions would be scaled and saved. That is, salvation would be confined to no one church or denomination, but among them all there would be found ti-ue servants of God. It would b« improper to suppose that the division into tribes among the children of Israel was designed to be a type of the sects and denominations in the Christian church, and yet the fact of such a division may not improperly bo employed as an illustration of that; for the whole church ia made up not of any one denomination alone, but of all who hold the truth combined. as the people of God in ancieQt

5 Of the tribe of Juda u^ere sealed twelve thousand. Of the tribe of Reuben iccre sealed twelve thou-

times consisted not solely of any one tribe, however large and powerful, but of all combined. Thus understood, the symbol would point to a time when there would be various denominations in the church, and yet with the idea that true friends of God would be found among them all. (d) Perhaps nothing can be argued from the fact that exactly twelve thousand were selected from each of the tribes. In language so figurative and symbolical as this, it could not be maintained that this proves that the same definite number would be taken from each denomination of Christians. Perhaps all that can be fairly inferred is that there would be no partiality or preference for one more than another; that there would be no favoritism on account of the tribe or denomination to which any one belonged; but that the seal would be impressed on all, of any denomination, who had the true spirit of religion. No one would receive the token of the divine favor because he was of the tribe of Judah or Reuben; Qo one because he belonged to any particular denomination of Christians, liarge numbers from every branch of the church would be sealed; none would be sealed because he belonged to one form of external organization rather than to another; none would be excluded because be belonged to any one tribe, if he had the spirit, and held the sentiments which made it proper to recognize him as a servant of God. These views seem to me to express the true sense of this passage. No one can seriously maintain that the writer meant to refer literally to the Jewish people; and if he referred to the Christian church, it seems to bo to some gelection that would be made out of the ■whole church, in which there would be no favoritism or partiality, and to the fact that, in regard to them, there would be something which, in the midst of abounding corruption, or impending danger, would designate them as the chosen people of God, and would furnish Evidence that they would be safe.

5-8. 0/ the tribe of Juda were sealed ttcelve thousand. That is, a selection was made, or a number sealed, as if it had been made from one of the tribes of the sand. Of the tribe of Gad were sealed twelve thousand.

children of Israel — the tribe of Judah. If the remarks above made are correct, this refers to the Christian church, an (3 means, in connexion with what follows, that each portion of the church would furnish a definite part of the whole number sealed and saved. We are not reciuired to understand this of the exact number of twelve thousand, but that the designation would be made from all parts and branches of the church as if a selection of the true servants of God were made from the whole number of the tribes of Israel. — There seems to bo no particular reason why the tribe of Judah was mentioned first. Judah was not tho oldest of the sons of Jacob, and thero was no settled order in which the tribes were usually mentioned. The order of their birth, as mentioned in Gen. xxix., XXX., is as follows: — Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulon, Joseph, Benjamin. In theblessingof Jacob, Gen. xlix., this order is changed, and is as follows, Reuben, Simeon, Levi, Judah, Zebulon, Issachar, Dan, Gad, Asher, Naphtali, Joseph, Benjamin.— In the blessing of Moses, Deut. xxxiii., a different order still is observed: Reuben, Judah, Levi, Benjamin, Joseph, Zebulon, Issachar, Gad, Dan, Naphtali, Asher; and in this last, moreover, Simeon is omitted. So again in Ezek. xlviii., there are two enumerations of the twelve tribes, differing from each other, and both diflfering from the arrangements above referred to; viz. in vs. 31-34, where Levi is reckoned as one, and Joseph as only one; and in vs. 1-27, referring to the division of the country, where Levi, who had no heritage in land, is omitted, and Ephraim and Manasseh are counted as two tribes. Prof. Stuart, ii. 172, 173. From facts like these, it is clear that there was no certain and settled order in which the tribes were mentioned by the sacred writers. The same thing seems to have occurred in the enumeration of the tribes, which would occur, for example, in the enumeration of the several States of the American Union. There is indeed an order which is usually observed, beginning with Maine, <l-c., but almost no two writers would observe throughout the same order, nor should W9 deem it strange i£ tlie order should b« materially varied by even the same writer in enumerating them at different times. Thus, at one time, it might be convenient to enumerate them according to their geographical position; at another in the order of their settlement; at another in the order of their admission into the Union; at another in the order of their bLzo and importance; at another in the order in which they are arranged in reference to political parties, &c. Something of the same kind may have occurred in the order in which the tribes were mentioned among the Jews. Perhaps this may have occurred also of design, in order that no one tribe might claim the precedence or the pre-eminence by being always placed at the head of the list. — If, as is supposed above, the allusion in this enumeration of the tribes was to the various portions of the Christian church, then perhaps the idea intended to be conveyed is, that no one division of that church is to have any preference on account of its locality, or its occupying any particular country, or because it has more wealth, learning, or numbers than others, but that all are to be regarded, where there is the true spirit of religion, as on a level.

There ai-e, however, three peculiarities in this enumeration of the tribes, which demand a more particular explanation. The number indeed is twelve, but that number is made up in a peculiar manner. (1) Joseph is mentioned, and also 3Ianassah. The matter of fact was, that Joseph had two sons, Ephraim and Manassah (Gen. xlviii. 1.), and that these two sons gave name to two of the tribes, the tribes of Ephraim and Manassah. There was, properly speaking, no tribe of the name Joseph. In Numbers xiii. the name Levi is omitted, as it usually is, because that tribe had no inheritance in the division of the land, and in order that the number twelve might be complete, Ephraim ajjrf Joseph are mentioned Rs two tribes, vs. 8, 11. In ver. 11, the miter states expressly that by the tribe JoBeph he meant Manassah — "Of the tribe of Joseph, namely, of the tribe of Manassah," <fcc. From this it would seem that, as Manassah was the oldest (Gen. xlviii. 14), the name Joseph was somc-

sand. Of the tribe of Manasses were sealed twelve thousand.

times given to that tribe. As Ephraim, however, became the largest tribe, and as Jacob in blessing the two sons of Joseph (Gen. xlviii. 14) laid his right hand on Ephraim, and pronounced a special blessing on him (vs. 19, 20), it would seem not improbable that, when not particularly designated, the name Joseph was given to that tribe, as it is evidently in this place. Possibly the name Joseph loay have been a general name which was occasionally applied to either of these tribes. In the long account of the original division of Canaan, in Joshua xiii.- xix., Levi is omitted, because he had no heritage, and Ephraim and Manassah are mentioned as two tribes. The name Joseph in the passage before us (ver. 8) is doubtless designed, as remarked above, to refer to Ephraim. (2) In this list (ver. 7) the name of Levi is inserted among the tribes. As already remarked, this name is not commonly inserted among the tribes of the children of Israel, because that tribe, being devoted to the sacerdotal office, had no inheritance in the division of the country, but was scattered among the other tribes. See Joshua xiv. 3, 4, xviii. 7. It may have been inserted here, if this refers to the Christian church, to denote that the ministers of the gospel as well as other members of the church, would share in the protection implied by the sealing; that is, to denote that no class in the church would be excluded from the blessings of salvation. (3) The name of one of the tribes — Dan — is omitted; so that by this omission, and the insertion of the tribe of Levi, the original number of twelve is preserved. There have been numerous conjectures as to the reason why the tribe of Dan is omitted here, but none of the solutions proposed are without difficulty. All that can be known, or regarded as probable, on the subject, seems to be this: — (a) A» the tribe of Levi was usually omitted in an enumeration of the tribes, because that tribe had no part in the inheritance of the Hebrew people in the division of tho land of Canaan, so there appear to have been instances in which the names of some of the other tribes were omitted, tho reason for which is not given. Thus, in Deut. xxxiii., in the blessing pronounced

7 Of the tribe of Simeon were sealed twelve thousand. Of the Iribe of Levi loere sealed twelve

by Moses on the tribes just before his death, the name Simeon is omitted. In I. Chron, iv.-viii. the names of Zebulon and. Dan are both omitted. It would seem, therefore, that the name of a tribe might be sometimes omitted without any particular reason being specified, (b) It has been supposed by some that the name Dan wag omitted because that tribe was early devoted to idolatry, and continued idolatrous to the time of the captivity. Of that /acf there can be no doubt, for it is expi-essly affirmed in Judges xviii. 30; and that fact seems to be a sufficient reason for the omission of the name. As being thus idolatrous, it was in a measure separated from the people of God, and deserved not to be reckoned among them; and in enumerating those who were the servants of God, there seemed to be a propriety that a tribe devoted to idolatry should not be reckoned among the number. — This will account for the omission without resorting to the supposition of Grotius, that the tribe of Dan was extinct at the time when the Apocalypse was written — a fact which also existed in regard to all the ten tribes; or to the supposition of Andreas and others, that Dan is omitted because Antichrist was to spring from that tribe — a supposition which is alike without proof and without probability. — The fact that Dan was omitted, cannot be supposed to have any special significancy in the case before us. Such an omission is what, as we have seen, might have occurred at any time, in the enumeration of the tribes. In reference to the application of this portion of the book (vs. 1-8), or of what is designed to be here represented, there has been, as might be expected, a great variety of opinions. From the exposition of the words and phrases which has heen given, it is manifest that we are to look for a series of events like the following:— (1) Some impending danger, or sc mething that threatened to sweep every thing away — like winds that were ready to blow on the earth. (2) That tempest restrained or held back, as if the winds were held in check by an angel, and were not suffered to sweep over the world. (Z) Some new influence or power, repre- sented by an angel coming from the east — the great source of light — that should designate the true church of God — the servants of the Most High. (4) Some mark or note by which the true people of God could be designated, or by which they could be known — as if some name were impressed on their foreheads. (5) A selection or election of the number from a much greater number who were the professed, but were not the true servants of God. (6) A definite, though comparatively a small number thus designated out of the whole mass. (7) This number taken from all the divisions of the professed people of God, in such numbers and in such a manner, that it would be apparent that there would be no partiality or favoritism; that is, that wherever the true servants of God were found, they would be sealed and saved. These are things which lie on the face of the passage, if the interpretation above given is correct, and in its application it is necessary to find some facts that will properly correspond with these things.

If the interpretation of the sixth seal proposed above is correct, then we are to look for the fulfilment of this in events that soon succeeded those which are there referred to, or at least which had their commencement at about that time, and the enquiry now is, whether there were any events that would accord properly with the interpretation here proposed: — that is, any impending and spreading danger; any restraining of that danger; any process of designating the servants of God so as to preserve them; any thing like a designation or selection of them from among the masses of the professed people of God? — Now, in respect to this, the following facts accord so well with what is demanded m the interpretation, that it may be regarded as morally certain that.they were the things which were thus made to pass in vision before the mind of John. They have at least this degree of probability, that if it were admitted that he intended to describe them, the symbols which are actually employed are those which it would have been proper to select to represent them.

restrained, that threatened to sweep every thing away, and to hasten on the end of the world. — In reference to this, there may have been two classes of impending danger — that from the invasion of the northern hordes, referred to in the sixth seal (ch. vi.), and that from the influx of error, that. threatened the ruin of the church, (o) As to the former, the language used by John will accurately express the state of things as it existed at the period supposed at the time of the sixth seal — the series of events introduced, now suspended, like the opening of the seventh seal. The idea is that of nations pressing on to conquest; heaving like tempests on the borders of the empire; overturning every thing in their way; spreading desolation by fire and sword, as {/"the world were about to come to an end. The language used by Mr. (,-ibbon in describing the times here rei'erred to, is so applicable that it would seem almost as if he had the symbols used by John in his eye. Speaking of the time of Constantine, he says, " The

threatening tcm])est of barbarians, which so soon subverted the foundations of Roman greatness, was still repelled, or suspended on the frontiers." i. 3G2. This

language accurately expresses the condition of the Roman world at the period succeeding the opening of the sixth seal; the period of suspended judgments in order that the servants of God might be sealed. See the Notes on ch. vi. 12-17. The nations which ultimately spread desolation through the empire, hovered around its borders, making occasional incursions into its territory,• even carrying their arms, as we have seen in some instances, as far as Rome itself, but still restrained from accomplishing the final purpose of overthrowing the city and the empire. The church and the state alike were threatened with destruction, and the impending wrath seemed only to be hold back as \f to give time to accomplish some other purpose, (t) At the same time there was another class of evils which threatened to sweep like a tempest over the church — the evils of error in doctrine that sprang up on the establishment of Christianity by Constantine. That fact was followed with a great increa'se of professors of religion.

who, for various purposes, crowded into a church patronized by the state — a condition of things which tended to do more to destroy the church than all that had been done by persecution had accomplished. This effect was natural; and the church became filled with those who had yielded themselves to the Christian faith from motives of policy, and who, having no true spiritual piety, were ready to embrace the most lax views of religion, and to yield themselves to any form of error. Of this period, and of the effect of the conversion of Constantine in this respect, Mr. Gibbon makes the following remarks, strikingly illustrative of the view now taken of the meaning of this

passage. " The hopes of wealth and honor, the example of an emperor, his exhortations, his irresistible smiles, diffused conviction among the venal and obsequious crowds which usually fill the departments of a palace. The cities which signalized a forward zeal, by the voluntary destruction of their temples, were distinguished by municipal privileges, and rewarded with popular donatives; and the new capital of the East gloried in the singular advantage, that Constantinople was never profaned by the worship of idols. As the lower ranks of society are governed by imitation, the conversion of those who possessed any eminence of birth, of power, or of riches, was soon followed by dependent multitudes. The salvation of the common people was purchased at an easy rate, if it be true, that, in one year, twelve thousand men were baptized at Rome, besides a proportionable number of women and children, and that a white garment, with twenty pieces of gold, had been promised by the emperor to every con-

vert." i. 425. At a time, therefore, when it might have been supposed that, under the patronage of a Christian emperor, the truth would have spread around tho world, the church was exposed to one of its greatest dangers — that arising from thcfactthatithad become united Avith tho state. About the same time, also, there sprang up many of those forms of error which have spread farthest over t> o Christian world, and which then thro „- ened to become the universal forir of belief in the church, Of this cla of ioctrine wore the views of Arius, and the views of Pclagius — forms of opinion which there wore strong reasoiis to fear might become the prevailing belief of the church, and essentially change its character. About this time, also, the church was passing into the state in which the Papacy would arise — that dark and gloomy period in which error would spread over the Christian world, and the true servants of God would retire for a long pe-

riod into obscurity. " Wo are now but a little way off from the commencement of that noted period — obscurely hinted at by Daniel, plainly announced by John — the twelve hundred and sixty prophetic days or years, for which preparations of a very unusual kind, but requisite, doubtless, are made. This period was to form the gloomiest, without exception, in the annals of the world — the period of Satan's highest success, and of the church's greatest depression; and lest she should become during it utterly extinct, her members, never so few as then, were all specially sealed. The long night passes on, darkening as it advances; but the sealed company are not visible 5 they disappear from the Apocalyptic stage, just as they then disappeared from the observation of the world; for they fled away to escape the fire and the dungeons of their persecutors, to hide in the hoary caves of the earth, or to inhabit the untrodden regions of the wilderness, or to dwell beneath the shadow of the Alps, or to enjoy fellowship with God, emancipated and unknown, in the deep seclusion and gloom of some convent." The Seventh Vial, London, 1848, pp. 27, 28.— These

fiicts seem to me to show, with a considerable degree of probability, what was designated by the sus^^ense which occurred after the opening of the sixth seal — when the affairs of the world seemed to bo hastening on to the great catastrophe. At that period, the prophetic eye sees the tendency of things suddenly arrested; the winds held back, the church preserved, and a series of events introduced, intended to designate and to save from the great mass of those who professedly constituted the " tribes of Israel," a definite number who should be in fact the true church of God.

II. The facts, then, to which there is reference in checking the tendency of things, and sealing the servants of God, may have been the following: — (a) The preservation of the church from extinction during those calamitous periods when ruin seemed about to sweep over the Roman world. Not only as a matter of fact, was there a suspension of those impending judgments that seemed to threaten the very extinction of the empire by the invasion of the Northern hordes (see Notes on ch. vi.), but there were specinl acts in favor of the church, by which these fierce barbarians appeared not only to be restrained from destroying the church, but to be influenced by tenderness and sympathy for it, as if they were raised up to preserve it when Rome had done all it could to destroy it. It would seem as if God restrained the rage of these hordes for the sake of preserving his church; as if he had touched their hearts that they might give to Christians an opportunity to escape in the impending storm. We may refer here particularly to the conduct of Alaric, king of the Goths, in the attack on Rome already referred to, and, as usual, we may quote from Mr. Gibbon, who will not be suspected of a design to contribute any thing to the illustration of the Apocalypse: "At the

hour of midnight," says he, (vol. ii. pp. 260, 261,) " the Salarian gate was silently opened, and the inhabitants were awakened by the tremendous sound of the Gothic trumpet. Eleven hundred and sixty-three years after the foundation of Rome, the imperial city, which had subdued and civilized so considerable a part of mankind, was delivered to the licentious fury of the tribes of Germany and Seythia. The proclamation of Alaric, when he forced his entrance into the vanquished city, discovered, however, some regard for the laws of humanity and religion. He encouraged his troops boldly to seize the rewards of valor, and to enrich themselves with the spoils of a wealthy and effeminate people; but he exhorted them, at the same time, to spare the lives of the unresisting citizens, and to respect the churches of the Apostles St. Peter and St. Paul, as holy and inviolable sanctuaries. While the barbarians roamed through the city in quest of prey, the humble dwelling of an aged virgin, who had devoted her life to the service of the altar, was forced open by one of the i-owerful Goths. He immediately demanded, though in civil

Imgnage, all the gold and silver in her possession; and was astonished at the readiness with which she conducted him to a splendid hoard of massy plate, cf the richest materials, and the most curious workmanship. The barbarian viewed with wonder and delight this valuable acquisition, till he was interrupted by a serious admonition, addressed to him in the following words: * These,' said she, 'are the consecrated vessels belonging to St. Peter; if you presume to touch them, the sacrilegious deed will remain on your consciences; for my part, I dare not keep what I am unable to defend.' The Gethic captain, Btruok with reverential awe, despatched a messenger to inform the king of the treasure which he had discovered; and received a peremptory order from Alaric, that all the consecrated plate and ornaments should be transported, without damage or delay, to the church of the apostle. From the extremity, perhaps, of the Quirinal hill, to the distant quarter of the Vatican, a numerous detachment of the Goths, marching in order of battle, through the principal streets, protected, with glittering arms, the long train of their devout companions, who bore aloft on their heads, the sacred vessels of gold and silver; and the martial shouts of the barbarians were mingled with the sound of religious psalmody. From all the adjacent houses, a crowd of Christians hastened to join this edifying procession; and a multitude of fugitives, without distinction of age, or rank, or even of sect, had the good fortune to escape to the secure and hospitable sanctuary of the Vatican." In a note, Mr. Gibbon adds: " According to Isidore, Alaric himself was heard to say, that he waged war with the Ptomans, and not with the apostles." He adds also (p. 261), " The learned work concerning the City of God, was professedly composed by St. Augustin to justify the ways of Providence in the destruction of the Roman greatness. lie celebrates with peculiar satisfaction this memorable triumph of Christ; and insults his adversaries by challenging them to produce some similar example of a town taken by storm, Vn which the fabulous gods of antiquity had been able to protect either themeelves or their deluded votaries." "We