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the prophecies of Scripture, and like a stately edifice, perfectly symmetrical in all its parts, where nothing is left to be added, by the ingenuity of man. The expositor who follows this order, will soon find, that the Lord thereby in tended to assist him in the discovery of truth; and he whò neglects it, must inevitably work himself into a labyrinth of his own inventions. These two visions may therefore be considered either as a continuation of the sixth seal, or, as I presume, an introduction to the seventh; though both take up a period of time, running collateral with the main column of this admirable system.

The Lamb has opened seven seals, and not eight, or twelve; which number, no doubt, has its secret and important signification in the counsels of heaven. Here it is' the key-number, to determine the periods of the seals, and of the trumpets. They each comprise a jubilee-year, or seven weeks of years, except where the periods are extended by annexed extraordinary numbers, as I have shown in the Introduction. But the seventh seal comprises a period of seven jubilee-years, divided into seven equal portions of time, by the seven trumpets. We will now proceed, and see how strongly this is proved, and verified by history. Completion, no doubt, is a solution of the problems of these numbers, which must silence infidelity, and confirm for ever our faith in the word of God.

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CHAPTER VIII.

VII. SEAL, ÀCCOMPLISHED FROM A. D. 372.

Verse 1. 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. This chapter opens a new scene of events, attended with circumstances peculiarly majestic, and of portentous import. Hitherto, every creature around the throne of God had been in motion, and heaven resounded the harmony of the celestial choirs, to the praise of the Lamb, for the execution of the judgments under the former seals, by which the utter ruin of Paganism had been completed in the Roman empire. But now when the Lamb broke the seventh seal, all heaven stood in profound silence, as if struck with astonishment and awe, at the disclosure of a new train of momentous measures against the Church of Christ herself, because of her degeneracy and corruption during her late prosperity. This solemn silence is only mentioned in this place. Heaven paused in deep contemplation, as feeling materially interested, and largely participating in the future sorrows of the Church. Ps. xlvi. 10. Be still, and know that I am God; I will be exalted in the earth. This sudden cessation has an immediate reference to the seven trumpets, and indicates the important contents of the seventh seal, to which it raises the anticipation of attentive o d

readers. It cannot refer merely to the angel offering incense at the altar, while the people, according to ancient custom, were in silent prayer without; for St. John always puts his μETа Taνтα, after these things, when he passes from one vision to another, which he has not done in this place. Though this appears to be the most natural meaning of this silence in heaven, it may nevertheless also refer to the tranquil state of the Church under the emperor Theodosius. And in this case heaven would denote the Church of Christ on earth, and half an hour, simply an indeterminate space of time, as in Jolin iv. 21. 23.

Thus the seals comprise events in both the visible and invisible world; but the trumpets only refer to the Latin and Greek Churches, in their different states of degeneracy, and to the kingdoms of this world, which are to make room for the personal kingdom of Christ which is to be established during the Millennium.

Verse 2. And I saw the seven angels. The ancient Jews believed, that there were at all times seven angels attending around the throne of God, as his prime ministers, and special messengers in the government of the world. Job xii. 15. Zoroaster in his Zend-Avesta considers them, as the chief of all created beings, perfect images of God, kings immediately under him, generals against the powers of Ahriman or Satan, and in continual activity for the good of the whole kingdom of God. Their combatants and associates are the principalities, the powers, and all the mighty ones of heaven, with whom they constitute one state, one kingdom, and one people of the most High.* This also appears to have been the doctrine of the latter prophets, of the apostles of our Lord, Eph. ii. 21. Col. ii. 10. and a fundamental idea in the whole κος μος νοητος, or Alexandrian philosophy. The passage before us affords new evidence of the truth of this doctrine. And in imitation of these angels, the Eastern monarchs chose seven

* See Erlaeuterungen zum N. T. 1 B. p. 29.

princes, as the principal personages of the empire, whose employment was a continual attendance at the throne, Esther i. 14. As these seven angels are to be considered the chief rulers in heaven, their introduction in this place denotes a general interference of all the celestial powers, in the execution of the Divine decrees under the trumpets. How great must be the interest at stake, how mighty and complicated the power and scheme of the enemy, when such exertions are made on the part of Heaven!

To them were given seven trumpets. See Rev. i. 10. The most ancient use of trumpets in communities among the Asiatics, is that of wandering nations, or migrating hordes, at shifting their habitations in search of fresh pasture; on which occasions, the most valient chief at the head of the whole train, blew a trumpet during the whole march. This custom is yet observed among the Kalmucs, and other Eastern hordes to the present day, when they roam about from place to place with their cattle. But it also was of general use as an instrument of war, both to an army in march, and to proclaim battle and victory. The Hebrews used trumpets to proclaim solemn festivals. But they cannot be considered in this sense here, where they no doubt, refer to that memorable invasion of the Roman empire, by so many German and Asiatic nations, after the death of Theodosius; and to those wars, desolations, and calamities, which Heathen nations, in times after this catastrophe, have brought on Christian countries, and on the. Church. Jer, iv. 19. Hos. v. 8. Those expositors who connect these trumpets with the following angel at the altar, in allusion to the Jewish priests, blowing trumpets at the offering of incense, have not considered, that they were only given to the angels here, and not blown on this occasion. St. John makes a parenthesis in the text, when he passcs on to the angel at the altar, whose offer of incense he only considers a collateral circumstance to the blowing of the trumpets, and not vice versa.

Verse 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 light

nings, and an earthquake.

Verse 3. And another angel came. The Revelation opens a stupendous view into the world of spirits. Here we see heaven and earth engaged, to accomplish the will of the Almighty ruler of the Universe. No book of Scripture makes such numerous recitations of angels as this; and the correct meaning of this word is in many passages all-important, and yet difficult to find. Dr. Gill, for instance, has taken this angel to be our Lord Jesus Christ, and others have here understood the Holy Ghost. They fell into the same mistake with John himself, Rev. xix. 10. who began to worship an angel, which had told and shown him such glorious things. But the Holy Ghost is never called an angel in the Scriptures. Christ is sometimes denominated an angel in the Old Testament, because of his then future embassy into the world; but never in the New Testament, where he sends his angel. Rev. i. 1. xxii. 16. and is himself the Lord, whose second Advent is prepared by all these measures. The angel here with the golden censer is termed "another angel," by which words he is compared to the former seven, as to his person, and yet distinguished from them as to his office and employment. This is also proved by the circumstances of his standing at the altar, of the incense having been given him, and from the whole aspect of his ministration.

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