nts under the four which
precede; while they are obviously preparatory to the opening of the last
seal in the next chapter.

1. 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.

V. 1. The "four angels" represent the instruments of providence. The
"four corners of the earth" intend all nations of the world, as then
known in geography. (Ch. xx. 8, 9.) The "holding of the winds" is
emblematical of the tranquillity consequent upon the accession of
Constantine to the imperial throne,--the temporary cessation of
desolating wars and persecutions,--the "rest" for which the martyrs
prayed. "Thou calledst in trouble, and I delivered thee." (Ps. lxxxi.
7.)

2. 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.

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

Vs. 2, 3.--"Another angel ... having the seal of the living God," can be
none other but the Lord Christ. His people are "sealed unto the day of
redemption with that Holy Spirit of promise," or promised Holy Spirit.
(2 Cor. i. 22; Eph. i. 13). He came from the east. There the Son of
righteousness arose upon a dark world, and his beams enlightened the
kingdoms of Europe, in which multitudes were effectually called during
this tranquil period, (ch. xiv. 1). This angel, as having sovereign
authority over "earth and sea," and from whom the "four angels" had
their commission, now commands them not to "hurt the earth and the sea,"
till He and the ministers,--the instruments of his grace,--had "sealed
the servants of God." This "sealing," while symbolizing baptism,
signifies especially the saving work of the eternal Spirit, by which its
subjects are to be, and actually are, preserved from apostacy in future
and trying times. We shall meet with them again, (ch. xiv. 1.)

The favour shown by Constantine to Christian ministers and converts,
induced multitudes to make a profession of Christianity, and of course
filled the church with hypocrites. The flattery of those in power has
often proved as detrimental to the church's spiritual prosperity as
their frowns. (Dan. xi. 32.) Still, the special design of this sealing
see