CHAPTER VII.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

2. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea.

3. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

4. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.

5. Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.

6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.

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

8. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.

A clear understanding of the two visions in the chapter before us can be obtained only by considering the plan of the prophecy already referred to. The events are narrated by series. A particular theme is taken up and followed through to its completion; then the narrative returns and another theme is introduced. But this is not all. Whenever the history of abounding error or iniquity is set forth, we have in immediate connection and in perfect contrast therewith a history of the true people of God; thus, the contemporaneous history of righteousness and iniquity, truth and error, a true church and a false one. The visions of this chapter cover the same period of time as the events described in the preceding chapter, but form the most perfect contrast. The student of Revelation who unfolds the dark history of apostasy and iniquity contained in the preceding seals might naturally be led to ask, Is this the melancholy end of God's church? Does it deteriorate rapidly and turn out so badly, after all? As an answer to these questions, God gives us next a history of his own people, showing that he preserved his own church complete, although Antichrist reigned in power.

The principal points in the vision before us are the tempestuous winds about to descend upon the earth, and the sealing of God's servants. The first of these, being drawn from nature, would lead us to look for its fulfilment in political events; while the latter, derived from human life, directs us into the affairs of the church. The "four winds of the earth" from the "four corners of the earth" signify all the winds from every direction—the cardinal points of the compass; while the four angels signify all the agencies that have control of these winds, which for the present are held in restraint in order to give opportunity for the sealing of the Lord's servants. Angels in the Scripture is frequently used to denote evil agencies as well as good, the context determining which is meant. See Chap. 12:7. The design of the winds was to "hurt the earth, the sea, and the trees."

What, let me ask, in the political world is analagous to tempestuous storms sweeping over the earth? What but huge masses of men, excited by fierce passions, precipitating themselves upon the inhabitants of an empire, sweeping everything before them in the fury of their march and spreading desolation on every side? In the symbols of the next chapter we find that just such hordes of men—barbarians—under their angels, or leaders, precipitated themselves upon the Roman empire; and the fearful effects upon the earth, the sea, and the green trees produced thereby, is particularly detailed. For the present, however, they are held under restraint until the sealing of the servants of God should be accomplished, then they were to go forward in their work of destruction.

The sealing of the servants is not making them the people of God, but rather marking or designating them as such, just as later we find the devotees of a corrupt apostate church specified as having the "mark of the beast." Considerable light can be thrown upon the subject of the sealing of God's servants and of the mark of the beast by consulting Roman history for the origin of such expressions. The many conquests of the Roman arms furnished so many prisoners that they became a drug in the slave-markets of the world, and were so numerous that in many places they outnumbered the Roman citizens ten to one. In the first century before Christ it is said that some Sicilian estates were worked by as many as twenty thousand slaves. "That each owner might know his own, the poor creatures were branded like cattle." The "mark of the beast" possessed by the followers of a false communion will be found to consist of an Antichristian spirit by which they are filled with "doctrines of devils." So, also, "the seal of the living God" consists of the giving of the Holy Spirit, by which his people are led into all truth. See John 14:26. While Sabbatarians vainly try to prove that keeping the seventh day is the seal of God in this dispensation, yet there is not one text of Scripture that hints such a thing, but, on the contrary, the Scriptures are against them. "Grieve not the Holy Spirit of God whereby ye are sealed unto the day of redemption." Eph. 4:30. Again, the Word of God says, "Now he which stablished us with you in Christ, and hath anointed us is God; who hath also sealed us, and given the earnest of the Spirit in our hearts." 2 Cor. 1:21, 22. The time this sealing of the people of God takes place is thus described: "After that ye believed, ye were sealed with that Holy Spirit of promise." Eph. 1:13. The winds of heaven were restrained until the work of full salvation could be firmly established in the earth. When Christ appeared, the Roman empire was in a state of comparative quiet, and the immense hosts of foreign invaders did not appear until the firm establishment of Christianity, being held back by the power of God until his work should be accomplished.

In the description of the sealing given, twelve thousand were selected from each of the twelve tribes. Some have supposed this to have reference solely to salvation work among the Jewish nation; but that would be adopting the literal mode of interpretation, thus destroying its symbolic character. The twelve tribes are chosen from the proper department to represent the church or "Israel of God" in this dispensation, irrespective of nationality. The twelve gates in the wall of the heavenly city are named after the twelve tribes of the children of Israel (chap. 21:12), showing that it is only through "Israel" that any one can enter the New Jerusalem. Since the gospel is given to all nations, this can not signify literal Israel. "The children of the promise are counted for the seed." Rom. 9:8. "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3:29. Since the vision is symbolical, we are to consider the numbers given as symbolical also, the definite number of twelve thousand from each of the tribes showing that the church of God was complete and perfect, no part being omitted.

9. After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;

10. And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.

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,

12. Saying, Amen: Blessing, 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?

14. And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

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.

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

17. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living mountains of waters: and God shall wipe away all tears from their eyes.

In this scene the vision is carried forward to the close of the long period of tribulation and persecution to the church of God, when all her enemies are finally overthrown; and here are the glorious results, the harvest gathered: a great multitude whom no man can number, gathered out of all nations, and kindreds, and peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, and palms in their hands, the symbols of their victory. The scene is laid in heaven, and refers undoubtedly to the end of time when the heavenly world will be opened up to all the faithful who have suffered for Christ amid the trials and the oppositions through which his church is called to pass in this present world. We are expressly informed by one of the elders who these are in white robes and whence they came, so there can be no question respecting them. This is the glorious company of the redeemed of all ages who "came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are 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. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat." What a contrast with the scenes of earth, when oppressed by famine, and cold, and nakedness, and peril, and sword, they were killed all the day long! But their sufferings are over; "for the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters and God shall wipe away all tears from their eyes."

This redeemed company is represented as uniting in a song of praise and thanksgiving to God for bringing them through their long period of trial, "saying Salvation to our God which sitteth upon the throne, and unto the Lamb"; while heaven resounds with universal praise as the angels and all the redeemed host take up the chorus and swell the mighty anthem "saying, Amen; blessing, and glory, and wisdom and thanksgiving, and honor, and power, and might be unto our God forever and ever. Amen."

It is clear that, in this chapter and the one preceding, we have two grand parallel and comprehensive histories—in one, the process of corruption in the so-called church and the final judgments that overtook these cruel persecutors of the Lord's people; in the other, the setting apart and sealing of God's servants, their preservation from the contaminations of an apostate church, and the final glorious triumph of all who endure unto the end.

This vision has often been applied in a figurative manner to the spiritual reign of God's people on earth before the end of time—that they are overcomers through the blood of Christ, that God dwells with them in his church, that their spiritual needs are all supplied so they hunger and thirst no more—but a careful study of the plan of the prophecy will show that its real signification is the heavenly state at the end. As the sixth seal describes the final overthrow of all the antichristian powers that have oppressed God's people on earth; so this vision describes the great white-robed company gathered out of every nation, kindred, tongue, and people, who have been preserved faithful through all these trials and tribulations, and who receive at last the crown of everlasting life. This last vision will be more fully described under certain symbols contained in the last two chapters of this book; while the earthquake, the falling of the stars, etc., of the sixth seal will be more perfectly detailed in chapters 15 and 16.



CHAPTER VIII.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.

2. And I saw the seven angels which stood before God; and to them were given seven trumpets.

3. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, 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.

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

The remainder of the book is embraced in the contents of the seventh seal. This may appear a little singular at first, being so much larger than the preceding ones. But it is easily understood when we consider the six as being a synopsis of the whole book, containing a history of the church apostate to the final consummation, and also the contemporaneous history of the truth church of God; while the seventh gives in detail the account of these great persecuting powers, civil and ecclesiastical, and the trials and triumphs of the saints in the New Jerusalem—developing more fully the events described under the six.

Upon the opening of the seventh seal, "there was silence in heaven about the space of half an hour." Whether this interval of silence is intended to be symbolical of any event on earth I do not know; neither have I seen any solution of the matter that is consistent or satisfactory. Some have supposed that it denoted a cessation of persecution among the Christians of earth. But if that were the case, then its opposite, "voices in heaven," would indicate seasons of persecution. There were several seasons of rest from persecution enjoyed by the early saints, and why should one period be singled out more than the rest and be thus described? Besides, "a half hour," according to prophetic time would signify only about one week, a period too short certainly to take account of. Others have supposed that it signified the end of the world, and that heaven would then be deserted for a short time while the judgment was taking place. But the events following show that the end of the world is not here described, therefore it can not have reference to such. Moreover, it is extremely doubtful whether silence in heaven would be a proper symbol of such an event. I do not perceive the analogy. In fact, such an interpretation of silence would be literal and not symbolic.

Its explanation would seem to be found in connection with certain facts stated respecting the opening of the preceding seals—that voices followed them. When the first four seals were opened, John heard the voices of the four beasts, "as it were a voice of thunder"; and on the opening of the fifth, he heard the souls of the martyrs crying unto God; but when the seventh was opened, there was silence for a time. The contrast is noticeable; but whether it has any special signification, I am unable to say; perhaps not.

Before the sounding of the seven trumpets, the acceptableness of the prayers of the saints is represented by an angel offering incense "upon the golden altar which was before the throne." This scene was doubtless introduced to lend encouragement to God's children—that, although iniquity abounded on every side and the judgments of God were poured out upon the people, still the prayers of the faithful few were acceptable in his sight, ascending before the throne like sweet incense from off the golden altar.

After offering up the incense with the prayers of all saints, the same angel took his censer and filled it with fire from off the altar and cast it (the fire) upon the earth—a token of God's avenging judgments—"and there were voices, and thunderings, and lightnings, and an earthquake." These, of course, were on earth, and symbolized the revolutions and convulsions now about to take place in the empire.

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

7. The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.

We here enter upon a series of prophecies developing fully the successive steps in the decline of the Western Roman empire, by which it finally tottered to its fall. It was necessary that this persecuting, tyrannical government should be subverted in order to give opportunity for the establishment of apostate Christianity in the form of the Papacy, as it constituted the "let" or hindrance to the full development of the "man of sin" mentioned by the apostle in 2 Thes. 2. That persecuting, Pagan Rome was a serious obstacle confronting the development of apostasy was recognized even by the early Christians. Thus, Tertullian, in his notable Apology, chapter 32, says: "Christians are under a particular necessity of praying for the emperors, and for the continued state of the empire; because we know that dreadful power which hangs over the world, and the conclusion of the age, which threatens the most horrible evils, is restrained by the continuance of the time appointed for the Roman empire. This is what we would not experience; and while we pray that it may be deferred, we hereby show our good-will to the perpetuity of the Roman state." In a subsequent chapter it will be seen that Pagan Rome, broken up into minor divisions and no longer able to maintain her position in the political world, resigns her power and authority into the hands of the rising Papacy. Therefore it is not surprising that the means by which this great change is effected should be made the subject of prophetic revelation. Besides, we have other things to guide us in the interpretation. We can readily identify the symbols under the fifth trumpet with the curse of Mohammedanism in the Eastern empire, and we would naturally suppose that the first four precede those. Again, the symbols are all drawn from the natural world, which leads us assuredly into the political affairs of the empire for their fulfilment. They are also of the most destructive nature, therefore we look for objects of a corresponding desolating character. Finally, the vision of the preceding chapter represents fierce, destructive winds as about to descend upon the earth, being temporarily held in check to give opportunity for the primitive establishment of Christianity, implying that they would afterwards be let loose to burst like a tornado upon the empire. It is said positively that power was given "to hurt the earth and the sea" (chap. 7:2), and in the vision before us the effects produced upon the earth and the trees are particularly detailed.

"The earth" signifies the Roman empire, or that portion of the earth made the subject of apocalyptic vision. That this application of the word earth is correct, is shown by various Scriptures. "And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed." Luke 2:1. "The queen of the South ... came from the uttermost parts of the earth [southern Arabia] to hear the wisdom of Solomon." Mat. 12:42. "Ye shall be witnesses ... unto the uttermost part of the earth." Acts 1:8. The apostles carried the gospel personally, only throughout the territory of the then-known civilized world—the Roman empire. Upon this earth there descended in the vision before us a fierce storm of hail and fire, mingled with blood. Its being mingled with blood would indicate its destructive effects. One characteristic of this symbol particularly is worthy of notice. Hail and fire cast upon the earth would become absorbed speedily or pass into new combinations with the surrounding elements, thus not remaining in any permanent form except in its effects. In this particular it is wholly unlike the symbol of the next trumpet, which is that of a burning mountain cast into the sea, for such a body would naturally remain permanently where it fell; whereas a storm of hail and fire would soon disappear. Also, the statement that this storm was cast upon the earth would indicate that it was a calamity descending from without upon the empire.

Where, now, do we find the object that fully meets the requirements of this symbol—destructive agents descending upon the Roman empire like a furious storm of hail and fire, accomplishing the first important step toward the subverting of the empire? We find it in the irruption of the fierce Gothic tribes of the North, who, under Alaric, burst like a tornado upon the empire about the beginning of the fifth century, spreading destruction and desolation upon every side.

The following quotations and facts from the highest authority on the subject, Gibbon's Decline and Fall of the Roman Empire (Vol. III, pp. 190-294), will give the reader an idea of the awful effects produced by the invasions of these barbarous tribes. The great Theodosius, emperor of the Western Roman empire, "had supported the frail and mouldering edifice of the republic," but upon his death he was succeeded by the weak Honorious. In a few months the Gothic barbarians were in arms. "The barriers of the Danube were thrown down, the savage warriors of Scythia issued from their forests ... and the various tribes of barbarians, who glory in the Gothic name, were irregularly spread over the woody shores of Dalmatia to the walls of Constantinople." They were "directed by the bold and artful genius of Alaric," who soon concluded that the conquest of Constantinople was an impracticable enterprise. He "disdained to trample any longer on the prostrate and ruined countries of Thrace and Dacia, and he resolved to seek a plentiful harvest of fame and riches in a province which had hitherto escaped the ravages of war.... The troops which had been posted to defend the straits of Thermopylae retired ... without attempting to disturb the secure and rapid passage of Alaric; and the fertile fields of Phocis and Baeotia were instantly covered by a deluge of barbarians, who massacred the males of an age to bear arms, and drove away the beautiful females, with the spoil and cattle of the flaming villages. The travelers who visited Greece several years afterwards, could easily discover the deep and bloody traces of the march of the Goths.... The whole territory of Attica, from the promontory of Sunium to the town of Megara, was blasted by his baleful presence; and, if we may use the comparison of a contemporary philosopher, Athens itself resembled the bleeding and empty skin of a slaughtered victim.... Corinth, Argos, Sparta, yielded without resistance to the arms of the Goths; and the most fortunate of the inhabitants were saved, by death, from beholding the slavery of their families and the conflagration of their cities."

Arcadius, the emperor of the East, wishing to dissuade Alaric from further conquests and such wholesale massacres, promoted him to the rank of Master-general of the eastern Illyricum, but it had an opposite effect. "The birth of Alaric, the glory of his past exploits, and the confidence in his future designs, insensibly united the body of the [Gothic] nation under his victorious standard; and, with the unanimous consent of the barbarian chieftains, the Master-general of Illyricum was elevated, according to the ancient custom, on a shield, and solemnly proclaimed king of the Visigoths. Armed with this double power, situated on the verge of the two empires, he alternately sold his deceitful promises to the courts of Arcadius and Honorious; until he declared and executed his resolution of invading the dominions of the West.... He was tempted by the fame, the beauty, the wealth 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." He marched into Italy, and the emperor fled before him. A temporary respite was finally procured by the promise of a payment of four thousand pounds of gold.

Alaric soon appeared, however, before the very walls of Rome, and that splendid city, surrounded by hordes of barbarians, was soon reduced to a wretched condition by famine. Two representatives of the Romans waited upon Alaric for terms of peace, stating that if such could not be arranged the inhabitants of the city, animated by despair, would fight to the bitter end. To this the haughty conqueror made this famous reply: "The thicker the grass, the easier it is mowed." With an insulting laugh, he named the ransom required—all the gold and silver contained in the city, all the rich and precious movables, together with all the slaves. Then the ministers humbly asked, "What do you intend to leave us?" "Your lives," the haughty king replied, and retired. He finally relaxed a little and fixed other terms, which included the immediate payment of the enormous sum of five thousand pounds of gold, thirty thousand pounds of silver, besides other treasure. "The victorious leader, who united the daring spirit of a barbarian with the art and discipline of a Roman general, was at the head of a hundred thousand fighting men; and Italy pronounced, with terror and respect, the formidable name of Alaric."

A second time Rome was besieged by Alaric and taken. Honorious was deposed and Attalus made emperor; but Honorious was afterwards restored. In A.D. 410 he again marched upon the city, captured and entered it. "Eleven hundred and sixty-three years after the foundation of Rome, the imperial city, which had subdued and civilized so considerable a part of mankind, was delivered to the licentious fury of the tribes of Germania and Scythia." For six days the city was sacked by the barbarous soldiery, and the horrible scenes of robbery, murder, and rapine that ensued can not be described. It has been said that "civilized warfare is sufficiently terrible," but that would be almost a blessing compared with such scenes as these. For a space of four years Alaric ravaged Italy almost without opposition.

The slaughter and devastation that followed this storm of "hail and fire" is thus described: "The banks of the Rhine were crowned like those of the Tiber, with houses and well-cultivated farms; and if a poet descended the river, he might express his doubts 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 inhumanly massacred in the church. Wurms 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, was 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."

Another historian describing the same, a few years after the event, says: "The barbarians meeting with little resistance, indulged in the utmost cruelty. The cities which they captured, they so utterly destroyed that no traces of them now remain, except in Thrace and Greece, except here and there a tower or a gate. All the men who opposed them they slew, young and old, and indeed spared not women, nor even children. Whence there is still but a sparse population in Italy. The plunder which they seized in every part of Europe was immense, and especially at Rome, where they left nothing, either public or private." In this latter description reference is also made to some later invasions, but they were all of the same desolating character.

These historical facts show how the green grass, or the feebler portion of society—the tender sex, the young, and the aged—were consumed before this fearful storm of hail and fire; and also how the trees, or the stronger portion—those better able to make resistance—suffered greatly.

It is also a fact to be observed that these fierce tribes which overran Italy, harassed or captured Rome repeatedly, and threatened the overthrow of the empire, made no permanent settlement in that territory. "Under Alaric the Goths make no lasting settlement. In the long tale of intrigue and warfare between the Goths and the two Imperial courts which fills up this whole time, cessions of territory are offered to the Goths, provinces are occupied by them, but as yet they do not take root anywhere; no Western land as yet becomes Gothia,"—Encyclopaedia Britannica, Art. Goths. After the death of Alaric (A.D. 412), however, they settled in the southern part of Spain and Gaul[5]—part of the territory of the West—but they no longer threatened the life of the empire; but, on the contrary, they became allies of the Romans in opposing the dreadful incursions of the Huns and other barbarians. Thus their invasion of the West was at first terribly destructive—like a storm of hail and fire—but their ravages soon ceased, except in their disastrous and weakening effects.

[Footnote 5: This division of the Gothic tribes is commonly called the Visigoths (Western Goths), as distinguished from the Ostrogoths, or Eastern Goths.]

8. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;

9. And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.

The symbol of this trumpet is that of a volcanic mountain cast into the sea, whence it sends forth its streams of lava in every direction until a third of the creatures in the sea are destroyed, thus spreading desolation on every side. It would naturally remain where it fell, a permanent instrument of destruction.

We have here a description of the next step of importance in the downfall of the Western empire. The second great invasion was that of "the terrible Genseric" with his Vandal hordes, who pushed southward through Gaul and Spain, conquered the Carthaginian territory of northern Africa, and there formed a permanent independent government in A.D. 439. From this fixed place, he continued for years to make incursions upon the bordering cities and islands, burning the cities, murdering the inhabitants, and intercepting the commerce of the Mediterranean. During his military career, 429-468, he became the terror of the inhabitants of the empire, insomuch that historians designate him "the terrible Genseric." The depredations committed by his followers were but a repetition of such scenes of barbarity as have already been described in the invasions of Alaric under the first trumpet, therefore I will not devote much space to the historical facts in the case. Their deeds, however, were such that the very term Vandal has come to be used as a designation of any man of ferocious character. Concerning the important part that this chieftain acted in the downfall of the Western empire, Gibbon uses this significant language: "Genseric, a name which, in the destruction of the Roman empire, has deserved an equal rank with the names of Alaric and Attila." Vol. III, p. 370.

In the year 454 the empress Eudoxia wished to be revenged on Maximus, who had murdered her husband Valentinian and had grasped the throne, and she secretly invited Genseric to attack Rome. That fierce general, who is described by the Encyclopaedia Britannica as "cruel to blood-thirstiness, cunning, unscrupulous, and grasping," was glad to undertake the task, and he soon landed an army of Vandals and African Moors at the gates of the city. It was soon taken and for fifteen days given over to be sacked by the barbarous soldiery. When they had glutted their savage instincts with the horrible deeds of murder and rapine, loaded with the spoils of the imperial city, they returned to Africa, taking with them an immense number of captives, including Eudoxia and her two daughters. This desolating incursion left the empire weak and tottering to its fall. Genseric "became the tyrant of the sea; the coasts of Italy, Greece, and Asia, were again exposed to his revenge and avarice. Tripoli and Sardinia returned to his obedience; he added Sicily to the number of his provinces; and before he died, in the fulness of years and glory, he beheld the FINAL EXTINCTION of the empire of the West." Gibbon, Vol. III, pp. 497, 498.

By "the sea" into which this burning mountain was cast is meant, not the Mediterranean nor any other literal sea, but the heart of the empire, and that in a state of agitation. The empire was in a state of comparative quiet when Alaric appeared; therefore the storm of hail and fire is represented as falling upon "the earth," as a result of which society was thrown into a state of great agitation, and moved to its depths, like an ocean in a storm. This was its condition when Genseric, from his fixed position in Africa, began his desolating incursions; therefore the next symbol is that of a mountain cast into "the sea." By the sea becoming blood is doubtless meant the destruction of life in the empire, and "the third part" denotes the vast extent of the destruction.

I must speak with hesitation on what is signified by "the creatures which were in the sea" and the "ships." By analogy I would be led to refer the former to the rulers and the dignitaries in the empire, they bearing an analagous position to the empire that fishes do to the waters of the sea; while the latter may refer to public monuments and structures.

10. And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;

11. And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.

The description given of this star is similar to that of a large burning meteor, such as we frequently see shooting athwart the heavens. It fell rapidly to earth, as such meteors often do, and struck the fountain-heads of the rivers, imparting to them such a poisonous quality as caused the death of those who drank the waters.

This symbol is also drawn from the natural world, and hence we must look for its fulfilment in political events. The rapidity of its fall and disappearance in the waters would direct us to an agent who would appear suddenly and soon disappear, and whose career would leave bitter results. The direct effects of this meteor were experienced by the rivers and the fountains of waters, which bear an analagous relation to the sea that bordering tribes and nations do to an empire. The heart of the empire, or "the sea," was directly affected by the burning mountain, under the preceding trumpet; while the tributaries of the sea, or the bordering tribes, are made the subject of direct attack under this symbol and the poisonous qualities of their waters carried to far distant points.

Under this striking symbol we have a description of the third important step in the downward course of Rome—the short but eventful career of Attila, with his terrible Scythians, or Huns. Singularly, Attila was said to "possess the iron sword of the war-god Mars," and he claimed for himself the designation or title "The Scourge of God"; while his followers were even more cruel and barbarous, if possible, than the Goths and the Vandals.

Coming from the remote solitudes of Asia under the leadership of their fierce king, they poured like a tornado, first upon the inhabitants of the Eastern empire (in 442, 445) and then turned their attention westward. Attila ruled over "nearly all the tribes north of the Danube and the Black sea," and under his banner fought Ostrogoths, Gepidae, Alani, Heruli, and many other Teutonic peoples. Says Gibbon: "The whole breadth of Europe, as it extends above five hundred miles from the Euxine to the Adriatic, was at once invaded, and occupied, and desolated by the myriads of barbarians whom Attila led into the field." It was the boast of Attila that the grass never grew on the spot which his horse had trod. In 451 he led his forces, seven hundred thousand strong, through the center of Germany into the heart of Gaul, where he was met at Chalons by the combined forces of the Visigoths, Alans, Franks and Romans, and was defeated, with the loss of one hundred and seventy thousand of his men. This was one of the most gigantic as well as one of the most important battles of history. A rivulet flowing through the field of battle is said to have been colored and swollen by the blood of the slain. The next year, however, with a greater force at his command, he fell with headlong fury upon northern Italy; but he did not attack Rome. Suddenly and seemingly without cause, he withdrew his army; and this peculiar action of his has been the wonder of historians ever since. Says the Encyclopaedia Britannica: "Attila at once withdrew from Italy, but the motive which led him to act thus is not known." According to the prophecy, he was to fall upon the "rivers and fountains of waters" only. A short time later, in 453, he died, and "the vast empire over which he had ruled broke up immediately after his death, no one chief being powerful enough to seize the supremacy." Thus his short but wonderful career of about twelve years ended suddenly, like a meteor falling into a river.

But the effects of this invasion were farreaching. Rome in her declining strength, being unable to cope with these immense hordes of barbarians, was forced to call to her assistance the half-civilized tribes of Gothic barbarians against a more dreaded foe. The success that attended these conflicts of the combined forces were the means of giving greater political importance to these Gothic tribes and securing their independence. But while they rose, Rome fell. By the very act of employing such weapons in defense, Rome robbed herself of the little political strength remaining, and she was obliged to accept the bitter consequences.

Under each of these first three trumpets the extent of destruction is indicated by the expression "the third part." Since the successive steps in the downfall of the empire is the subject under consideration, this expression as here applied doubtless has particular reference to the loss of political power and life, rather than referring directly to the loss of human life sustained. With this thought in view, it is evident that the political importance of the empire was entirely destroyed by these desolating incursions. Of the truth of this fact all historians agree. Nothing of Rome remained, except the semblance of a government, when the time arrived for the sounding of the next trumpet.

12. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.

The symbol of this trumpet is that of an eclipse of sun, moon, and stars, so that they shone not for a third part of the day and night. Under the sixth seal we showed that these luminaries of heaven are taken as symbols of rulers and princes; for the latter bear an analagous relation to the empire that the former do to the earth. In the darkening, then, of the sun, moon, and stars, we are to look for some disastrous change or overthrow in the imperial government. Such an event occurred only a few years after the events described under the preceding trumpets. With her political strength and resources exhausted, Rome could no longer maintain a separate existence, and Odoacer, king of the Heruli, overthrew Momyllus Augustulus, the last of the Roman line of emperors, and caused himself to be proclaimed king of Italy in A.D. 476. This terminated the Western empire; and thus was the Roman sun eclipsed in darkness. In a subsequent chapter, however, we will find the eclipse lifted at a later period and New Rome enjoying all the power and authority lost in her predecessors of the old Augustin line.

Odoacer continued in possession of his kingdom seventeen years. Then he was defeated and slain by Theodoric, and by him the kingdom of the Ostrogoths was established in Italy. Sixty years later this kingdom was subverted by Belisarius, the general of Justinian, emperor of the East, to whom it became a tributary province. In each of the principal cities of Italy Justinian appointed a governor with the title of Duke, in subordination to another with the title of Exarch, whose residence was at Ravenna. "Thus, at last, was Rome, once the proud mistress of the world, reduced to a poor dukedom, made tributary to the Exarch of Ravenna, and he holding his authority at the will of the emperor of Constantinople, the seat of the Eastern empire."

Thus, under the symbols of these four trumpets we have developed the wondrous history of the downfall of imperial Rome, in order to give opportunity for the scenes of the drama yet to follow. The "man of sin" could not be fully revealed in all his terrible features until this hindrance was removed out of the way. Imperial Rome for three centuries stood as the great opposer of God's people and slaughtered thousands, perhaps millions, of the Lord's innocent servants, and the hand of retributive Justice was finally extended to humble her to the dust. Singularly, the persons whom God made choice of to effect her downfall have either regarded themselves as special instruments whose mission it was to punish the world or else have received such designations by historians because of their awful work. Contemporary historians distinguish Alaric by the epithets "The Scourge of God," "The Destroyer of Nations"; while the great Vandal leader is designated "The Terrible Genseric." Attila claimed the title "The Scourge of God."

13. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!

The later editions of the Greek New Testament give the word eagle instead of angel—denoting a messenger or angel flying with the swiftness of an eagle. This messenger doubtless is not intended to be symbolic; for it is not one of the seven angels, but a messenger possessing a warning, and that warning is given "to the inhabitants of the earth," as if they were addressed directly. It simply announces that the three trumpets yet to sound will possess greater calamities to the people of earth than those that have preceded, by reason of which they are called woes. The manner, also, in which the woe trumpets are spoken of afterwards confirm the statement that the announcement is literal and not symbolical. "One woe is past, and, behold, there come two more woes hereafter." Chap. 9:12. "The second woe it past: and, behold, the third woe cometh quickly." Chap. 11:14. These announcements are evidently literal, and serve to explain the passage before us. Accordingly, the last three trumpets are generally referred to as the woe trumpets.



CHAPTER IX.

And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.

2. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

3. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.

4. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.

5. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man.

6. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.

7. And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men.

8. And they had hair as the hair of women, and their teeth were as the teeth of lions.

9. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle.

10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.

11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

The symbols of this trumpet are of a very peculiar character and peculiarly combined. They are not drawn entirely from the natural world, showing that we are not to look for their fulfilment in political events alone; neither are they drawn from human life in any such way as to indicate events in the religious history of the church. The leading characters in it, however, are living, active agents of such a destructive nature as to entitle them to the designation of a woe.

The first object presented in the vision is a "star" fallen to the earth. Our translation conveys the idea that this star was in the act of falling; but in the original it is different, being there represented as having fallen, its dejection from heaven to earth being complete. The only place that it appeared in view was on the earth, and there it is described as fallen. A star is a symbol either of a civil ruler or of a religious teacher, the symbols in connection deciding whether it is set in the political or the ecclesiastical firmament. But this was not such a star as He who walketh in the midst of the golden candle-sticks holdeth in his right hand, but it was a fallen star, indicating that it was the propagator of a false faith.

To this star was given a key. In the Gospels the same figure is employed, where the ministers of Christ are represented as possessing the keys of the kingdom of heaven, showing that they acted in his name and by his authority. How appropriate, then, is this symbol as applied to a false teacher, who possesses, not the keys of the kingdom of heaven, but, instead, "the key of the bottomless pit"! Thus, under the symbol of the star and the key, we have the teacher and his authority set forth. Armed with this authority, this false teacher "opened the bottomless pit; and there rose a smoke out of the pit, as the smoke of a great furnace; and the sun and air were darkened by reason of the smoke of the pit." In the Scriptures Jesus is represented as the Sun of righteousness, while "the light of the glorious gospel of Christ" illuminates the world. But here we have something of the opposite character—a dense smoke eclipsing the sun and darkening the heavens. Have we not here a fit representation of a delusive faith proceeding from its true source, "the bottomless pit"? And is not a fallen star an appropriate symbol of its propagator?

In representing a system of religion by these objects from nature we depart from the general rule first laid down—that objects of nature symbolize political affairs, while the department of human and angelic life is chosen to represent religious affairs. But the reader should bear in mind one important exception to this rule—that things prominently connected with the history of the people of God in former ages are frequently employed (regardless of the department to which they belong) to represent spiritual things, their interpretation being easily seen; such as candle-sticks, altar, temple, incense, etc. When the plague of "thick darkness" covered the land of Egypt for three days, "the children of Israel had light in their dwellings." In the exodus the Lord went before them "by night in a pillar of fire, to give them light." After the erection of the tabernacle the holy place was constantly illuminated. This natural light in the Jewish age constitutes a beautiful type of the spiritual "light of the glorious gospel of Christ" that has "shined in our hearts" in the Christian dispensation. This spiritual light comes from Christ, the "Sun of righteousness," the "true Light which lighteth every man that cometh into the world"; and proceeds, also, from his people, who "shine as lights in the world." But it is the "light of the gospel." This light proceeds in a special sense from God's ministers, who are represented as "stars" (chap. 1:20) and who possess "the keys of the kingdom of heaven." Mat. 16:19; 18:18. How appropriate, then, that a fallen "star," possessing "the key of the bottomless pit," should be a symbol of a religious impostor, and that the smoke which darkened the heavens, eclipsing the sun, the source of light, should represent a prominent delusive faith! I have already mentioned the fact that the symbols of this vision lead to a series of events entirely separate in their nature from the spiritual history of the church as developed under other symbols. We find its fulfilment in Mohammed and the delusive system he promulgated. In the year 606 Mahomet retired to a cave in Hera, near Mecca, and there received his pretended revelations, although it was not until six years later that he began to teach his doctrines publicly and to gain followers outside of the circle of his own family and personal friends. Gibbon, Vol. V., p. 121.

The next object in the vision is the locusts that came out of the smoke, to which was given power like scorpions, or power to inflict a deadly sting like scorpions. To what living agents, then, did the delusion of Mohammedanism give birth—agents of a destructive nature like scorpion locust? Evidently, the Saracens,[6] those warrior followers of Mohammed who flocked to his standard. These locusts received the express command that "they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads." The successor of Mohammed, Abubeker, gave the Saracens a command that they should "destroy no palm-trees, nor burn any fields of grain; cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat." This command was singular, yet it doubtless is not the fulfilment of the command to the locusts; for that would be adopting a literal meaning instead of a symbolic one, and to complete the picture we should have had literal Saracens instead of locusts. We can not consistently make a part literal and the remainder symbolical. In the explanation of the first trumpet (chap. 8:6, 7), we showed that grass and trees symbolized the inhabitants of a kingdom, grass representing the feebler and trees the stronger portions of society. The fact, then, that these locusts were not to destroy the green grass and trees show that they were not sent as a scourge upon the political empire only, as was the storm of hail and fire under the first trumpet. Had their mission been like that of natural locusts, to destroy every green thing, we should then conclude that they were sent as a scourge upon the empire alone, having nothing whatever to do with a system of religion. These locusts, however, were commanded not to do what natural locusts always do—eat green grass and trees—and were commissioned to do what locusts never do—"hurt men," but only those who have not the seal of God in their foreheads; that is, the worshipers of a false, idolatrous church, who are not known unto God as his true people. This is positive proof that the design of this vision is to set forth some awful religious imposture; for the "men" that they were to hurt are found in the department which by analogy represents religious events.

[Footnote 6: "In earlier times the name of Saraceni was applied by Greeks and Romans to the troublesome Nomad Arabs of the Syro-Arabian desert."—Encyclopaedia Britannica. In the Middle Ages, however, Europeans began to call all their Moslem enemies Saracens. It is in the limited sense that it is here applied, designating the first followers of Mohammed before the rise of the Ottoman empire.]

The fact that their commission was to torment those "men which have not the seal of God in their foreheads," is a proof also of the wide-spread apostasies that had already taken place. This was the time when the pale horseman was careering over the world carrying desolation everywhere by his instruments of oppression—sword, pestilences, famine, and the wild beasts of the earth. "The churches both in the Western and Eastern empire were in the most deplorable condition, being corrupted with the grossest ignorance and idolatry; the virgin Mary, the saints, and miserable relics of every description being worshiped in the place of Jehovah, and superstition reigning with sovereign power over all minds." The Saracen warriors of Mohammed were sent as a scourge upon apostate Christendom, overrunning the very territory where the gospel was first preached, and were commissioned to "torment" the false professors of Christianity.

In regard to the kind and the extent of the injury they were to inflict, it is said that "to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them." The Saracens, as here described under the symbol of the locusts, sustained a two-fold relation, and the careful and perfect manner in which the symbols are selected to set it forth is worthy of particular notice. In the first place, the Saracens were a political body. As such, locusts would fitly represent them. But they were also a religious body, and how could that fact be symbolically combined with the other? It is done by the locusts' being forbidden to act out their own nature in eating grass and trees, and their being commanded instead to "hurt men," thus changing the field of their operations into the department of human life—the department that is chosen to symbolically set forth religious events. Thus the politico-religious system of the Saracens is accurately set forth. This, also, is nearly as clear as a demonstration that the position already taken concerning the nature and the use of symbolic language is correct.

It was given that they should "not kill" men. We have already shown that killing men when used symbolically signifies the destruction of the political or ecclesiastical organizations and institutions of society. We could not consistently interpret it as literal slaughter, but as some analagous destruction. Now, the Saracen power was, as already stated, a politico-religious system, and its warriors were an infatuated set of religious fanatics, described by historians as "carrying the sword in one hand, and the Koran in the other." Thus, they had it in their power to kill either religiously or politically—destroy either the church or the empire—but they did neither, for their mission was not to kill, but to "torment." "They made extensive conquests and gained immense numbers of converts. But they did not overthrow the Eastern empire, although they repeatedly attacked and besieged Constantinople, suffering, however, uniform defeat in the attempt. Neither did they destroy the church, corrupt and apostate as it was. To idolators and infidels they put the alternative of the Koran or death; but allowed the Christians to retain their church organization, laying them, however, under severe contributions, and treating them to the ignominious appellation of Christian dogs." Concerning the character of Mohammed, Gibbon informs us that "he seldom trampled on a prostrate enemy, and he seems to promise, that on the payment of a tribute, the least guilty of his unbelieving subjects might be indulged in their worship, or at least in their imperfect faith" (Vol. V, p. 129), and this, of course, would be the natural tendency of his followers. The Armenian and the Greek churches survived, and still exist in that portion of the world, but they have indeed been greviously tormented. "The proud Moslem, glorying in his prophet and religion, has heaped every possible insult and injury upon the Christians," yet he suffered them to live, but live only for him to torment. Surely the oppressions thus experienced are appropriately described by the words, "as the torment of a scorpion, when he striketh a man." Under such torments the professed Christians might court death, but such is not granted; and still they survive, but only to be "tormented." The Moslem had "the Christian dog" completely under his foot.

We now turn our attention to the period of time during which these Saracen locusts were to continue their ravages. It is given as "five months," or one hundred and fifty days. As this description is entirely symbolic, we must consider the time symbolic also, for time certainly can be symbolized as well as anything else. It is very appropriate for days to symbolize years, for they are analagous periods of time; the diurnal revolution of the earth being taken to represent the earth's annual movement. Such a system of reckoning time was known centuries ago. When Jacob complained to Laban because he had been given Leah instead of Rachel, "Laban said, It must not be so done in our country, to give the younger before the first-born. Fulfil her week, and we will give thee this also for the service which thou shalt serve me yet seven other years. And Jacob did so, and fulfilled her week ... seven other years." Gen. 29:26-30. In this case it will be seen that a day was used to represent a year, since seven days, or one week, represented seven years. When the law was given, Moses recognized the week of seven natural days, the last day of which was constituted a Sabbath of rest for Israel; but he also instituted a week of seven years, the last year of which was a sabbatical year of rest unto the land. This last fact will explain such expressions as "forty days, each day for a year" (Num. 14:34), and "I have appointed thee each day for a year." Ezek. 4:6.

This period, then, of "five months," or one hundred and fifty days, would represent symbolically one hundred and fifty years. As before stated, it was in the year A.D. 612 that Mohammed began to expound his doctrines publicly and to gather adherents around his standard, from which point the locusts commenced, although the smoke had been let out of the pit a little previously. For a period of one hundred and fifty years from this date, they continued their ravages, until A.D. 762. Then they "built Bagdad, which became their settled seat of empire; and henceforth they became a settled nation, making no further conquests." From that date their power began to decline. But during this one hundred and fifty years they spread over the country like swarms of devouring locusts. According to the well-known facts of history, "they overran Arabia, Palestine, Persia, Egypt, and the northern shores of Africa, from which they passed to the conquest of Portugal and Spain." These were the countries that had been the most oppressed by a priest-ridden church and where especially were to be found those "men which have not the seal of God in their foreheads." Europe was trembling and filled with apprehension at what her fate might be at the hands of these fanatic warriors who fought with savage fury, under the promise of their prophet that, if slain in battle, they should be immediately transported to Paradise. At the zenith of their power, and confident of success, they passed from Spain into France four hundred thousand strong. But here they exceeded their mission. The southern provinces of France contained many Christians who had the "seal of God" upon them, and this country became the seat of the Waldenses and Albigenses, of which interesting people we shall learn more hereafter. The invading host was met at Tours by Charles, grandfather of Charlemagne, who dealt them such a crushing blow that he was ever afterward designated by the surname Martel—the Hammer. This battle was one of the fiercest recorded in history. The Saracens who had scarcely ever experienced defeat fought with the fury of despair, until, according to the accounts of that age, three hundred and seventy-five thousand of their number lay upon the field of battle with their general. This decisive victory saved Europe from her threatened subjection to the Mohammedan faith.

The next point in the vision to claim our attention is the particular description of these locusts. Some of the points mentioned might find a literal fulfilment in the personal appearance of the Saracens—such as the crowns signifying the turbans they wore, etc., but we must adhere strictly to the symbolic mode of interpretation and look for their fulfilment in Saracen character. Their being like war-horses denotes their warlike disposition. The crowns on their heads signify their great success and triumphs. Their faces of men and hair like women doubtless signify their boldness on the one hand and their effeminateness on the other. Their teeth as the teeth of lions show their ferocity of character. Their breastplates of iron indicate their invincibility or else their insensibility to injuries inflicted upon them. The sound of their wings like horses and chariots running to battle denotes the multitude and rapidity of their conquests. Their tails like scorpions, containing stings with which to "hurt men"—operating in the religious world—symbolize their position as propagators of a false faith. Thus they are set forth in their two-fold character—as invincible warriors and as the zealous professors of a delusion, whose sting was like that of a scorpion when he strikes a man.

"And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon." The following fact of history will explain this: "The Saracens had their Caliphs, the successors of Mohammed, who united in themselves the supreme civil, military and ecclesiastical powers. They were the high-priests of their religion, the commanders of their armies, and the emperors of the nation." This king over them signifies a succession of rulers, and they are well described as "the angel of the bottomless pit," for that is the very place where the delusion is said to have originated. Mahomet, as a fallen star, opened the pit and let out the smoke, and his successors, who grasped his power and authority, are fitly characterized as angels from the same place, bearing the name Abaddon or Apollyon, which terms both signify Destroyer.

Is not this a wonderful combination of symbols which can be carried out with surprising accuracy? What human ingenuity could have ever contrived such a marvelous series of events, and described them under such appropriate symbols? Finally, let me ask, Where in the whole compass of universal history can be found another series of events so perfectly meeting every requirement of the symbols? In this we must acknowledge the hand of God.

12. One woe is past; and, behold, there come two woes more hereafter.

This announcement, that one woe is past, meaning that the period of one hundred and fifty years during which the Saracens were to continue their conquests has ended, serves an important purpose in enabling us to fix the chronology of the events described. It proves that they succeed each other.

13. And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,

14. Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.

15. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.

16. And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them.

17. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.

18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.

19. For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.

20. And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:

21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

At the sounding of the sixth trumpet, or the second woe trumpet, a voice is heard from the four horns (all the horns) of the golden altar. This probably denotes that the very same altar where incense was offered up to God with the prayers of all saints was now crying out to him for vengeance upon an apostate church. That church had reached the summit of apostasy and iniquity, the virgin Mary, the saints, and thousands of idols in the form of miserable relics being worshiped more than God. Because of these abominable idolatries, a voice is heard crying from the golden altar for the avenging judgments of Heaven, which were the loosing of the four angels bound in the river Euphrates. The symbols of this vision are also of peculiar character and drawn from different departments. We have four angels bound in the Euphrates, an immense army of horsemen, then a large number of horses with heads as of lions, and fire, smoke, and brimstone issuing from their mouths. The horses thus particularly described are evidently intended to have a definite symbolical signification, and being objects of nature, they would indicate a political or military power. The horsemen, being objects from human life, would point us to some religious body; while the angels signify the leaders that have control of these agencies. Their being commissioned "to slay the third part of men" show that they will overthrow some of the established institutions of society. We are to look, therefore, for some politico-religious power that should invade and overthrow the empire. We are, of course, directed to the Eastern empire; for the Western division was subverted under the symbols of the first four trumpets. With these specifications before us, we shall have no difficulty in identifying the power intended—the Turkish, or Ottoman, empire. Its agreement with the symbolic representations of the vision will be manifest from a statement of the facts of history.

"The Turks were of Tartar or Scythian origin, from the northern regions of Asia, whence also the Huns hived upon Europe during the fourth and fifth centuries. The latter passed to the north of the Black sea from Russia, and swept the regions of the Danube and the Rhine. The Turks, passing to the east of the same, fell upon the empire from that quarter. They took possession of Armenia Major in the ninth century, where they increased, and in the space of two hundred years became a formidable power, being at the end of this period combined into four Sultanies, the heads of which were at Bagdad, Damascus, Aleppo, and Iconium. The first of these was erected A.D. 1055; the two next A.D. 1079, and the last A.D. 1080—all of them within twenty-five years, and the three last within two."

These four Sultanies are doubtless signified by "the four angels" that were bound in the river Euphrates. The Euphrates here is employed as a symbol, not of the Turks themselves—for the horsemen are their symbol, as we shall see—but of the binding of the angels. The use of this word as a symbol is derived from a fact of history, being the object, according to Herodotus, that kept Cyrus back from entering the city of Babylon. While the Persian monarch surrounded the walls of that ancient metropolis of the Babylonian empire, with his army, he was held in restraint by the river Euphrates; and it was not until he had diverted its waters into an artificial channel that he gained an entrance. So, also, these Sultanies, or leaders of the Turks, were held under restraint as if bound by the river Euphrates, until the time appointed for them to go forth on their mission of conquest. Different causes held them back. For a long time they were involved in fierce and almost continuous wars with the neighboring Tartar tribes on the east and the north, and at the same time the Crusaders of Europe were carrying on a determined war with the Saracens for the possession of the Holy Land. For two centuries the armies of Christendom poured into Syria and Palestine to recover from the hands of the "infidels," as they were called, the holy sepulchre and the country that gave birth to Christianity; but when Europe finally abandoned the project, then went forth the command to loose the four angels, "which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of man." To kill men symbolically, I have already shown, signifies the destruction either of an empire as a political body or of the church (that is, the so-called church) as a religious body. The locusts under the fifth trumpet were to do neither; but the symbolic characters of this vision are "to slay the third part of men," by which is set forth the fall and subjugation of the Eastern empire and church; just as, under the fifth trumpet, the fall of the Western empire was described by the darkening of a third part of the sun, moon, and stars.

Before considering the time-prophecy in this vision, we will pass on to notice a few particulars respecting the horses and their riders. The horsemen possessed breastplates of fire, jacinth, and brimstone; while out of the mouths of the horses proceeded fire, smoke, and brimstone. There is evidently a special design in distinguishing between the horses and their riders. These symbols, being drawn from different sources—the former from the natural world and the latter from human life—point out the two characteristics of the Turks as a politico-religious power. The symbolic description of the two is almost identical. The horsemen had breastplates of fire, jacinth (purplish or reddish blue), and brimstone. This describes the character of the Turks as a religious system. Out of the horses' mouths proceeded fire, smoke, and brimstone, which represents the Moslems as a political power. The only difference is that the smoke is substituted for the jacinth, but they very nearly agree in color. We are thus brought to the conclusion that the political and the religious power of the Turks is in harmony and agreement with each other—united in the closest manner possible, like a horse and its rider, and both animated by the same spirit. That spirit is perhaps their fierce, fanatical, aggressive, intolerant character.

The tails of the horses were like serpents with heads, their power being in their mouth and in their tails—the one a lion, the other a serpent. It was by the fire, the smoke, and the brimstone that came from their lion-heads that the third part of men was killed, or their conquests were made; then with their serpent-like tails would they torment or "hurt" all those who would not adopt the Moslem faith, being in this respect like the scorpion locusts. Their lion-heads would denote their invincible strength and courage; and their serpent-tails, the tormenting sting inflicted upon those whom they subdued but who would not accept their religion. It is not said that the riders were the direct agents of destruction—not the Moslem faith as a religion—but it was the horses that accomplished the deadly work—the Ottomans as a political body. This was the power that extended conquests and established their empire, although it was accompanied by the religious system, working in perfect harmony.

It is said that the "rest of the men which were not killed by these plagues" repented not. This expression doubtless signifies the Western, or Latin, church. They saw these judgments of the Euphratean horsemen on the Eastern empire, and the triumph of the Moslem sword and faith (the woe fell as a judgment upon the Eastern church); still, they continued as before in their abominable idolatries, by which is probably meant their worship of the virgin Mary, saints, relics, and images. There was no reformation. Error, superstition, and ecclesiastical usurpation prevailed as before.

The Turks obtained their first victory over the Christians of the Eastern, or Greek, empire in A.D. 1281. Within ten years the Latins who inhabited Palestine were entirely overthrown (see Gibbon, Vol. VI, p. 47), and the way was now clear for Turkish aggression against the Greek empire. Before the end of the century the four Sultanies mentioned were combined into one consolidated empire under Osman (corrupted by Europeans into Ottoman) and from him took the name which it still retains—the Ottoman empire. From the time they were let loose, the Turks continued their aggressions until A.D. 1453, when Constantinople fell before their victorious arms, and the Eastern empire, with the last of the Constantines, sunk to rise no more. "The Turkish sword and the religion of the Koran were enthroned in the Christian metropolis of the Roman emperors; and the proud Moslem had the Christian dog completely under his foot." The Ottoman power, however, continued to grow and make new conquests until the year A.D. 1672, when they conducted a successful campaign against Poland, in which forty-eight towns and villages were ceded to the Sultan, with promise of an annual tribute of two hundred and twenty thousand ducats. See Encyclopaedia Britannica, Art. Turkey. This was the last victory they ever gained wherein the Ottoman empire obtained any advantage. A little later they marched against Vienna, but sustained a miserable defeat. "Venice and Russia now declared war against Turkey; misfortune followed misfortune; city after city was rent away from the empire; the Austrians were in possession of almost the whole of Hungary, the Italians of almost all the Morea." Encyclopaedia Britannica, Art. Turkey. So the power of the Ottomans to extend their conquests and to add to their empire, ended with the victory over the Poles in A.D. 1672. This fact is even admitted by Demetrius Cantemir, prince of Moldavia, one of their historians, in the following language: "This was the last victory by which any advantage accrued to the Othman state, or any city or province was annexed to the ancient bounds of the empire." In accordance with this statement, the same historian entitles the first part of his history up to the victory over the Poles in 1672 the History of the Growth of the Othman Empire, and the remaining portion, The Decay of the Othman Empire.

Calculating now the time during which these horsemen were prepared to extend their conquests—"an hour, and a day, and a month, and a year"—we find according to prophetic, or symbolic, time—thirty days in a month, three hundred and sixty in a year—that it signifies three hundred and ninety-one years and fifteen days. This is exactly the period of time that elapsed between their first victory in A.D. 1281 and their last conquest in A.D. 1672. I can not verify the fifteen days, because no history at my command states the exact days of the month on which these victories occurred.

One more point of importance must be considered before we conclude this chapter, and that is the continuance of the Ottoman power. The first, or Saracen, woe had power to torment men "five months," or one hundred and fifty years, during which time they continued their ravages. The second woe began when the command was given to loose the four angels, or the beginning of the Ottoman conquests. "An hour, and a day, and a month, and a year," or three hundred and ninety-one years, marked the time during which they were "prepared" to extend their conquests. But it is not stated that the woe itself, or the Ottoman power, would then cease; for it is not represented as ending until after the death and the resurrection of the witnesses (chap. 11:14), immediately following which the coming of Christ and the general judgment, or the third woe, is described. Verses 15-18. The Turkish power has made no advance for centuries, but has been on the decline; yet it will endure for its allotted time. It furnishes us a way-mark by which we can determine our position along the pathway of time; for when it falls, we may rest assured that the coming of Christ is imminent.

For nearly two centuries it has been the wonder of civilized nations how that corrupt, tyrannical government, which has been described as a "despotism tempered by assassination," could exist in the increased light and onward advance of modern civilization. Concerning its position in Europe, Judson, in his recent history of Europe in the Nineteenth Century, says: "The Turkish empire has been an element of unrest in Europe. It has long been plain to all that it is not permanent. It has taken no root. The Turks are merely encamped in Europe; and it is merely a question of time when the last of them must return across the Bosphorus." Pp. 269, 270. But Turkey will continue to hold this territory of the old Greek empire until the time appointed by the Father for her overthrow. The nations of Europe have often conspired for her overthrow. This is what is known as the great Eastern Question, which has been described by one writer as "the expulsion of the Turk from Europe, and the scramble for his territory." But it has not yet been accomplished, for the very reason doubtless, that it could not take place before the resurrection of the witnesses, of which we will speak later. Judson thus continues his account of the matter: "As soon as this idea was realized [that Turkish power in Europe must fall] by the Western nations, in place of the dread of the Turk which had so long been part and parcel of European thinking, the question of the disposal to be made of the Turkish possessions became matter of live interest. And this is the Eastern Question. The Greek empire vanished forever when the last Constantine fell in 1453. The only problem is one of partition. And the heart of it all is the disposal to be made of Constantinople. That imperial city is a site that, in strong hands, means power and wealth. What shall become of it? Russia early formed designs of conquest.... The empress Catherine ... had a grand scheme for a restoration of the Greek empire under a Russian prince. Alexander I., at Tilsit, planned a partition of the Ottoman empire with Napoleon, but the latter declined to see Constantinople in Russian hands. 'Constantinople,' said he, 'is the empire of the world.' In 1844 Nicholas visited England and made guarded suggestions to the prime-minister about the Turkish lands. The Ottoman empire, said he, was a sick man, nearly at the last extremity.... England declined to plan for a share of the inheritance, and nothing was done. In 1853 Nicholas resumed the subject with the British ambassador at St. Petersburg. The sick man, he now held, was at the point of death.... But again England declined and, indeed, the next year went to war with Russia to save the sick man from a premature end at the hands of the would-be administrator of the estate. Another power doubly interested in the future of the Turkish dominions is Austria. That empire has been the traditional enemy of the Turk, and at the end of the seventeenth century was the actual bulwark of Europe against Mohammedan conquest. When the tide of war rolled the other way, Austria was ready to share in the spoils. Twice near the end of the eighteenth century, was an alliance made between Russia and Austria for the partition of Turkey," etc. Pp. 270, 271. Thus, we find that these designs of nations for the overthrow of Turkey have so far been overruled; for God will not allow that power to come to "a premature end."



CHAPTER X.

And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire:

2. And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth,

3. And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.

4. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.

5. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven,

6. And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:

7. But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.