12. And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood;

13. And the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind.

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

15. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;

16. 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;

17. For the great day of his wrath is come; and who shall be able to stand?

Upon the opening of this seal the scene changes again. The symbols are all drawn from an entirely different source. We are taken out of the department of civil life into the scenes of nature, which is a clear evidence that the history of the church is no longer under consideration. Had God intended to here continue her history, he would no doubt have employed symbols derived from the same source as those preceding, so as to prevent our being led astray. No more horsemen or living characters appear, but we behold the most terrific convulsions of nature—a mighty earthquake, the darkening of the sun and the moon, the falling of the stars, and finally the dissolution of the heavens, together with the mountains and the islands being removed. If the history of the church is no longer under consideration, this great change of symbols directs us with absolute certainty into the political and civil world for their fulfilment. Of course, we are not to suppose that this is a literal description.

In this manner the dignity and the excellence in the use and the interpretation of symbols is preserved. To describe the religious history of the church, noble symbols chosen from the department of human life are selected; while symbols drawn from an inferior department—that of nature—are chosen to represent political affairs. This point will appear very clear as we proceed in the interpretation of the Apocalypse. It is just what we might naturally expect.

The question may be asked, If these symbols from nature represent political affairs, where in the events of civil history shall we look for their fulfilment? Every one will readily perceive the analogy between an earthquake and a political revolution, when all society is in a state of agitation as when the solid earth trembles. It is also evident that the sun, moon, and stars bear the same analagous relationship to the earth that kings, rulers, and princes do to the body politic; while the firmament of heaven is analagous to the entire fabric of civil government, the symbolic heaven in which the symbolic orbs are set to give light.

The symbols, then, point us to the most terrible revolutions—when society is in a state of agitation, when kingdoms are overthrown and their rulers and princes thrown from their positions or made objects of the most gloomy terror; yea, when the entire fabric of civil government is finally overthrown and all the institutions and organizations of society are swept away as with a tornado. This is the time of consternation to the great men of earth, when they shall hide "themselves in the dens and in the rocks of the mountains," and say 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?" This is the time that the martyrs looked forward to when they cried, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" A large portion of the Apocalypse is occupied with the history of these persecuting powers, civil and ecclesiastical. It is their dominacy that constitutes the long period of tribulation to the church, when the witnesses prophesy in sackcloth and the faithful are ground into the dust by the feet of these proud oppressors as they stand in the high places of the earth. But the cries of the slaughtered saints have ascended to the throne as incense; God speaks; the judgments of Heaven descend upon these lofty ones; and a voice from heaven declares, "They have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy."

This is surely a striking combination of symbols, and the way they are arranged would indicate that their fulfilment occupied a considerable period of time. First we have a great earthquake, afterwards the darkening of the sun and the moon, with the falling of the stars, and finally the dissolution of the heavens themselves, with the sweeping away of mountains and islands. This description covers the same period as that described under the seven last plagues, beginning with certain fearful revolutions in which the nations that had slaughtered the millions of God's people were given "blood to drink," and ending finally in "the great day of his wrath" that shall sweep them from their positions eternally. The full explanation of these events can not at present be appreciated by the reader, therefore I reserve it for the future, to be more fully developed under other symbols.

In these six seals we have a vivid outline of mighty events, political and ecclesiastical, extending from the earliest stage of Christianity to the end of time. This description in advance was no mere human production. No human foresight would have detected, and no mortal mind would have conceived, events so wonderful and so farreaching in their character. Any other history would sooner have been imagined. It takes divine wisdom to understand the true position of the church in the present, and she can scarcely read her past history by natural wisdom alone, much less outline the future. First the establishment of Christianity is symbolized, then the violence of the Pagan party, the apostasy, and final establishment of the "man of sin," until the millions of earth are crushed by the spiritual tyranny or by the arm of civil power, and the cry of the martyrs goes up "How long, O Lord?" But they are told to rest "a little season," when they shall witness the hand of God laid upon these persecuting nations of earth, convulsing them in the most fearful revolutions, and ending finally in their complete overthrow in that last "great day of God Almighty."

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.

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.

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.

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 Cæsar 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 Thermopylæ retired ... without attempting to disturb the secure and rapid passage of Alaric; and the fertile fields of Phocis and Bæotia 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,"—Encyclopædia Britannica, Art. Goths. After the death of Alaric (A.D. 412), however, they settled in the southern part of Spain and Gaul⁵—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: (return)

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

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 Encyclopædia 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.

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, Gepidæ, 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 Encyclopædia 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.