Notes on the Old and New Testaments

may refer here, also, to that work of Augustin as illustrating the passage before us. In B. i., ch. 2, he defends this position, " That there never was war in which the conquerors would spare them whom they conquered for the gods they wgrshipped" — referring particularly to the sacking of Troy; in ch. 3, he appeals to the example of Troy; in ch. 4, he appeals to the sanctuary of Juno, in Troy; in ch. 5, he shows that the Romans never spared the temples of those cities which they destroyed; and in ch. 6, he maintains that the fact that mercy was shown by the barbarians in the sacking of Rome, was " through the power of the name of Jesus Christ." In illustration of this, he says, " Therefore,

all the spoil, murder, violence, and affliction, that in this fresh calamity came upon Ptome, were nothing but the ordinary effects following the custom of war. But that which was so unaccustomed, that the savage nature of the barbarians should put on a new shape, and appear so merciful, that it would make choice of great and spacious churches, to fill with such as it meant to show pity on, from which none should be haled to slaughter or slavery, in which none should be hurt, to whieh many by their courteous foes should be conducted, and out of which none should be led into bondage; this is due to the name of Christ, this is due to the Christian profession; he that seeth uot is blind; he that seeth and praiseth it not, is unthankful; he that hinders him that praiseth it, is mad." Citi/ of Gcd,

London, 1620, p. 11. Such a preservation of Christians; such a suspension of judgments, when all things seemed to bo on the verge of ruin, would not be inappropi'iatehj represented by winds that threatened to sweep over the world; by the staying of those winds by some remarkable power, as by an angel; and by the special interposition which spared the church in the tumults and terrors of a siege, and of the sacking of a city. {I) There may have been a reference to another class of divine interpositions at about the same time, to designate the true servants of God. It has been already remarked that, from the time when Constantine took the church under his patronage, and it became connected with the state, there was a largo accession of nominal professors in the church, producing a great corruption in regard to spiritual religion, and an extended prevalence of error. Now, tht delayhere referred to, between the opening of the sixth and seventh seals, may have referred to the fact that, during this period, the true doctrines of Christianitywould be vindicated and established in such a way- that *he servants of God would be ^' sealed" and designated in contradistinction from the great mass of the professed followers of Christ, and from the numerous advocates of error. From that mass, a certain and definite number was to be sealed — implying, as we have seen, that there would be a selection, or that there would be something which would discriminate them from the multitudes, as the true servants of God. This is represented by an angel coming from the east: — the angel representing the new heavenly influence coming upon the church: and the coming from the east — as the east is the quarter where the sun arises — denoting that it came from the source and fountain of light — that is God. The "sealing" would denote any thing in this new influence or manifestation which would mark the true children of God, and would be appropriately employed to designate any doctrines which would keep up true religion in the world; which would preserve correct views about God, the way of salvation, and the nature of true religion, and which would thus determine where the church of God really was. If there should be a tendency in the church to degenerate into formality; if the rules of discipline should be relaxed; if error should prevail as to what constitutes spiritual religion; and if there should be a new influence at that time which would distinguish those who were the children of God from those who were not, this would be appropriately represented by the angel from the east, and by the sealing of the servants of God. Now, it requires but a slight knowledge of the history of the Roman empire, and of the church, at the period supposed here to be referred to, to perceive that all this occurred. There was a large influx of professed converts. There was a vast increase of ^orldliness. There was a wide difi"usion of error. Religion was fast becoming mere formalism. The true church was apparently fast verging to ruin. At this period God raised up distinguished men —as if they had been angels ascending 18* from the east — who came as with the " seal of the living God" — the doctrinea of grace, and just views of spiritual religion— to designate who were, and who were not the " true servants of God" among the multitudes who professed to be his followers. Such were the doctrines of Athanasius and Augustine — those great doctrines on which the very existence of the true church has in all ages depended. The doctrines thus illustrated and defended, were fitted to make a broad line of distinction between the true church and the world, and this would be well represented by the symbol employed here — for it is by these doctrines that the true people of God are sealed and confirmed. On this subject, comp. Elliott, i. 279-292. The general sense here intended to be expressed is, that there was at the period referred to, after the conversion of Constantine, a decided tendency to a worldly, formal, lax kind of religion in the church; a very prevalent denial of the doctrine of the Trinity and of the doctrines of grace; a lax mode of admitting members to the church, with little or no evidence of true conversion; a disposition to attribute saving grace to the ordinances of religion, and especially to baptism; a disposition to rely on the outward ceremonies of religion, with little acquaintance with its spiritual power; and a general breaking d»wn of the barriers between the church and the world, as there is usually in a time of outward prosperity, and especially when the church is connected with the state. At this time there arose another set of influences well represented by the angel coming from the east, and sealing the true servants of God, in the illustration and confirmation of the true doctrines of Christianity — doctrines on which the spirituality of the church has always depended: — the doctrines of the Trinity, the atonement, the depravity of man, regeneration by the agency of the Holy Spirit, justification by faith, the sovereignty of God, and kindred doctrines. Such doctrines have in all ages served to determine where the true church is, and to designate and "seal" the servants of the Most High. (c) This process of "sealing" may be regarded as continued during the long night of Papal darkness that was coming upon the church, when error would abound, and the religion of forms would be triumphant. Even then, in places obscure and unknown, the work of " sealing" the true servants of God might be going forward — for even in those times of gloomy night there were those, though comparatively few in number, who loved the truth, and who were the real servants of God. The number of the elect were filling up, for oven in the darkest times there were those who loved the cause of spiritual religion, and who bore upon them the impress of the " seal of the living God." Such appears to have been the intent of this sealing vision: — a staying of the desolation that, in various forms, was sweeping over the world, in order that the true church might be safe, and that a large number, from all parts of the church, might be sealed and designated as the true servants of God. The winds, that blowed from all quarters, were stayed as if by mighty angels. A new influence, from the great source of light, came in to designate those who were the true servants of the Most High, as if an angel had come from the rising Bun with the seal of the living God, to impress it on their foreheads. A selection was made out of a church filling up with formalists, and in which the true doctrines of spiritual religion w^'e fast fading away, of those who could be designated as the true servants of God. By their creed, and their lives, and their."pirit, and their profession, they could "te designated as the true servants of God, as if a visible mark was impressed on their foreheads. This selection was confined to no place, no class, no tribe, no denomination. It was taken from the whole of Israel, in such numbers thaji it could be seen that none of the tribes were excluded from the honor, but that, wherever the true spirit of religion was, God was acknowledging these tribes — or churches — as his, and there he was gathering a people to himself. This would be long continued, until now scenes would open, and the eye would rest on other developments in the series of symbols, revealing the glorious host of the redeemed emerging from darkness, and in countless numbers triumphing before the throne.

things — Metu ravra', — that is, after I saw these things thus represented, I had another vision. This would undoubtedly imply, not only that he scnc these things after he had seen the sealing (^ the hundred and forty-four thousand, but that they would occur subsequently to that. But he does not state whether they would immediately occur, or whether other things might not intervene. As a matter of fact, the vision seems to be transferred from earth to heaven — for the multitudes which he saw appeared "before the throne" (ver. 9); that is, before the throne of God in heaven. The design seems to bo to carry the mind forward quite beyond the storms and tempests of earth — the scenes of woe and sorrow — the days of error, darkness, declension and persecution — to that period when the church should be triumphant in heaven. Instead, therefore, of leaving the impression that the hundred and forty-four thousand would be all that would be saved, the eye is directed to an innumerable host gathered from all ages, all climes, and all people, triumphant in glory. The multitude that John thus saw was not, therefore, I apprehend, the same as the hundred and forty-four thousand, but » far greater number — the whole asseui bled host of the redeemed in heaven, gathered there as victors, with palm branches, the symbols of triumph, in their hands. The object of the vision is to cheer those who are desponding in times of religious declension and in seasons of persecution, and when the number of true Christians seems to be small, with the assurance that an immense host shall be redeemed from our world, and be gathered triumphant before the throne. ^ / beheld. That is, he saw them before the throne. The vision is transferred from earth to heaven; from the contemplation of the scene when desolation seemed to impend over the world, and when comparatively few in number were " sealed" as the servant.? of God, to the time when the redeemed would be triumphant, and when a host which no man can number would stand before God. % And lo. Indicating surprise. A vast host burst upon the view. Instead of the comparatively few who

could numLer, of " all nations, and kindreds, and people, and tongues,

were sealed, an innumerable companywere presented l.o his vision, and surprise was the natural effect. ^ A great multitude. Instead of the comparatively small number on which the attention had been fixed. ^ Which no man could numher. The number was so great that no one could count them, and John, therefore, did not attempt to do it. This is such a statement as one would make who should have a view of all the redeemed in heaven. It would appear to be a number beyond all power of computation. This representation is in strong contrast with a very common opinion that only a few will be saved. The representation in the Bible is, that immense hosts of the human race will be saved; and though vast numbers will be lost, and though at any particular period of the world hitherto it may seem that few have been in the path to life, yet we have every reason to believe that, taking the race at large, and estimating it as a whole, a vast majority of the whole will be brought to heaven. For the true religion is yet to spread all over the world, and perhaps for many, many thousands of years, piety is to be as prevalent as sin has been; and in that long and happy time of the world's history we may hope that the numbers of the saved may surpass all who have been lost in past periods, beyond any power of computation. See Notes on ch. xx. 3-6. ^ Of all vations. Not only of Jews; not only of the nations which in the time of the sealing vision had embraced the gospel, but of all the nations of the earth. This implies two things: (a) that the gospel would be preached among all nations; and (h) that even when it was thus preached to them they • would keep up their national characteristics. There can be no hope of blending all the nations of the earth under one visible sovereignty. They may all be subjected to the spiritual reign of the Redeemer, but still there is no reason to suppose that they will not have their distinct organizations and laws. ^ And Jciiid reds — j^uAwi/. This word properly refers to those who are descended from a common ancestr\,', and hence denotes a race, lineage, kindred.

It was applied to the tribes of Israel, aa derived from the same ancestor, and for the same reason might be applied to a clan, and thence to any division in a nation, or to a nation itself — properly retaining the notion that it was descended from a common ancestor. Here it would seem to refer to a smaller class than a nation — the different clans of which a nation might be composed. ^ And people — Aawv. This word refers properly to a people or community as a mass, without reference to its origin or any of its divisions. The former word would be used by one who should look upon a nation as made up of portions of distinct languages, clans, or families; this word would be used by one who should look on such an assembled people as a mere mass of human beings, with no reference to their diiference of clanship, origin, or language. ^ A7id tongues. Languages. This word would refer also to the inhabitants of the earth, considered with respect to the fact that they speak different languages. The use of particular languages does not designate the precise boundaries of nations — for often many people speaking different languages are united as one nation, and often those who speak the same language constitute distinct nations. The view, therefore, with which one would look upon the dwellers on the earth, in the use of the word tongues or languages, would be, not as divided into nations; not with reference to their lineage or clanship; and not as a mere mass without i-eference to any distinction, but as divided by speech. The meaning of the whole is, that persons from all parts of the earth, as contemplated in these points of view, would be among the redeemed. Comp. Notes on Dan. iii. 4, iv. 1. ^ Stood be/ore the throne. The throne of God. See Notes on ch. iv. 2. The throne is there represented as set up in heaven, and the vision here is a vision of what will occur in heaven. It is designed to carry the thoughts beyond all the scenes of conflict, strife, and persecution, on earth, to the time when the church shall be triumphant in glory — when all storms shall have passed by; when all persecutions should hav«

the Lamb, clothed " with white robes, and palms * in their hands;

10 And cried ' with a loud voice,

ceased; when all revolutions shall have occurred; when all the elect — not only the hundred and forty-four thousand of the sealed, but of all nations 'ind times — shall have been gathered in. There was a beautiful propriety in this vision, John saw the tempests stayed, as by the might of angels. He saw a new influence and power that would seal the true servants of God. But, those tempests were stayed only for a lime, and there were more awful visions in reserve than any which had been exhibited— visions of woe and sorrow, of persecution and of death. It was appropriate, therefore, just at this moment of calm suspense — of delayed judgments — to suffer the mind to rest on the triumphant close of the whole in heaven, when a countless host would be gathei-ed there with palms in their hands, uniting with angels in the worship of God. The mind, by the contemplation of this beautiful vision, would be refreshed and strengthened for the disclosure of the awful scenes which were to occur on the sounding of the trumpets under the seventh seal. The simple idea is, that, amidst the storms and tempests of life — scenes of existing or impending trouble and wrath — it is well to let the eye rest on the scene of the final triumph, when innumerable hosts of the redeemed shall stand before God, and when sorrow shall be known no more. ^ And before the Lamb. In the midst of the throne — in heaven. See Notes on ch. v. 6. % Clothed with ichite roles. The emblems of innocence or righteousness, uniformly represented as the raiment of the inhabitants of heaven. See Notes on ch. iii. 4, vi. 11. ^ And pcdms in their hands. Emblems of victory. Branches of the palm-tree were carried by the victors in the athletic contests of Greece and Rome, and in triumphal processions. See Notes on Matt. xxi. 8. The palmtree — straight, elevated, majestic — was an appropriate emblem of triumph. The portion of it which was borne in victory was the long leaf which shoots out from the top of the tree. Comp. Notes on \si\. iii. 26. See Eschenberg, Manual of saying, Salvation "* to our God which sitteth upon the throne, and unto the Lamb.

Class. Lit. p. 243, and Lev. xxiii. 40: " And ye shall take on the first day, the boughs of goodly ti'ees, branches of palmtrees," &c. So in the Saviour's triumphal entry into Jerusalem (John xii. 13), " On the next day much people — took branches of palm-trees, and went forth to meet him, and cried, Ilosanna." 10. And cried ifith a loud voice. Comp. Zech. iv. 7. This is expressive of the greatness of their joy; the ardor and earnestness of their praise. ^ Salvation to our God. The word rendered salvation— amrtjpia — means properly safety, deliverance, preservation; then welfare or prosperity; then victory; then, in a Christian sense, deliverance from punishment and admission to eternal life. Here the idea seems to be that their deliverance from sin, danger, persecution, and death, was to be ascribed solely to God. It cannot be meant, as the words would seem to imply, that they desired that God might have salvation; but the sense is, that their salvation was to be attributed entirely to him. — This will undoubtedly be the song of the released forever, and all who reach the heavenly world will feel that they owe their deliverance from eternal death, and their admission to glory, wholly to him. Prof. Robinson (Lex.) renders the word here, victory. The fair meaning is, that tohatever is included in the word salvation will be due to God alone — the deliverance from sin, danger and death; the triumph over every foe; the resurrection from the grave; the rescue from eternal burnings; the admission to a holy heaven, — victory in all that that word implies will bo due to God. ^ Which sitteth iipon the throne. Notes ch. iv. 2. ^ And unto the Lamb. Notes ch. V. 6. God the Father, and He who is the Lamb of God, alike claim the honor of salvation. It is observable here that the redeemed ascribe their salvation to the Lamb as well as to him who is on the throne. Could they do this if he who is referred to as the ' Lamb' were a mere man? Could they if he were an angel? Could they if he were not equal with the Father? I>o those who are in

11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces., and worshipped God,

heaven worship a creature? Will they unite a created being with the anointed One in acts of solemn adoration and praise?

11. And all the angels stood round about the throne. Notes ch. v. 11. ^ And about the elders. Notes ch. iv. 4. % And the four beasts. Notes ch. iv. 6. The meaning is, that the angels stood in the outer circle, or outside of the elders and the four living creatures. The redeemed, it is manifest, occupied the inner circle, and were near the throne, though their precise location is not mentioned. The angels sympathize with the church redeemed and triumphant, as they did with the church in its conflicts and trials, and they now appropriately unite with that church in adoring and praising God. They see, in that redemption, new displays of the character of God, and they rejoice that that church is rescued from its troubles, and is now brought triumphant to heaven. % And fell before the throne on their faces. The usual position of profound adoration. Ch. iv. 10, y. 8. ^ And tcorshipped God. Notes ch. V. 11, 12.

12. Saying, Amen. See Notes on ch. i. 7. The word Amen here is a word strongly affirming the truth of what is said, or expressing hearty assent to it. It may be uttered, as expressing this, either in the beginning or end of a sentence. Thus, xoills are commonly commenced, *In the name of God, Amen.' <[[ Blessing, end glory, &c. Substantially the same ascription of praise occurs in ch. V. 12. See Notes on that verse. The general idea is, that the highest kind of praise is to be ascribed to God; — every thing excellent in character is to be attributed to him; every blessing which is received is to be traced to him. — The order of the words, indeed, is changed, but the sense is substantially the same. In the former case (ch. v. 12) the ascription of praise is to the Lamb — the Son of God; here it is to God. In both in-

and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen.

13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?

stances, the worship is described as rendered in heaven; and the use of the language shows that God and the Lamb are regarded in heaven as entitled to equal praise. The only words found here which do not occur in ch. v. 12, are thanksgiving and might — words which require no particular explanation.

13. And one of the elders. See Notes on ch. iv. 4. That is, as there understood, one of the representatives of th* church before the throne. *^ Answered.. The word answer with us means to reply to something which has been said. In the Bible, however, the word is not unfrequently used in the beginning of a speech, where nothing has been said — as if it were a reply to something that might be said on the subject; or to something that is passing through the mind of another; or to something in the case under consideration which suggests an inquiry. Comp. Isa. Ixv. 24; Dan. ii. 26; Acts V. 8. Thus it is used here. John was looking on the host, and reflecting on the state of things; and to the train of thought passing through his mind the angel ansioered by an enquiry as to a part of that host. Prof. Stuart renders it, accosted me. ^ What are these ichich are arrayed in white robes? Who are these? The object evidently is, to bring the case of these persons more particularly into view. The vast host with branches of palm had attracted the attention of John, but it was the object of the speaker to turn his thoughts to a particular part of the host — the martyrs who stood among them. He would seem, therefore, to have turned to a particular portion of the immense multitude of Lhe redeemed, and by an emphasis on the word these — * Who are these' — to havo fixed the eye upon them. All those who are before the throne are represented as clothed in white robes (ver. 9), but the eye might be directed to a particular part of them as grouped together, and as having something peculiar la

14 And I said unto liim, Sir, Siiou knoTvcst. And he said to me, These are they ^vhich came out of

their position or appearance. — There was Kproprietij in thus directing the mind of John to the martyrs as triumphing in heaven, in a time -when the churches were suffering persecution, and in view of the vision which he had had of times of darkness and calamity coming upon the world at the opening of the sixth BeaL Beyond all the scenes of sorrow and grief, he was permitted to see the martyrs triumphing in heaven. ^ Arrayed in tchite robes. Notes ver. 9. ^ A7}d whence came they? The object is to fix the attention more distinctly on what is said of them, that they came up out of great tribulation.

14. And I said unto him. Sir, thou knowest. The word sir in this place — KtJpis — Lord — is a form of respectful address, such as would be used when speaking to a superior. Gen. xliii. 20; Matt. xiii.27,xxi. 30, xxvii. G3; Johniv. 11, 15, 19, 49, V. 7, xii. 21, xx. 15. The simple meaning of the phrase 'thou knowest,' is, that he who had asked the question must be better informed than he to whom he had proposed it. It is on the part of John a modest confession that he did not know, or could not be presumed to know, and at the same time the respectful utterance of an opinion that he who addressed this qvxcstion to him must be in possession of this knowledge. ^ And he said unto me. Not offended with the reply, and ready, as ho had evidently intended to do, to give him the information which he needed. ^ These are they which came out of great tribulation. The word rendered tribulation — SXiipis — is a word of general character, meaning ajjliction, though perhaps there is here an allusion to persecution. The sense, however, would be better expressed by the phrase great trials. The object seems to have been to set before the mind of the apostle a view of those who had sufl'ered much, and who by their sufferings had been sanctified and prepared for heaven, in order to encourage those who might be yet called to Buffer. ^ And have washed their robes. lo wit, in the blood of the Lamb. ^ And made them white in the blood of the great tribulation, * and have washed ' their robes, and made them white in the blood ' of the Lamb.

Lamb. There is some incongruity in saying that they had made them white in the blood of the Lamb; and the meaning, therefore, must be, that they had cleansed or purified them in that blood. Under the ancient ritual, various things about the sanctuary were cleansed from ceremonial defilement, by the sprinkling of blood on them — the blood of sacrifice. In accordance with that usage the blood of the Lamb — of the Lord Jesusis said to cleanse and purify. John sees a great company with white robes. The means by which it is said they became white or pure is the blood of the Lamb. It is not said that they were made white as the result of their sufiTerings or their afflictions, but by the blood of the Lamb. The course of thought here is such that it would be natural to suppose that, if at any time the great deeds or the sufferings of the saints could contribute to the fact that they will wear white robes in heaven, this is an occasion on which there might be such a reference. But there is no allusion to that. It is not by their own sufl'erings and trials; their persecutions and sorrows, that they are made holy, but by the blood of the Lamb that had been shed for sinners. This reference to the blood of the Lamb, is one of the incidental proofs that occur so frequently in the Scriptures, of the reality of the atonement. It could be only in allusion to that, and with an implied belief in that, that the blood of the Lamb could be referred to as cleansing the robes of the saints in heaven. If ho shed hia blood merely as other men have done; if ho died only as a martyr, what propriety would there have been in referring to his blood moro than to the blood of any other martyr? And what infliuenee could the blood of any martyr have in cleansing the robes of the saints in heaven? The fact is, that if that were all, such language would be unmeaning. It is never used except in connexion with the blood of Christ; and the language of the Bible everywhere is such as would be employed on the supposition that ho shed his blood to make expiation for sin,

15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell " among them.

and on no other supposition. On the general meaning of the language used here, and the sentiment expressed, see Notes on Heb. ix. 14, and I. John i. 7. 15. Therefore are they before the throne of God. The reason why they are there is to be traced to the fact that the Lamb Bhed his blood to make expiation for sin. No other reason can be giyen why any one of the human race is in heaven; and that is reason enough why any of that race are there. ^ And serve him day and night in his temple. That is, continually or constantly. Day and night constitute the whole of time, and this expression, therefore, denotes constant and uninterrupted service. On earth, toil is suspended by the return of night, and the service of God is intermitted by the necessity of rest; in heaven, as there will be no weariness, there will be no need of intermission, and the service of God, varied doubtless to meet the state of the mind, will be continued forever. — The phrase " to serve him in his temple," refers undoubtedly to heaven, regarded as the temple or holy dwelling-place of God. See Notes on ch. i. 6. •[ And he that sitteth on the throne. God. Notes ch. iv. 2. % Shall dwell among them — cKtivwcn. This word properly means, to tent, to 2^ifc^ « te7it; and, in the New Testament, to dwell as in tents. The meaning here is, that God would dwell among them as in a tent, or would have his abode with them. Perhaps the allusion is to the tabernacle in the wilderness. That was regarded as the peculiar dwelling-place of God, and that always occupied a central place among the tribes of Israel. So in heaven — ■ there Avill be the consciousness always that God dwells there among his people, and that the redeemed are gathered around him in his own house, ^^rof. Stuart renders this, it seems to mc av. ^ less beauty and propriety, "will spreaa his tent over them," as meaning that he would receive them into intimate conflection and union with him, and offer thorn his protection. Comp. ch. xxi. 3.

16 They shall hunger ' no more, neither thirst any more; neither shall the sun light on them, nor any heat.''

16. They shall hunger no more. A considerable portion of the redeemed who will be there, were, when on the earth, subjected to the evils of famine; many who perished with hunger. In heaven, they will be subjected to that evil no more, for there will be no want that will not be supplied. The bodies which tha redeemed will have — spiritual bodies (1 Cor. XV. 44) — will doubtless be such as will be nourished in some other way than by food, if they require any nourishment; and whatever that nourishment may be, it will be fully supplied. The passage here is taken from Isa. xlix. 10: " They shall not hunger nor thirst; neither shall the heat nor sun smite them." See Notes on that passage. ^ Neither thirst any more. As multitudes of the redeemed have been subjected to the evils of hunger, so have multitudes also been subjected to the pains of thirst. In prison; in pathless deserts; in times of drought, when wells and fountains were dried up, they have suffered from this cause — a cause producing as intense suffering perhaps as any that man endures, Comp. Ex. xvii. 3; Lam. iv. 4; 2 Cor. xi. 27; Ps. Ixiii. 1. It is easy to conceive of persons suffering so intensely from thirst that the highest vision of felicity would be such a promise as that in the words befoi-e us — " neither thirst any more." *[[ Neither shall the sun light on them. It is hardly necessary, perhaps, to say, that the word light here does not mean to enlighten, to give light to, to shine on. The Greek is — Treaj] — fall on, and the reference probably is, to the intense and burning heat of the sun, commonly called a sunstroke. Excessive heat of the sun, causing great pain or sudden death, ia not a very uncommon thing among us, and must have been more common in the warm climates and burning sands of the countries in the vicinity of Palestine. The meaning here is, that ia heaven they would be free from this calamity. ^ Nor any heat. In Isa, xlix. 10, from which place this is quoted,

17 For the Lamb, which is in tlie midst of the throne, shall * feed them, and shall lead them unto

&« expression is ^Xiff — sharah, properly denoting heat or burning, and particalarly the mirage, the excessive heat of a sandy desert producing a vapor which has a striking resemblance to water, and which often misleads the unwary traveller by its deceptive appearance. See Notes o:a Isa. xxxv. 7. The expression here is equivalent to intense heat, and the meaning is, that in heaven the redeemed will not be subjected to any such suffering as the traveller often experiences in the burning sands of the desert. The language would convey a most grateful idea to those who had been subjected to these sufferings, and is one form of saying that, in heaven, the redeemed will be delivered from the ills which they suffer in this life. Perhaps the whole image here is that of travellers who have been on a long journey, exposed to hunger and thirst, wandering in the burning sands of the desert, and exposed to the fiery rays of the sun, at length reaching their quiet and peaceful home, where they would find safety and abundance. The believer's journey from earth to heaven is such a, pilgrimage.

17. For the Lamb, which is in the midst of the throne. Notes, ch. v. 6. He is still the great agent in promoting the happiness of the redeemed in heaven. ^\ Shall feed them, Kather, shall exercise over them the office of a shepherd— TToinnvct. This includes much more than mere feeding. It embraces all the care which a shepherd takes of his flock — watching them, providing for them, guarding them from danger. Oomp. Ps. xxiii. 1, 2, 5, xxxvi. 8. See this fully illustrated in the Notes on Isa. xl. 11. ^ And shall lead them xtnto living fonntaiua of waters. Living fountains refer to running streams, as contrasted with standing water and stagnant pools. See Notes on John iv. 10. The allusion is undoubtedly to the happiness of heaven, represented as fresh and ever-flowing, like streams in the desert. No image of happiness, perhaps, u more vivid, or would be more stj-iking

living fountains of waters: and God shall wipe * away all tears from their eyes.

to an Oriental, than that of such fountains flowing in sandy and burning wastes. The word living here must refer to the fact that that happiness will be perennial. These fountains will always bubble; these streams wUl never dry up. The thirst for salvation will always be gratified; the soul will always be made happy. ^ Aiid God shall tcipe away all tears from their eyes. This is a new image of happiness taken from another place in Isaiah (ch. xxv. 8), '' The Lord God will wipe away tears from off all faces." The expression is one of exquisite tenderness and beauty. The poet Burns said that he could never read this without being affected to weeping. Of all the negative descriptions of heaven, there is no one perhaps that would be better adapted to produce consolation than this. This is a world of weeping— a vale of tears. Philosophers have sought a brief definition of man, and have sought in vain. Would there be any better description of him, as representing the reality of his condition here, than to say that he is one who weeps? Who is there of the human family that has not shed a tear? Who that has not wept over the grave of a friend; over his own losses and cares; over his disappointments; over the treatment he has received from others; over his sins; over the follies, vices, and woes of his fellow-men? And what a change would it make in our world if it could be said that henceforward not another tear would be shed; not a head would ever be bowed again in grief! Yet, this is to be the condition of heaven. In that world there is to bo no pain, no disappointment, no bereavement. No friend is to lie in dreadful agony on a sick bed ', no grave is to be opened to receive a parent, a wife, a child; no gloomy prospect of death is to draw tears of sorrow from the eyes. To that blessed world, when our eyes run down with tears, are we permitted to look forward; and the prospect of such a world should contribute to wipe away our tears here- for all our sorrows will soon be over. As already remarked, there waa a beautiftU propriety, at a time when such calauiities impended over the church and the world; when there was such a certainty of persecution and sorrow; in permitting the mind to rest on the contemplation of these happy scenes in heaven, where all the redeemed, in white rohes, and with palms of victory in their hands, would be gathered before the throne. To us, also, now, amidst the trials of the present life - - when friends leave us; when sickness* comes; when our hopes are blasted; when calumnies and reproaches come upon us; when, standing on the verge of the grave, and looking down into the cold tomb, the eyes pour forth floods of tears — it is a blessed privilege to be permitted to look forward to that brighter scene in heaven, where not a pang shall ever bo felt, and not a tear shall ever be shed.

One seal of the mysterious roll (ch. v. 1), remains to be broken — six having already disclosed the contents of the volume relating to the future. It was natural that the opening of the seventh, and the last, should be attended with circumstances of peculiar solemnity, as being all that remained in this volume to be unfolded, and as the events thus far had been evidently preparatory to some great catastrophe. It would have been natural to expect that, like the six former, this seal would have been opened at once, and would have disclosed all that was to happen at one view. But, instead of that, the opening of this seal is followed hj a series of events, seven also in number, which succeed each other, represented by new symbols — the blowing of as many successive trumpets. These circumstances retard the course of the action, and fix the mind on a new order of events — events which could be appropriately grouped together, and which, for some reason, might be thus more properly represented than they could be in so many successive seals. What was the reason of this arrangement will be more readily seen on an examination of the particular events referred to in the successive trumpetblasts.

1. The opening ot the seventh seal, ver. 1. This is attended, not with a.u immediate exhibition of the events which are to occur, as in the case of the former seals, but with a solemn silence in heaven for the space of half an hour. The reason of this silence, apparently, is found in the solemn nature of the events which are anticipated. At the opening of the sixth seal (ch. vi. 12, seq.) the grand catastrophe of the world's history seemed about to occur. This had been suspended for a time as if by the power of angels holding the winds and the storm (ch. vii), and now it was natural to expect that there would be a series of overwhelming calamities. In view of these apprehended terrors, the inhabitants of heaven are represented as standing in awful silence, as if anticipating and apprehending what was to occur. This circumstance adds much to the interest of the scene, and is a forcible illustration of the position which the mind naturally assumes in the anticipation of dreaded events. Silence — solemn and awful silence — is the natural state of the mind under such circumstances. — In accordance with this expectation of what was to come, a series of new representations is introduced, adapted to prepare the mind for the fearful disclosures which are yet to be made.

2. Seven angels appear, on the opening of the seal, to whom are given seven trumpets, as if they were appointed to perform an important part in introducing the series of events which was to follow, ver. 2.

3. As a still farther preparation, another angel is introduced, standing at the altar with a golden censer, vs. 3-5. He is represented as engaged in a solemn act of worship, offering incense and the prayers of the saints before the throne. This unusual representation seems to be designed to denote that some extraordinary events were to occur, making it proper that incense should ascend, and prayer be oflFered, to deprecate the wrath of God. After the offering of the incense, and the prayers, the angel takes the censer and casts it to the earth, and the effect is that there are voices, and thunderings, and lightnings, and an earthquake. All these would seem to be symbolical of the fearful events which arc to follow. — The silence; the inccUic-ollcring; iLc prayers; llie fearfol agitations produced by the casting of the censer upon the earth, as if the prayer was not heard, and as if the offering of the incense did not avail to turn away the impending wrath, all are appropriate sj^mbols to introduce the series of fearful calamities which were coming upon the world on the sounding of the trumpets.

4. The first angel sounds, ver. 7. Hail and fire follow, mingled with blood. The third part of the trees and of the green grass — that is, of the vegetable world — is consumed.

5. The second angel sounds, vs. 8, 9. A great burning mountain is cast into the sea, and the third part of the sea becomes blood, and a third part of all that is in the sea — fishes and ships — is destroyed.

6. The third angel sounds, vs. 10, 11. A great star, burning like a lamp, falls from heaven upon a third part of the rivers, and upon the fountains of waters, and the waters become bitter, and multitudes of people die from drinking the waters.

7. The fourth angel sounds, ver. 12. The calamity falls on the sources of light — the sun, the moon, and the stars, and the third part of the light is extinguished, and for the third part of the day there is no light, and for the third part of the night also there is no light.

8. At this stage of things, after the sounding of the four trumpets, there is a pause, and an angel flies through the midst of heaven, thrice crying wo, by reason of the remaining trumpets which are to sound, ver. IS. Here would seem to be some natural interval, or something which would separate the events which had occurred from those which were to follow. These four, from some cause, are grouped together, and are distinguished from those which are to follow — as if the latter appertained to anew class of events, though under the same general grouji introduced by the opening of the seventh seal.

A few general remarks are naturally suggested by the analysis of the chapter, which may aid us in its exposition and application.

{a) These events, in their order, undoubtedly succeed those which are referred to under the opening of the first six seals. They are a continuation of the terieH which is to occur in the history of the world. It has been supposed by some that the events here symbolized are substantially the same as those already referred to under the first six seals, or that, at the opening of the sixth seal, there is a catastrophe, and, one series being there concluded, the writer, by a new set of symbols, goes back to tho same point of time, and passes over the same period by a new and parallel sel of symbols. But this is manifestly contrary to the whole design. At the first (ch. V. 1), a volume was exhibited sealed with seven seals, the unrolling of which would manifestly develop successive events, and the whole of which would embrace all the events which were to be disclosed. When all these seven seals were broken, and the contents of that volume were disclosed, there might indeed be another set of symbols going over the same ground with another design, or giving a representation of future events in some other point of view; but clearly the series should not be broken until the whole seven seals are opened, nor should it be supposed that there is, in the opening of the same volume, an arresting of the course of events, in order to go back again to the same beginning. The representation in this series of symbols is like drawing out a telescope. A telescope might be divided into seven parts, as well as into the usual number, and the drawing out of the seventh part, for example, might be regarded as a representation of the opening of the seventh seal. But, the seventh part, instead of being one unbroken piece like the other six, might be so constructed as to be subdivided into seven minor parts, each representing a smaller portion of the seventh part. In such a case, the drawing out of the seventh division would succeed that of the others, and would be designed to represent a subsequent order of events.

(b) There was some reason, manifestly, why these seven last events, or the series represented by the seven trumpets, should be grouped together, as coming under the same general classification. They were sufiiciently distinct to make it proper to represent them by diff"erent symbols, and yet they had so much of the same general character as to make it proper to group them together. If this had not been so, it would have been proper to represent them by a succession of seals extending to thirteen in number, instead of representing six seals in buo-

AND when he had opened the seventh seal, " there was silence

cession, and then, under the seventh, a new scries extending also to the number seven. In the fulfilment, it will be proper to look for some events which have some such natural connexion and bearing that, for some reason, they can be classed together, and yet so distinct that, under the same general symbol of the seal, they can be represented under the particular symbol of the trumpets.

(c) For some reason, there was a further distinction between the events represented by the first four trumpets, and those which were to follow. There was Bome reason why they should be more particularly grouped together, and placed in close connexion, and why there should be an interval (ch. viii. 13) before the other trumpet should sound. In the fulfilment of this, we should naturally look for such an order of events as would be designated by four successive symbols, and then for such a change, in some respects, as to make an interval proper, and a proclamation of loo, before the Bounding of the other three, ch. viii. 13. Then, it would be natural to look for such events as could properly be grouped under the three remaining symbols — the three succeeding trumpets.

{d) It is natural, as already intimated, to suppose that the entire group would extend, in some general manner at least, to the consummation of all things; or, that there would be, tinder the last one, a reference to the consummation of all things — the end of the world. The reason for this has already been given, that the apostle saw a volume (ch. v. 1.), which contained a sealed account of the future, and it is natural to suppose that there would be a reference to the great leading events which were to occur in the history of the church and of the world. This natural anticipation is confirmed by the events disclosed under the sounding of the seventh trumpet (ch. xi. 15, seq.), " And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign forever and ever. And the four and twenty ciders which sat before God on their eeate, fell upon their faces, and worship-

in heaven about the space of half an hour.

ped God, saying. We give thee thanks, 0 Lord, God Almighty, which art, and wast, and art to come; because thou hast taken thy great power, and hast reigned," &o. At all events, this would lead us on to the final triumph of Christianity — to the introduction of the millenium of glory — to the period when the Son of God should reign on the earth. — After that (ch. xi. 19, seq.), a new series of visions commences, disclosing, through the same periods of history, a new view of the church to the time also of its final triumph: — the church internally; the rise of antichrist, and the effect of the rise of this formidable power. See the Analysis of the Book, Part Fifth.

1. And when he had opened the seventh seal. See Notes on ch. v. 1. ^ There teas silence in heaven. The whole scene of the vision is laid in heaven (ch.iv.), and John represents things as they seem to be passing there. The meaning here is, that on the opening of this seal, instead of voices, thunderings, tempests, as perhaps was expected from the character of the sixth seal (ch. vi. 12, seq.), and which seemed only to have been suspended for a time (ch. vii.), there was an awful stillness, as if all heaven was reverently waiting for the development. Of course, this is a symbolical representation, and is designed not to represent a pause in the events themselves, but only the impressive and fearful nature of the events which are now to be disclosed. ^ About the space of half an hour. He did not profess to designate the time exactly. It was a brief period — yet a period whiei in such circumstances would appear ttf be long — about half an hour. The word here used — fi/ndjpiov — does not occux elsewhere in the New Testament. It is correctly rendered half an hour, and as the day was divided into twelve parts from the rising to the setting of the sun, the time designated would not vary much from half an hour with us. Of course, therefore, this denotes a brief period. In a state, however, of anxious suspense, the moments would seem to move slowly; and to see the exact force of this, we are to reflect on the scenes represented — the successive opening of

2 And I saw the seven angels

Heals disclosing most important events — •jjcreasing in interest as each new one Tas opened; the course of events which i^eemed to be leading to the consummadon of all things, arrested after the opening of the sixth seal; and now the last in fche series to be opened, disclosing what fthe affairs of the world would be at the ConsummaCion of all things. John looks on this; and in this state of suspense, the half hour may have seemed an age. — We are not, of course, to suppose that the gilence in heaven is produced by the iJiaracter of the events which are now U) follow — for they are as yet unknown. It is caused by what, from the nature of.' he previous disclosures, was naturally pprehended, and by the fact that this \s the last of the series] — the finishing f the mysterious volume. This seems • o me to be the obvious interpretation of >iiis passage, though there has been here, i^ in other parts of the book of Revela- Uon, a great variety of opinion as to the neaning. Those who suppose that the ^hole book consists of a triple series of visions designed to prefigure future events, parallel with each other, and each leading to the consummation of all things — the series embracing the seals, the trumpets, and the vials, each seven in number — regard this as the proper ending of the first of this series, and suppose that we have on the opening of the seventh seal, the beginning of a new Bymbolical representation, going over the same ground, under the representations of the trumpets, in a new aspect or point of view. — Eichhorn and Rosenmiiller suppose that the silence introduced by the apostle is merely for effect, and that, therefore, it is without any special signification. — Grotius applies the whole representation to the destruction of Jerusalem, and supposes that the silence in heaven refers to the restraining of the winds referred to in ch. vii. 1 — the wrath in respect to the city, which was now suspended for a short time. Professor Stuart also refers it to the destruction of Jerusalem, and supposes that the seven trumpets refer to seven gradations in the series of judgments that were coming upon the persecutors of the church. Mr. Daubuz regards the silence here referred to as a symbol of the liberty granted to the church in the time of Constantine; Vitringa interprets it of the peace of the millenium which is to succeed the ovflrthrow of the beast and the false prophet; Dean Woodhouse and Mr. Cunninghamo regard it as the termination of the series of events which the former seals denote, and the commencement of a new train of revelations; Mr. Elliott as the suspension of the winds during the sealing of the servants of God; Mr. Lord as the period of repose which intervened between the close of the persecution by Diocletian and Galerius, in 311, and the commencement, near the close of that year, of the civil wars by which Constantine the Great was elevated to the imperial throne. It will be seen at once how arbitrary and unsatisfactory most of those interpretations are, and how far from harmony expositors have been as to the meaning of this symbol. The most simple and obvious interpretation is likely to be the true one; and that is, as above suggested, that it refers to silence in heaven as expressive of the fearful anticipation felt on opening the last seal that was to close the series, and to wind up the affairs of the church and the world. Nothing would be more natural than such a state of solemn awe on such an occasion; nothing would introduce the opening of the seal in a more impressive manner; nothing would more naturally express the anxiety of the church, the probable feelings of the pious on the opening of these successive seals, than the representation that incense, accompanied with their prayers, was continually offered in heaven.

2. And I saw the seven angels icliieh stood before God. Prof. Stuart supposes that by these angels are meant the '* presence-angels" which he understands to be referred to in ch. i. 4, by the " seven spirits which are before the throne." If, however, the interpretation of that passage above proposed, that it refers to the Holy Spirit, with reference to his multiplied agency and operations, be correct, then we must seek for another application of the phrase here. The only difficulty in applying it arises from the use of the article — '* the seven angels" — rodj — as if they were angels aheady referred to*

3 And another angel came and stood at the altar, having a golden

and, as there has been no previous mention of " seven angels," unless it be in the phrase "the seven spirits -which are before the throne," in ch. i. 4, it is argued that this must have such a reference. But this interpretation is not absolutely necessary. John might use this language either because the angels had been spoken of before; or because it would be sufficiently understood, from the common use of language, who would be referred to — as we now might speak cf " the seven members of the cabinet of the United States," or " the thirty-one governors of the states of the Union," though they had not been particularly mentioned,• or he might speak of them as just then disclosed to his view, and because his meaning would be suflBciently definite by the circumstances which were to follow — their agency in blowing the trumpets. It would be entirely in accordance with the usage of the article, for one to say that he saw an army, and the commander-in-chief, and the four stafF-ofiicers, and the five bands of music, and the six companies of sappers and miners, &c. It is not absolutely necessary, therefore, to suppose that these angels had been before referred to. There is, indeed, in the use of the phrase '"'which stood before God," the idea that they are to be regai-ded as permanently standing there, or that that is their proper place — as if they were angels who were particularly designated to this high service. Comp. Luke i. 19: — " I am Gabriel, that stand in the presence of God." If this idea is involved in the phrase, then there is a sufiicient reason why the article is used, though they had not before been mentioned. *[ And to them were given seven trumpets. One to each. By whom the trumpets were given is not said. It may be supposed to have been done by Him who sat on the throne. Trumpets were used then, as noW; for various purposes; to sumn)')n ac assembly; to muster the hosts of battle; to inspirit and animate troops in conflict. Here they are given to announce a series of important events producing great changes in the world — as if God summoned and led on his hosts to accomplish his designs. ]Q*

censer; and there was given unto him much incense, that he should

3. And another angel came. Who this angel was, is not mentioned, nor have we any means of determining. Of course a great variety of opinion has been entertained on the subject (see Poole's Synopsis), some referring it to angels in general; others to the ministry of the church,• others to Constantino; others to Michael; and many others to the Lord Jesus. All that we know is, that it was an angel who thus appeared, and there is nothing inconsistent in the supposition that any one of the angels in heaven may have been appointed to perform what is here represented. The design seems to be to represent the prayers of the saints as ascending in the anticipation of the approaching series of vronders in the world, and there would hi a beautiful propriety in representing them as offered by an angel — feeling a deep interest in the church, and ministering in behalf of the saints. ^^ And stood at the altar. In heaven — represented as a temple, with an altar, and with the usual array of things employed in the worship of God. The altar was the appropriate place for him to stand when about to offer the prayers of the saints — for that is the place where the worshipper stood under the ancient dispensation. Comp. Notes on Matt. V. 23, 24; Luke i. 11. In the latter place, an angel is represented as appearing to Zacharias " on the right side of the altar of incense." ^ Having a golden censer. The Jire-pan, made for the purpose of carrying fire, on which to b^rn incense in time of worship. See it described and illustrated, in the Notes on Heb. ix. 4. There seems reason to suppose that the incense that was offered in the ancient worship was designed to be emblematic of the prayers of saints, for it was the custom for worshippers to be engaged in prayer at the time the incense was offered by the priest. See Luke i. 10. ^ And there was given unto him much incense. See Notes on Luke i. 9. A large quantity was here given to him, because the occasion was one on which many prayer? mightbeexpected to be offered. «[ That he shoidd offer it with the prayers. Marg., "add it to. Gr., "that he should

• offer it with the prayers ' of all saints upon the golden * altar which was before the throne.

4 And the smoke of the incense, ^ which came with the prayers of the saints, ascended up before God out of the angel's hand.

give it with" — hwaji. The idea is plain, that, when the prayers of the saints ascended, he would also burn the incense, that it might go up at the same moment, and be emblematic of them. Comp. Notes on ch. v. 8. ^ Of all saints. Of all who are holy; of all who are the children of God. The idea seems to be, that, at this time, all the saints would unite in calling on God, and in deprecating his wrath. As the events which were about to occur were a matter of common interest to the people of God, it was to be supposed that they would unite in common supplication. ^ Upo7i the golden altar. The altar of incense. This in the tabernacle and in the temple was overlaid with ^old. ^ Which teas hefore the throne. This is represented as a temple-service, and the altar of incense is, with propriety, placed before his seat or throne, AS it was in the tabernacle and temple. In the temple, God is represented as occupying the mercy-seat in the holy of holies, and the altar of incense is in the holy place before that. See the description of the temple in the Notes on Matt. xxi. 12.

4. And the smoTce of the incense, &c. The smoke caused by the burning in-;cnse. John, as he saw this, naturally jiterpreted it of the prayers of the ^■aints. The meaning of the whole sym- Jiol, thus explained, is, that at the time referred to, the anxiety of the church in regard to the events which were about to occur, would naturally lead to much prayer. It is not necessary to attempt to verify this by any distinct historical facts, for no one can doubt that, in a time of such impending calamities, the chur<ih would bo earnestly engaged in devotion. Such has always been the case in times of danger, and it may always i'Q assume \ to be time, that when danger thrxa^na, whether it bo to the chxjrch ai W^o, or to an individual

5 And the angel took the censer, and filled it with fire of tho altar, and cast it into * the earth: and i there were voices, and thunderings, and lightnings, and an earthquake. *

5. And the angel took the centar. Ver. 3. This is a new symbol, designed to furnish a new representation of future events. By the former it had been shown that there would be much prayer offered; by this it is designed to show that, notwithstanding the prayer that would be offered, great and fearful calamities would come upon the earth. This is symbolized by casting the censer upon the earth, as if the prayers were not heard any longer, or as if prayer were now in vain. ^ And filled it xoith fire of the altar. An image similar to this occurs in Ezek. x. 2, where the man clothed in linen is commanded to go between the wheels under the cherub, and fill his hand with coals of fire from between the cherubims, and to scatter them over the city as a symbol of its destruction. Here the coals are taken, evidently, from the altar of sacrifice. Comp. Notes on Isa. vi. 1. On these coals no incense was placed, but they were thrown at once to the earth. The new emblem, therefore, is the taking of coals, and scattering them abroad as a symbol of the destruction that was about to ensue. ^ And cast it into the earth. Marg., upon. The margin expresses undoubtedly the meaning. The symbol, therefore, properly denoted that fearful calamities were about to come upon the earth. Even the prayers of saints did not prevail to turn them away, and now the symbol of the scattered coals indicated that terrible judgments were about to come upon the world. ^ And there were voices. Sounds, noises. See Notes on ch. iv. 5, The order is not the same here as there, but lightnings, thunderings, and voices arc mentioned in both. % And an earthquahe. Ch. vi. 12. This is a symbol of commotion. It is not necessary to look for a literal fulfilment of it, any more

C And the seven angels which had the seven trumpets prepared themselves to sound.

6. And the seven angeU xohich had the seven trumpets prepared themselves to sound. Ver. 7. Evidently in succession, perhaps by arranging themselves in the order in which they were to sound. The way is now prepared for the sounding of the trumpets, and for the fearful commotions and changes which would be indicated by that. The last seal is opened; heaven stands in suspense to know what is to be disclosed; the saints, filled with solicitude, have offered their prayers,• the censer of coals has been cast to the earth, as if these judgments could be no longer stayed by prayer; and the angels prepare to sound the trumpets indicative of what is to occur.

7. The first angel sounded. The first in order, and indicating the first in the series of events that were to follow. •f And there foUoioed hail. Hail is usually a symbol of the divine vengeance, as it has often been employed to accomplish the divine purposes of punishment. Thus in Exodus ix. 23, ''And the Lord sent thunder and hail, and the fire ran along the ground, and the Lord rained hail upon the land of Egypt." So in Ps. cv. 32, referring to the plagues upon Egypt, it is said, "He gave them hail for rain, and flaming fire in their land." So again, Ps. Ixxviii. 48, "He gave up their cattle also to the hail, and their flocks to hot thunderbolts." As early as the time of Job, hail was underetood to be an emblem of the divine displeasure, and an instrument in inflicting punishment:

'' 'last thou entered into the treasures of the snow, Or hast thou seen the treasure of the hail? Which I have relerved against the day oftroulle, Against the day of battle and voarV—

So also the same image is used in Ps. xviii. 13.

"The Lord also thundered in the heavens, And the Most High gave forth his voice, Hailstones and coals of fire."

Comp. Haggai, ch. ii. 17. The destruction of the Assyrian army, it is said, would be accomplished in the same way, [sa. XXX. 30. Comp, Ezek. xiii, 11; Kxxviii. 22. ^ And fire. Lightning. This also is an instrument and an em-

7 The first angel sounded, and ■ there followed hail and fire mingled

blem of destruction. \ Mingled with

blood. By blood, "we must naturally understand," says Prof. Stuart, " in this case, a shower of colored rain; that is, rain of a rubidinous aspect, an occurrence which is known sometimes to take place, and which, like falling stars, eclipses, etc., was viewed with terror by the ancients, because it was supposed to be indicative of blood that was to be

shed." — The appearance doubtless was that of a red shower, apparently of hail, or snow — for rain is not mentioned. It is not a rain storm, it is a hail storm that is the image here — and the image is that of a driAung hail storm, where the lightnings flashed, and where there was the intermingling of a reddish substance that resembled blood, and that was an undoubted symbol of blood that was to be shed. I do not know that there is red rain, or red Juiil, but red snoiv is not very uncommon, and the image here would be complete if we suppose that there was an intermingling of red snow in the driving tempest. This species of snow was found by Captain Ross at Baffin's Bay on the 17th of August, 1819. The mountains that were dyed with the snow wei'e about eight miles long, and six hundred feet high. The red color reached to the ground in many places ten or twelve feet deep, and continued for a great length of time. Although red snow had not until this attracted much notice, yet it had been long before observed in Alpine countries. Saussare discovered it on Mount St. Bernard in 1778. Ramond found it on the Pyrenees; and Sommerfield discovered it in Norway. " In 1818 red snow fell on the Italian Alps and Apennines. In March, 1808, the whole country about Cadore, Belluno, and Feltri, was covered with a red-colored snow, to the depth of six and a half feet; but a white snow had fallen both before and after it, the red formed a stratum in the middle of the white. At the same time a similar fall took place in the mountains of the Valteline, Brescia, Carinthia, and Tyrol." Edin. Ency. Art. Snow. These facts show that what is referred to here in the symbol might possibly occur. Such a symbol would be properly expressive of blood and carnage.

•with blood, and thej were cast upon the earth: and the third part of

^ And the)/ were cast upon the earth. The hail, the lire, and the blood — denoting that the fulfilment of this was to be on the earth. ^ And the third part of trees teas burnt iqj. By the fire that came down with the hail aud the blood. ^ And all green grass teas burnt up. Wherever this lighted on the earth. The meaning would seem to be, that, wherever this tempest beat, the effect was to destroy a third part — that is, a large portion of the trees, and to consume all the grass. A portion of the trees — strong and mighty — would stand against it,• but that which was so tender, as grass is, would be consumed. The sense does not seem to be that the tempest would be confined to a third part of the world and destroy all the trees and the grass there, but that it would be a sweeping and general tempest, and that wherever it spread it would prostrate a third part of the trees and consume all the grass. Thus understood, it would seem to mean that, in reference to those things in the world which were firm and established like trees, it would not sweep them wholly away, though it would make great desolation; but in reference to those which were delicate and feeble — like grass — it would sweep them wholly away. — This would not be an inapt description of the ordinary effects of invasion in time of war. A few of those things which seem most firm and established in society— like trees in a forest — -weather out the storm; while the gentle virtues, the domestic enjoyments, the arts of peace, like tender grass, are wholly destroyed. The fulfilment of this, we are undoubtedly to expect to find in the terrors of invasion; the evils of war; the effusion of blood; the march of armies. So far as the language is concorned, the symbol would apply to any hostile invasion; but, in pursuing the exposition on the principles on which we have thus far conducted it, we are to look for the fulfilment in one or moi-e of those invasions of the northern hordes that preceded the downfall of the Roman empire and that contributed to it. — In the ' Analysis' of the chapter, some reasons wore giv en why these four trum-

trees * was burnt up, and all green grass was burnt up.

pet signals were placed together, as pertaining to a series of events of the same general character, and as distinguished from those which were to follow. The natural place which they occupy, or the events which we should suppose, from the views taken above of the first six seals, would be represented, would bo the successive invasions of the northern hordes which ultimately accomplished the overthrow of the Roman empire. There are /o?<r of these " trumpets," and it would be a matter of enquiry whether there were four events of sufiicient distinctness that would mark these invasions, or that would constitute periods or epochs in the destruction of the Roman power. At this point in writing, I looked on a chart of history, composed with no reference to this prophecy, and found a singular and unexpected prominence given to four such events extending from the first invasion of the Goths a;ul Vo-vlals at the beginning of the fifth cei. I tuy, to the Fall of the Western empire, A. D. 476. The first was the invasion of Alaric, king of the Goths, A. D. 410; a second was the invasion of Attila, king of the Huns, " scourge of God," A. D. 447; a third was the sack of Rome by Genseric, king of the Vandals, A.D. 455; and the fourth, resulting in the final conquest of Rome, was that of Odoacer, king of the Heruli, who assumed the title of King of Italy, A. D. 476. We shall see, however, on a closer examination, that although two of these — Attila aud Genseric — were, during a part of their career, cotemporary, yet the most prominent place is due to Genseric in the events that attended the downfall of ihe empire, and that the second trumpet probably related to him; the third to Attila. These were, beyond doubt, four great periods or events attending the Fall of the Roman empire, which synchronize with the period before us. If, therefore, we regard the opening of the sixth seal as denoting the threatening aspect of these invading powers — the gathering of the dark cloud that hovered over the borders of the empire, and the consternation produced by that approaching storm: and if we regard the transactions in the viith chapter — the holding of the winds in check, and the sealing of the chosen of God, as denoting the siispetision of the impending judgments in order that a work might be done to save the church, and as referring to the divine interposition in behalf of the church, then the appropriate place of these four trumpets, under the seventh seal, will be when that delayed and restrained storm burst in successive blasts upon different parts of the empire; the successive invasions which were so prominent in the overthrow of that vast power. History marks four of these events — four heavy blows — four sweepings of the tempest and the storm, under Alaric, Genseric, Attila, and Odoacer, whose movements could not be better symbolized than by these successive blasts of the trumpet — The first of these is the invasion of Alaric, and the enquiry now is, whether his invasion is such as would be properly symbolized by the first trumpet. In illustrating this, it will be proper to notice some of the movements of Alaric, and the alarm consequent on his invasion of the empire; and then to enquire how far this corresponds with the images employed in the description of the first trumpet. For these illustrations, I shall be indebted mainly to Mr. Gibbon. Alaric, the Goth, was at first employed in the service of the emperor Theodosius, in his attempt to oppose the usurper Arbogastes, after the murder of Valentinian, emperor of the West. Theodosius, in order to oppose the usurper, employed, among others, numerous barbarians— Iberians, Arabs, and Goths. One of them was Alaric, who, to use the language of Mr. GiblDon (ii. 179), "acquired in the school of Theodosius, the knowledge of the art of war, which he afterward so fatally exerted in the destruction of Rome." A. D. 392-394. After the death of Theodosius (A. D. 395), the Goths revolted from the Roman power, and Alaric, who had been disappointed in his expectations of being raised to the command of the Roman armies, became *^^heir leader. i)ec. and i^aZ/,ii. 213. "That

renowned leader was descended from the noble race of the Balti; which yielded only to the royal dignity of the Omali; ho had solicited the command of the Roman armies; and the imperial court provoked him to demonstrate the folly of their refusal, ai d the importance of their loss. In the midst of a divided court, and a discontented people, the emperor Arcadius was terrified by the aspect of the Gothic arms," &c. Alaric

then invaded and conquered Greece, laying it waste in his progress, until he reached Athens, ii. 214, 215. " The

fertile fields of Phocis and Boeotia were instantly covered by a deluge of barbarians; who massacred the males of age to bear arms, and drove away the beautiful females, with the spoil and cattle of the flaming villages." Alaric then

concluded a treaty with Theodosius, the emperor of the East (ii. 216); was made master-general of Eastern Illyricum, and created a magistrate (ii. 217),- soon united under his command the barbarous nations that had made the invasion, and was solemnly declared to be the king of the Visigoths, ii. 217.

" Armed with this double power, seated on the verge of two empires, he alternately sold his deceitful promises to the courts of Arcadius and Honorius, till he declared and executed his purpose of invading the dominion of the West. The provinces of Europe which belonged to the Eastern empire were already exhausted; those of Asia were inaccessible; and the strength of Constantinople had resisted his attack. But he was tempted by the beauty, the wealth, and the fame of Italy, which he had twice visited; and he secretly aspired to plant the Gothic standard on the walls of Rome, and to enrich his army with the accumulated spoils of three hundred triumphs." ii.

217-218. In describing his march to the Danube, and his progress towards Italy, having increased his army with a large number of barbarians, Mr. Gibbon uses the remarkable language expressive of the general consternation, already quoted, in the description of the sixth seal. Alaric approached rapidly towards the imperial city, resolved to "conquer or die before the gates of Rome." But he was checked by Stilicho, and compelled to make peace, and retired (Dec. and Fall, ii. 222), and the threatening storm was for a time suspended. See Notes on ch. vii. 1, seq. So great was the consternation, however, that the Roman court, which then had its seat at Milan, thought it necessary to remove to a safer place, and became fixed at Ravenna. ii. 224. This calm, secured by the retreat of Alaric, was, however, of short continuance. In A. D. 408, he again invaded Italy, in a more successful manner, attacked the capital, and more than once pillaged Rome. The following facts, for which I am indebted to Mr. Gibbon, will illustrate the progress of these events, and the effects of this blast of the " first trumpet" in the series that announced the destruction of the Western empire.

(a) The effect, on the destiny of the empire, of removing the Roman court to Ravenna from the dread of the Goths. As early as A. D. 303, the court of the emperor of the West was, for the most part, established at Milan. For some time before, the " sovereignty of the capital was gradually annihilated by the extent of conquest," and the emperors were required to be long absent from Rome on the frontiers, until in the time of Diocletian and Maximin, the seat of government was fixed at Milan, " whose

Bituation at the foot of the Alps appeared far more convenient than that of Rome, for the important purpose of Watching the motions of the barbarians of Germany." Gibbon, i. 213. " The life of Diocletian and Maximin was a life of action, and a considerable portion of it was spent in camps, or in those long and frequent marches; but whenever the public business allowed them any relaxation, they seem to have retired with pleasure to their favorite residences of Nicomedia and Milan. Till Diocletian, in the twentieth year of his reign, celebrated his Roman triumph, it is extremely doubtful whether he ever visited the ancient capital of the empire." Gibbon i. 214. From this place,

the court was driven away, by the dread of the Northern barbarians, to Ravenna, a safer place, which thenceforward became the seat of government, while Italy was ravaged by the Northern hordes, and while Rome was besieged and pillaged. Mr. Gibbon, under date

of A. D. 404, says, " The recent danger to which the person of the emperor had been exposed in the defenceless palace of Milan [from Alaric and the Goths] urged him to seek a retreat in some inaccessible fortress in Italy, where he might eecurely remain, while the open country was covered by a deluge of barbarians."

Vol. ii. p. 224. He then proceeds to describe the situation of Ravenna, and the removal of the court thither, and then

adds (p. 225), " The fears of Honorius were not without foundation, nor were his precautions w'thout effect. While Italy rejoiced in her deliverance from the Goths, a furious tempest was excited among the nations of Germany, who yielded to the irresistible impulse that appears to have been generally communicated from the eastern extremity of the continent of Asia." That mighty

movement of the Huns is then described, as the storm was preparing to burst upon the Roman empire, ii. 225. The agitation, and the removal of the Roman government, were events not inappropriate to be described by symbols relating to the fall of that mighty power.

(b) The particulars of that invasion, the consternation, the siege of Rome, and the capture and pillage of the imperial city, would confirm the propriety of this application of the symbol of the first trumpet. It would be too long to copy the account — for it extends through many pages of the history of the Decline and Fall of the empire; but a few selected sentences may show the general character of the events, and the propriety of the symbols, on the supposition that they referred to these things. Thus Mr. Gibbon (ii. 226, 227) says, " The

correspondence of the nations was, in that age, so imperfect and precarious, that the revolutions of the North might escape the knowledge of the court of Ravenna; till the dark cloud which was collected along the coast of the Baltic, burst in thunder upon the banks of the Upper Danube. The king of the confederate Germans passed, without resistance, the Alps, the Po, and the Apennine; leaving on the one hand the inaccessible palace of Honorius securely buried among the marshes of Ravenna, and on the other the camp of Stilicho, who had fixed his head quarters at Ticinium, or Pavia, but who seems to have avoided a decisive battle till he had assembled his distant forces. Many cities of Italy were pillagec", or destroyed. The senate and people treiubled at their approach within a hundred and eighty miles of Rome; and anxiously compared the danger which they had escaped, with the new perils to which they were ex-

posed," &c. Rome was besieged for the first time by the Goths, A. D. 408. Of this siege, Mr. Gibbon (ii. 252-254) has given a graphic description. Among other things he says, " That unfortunate

city gradually experienced the distress of scarcity, and at length the horrid calamity of famine." " A dark suspicion was entertained, that some desperate wretches fed on the bodies of their fellowcreatures whom they had secretly murdered; and even mothers (such were the horrid conflicts of the two most powerful instincts implanted by nature in the human breast) even mothers are said to have tasted the flesh of their slaughtered infants. Many thousands of the inhabitants of Rome expired in their houses, or in the streets, for want of sustenance; and, as the public sepulchres without the walls were in the power of the enemy, the stench, which arose from so many putrid and unburied carcases, infected the air; and the miseries of famine were succeeded and aggravated by a pestilential disease." The first siege was

raised by the payment of an enormous ransom. Gibbon, ii. 254. The second siege of Rome by the Goths occurred A. D. 409. This siege was carried on by preventing the supply of provisions, Alaric having seized upon Ostia, the Roman port, where the provisions for the capital were deposited. The Romans finally consented to receive a new emperor at the hand of Alaric, and Attains was appointed in the place of the feeble HoDorius, who was then at Ravenna, and who had abandoned the capital. Attains, an inefiicient prince, was soon publicly stripped of the robes of oflSce, and Alaric, enraged at the conduct of the court at Ravenna towards him, turned his wrath a third time on Rome, and laid siege to the city. This occurred

A. D. 410. " The king of the Goths, who no longer dissembled his appetite for plunder and revenge, appeared in arms under the walls of the capital; and the trembling senate, without any hope of relief, prepared, by a desperate eflFort, to delay the ruin of their country. But they were unable to guard against the conspiracy of their slaves and domestics; who either from birth or interest were attached to the cause of the enemy. At the hour of midnight, the Salarian gate was silently opened, and the inhabitants were awakened by the tremendous sound *i the Gothic trumpet. Eleven hundred and sixty-^hree years after the foundation of Rome, <he imperial city, which had subdued an 1 civilized so considerable a part of mankind, was delivered to the licentious fury of the tribes of Germany and Scythia." Gibbon, ii. 260.

(c) It is, perhaps, only necessary to add that the invasion of Alaric was in fact but one of the great events that led to the fall of the empire, and that, in announcing that fall, where a succession of events was to occur, it would properly be represented by the blast of one of the trumpets. The expressions employed in the symbol, are, indeed, such as might be applied to any invasion of hostile armies, but they are such as would be used if the design were admitted to be to describe the invasion of the Gothic conqueror. For (1) that invasion, as we have seen, would be well represented by the storm of hail and lightning that was seen in vision; (2) by the red color mingled in that storm — indicative of blood; (3) by the fact that it consumed the trees and the grass. This, as we saw in the exposition, would properly denote the desolations produced by war — applicable, indeed, to all war, but as applicable to the invasion of Alaric as any war that has occurred, and it is such an emblem as would be used if it were admitted that it was the design to represent his invasion. The sweeping storm prostrating the trees of the forest, is an apt emblem of the evils of war, and, as was remarked in the exposition, no more striking illustration of the consequences of a hostile invasion could be employed than the destrur^ion of the " green grass." What is hero-represented in the symbol, cannot perhaps be better expressed than in the language of Mr. Gibbon when describing the invasion of the Roman empire under Alaric. Speaking of that invasion, he says: —

" While the peace of Germany was secured by the attachment of the Franks and the neutrality of the Alemanni, the subjects of Rome, unconscious of their approaching calamities, enjoyed the state of quiet and prosperity which had seldom blessed the frontiers of Gaul. Their flocks and herds were permitted to graze in the pastures of the Barbarians; their huntsmen penetrated, without fear or danger, into the darkest recesses of the Hyrcenian wood. The banks of the Rhine were crowned, like those of the Tiber, with houses and wellcultivated farms; and if a poet descended the river, ho might express his doub*

8 And the second angel sounded,

on which side was situated the territory of the Romans. This scene of peace and plenty was suddenly changed into a desert; and the prospect of the smoking ruins could alone distinguish the solitude of nature from the desolation of man. The flourishing city of Mentz was surprised and destroyed; and many thousand Christians were inhumanly massacred in the church. "Worms perished after a long and obstinate siege; Strasburg, Spires, Rheims, Tournay, Arras, Amiens, experienced the cruel oppression of the German yoke; and the consuming flames of war spread from the banks of the Rhine over the greatest part of the seventeen provinces of Gaul. That rich and extensive country, as far as the ocean, the Alps, and the Pyrenees, wa-s delivered to the Barbarians, who drove before them, in a promiscuous crowd, the bishop, the senator, and the virgin, laden with the spoils of their houses and altars." ii. 230.

In reference, also, to the invasion of Alaric, and the particular nature of the desolation depicted under the first trumpet, a remarkable passage which Mr. Gibbon has quoted from Claudian, as describing the effects of the invasion of Alaric, may be here introduced. " The

old man," says he, speaking of Claudian, "who had passed his simple and innocent life in the neighborhood of Verona, was a stranger to the quarrels both of kings and of bishops; his pleasures, his desires, his knowledge, were confined within the circle of his paternal farm; and a staff supported his aged steps on the same ground where he had sported in infancy. Yet even this humble and rustic felicity (which Claudian describes with so much truth and feeling) was still exposed to the undistinguishing rage of war. His trees, his old contemporary'^ trees, must blaze in the conflagration of the whole country; a detachment of Gothic cavalry must sweep away his * cottage and his family; and the power of Alaric could destroy this happiness which he was not able either to taste or

• losentem mcminit parvo qui permine quercum Aequaevumque v'ldet consenuisse nemus. A neighboring wood born with himself he sees, ▲n£ loves his old confetnyo-ary trees. — Cowley.

to bestow. 'Fame,' says the poet, 'encircling with terror or gloomy wings, proclaimed the march of the Barbarian army, and filled Italy with consterna-

tion.' " ii. 218. And (4) as to the extent of the calamity, there is also a striking propriety in the language of the symbol as applicable to the invasion of Alaric. I do not suppose, indeed, that it is necessary, in order to find a proper fulfilment of the symbol, to be able to show that exactly one-third part of the empire was made desolate in this way, but it is a sufficient fulfilment if desolation spread over a considerable portion of the Roman world — as if a third part had been destroyed. No one who reads the account of the invasion of Alaric, can doubt that it would be an apt description of the ravages of his arms to say that a third part was laid waste. That the desolations produced by Alaric were such as would be properly represented by this symbol, may be fully seen by consulting tiie whole account of that invasion in Gibbon, ii. 213—266.

8. And the second angel sounded. Comp. Notes on vs. 2. 7. This, according to the interpretation proposed above, refers to the second of the four great events which contributed to the downfall of the Roman empire. It will be proper in this case, as in the former, to enquire into the literal meaning of the symbol, and then whether there was any event that corresponded with it. ^ And as it were a great mountain. A mountain is a natural symbol of strength, and hence becomes a symbol of a strong and powerful kingdom; for mountains are not only places of strength in themselves, but they anciently answered the purposes of fortified places, and were the seats of power. Heuce they are properly symbols of strong nations. " The stone that smote the image became a great motmtain, and filled the whole earth." Dan. ii. 35. Comp. Zech. iv. 7; Jer. Ii. 25. Wo naturally, then, apply this part of the symbol to some strong and mighty nation— not a nation, necessarily, that issued /;-oHi a mountainous region, but a nation that in strength reavmblcd a mountain. *^ Burning with fire. A mountain in a blaze; that is, Avith all its woodi

the sea: " and the third part of the I tures which were in the sea, and sea became blood;' 1 had life, died: and the third part of the ships were destroyed.

9 And the third part of the crea-

on fire, or, more probably a volcanic mountain. There would perhaps be no more sublime image than such a mountain, lifted suddenly from its base and thrown into the sea. One of the sublimest parts of the Paradise Lost, is that where the poet represents the angels in the great battle in heaven as lifting the mountains — tearing them from their base —and hurling them on the foe.

' rrom their foundations heaving to and fro. They plucked the seated hills, with all their load, Rocks, waters, woods, and by the shaggy tops Uplifting, bore them iu their hands," — etc. — B. vi.

The poet, however, has not, as John has, represented a volcano borne along and cast into the sea. The symbol employed here would denote some fiery, impetuous, destructive power. If used to denote a nation, it would be a nation that was, as it were, burning with the desire of conquest — impetuous and fierce and fiery in its assaults — and consuming all in its way. ^ Cast into the sea. The image is very sublime; the scene, should such an event occur, would be awfully grand. — As to the fulfilment of this, or the thing that was intended to be represented by it, there cannot be any material doubt. It is not to be understood literally of course, and the natural application is to some nation or army, that has a resemblance in some respects to such a blazing mountain, and the eflfect of whose march would be like casting such a mountain into the ocean. We naturally look for agitation and commotion, and particularly in reference to the sea, or to some maritime coasts. It is undoubtedly required in the application of this, that we should find its fulfilment in some country lying beyond the sea, or in some sea-coast or maritime country, or in reference to commerce. ^ And the third part of the sea became blood. Resembled blood; became as red as blood. The figure here is, that as such a blazing mountain cast into the se>3, would, by its reflection on the waters, seem to tinge them with red, 60 there would be something corresponding with this in what was referred to by the symbol. It would be fulfilled if there was a fierce maritime warfare^ and if in some desperate naval engagement the sea should be tinged with blood.

9. And the third part of the creature* lohich were in the sea, and had life, died. The efi"ect was as if one third of all the fish in the sea were cut off". Of course, this is not to be taken literally. It is designed to describe an e2"ect, pertaining to the maritime portion of the world, as if a third portion of all that was in the sea should perish. The natural interpretation would be to apply it to some invasion or calamity pertaining to tho sea — to the islands, to the maritime regions, or to commerce. If the whole description pertains to the Roman empire, then this might be supposed tc have particular reference to something that would have a bearing on the maritime parts of that empire. ^ And the third part of the ships toere destroyed. This also pertains to the same general calamity, aff"ecting the commerce of the empire. The destruction of the " ships" was produced, in some way, by casting the mountains into the sea — either by their being consumed by the contact with the burning mass, or by being sunk by the agitation of the waters. The essential idea is, that the calamity would be of such a nature as would produce the destruction of vessels at sea — either naval armaments, or ships of commerce. In looking now for the application, or fulfilment of this, it is necessary (a) to find some event or events which would have a particular bearing on the maritime or commercial part of the world; and (6) some such event or events that, on the supposition that they were the things referred to, would be properly symbolized by the image hero employed. (1) If the first trumpet had reference to the invasion of Alaric and the Goths, then in this we naturally look for the next succeeding aot of invasion which shook the Roman empire, and contributed to its fall. (2) The next invasion was that under Genseric at the head of the Vandals. Gibbon ii. 306, seq. This occurred A. D. 428-468. (3) The symbol of a blazing or burning mountain, torn from its foundation, and precipUai sd into the ocean, would ^yell represent this mighty nation moved from its ancient seat, and borne along towards the maritime parts of the empire, and its desolations there — as will be shown in the following remarks. (4) The acts of the Vandals under Genseric, corresponded with the ideas expressed by the symbol. — In illustrating this, I shall be indebted as heretofore, principally to Mr. Gibbon, (a) His general account of the Vandals is this: They are supposed (i. 138) to have been originally the same people with the Goths, the Goths and Vandals constituting one great nation living on the shores of the Baltic. They passed in connection with them over the Baltic; emigrated to Prussia and the Ukraine; invaded the Roman provinces; received tribute from the Romans; subdued the countries about the Bosphorus; plundered the cities of Bythynia; ravaged Greece and Illyrium, and were at last settled in Thrace under the emperor Theodosius. Gibbon, i. 136-166; ii. HO- IS 0. They were then driven forward by the Huns, and having passed through France and Spain into Africa, conquered the Carthaginian territory, established an independent government, and thence through a long period harassed the neighboring islands, and the coasts of the Mediterranean by their predatory incursions, destroying the ships and the commerce of the Romans, and were distinguished in the downfall of the empire by their ravages on the islands and the sea. Thus they were moved along from place to place until the scene of their desolations became more distinctly the maritime parts of the empire; and the effect of their devastations might be well compared with a burning mountain moved from its ancient base and then thrown into the sea. (6) This will be apparent from the statements of Mr. Gibbon in regard to their ravages under

their leader Genseric. " Seville and Carthagcna became the reward, or rather the prey of the ferocious conquerors" [after they had defeated the Roman Castinu^], " and the vessels which they found in the harbor of Carthagcna might easily transport them to the isles of Majorca and Minorca, where the Spanish fugitix^es, as in a secure recess, had vainly couceaied thci." families and Tortunes. The experience of navigation.

and perhaps the prospect of Africa, encouraged the Vandals to accept the invitation which they received from Count Boniface" [to aid him in his apprehended difficulties with Rome, and to enter into an alliance with him by settling permanently in Africa. Gibbon ii.

305, 306]; "and the death of Genseric" [the Vandal king] "served only to forward and animate the bold enterprise. In the room of a prince, not conspicuous for any superior powers of the mind or body, they acquired his bastard brother, the terrible Genseric, a name, which, in the destruction of the Roman empire, has deserved an equal rank with the names of Alaric and Attila." " The ambition of Genseric was almost without bounds, and without scruples; and the warrior would dexterously employ the dark engines of policy to solicit the allies who might be useful to his success, or to scatter among his enemies the seeds of enmity and contention. Almost in the moment of his departure he was informed, that Hermanric, king of the Suevi, had presumed to ravage the Spanish territories, which he was resolved to abandon. Impatient of the insult, Genseric pursued the hasty retreat of the Suevi as far as Merida; precipitated the king and his army into the river Anas, and calmly returned to the seashore to embark his troops. The vessels which transported the Vandals over the modern straits of Gibraltar, a channel only twelve miles in breadth, were furnished by the Spaniards, who anxiously wished for their departure; and by the African general who had implored their formidable assistance." Gibbon, ii.

306. Genseric, in the accomplishment of his purposes soon took possession of the northern coast of Africa, defeating the armies of Boniface, and " Carthage, Cirta, and Hippo Regius, were the only cities that appeared to rise above the general inundation." Gibbon ii. 308.

" On a sudden," says Mr. Gibbon (ii. 309), "the seven fruitful provinces, from Tangier to Tripoli, were overwhelmed by the invasion of the Vandals; whose destructive rage has perhaps been exaggerated by popular animosity, religious zeal, and extravagant declamation. War, in its fairest form, implies a perpetual violation of humanity and justice; and the hostilities of barbarians are inflamed by the fierce and lawless spirit whioV

perpetually disturbs their peaceful and domestic society. The Vandals, where they found resistance, seldom gave quarter; and the deaths of their valiant countrymen were expiated by the ruin of the cities under whose walls they had

fallen," &c. The result of the invasion was the conquest of all Northern Africa; the reduction of Hippo and Carthage, and the establishment of a government under Genseric in Africa that waged a long war with Rome. Gibbon, ii. 310, 311. The symbol before us has particular reference to maritime or naval operations and desolations, and the following extracts from Mr. Gibbon will show with what propriety, if this symbol was designed to refer to him, these images were

employed. "The discovery and conquest of the Black nations [in Africa], that might dwell beneath the torrid zone, could not tempt the rational ambition of Genseric; but he cast his eyes toicards the sea; he resolved to create a naval power, and his bold resolution was executed with steady and active perseverance. The woods of Mount Atlas afforded an inexhaustible supply of timber; his new subjects were skilled in the arts of navigation and shipbuilding; he animated his daring Vandals to embrace a mode of warfare which would render any maritime country accessible to their arms; the Moors and Africans were allured by the hope of plunder; and after an interval of six centuries, the fleets that issued from the port of Carthage again claimed the empire of the Mediterranean. The success of the Vandals, the conquest of Sicily, the sack of Palermo, and the frequent descents on the coasts of Lucania, awakened and alarmed the mother of Valentinian, and the sister of Theodosius. Alliances were formed; and armaments, expensive and ineffectual, were prepared for the destruction of the common enemy, who reserved his courage to encounter those dangers which his policy could not prevent or elude. The revolutions of the palace, which left the Western empire without a defender, and without a lawful prince, dispelled the apprehension, and stimulated the avarice, of Genseric. He immediately equipped a numerous fleet of Vandals and Moors, and cast anchor at the mouth of the Tiber," &c. Gibbon, ii. 352. " On tbe third day after the tumult [A. D.