great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell upon the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind: and the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places: and the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of His wrath is come; and who shall be able to stand?" (Verses 12-17.)

In prophetic language, the seat of civil and ecclesiastical authority is termed heaven, because the powers that be are ordained of God, and are His vicegerents for the furtherance and execution of His providential will. On the same principle, rulers and judges are in holy Scripture called gods. Isaiah describes the destruction of Babylon in other words, indeed, but in precisely the same imagery as is here employed. Revolutions in kingdoms are compared with the reeling to and fro and the dissolution of the earth, and with the confusion and darkening of the heavens. In Ezekiel, the temporary conquest of Egypt by Babylon is described by a similar eclipse of the luminaries of heaven. But if this makes it probable that we have here the destruction of a civil or ecclesiastical power, it does not enable us to point to any one in particular. We may likewise infer that an ecclesiastical rather than a civil convulsion is described; for the heavens entirely pass away, whilst the earthquake only moves out of their places the earth's mountains and islands; and in prophetic language, when both sets

* Isa. xiii. 10-13; xxiv. 19-23; xxxiv. 4; Ezek. xxxii. 7-9; Joel ii. 10; Hag, ii. 6, 7, explained by Heb. xii. 27, 28. + John x. 35.

of imagery are used together, the heavenly bodies relate to ecclesiastical affairs, whilst the earthly things describe a civil government merely. It is evident also that the judgment of the quick and the dead cannot be here intended, for by that event the heavens will pass away with a great noise, whilst the earth and all that is therein shall be burnt up; for in this instance the latter remains comparatively little affected, for no sooner is the earthquake mentioned, than a restraint is in the next chapter and under the same seal imposed upon the winds of heaven, not at present to hurt the verdure of the earth. Thns it follows, that, whilst on the one hand the earthquake cannot be taken literally, on the other, the terrestrial changes it denotes are ecclesiastical rather than civil. What, moreover, notwithstanding the force of the preceding remarks, determines the character of this seal, and proves that it describes Christianity supplanting Paganism, is the dismay of all classes, from the king down to the slave, at Him who sitteth upon the throne, and at the wrath of the Lamb. The revolution is of universal extent, it is of a religious character, and it emanates from those powers which I described to be the Christianity of the fourth century. Moreover, what other revolution is left us of a universal character, except the first, which took place after the death of John, viz., the wonderful work of Constantine the Great? We have here, therefore, the overthrow of Paganism, which he began, and every other emperor, except Julian, down to Theodosius, carried on. Events which are spread over the greater part of the world and a lengthened period of time, are said in prophecy to be accomplished in a moment: they are the shock of an earthquake, which is so sudden that the mischief is done when it is first felt it cannot be anticipated, for it is not known till it is over. Such imagery, whilst it affects us with the greatness and certainty of the Divine proceedings, teaches us also that a thousand years is with the Lord as one day. But if the breaking of the

seals denotes the destruction of Paganism, that event will not be perfectly completed until the rupture of the next seal. True; still the power of Paganism is destroyed; it renounces all hope of rallying its forces; its kings and people think only of self-preservation, and are only too happy to escape the wrath and vengeance of the powers that be. Constantine so completely put down all opposition of a Pagan character, that it was never after able, with any sensible effect, to rally its forces.

"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." (Chap. vii. 2.)

Proof is here abundantly supplied that the earthquake neither described the final judgment or end of the world, nor so much a civil as an ecclesiastical revolution. In a civil point of view it only removed the seat of government from Rome to Byzantium, and though the court there established was Asiatic, the forms of the empire still obtained at Rome. There was the beginning of a change, but at the furthest it amounted only to a transition: the new era had not yet actually begun. The earth, with all its verdure, was comparatively unaffected by the earthquake. The empire still continued when it was Christianised,-the western part till it was overthrown and broken up by the Northmen, and the eastern down to the capture of Constantinople by the Ottoman Turks.

Thus Christianity supplanted Paganism. But did the change meet with the Divine approval? No; on the contrary, the very next scene introduces all the winds of heaven to do that hurt which was not effected by the earthquake. They were, however, restrained till the servants of God were sealed. What then was this sealing? Its importance cannot be too highly rated, since it suspended the Divine wrath. But this may happen either to give the righteous time to escape, or to fill up the measure of the iniquities of the wicked who persist in impenitence and re

bellion. It will be acknowledged by those who are acquainted with Roman history that the Northmen were kept back with very great difficulty from the time of Constantine the Great to that of the great Theodosius, after whose death their irruptions began the dismemberment and dissolution of the empire. Now, though it is contrary to the usual interpretation, I hope to prove that the sealing itself and what follows, including the rupture of the last seal, describe the firm establishment of corrupted Christianity as the religion of the empire, and that the four winds are the judgments of the seven trumpets in consequence of its establishment.

After these things, i.e., subsequent to the virtual overthrow of Paganism, the prophet saw the winds of heaven held in restraint by four angels. By winds, are undoubtedly meant destructive wars, which in their every form, and in the convulsions that attend their course, are in prophetic language described as furious desolating winds, which sweep away everything both on land and sea.* The four angels which restrained them denote the forces of the empire, divided by Constantine into four great divisions. But in the beginning of Constantine's career, when the struggle for dominion lay between him and Paganism, the angels of the empire were only two; and when the same contest is described, chap. xii., it is there said to take place between two companies of angels. These changes arise out of the context, and are necessary that the imagery may be consistent with itself.

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

* Isa. xxvii. 8; Hos. xii. 1; Jer. iv. 11-13.

the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. 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. 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." (Vers. 2-8.)

I have now to resolve some of the most puzzling symbols of the Apocalypse, but I flatter myself the difficulties will be very much removed by still keeping in view that the prophecy describes the visible Church from the Diocletian era by imagery taken from the Jewish Church and government. It has hitherto been chiefly confined to the temple and its services, but it now refers to the government and its head.

When Paganism fell, as already described, it did not leave the Roman state without a religion-the passing away of the heavenly bodies, so vividly pourtrayed, left Him, &c., and the Lamb alone apparently before the spectator. (Rev. vi. 16.) But this is only implied. The Pagan kings of the earth are dismayed at the revolution. Their heaven is departed as a scroll. So far, however, we have only the pulling down of the old religion, for it is not said that their competitor is upon the throne. What more natural then if the new reign is here described. And it is so. But if a kingdom or Church, or the two as here combined, are in Scripture termed heaven, in order to carry out the figure, the supreme power must be designated God.* For kings and governors are so called in Scripture, because they are the deputies of the God of providence, and of the God-man, Jesus Christ. The Christian emperor, therefore, is here termed a living god, because in addition to

* Canon viii.

his supreme authority in civil affairs he took upon himself the management and control of the Church. An objection to my interpretation of the phrase, "the living God," may be alleged on the ground that the term "living" is generally added to "God" in order to distinguish the true from a false god. The original, however, properly rendered, is a seal of a living god, which appears to me to remove the difficulty. My conclusion, therefore, is that by a living god is meant the emperor as head over Church and State.

I next come to the seal, said to be derived from the east, which implies that the seat of government was there, for the seals of office are usually kept where the court or government resides. And it was so with regard to the Christian emperors, for Constantine and his successors, without destroying the republican forms at Rome, made Byzantium the imperial seat; and however Asiatic the court ceremonies were at Byzantium, Rome continued unaltered down to the division of the western empire into the kingdoms of the Northmen. But what is meant by the sealing? It implies that the sealed were the public and official servants of the supreme power. To seal a book hides its contents, but to seal a person is just the reverse, it makes him known and distinguishes him from all others, it being an allusion to the marking of slaves on the forehead, which pointed out to whom they belonged. This is more clearly described chap. xiv., where it is expressly stated that the hundred and forty-four thousand had their father's name inscribed on their forehead. In both cases a public profession is made; one of being the followers of the Lamb on Mount Zion, the seat of government; the other, of the Lamb, with seven horns and seven eyes. (To be continued.)

SCRIPTURE EMENDATIONS.

MATT. xxiii. 11. "But He being greater than you will be your servant."

This is an illustration of that word "He made Himself of no reputation.'

(Philip. ii. 7.) It has the further recommendation of being always true: whereas, there is a feeling-all things considered-that we want to vary the A.V. with "let him be your servant," which, however, the Greek does not admit of. We find, indeed, the very thought legitimately appearing in Matt. xx. 26, 27; there the imperative tor is, "let him be." The whole Greek formula there differs from the one under consideration. But in Luke xxii. 26 we find, he that is greatest among you,”= ὁ μείζων ἐν ὑμῖν; whereas, the Greek for the same A.V. rendering here is ὁ δὲ μείζων ὑμῶν.

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What is the lesson for us here? That it is "better to be of a humble spirit with the lowly, than to divide the spoil with the proud." (Prov. xvi. 19.) If He, our Lord and Master so humbled Himself, it is the place of honour for us. "I am among you as he that serveth." (Luke xxii. 27.) Surely. He is the Prince of servants. Who ever served as He? He served God; He served His creatures. "Therefore God hath highly exalted Him." O wonderful mystery! He who thus humbled Himself is made "Head over all things to the Church." In proportion to the abasement is the exaltation. "God know

eth the proud afar off." May we who fear the Lord, learn, in meekness of wisdom, what Nebuchadnezzar learnt during the seven times that passed over him, that "those who walk in Fride He is able to abase." (Dan. iv. 37.)

Luke xi. 48. "Truly, ye bear witness and assent to the deeds of your fathers-That they indeed killed them, but ye build their sepulchres."

Ye perpetuate the memory of your fathers' murderous wickedness, by building the sepulchres of their victims. "Woe unto you," therefore. Ye are partakers with them thus. Shame should bring decay on these speaking monuments. Ye glory in your shame-"ye bear witness and assent" thus to their deeds. Lo, "the blood of all these prophets shall be required of this generation." Why? They did not shed it. No; but they do not blush for their fathers; instead

of throwing the pall over the fatal witness, they parade it.

Matthew informs us, by the Spirit, that they had an apology; "If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets." (xxiii. 30.) Then why build the tombs of the prophets, and garnish the sepulchres of the righteous?" Did such honour betoken sorrow, or betray obtuseness? Did the gilt hide the base metal, or did not the speciousness unveil itself? They were yet to repeat the deeds of their fathers. Stephen was their first victim-a sample of their repudiation of their fathers' deeds! "Are we better than they?" O Gentile; see thyself! He hath "concluded all under sin, that the promise by faith of Jesus Christ, might be given to them that believe." (Gal. iii. 22.) Then shall the prophets and righteous men have their reward; for God is not unrighteous to forget. W. HOWELL. Clifton.

THE PRECESSION OF GRACE.

11. SANCTIFICATION.

(Continued from page 624.)

SEEING then that our sanctification is the will of God; and that though affliction is a grand and common means for its accomplishment, but yet not willingly adopted by our gracious Father, it becomes us to inquire wisely concerning the matter, viz., whether there is any more pleasant and effective way of attaining this end. It is an important point, and one on which Holy Writ should speak plainly; an uncertain sound might only bewilder.

Let the following text have its full bearing on this part of our subject:— "If we would judge ourselves we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world." (1 Cor. xi. 31, 32.) Let us observe that the chastening here is identified with the judging there is righteousness in it, though not in its full measure, for the Lord is not strict to mark iniquities, for then who should stand?"

Mark too the object stated-" that we should not be condemned with the world." We are told, "there is no condemnation to them who are in Christ Jesus," but the means to effect this must be employed.

This Scripture is an unmistakable witness that there is no imperativeness for our afflictions, except those which are in the line of our existence, unless we ourselves make this necessity. On this text then we base a few principles :

1. Self-judgment is a condition of exemption from certain afflictions.

The word "certain " is an absolute qualification here; for there are afflictions, as some sicknesses, and death, that are inevitable, because "sin entered into the world and death by sin." But a great mass of sicknesses are the immediate consequences of sin; thus God told the children of Israel, "if thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in His sight, and wilt give ear to His commandments, and keep all His statutes, I will put none of these diseases upon thee which I have brought upon the Egyptians, for I am the Lord that healeth thee." (Ex. xv. 26.) So it is said of wicked Jehoram, 66 After all this the Lord smote him in his bowels with an incurable disease." (1 Chron. xxi. 18.) So also with Herod, " the angel of the Lord smote him, because he gave not God the glory." (Acts xii. 23.) So also in 1 Cor. xi. 30, "for this cause (viz., eating and drinking unworthily) many are weak and sickly among you, and many sleep." In the presence of such Scriptures, which may be multiplied, arguments are needless.

Here it is needful to interpose the remark, that some afflictions or trials are not of this remedial character; they are simply trials of faith and patience, and may be of a didactic character, inculcating lessons preparatory to a course of service: such was the forty years' sojourn of Moses "in the land of Midian." We are not to suppose that because he slew the Egyptian, God was angry with him, any more than with Jael, who "put her hand to the nail, and her right hand to the workman's hammer, and

smote Sisera." No; he was tried by God for service. So Joseph again; "the word of the Lord tried him who was to sustain Israel. So still with those who would serve God. There is this feature, however, in afflictions that are not because of sin -there is conscious fellowship with God, issuing in peace and joy, which are in proportion to the greatness of the trial, and the analogy of faith. There is a measure of these inestimable emanations of God's grace to be enjoyed even by one who has sinned and, in consequence, under the chastening of the almighty. David knew this when he said, "Make me to hear joy and gladness, that the bones which Thou hast broken may rejoice." (Ps. li. 8.)

2. In order to effect this selfjudgment, the first thing to be judged is self-love.

Until self-love is made to know its place there is no true and constant peace with God. This is not to be extinguished, but to be corrected; "no man ever yet hated his own flesh." If there must be self-love, let it learn to "deny the flesh with its affections and lusts," this is true and salutary indulgence. The appetite is best indulged by restraint, for then it is never jaded, never cloyed, always fresh. So all love, especially selflove, is best served by being ruled. So judgment from without is best averted by judgment from within. Is self-love so strong that a fault cannot be confessed? Then is self

judgment strangled at its birth. The whole strength must be exerted on this potent obstacle to the onward course of the heavenly pilgrim.

3. Another department of selfjudgment is the correction of the will.

He, who of all men might do His own will, said, "Not My will, but Thine be done." If there is the interposition of our will, it is an impediment that must be got rid of. When we have surely ascertained the purpose of God, then let our will be to carry out that purpose. But this is not will in devising, which is so critical in its probable source, but in working out the will of another who cannot err. We must have no