importance to the right understanding of the mysteries both of nature and of grace. With respect to these 'lamps,' we have here another instance in which symbols of fundamental significance are authoritatively interpreted for us (40), these as representing 'the seven Spirits of God,' i. e. as we have seen, the Holy Spirit in the unity of His personality and fulness of His manifold operations (14). Thus also He was symbolized in the seven-branched candelabrum which stood before the veil of the Holy of Holies in the tabernacle, within which was the shekinah, or luminous presence of God, as here these lamps stand 'before' the throne, in allusion to the mysterious distinction between God and His Spirit (14). The lamps are perpetually burning, to signify that He is the unfailing source of spiritual light, both as the inspirer of the divine word, which 'men spoke from God, being moved by the Holy Spirit' (2 Pet. i. 21), and as the interior enlightener of human souls.

6 And before the throne, as it were a glassy sea like unto crystal.

This glassy sea, notwithstanding its crystalline transparency, is anything but a transparent symbol. It will occur hereafter mingled with fire (Rev. xv. 2), as something through which the saved have passed, and on the shore of which they stand with the harps of God in their hands. The sea, however, without any qualifying word, both in these visions and elsewhere, is the well-recognized symbol of national life in its stormy perturbations and surging violence, of which we shall have abundant evidence in the sequel. Here, being as smooth as glass and transparent as crystal, it lies spread out to an infinite distance, as I think we must conceive of it, before the throne of God. Taking all these things into consideration, I suggest that it is intended to symbolize human life in general, especially in its relations to the divine providence, as having subdued its stormy agitations to a state of perfect peace and serenity. Thus interpreted, the sea, by its crystalline transparency, represents that the life of mankind, Avhich from the earthly point of view is an unfathomable thran, altogether opaque and incomprehensible to human.

wisdom, is, from the heavenly standpoint of the Seer (109), transparent as crystal, a solved mystery. Thus, also, the symbol constitutes a prophecy of what shall be hereafter, when the Lord shall have fully established His kingdom on earth, and all the nations shall have submitted themselves to His peaceful reign.

6 And in the midst of the throne, and round about the throne, are four living creatures, full of eyes before and behind: 7 and the first living creature is like unto a lion; and the second living creature is like unto a bullock; and the third living creature hath the face of a man; and the fourth living creature is like unto a flying eagle: 8 and the four living creatures have each six wings: all around and within they are full of eyes; and they cease not by day or by night, saying, Holy, holy, holy Lord God Almighty, who was, and who is, and who is to

come.

Here also we naturally have an almost endless diversity of interpretations, though it seems plain enough that this wonderful symbol must be understood as a representation of the wisdom and power of God in nature, and, hence, of nature itself, but with special reference to living creatures, in which these divine attributes are most conspicuously manifested. It is very difficult, however, to form a distinct mental picture of that which was presented to the eye of the Seer, for how could these creatures be seen in the midst of the throne' and 'round about the throne,' at the same time? Many attempts have been made to solve this difficulty, which is one of very rare occurrence in these visions, where the distinctness of the imagery and word-painting is absolutely unrivaled; but after having examined most of them, I am still unable to form a clear conception of what is here described. Hence I am disposed to take the words, 'in the midst of the throne,' in a highly figurative sense, to denote (1) that what the creatures represent is something in God, i. e. His wisdom and power as manifested in nature; (2) that the ideas of all mundane creatures are eternally in His mind: whilst the forms in which they are realized are distinct from Him, and encircle His throne; for thus the true and Scriptural relations of the creation to the Creator would be admirably repre

sented. The creatures are four in number in order to represent nature in its grand totality, since four, in the Scriptural language of symbols, signifies the whole world, with reference to its four quarters, as in the words of the Lord: "They shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God" (Luke xiii. 29). They are called 2ov and 2a, from which we have zoology, the science of living creatures, to denote that the powers of nature are essentially vital forces, which attain to their crowning results in organized beings. All such beings are here represented in four vast generalizations, not, indeed, those of modern science, which would have been unintelligible at the time, and no less at this day to all but scientists, but in popular language which all can understand; and each of these classes is represented by the noblest of its kind. The first is that of the beasts of prey, the creature like a lion; the second, that of the domesticated and useful animals, the creature like a bullock; the third, that of human beings regarded simply as a part of creation or nature, the creature with the face of a man; the fourth, that of birds, the creature like a flying eagle. Taken together, they may represent the kind of service which is most acceptable to God, namely, that of courage and strength, docility and usefulness, intelligence, clearness of vision, and high aims. Moreover, each of these symbolical creatures has six wings, which identifies them, at least in part, with the seraphim in Isaiah's vision, which has been referred to (108); and the burden of their song, with which they unceasingly celebrate the holiness of God, as well as the general meaning of both visions, is nearly the same; as such, therefore, we may regard the position of their wings. With twain they cover their faces to express their humility, reverence, as being unworthy to look upon the splendors of the divine holiness: with twain they cover their feet, all the lower and least honorable parts of their bodies, as unworthy to appear in the presence of the Holy One: and with twain, expanded and quivering as for flight, they signify their eagerness to execute His holy commands. Moreover, 'around and within, before and be

hind,' i. e. all over their bodies, even under their wings, 'they are full of eyes'; which vividly represents that intelligence, knowledge, wisdom, of which the eye is the everrecurring symbol (36), and which pervades the whole creation, but which is most conspicuously manifested in organic nature. For since the natural forces are the intelligent energy of the divine will, we can say, with hardly a figure of speech, that the eye knows how to see, the ear to hear, the stomach to digest its food, what to appropriate and what to reject; and so of all the other organs, functions, and operations of the vital forces in nature; nor in these alone, but also in all the manifold correlations and adaptations of part to part and of means to ends we see intelligence and wisdom which are unmistakably divine: all which is here symbolized in the most picturesque and expressive manner by these lifeforms covered all over with eyes. In fine, the only difference between the song of these seraphim and that of Isaiah's vision is, that for 'the Lord of hosts' and 'the whole earth is full of His glory' there, we have here 'Lord God Almighty (23), who was, and who is, and who is to come.' The leading ideas are the same in both, namely, that nature is one blazing manifestation of the divine perfections, and is never weary in celebrating above all the divine holiness.

9 And when the living creatures shall give glory and honor and thanks unto Him that sitteth upon the throne, unto Him that liveth forever and ever, 10 the four and twenty elders shall fall down before Him that sitteth upon the throne, and shall worship Him that liveth forever and ever, and shall cast their crowns before the throne, saying, II Worthy art thou, O Lord and our God, to receive the glory and the honor and the power, for thou hast created all things, and by reason of thy will they were, and were created.

The peculiar forms of expression here are probably to be understood as if it were said, It is ordained that they 'shall give' and 'shall fall down' and 'shall worship,' with reference to the unceasing repetition of these acts. The falling down of the elders from their thrones expresses the profound and intense character of their worship, and their casting their crowns before the throne of God signifies that

they hold all their dignities and authority from Him. There is a manuscript variation, however, in the words of their song, for in some authorities it reads, 'by reason of thy will they were not, and were created.' If this be adopted, the meaning is, because God so willed it there was for a time no creation, and afterwards, because He so willed it, all things were created. If the reading in the text be retained, it may mean, because He so willed it all things became existent, and were truly and properly created, in distinction from the idea of emanation and all pantheistic conceptions. Thus, in fine, the angelic host, as represented by their Thrones and Dominions, respond to the glory and honor and thanks which the mundane creation offers to God, because they see in it His worthiness to be thus honored and praised, and because He is also their God and Creator.

Such is the universe, as it was unveiled and presented to the illumined eyes of St. John what time he was 'in the Spirit' (28), and his point of view was in heaven. Here, then, he gives us to see God upon His eternal throne, over-arched by the rainbow of His covenant faithfulness; surrounded by the throned and crowned princes of the heavenly host; in His immediate presence the seven burning lamps of His Holy Spirit; spread out before Him in infinite extent the sea of human life, no longer agitated by the storms of sinful passion, but by His providence having become smooth as glass and transparent as crystal; the forces of nature going forth out of His throne as the intelligent energy of His will; around Him all His works of the mundane creation, blazing with the evidences of His knowledge and wisdom; and all His creatures throughout the universe unceasingly engaged in celebrating His wisdom, power, sovereignty, and holiness, as manifested in their creation. Thus also all creatures were seen by the illumined eyes of the Psalmist, when he called them to unite their voices in praise of their Creator:

Praise ye the Lord from the heavens ;

Praise Him from the heights.

Praise ye Him, all His angels ;

Praise ye Him, all His host.