we may understand that to the individual represented by the falling star, was given permission to teach such false and debasing doctrines as should lay open the moral abyss of human corruption and depravity. This teacher was thus evidently an apostate from the truth, for at one time he shone as a star in the spiritual firmament. But he falls from that high position, and becomes a teacher, not only of error like his predecessor "Wormwood," but of such error as naturally tends to stir up and bring into violent action all that is base and foul in human character-all that is "earthly, sensual, devilish.”

Although a single individual appears to be thus indicated by this angel, yet the parallel case of Peter warrants our regarding him as a type of a class of teachers. For though Christ addressed Peter individually in saying "unto thee I commit the keys of the kingdom of heaven," yet Peter was, in that instance, the representative of of every true minister of Christ, who should adopt the noble confession which he had made.

In like manner, the giving of the key of the abyss to the angel may import a permission granted to a class of teachers to inculcate doctrines calculated to lay open the depths of moral depravity, and thence to elicit all that is deceptive and vile.

The first effects of the opening of the pit of the abyss are thus described—verse 2nd—“ 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." What was thus opened being a moral abyss, the smoke which issued from it must of course be moral smoke, the smoke of deception, producing the darkness of ignorance, prejudice, and superstition. Its being compared to "the smoke of a great furnace" is evidently designed to portray the greatness and grossness of the deception thus practised, while the darkening of the sun and the air denotes the diffusive character of this delusion, its tendency to obscure the sun of divine truth, and to corrupt that spiritual element which maintains the principle of spiritual life in the soul of man.

We are next informed of the results which followed the diffusion of this moral smoke, verses 3, 4, 5. "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: 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. 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.” The

smoke being a moral or metaphysical type, it is evident that the locusts must be mere emblems. The description subsequently given of them, excludes the idea of their being real locusts, as does also the circumstance of their being prohibited from injuring the herbage and the foliage, which constitute the natural food of the locust. The question then arises, Of what are they emblems? That they do not represent invading armies, is evident from various considerations. There is a total absence of

any accompanying symbols of war or bloodshed. On the contrary, it is expressly stated that these locusts should have no power to kill. Their power is only to torment. Again, there are no territorial limits assigned to their action. The restriction of their power is not territorial, but moral; they are to torment only those men who have not the seal of God in their foreheads. These particulars exclude the notion of the locusts representing hostile armies, invading any particular region, and shut us up to the conclusion, that the idea which they convey is purely metaphysical or moral.

The Hebrew name for locust is derived from the verb "to multiply, or swarm," and is expressive of the fact that these creatures always came in swarms. But the Greek name appears, from its etymological relations, to involve the idea of disorder and injury, and is probably expressive of the disorder of the multitude of locusts, and the injury they inflict." Hence, in a metaphysical sense, we may understand by these locusts moral disorders, or vicious propensities and profligate habits. This view appears to be confirmed by their rising out of the smoke of deception, emanating from the abyss of moral depravity. It is further strengthened by their having given to them power as the scorpions of the earth have power; for it is a common figure of speech to say, "that vice stings like a scorpion."

It was commanded them not to hurt the grass of the earth, nor any green thing, nor any tree. Seeing the entire description is allegorical, this language ought to be taken in a metaphysical sense, as meaning not the trees and verdure of the earth, but the trees and verdure of the garden of God, the trees representing those who had already embraced Christianity; the grass, or blade, symbolizing those preparing for admission to the church, or the catechumens, as they were anciently called, while the green herbs may denote generally those who exhibited promise of spiritual life. This idea is confirmed by the command being given to hurt only those men who had not received the seal of God in their foreheads. By this latter ex

pression may be meant those who remained wilfully ignorant of God, of whom it might be said, "God is not in all their thoughts." This separation of the ungodly, and the obvious contradistinction implied, appears to indicate more clearly that by the trees and green things were meant those of an opposite character-those who had either openly become the servants of the living God, or who were at least seeking after him.

The circumstance that the locusts were empowered to injure only the ungodly among mankind, confirms the view that these locusts mean moral disorders. This idea is still farther corroborated by their being commissioned not to kill the ungodly, but to torment them, and by their torment being described as like that of a scorpion when he stingeth a man. It is added, (verse 6th), " And in those days men shall seek death, and shall not find it; and shall desire to die, but death shall flee from them;" thus depicting in strong colours a prolonged life of misery and wretchedness, such as might be expected to arise from the prevalence of profligacy and vice.

Our translators appear to have erred in omitting to render the Greek article before "men," in the verse last above quoted. "And in those days the men shall seek death," etc., thus limiting the expression to the men before mentioned, who had not the seal of God in their foreheads, and who alone were to be tormented by these moral locusts. It is only such that would become weary of life and desire to die, not those represented by the grass, the verdure, and the trees growing in the garden of God, upon whom the locusts were to have no power, and who being exempt from torment, would have no reason tò long for death.

If our conclusion be correct, that these locusts are moral disorders, then the angel, by the blast of whose trumpet this visitation upon human society was called forth, in order to arrest the progress of Christianity, may be regarded as an impersonation of the spirit of self-indulgence, which, when harboured in the mind, induces men to abandon all self-control, and give themselves up to the evil impulses of their nature.

We have next given us a more particular description of these locusts, verses 7, 8, 9. "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. And they had hair as the hair of women, and their teeth were as the teeth of lions. 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."

The first clause of this description is badly rendered; for

the word "shapes" conveys an erroneous idea, namely, that the form of each iudividual locust resembled that of a war-horse. But such is not the idea conveyed by the original. There is, doubtless, a sort of fanciful resemblance between a natural locust and a horse, but it consists chiefly in the form of the head. This main feature of resemblance, however, was absent in these symbolical locusts; for they had the heads and faces of men and the hair of women, so that all natural likeness of each individual locust to a horse was thus entirely removed. The proper rendering of the passage is, " and the likenesses of the locusts are like horses arrayed unto battle;" that is, the vast multitude of the locust resembled in several particulars troops of cavalry arrayed for battle. This comparison appears, at first sight, to countenance the notion, that these locusts actually symbolize armies of cavalry; but the probability thence arising is not sufficiently strong to overturn the presumption against that supposition, flowing from the considerations already suggested. To these may be added others arising out of a comparison of this emblem with that which immediately follows, and in which horses and their riders are distinctly mentioned, although a compound form is given to the horses. It will be particularly noticed, that in the succeeding emblem, the breastplate is assigned to the riders; whereas in the emblem before us, the breastplate is assigned to the locusts themselves, and there is no indication whatever of any riders. We must, therefore, abandon the idea of a physical likeness to troops of horse, and resort to a metaphysical resemblance which, although excluded by the erroneous translation "shapes," is yet open to us, by adopting the true translation "likenesses," seeing the Greek word is applicable equally to a metaphysical as to a physical resemblance.

Regarding the locusts, then, as emblems of moral disorders, affecting only those men who had not the seal of God in their foreheads, they may be considered as resembling horses prepared for battle in the following particulars. They present a formidable array against the progress of truth and righteousness, and are prepared to contest every inch of ground with these their enemies. They are impetuous and rapid in their advance; they are urged forward by multitudes of men, and they spread desolation around them.

These locusts had on their heads 66 as it were crowns like gold." The word here used means, not the kingly crown or diadem, but the victor's crown or chaplet, and is an emblem of reward. These chaplets, it will be observed, were not real crowns, they were only a resemblance of such. Neither were

they of true gold, they were only like gold, being really mere tinsel.

This symbolization beautifully represents the nature of the rewards with which vicious indulgences are crowned. They outwardly resemble those purer enjoyments which are the rewards of virtue; but they are false delights, neither real nor lasting.

The

It is further said of these locusts, that "their faces were like those of men, and their hair as the hair of women." faces like men are a further proof of the moral or metaphysical nature of this emblem. The mind, or reasoning power of man, is engaged in the perpetration and propagation of the moral disorders which the locusts symbolize. Their hair being like that of women, again, appears to denote the debilitating and enervating effects of vicious indulgences, which render men effeminate, and reduce their strength to that of women, hair being a very common symbol for strength. It is evidently not mere length of hair that is here meant, but that fineness of fibre which distinguishes the hair of women from that of men, and which when found in a man is a symptom of constitutional weakness. The teeth of the locusts are described as being like those of lions. This feature appears to portray the rapacious and insatiable nature of vicious habits in general; the more they are indulged they more indulgence they demand, while they devour and waste the substance of those over whom they acquire control.

It is next affirmed of the locusts, that they had breastplates, as it were, breastplates of iron. It will be observed, that these were not real breastplates of iron, but only somewhat that might be likened to such. These breastplates are an apt symbol of that hardening of the hearts and affections of men, which is produced by profligacy and vice, steeling their breasts against the arrows of conviction, and the sword of the spirit, which is the word of God. The statement that "the sound of their wings was like the sound of chariots of many horses rushing to battle," appears to denote not only the speed with which moral disorders invade society, but also the noise, riot, and confusion which attend the rapid progress of vice and profligacy through all ranks of the community.

The locusts are farther said to have had tails like scorpions, and to have had stings in their tails. By the tails may be understood the consequences of vice and profligacy, and by the stings the pangs of remorse, the misery and wretchedness, bodily and mental, which, sooner or later, follow in the train of vicious courses. This is evidently the most prominent feature in the emblem, for it is thrice introduced into the description.