It has been wisely said, "The Revelation of St. John gives no regularly progressive disclosure of the future, advancing in unbroken series from beginning to end; but it falls into a number of groups, which, indeed, supplement each other, every successive vision giving some other aspect of the future, but which are still formally complete in themselves, each proceeding from a beginning to an end." We have but just heard the accents of the shout of final triumph. Now we are thrown back again to scenes of strife, and conflict - the prevailing condition until the end cometh. This section is preparative. The agents in the great strife are set before us in symbolical form - "signs." The things signified it behoves us to seek to know.

I. THE FIRST IS THE SIGN OF "A WOMAN ARRAYED WITH THE SUN, AND THE MOON UNDER HER FEET, AND UPON HER HEAD A CROWN OF TWELVE STARS." In this we are to see a symbolical representation of the Zion of God - the Church; not the Christian in contradiction to the Jewish; but the true Israel of God - under the Old and perpetuated in New Testament times. Not an unfamiliar figure of both Old and New Testaments to represent the Church as a woman, whether a bride or a mother (Isaiah 54:5, 6; Revelation 21:2, 9). Is the sun that glory of God which now lightens the holy city; and the moon the previous, the lesser light which ruled the comparative night before the morning star appeared? The crown of the Church is ever the twelve tribes supplanted by the twelve apostles of the Lamb.

II. THE SECOND SIGN IS THE MAN CHILD BORN OF THE WOMAN. Christ in his human nature, born of that Church which for so long before his coming endured the pangs of travail. From the bosom of the people of God, Christ according to the flesh came. This is he of whom it is declared, "Thou art my Son; this day have I begotten thee. Ask of me... thou shalt rule them with a rod of iron."

III. THE THIRD SYMBOL OR SIGN IS "A GREAT RED DRAGON, HAVING SEVEN HEADS AND TEN HORNS, AND ON HIS HEADS SEVEN DIADEMS." The interpretation of this is given explicitly in ver. 9. The seven heads may fitly represent the multiplied worldly powers which the evil one brings against Christ and his Church, and in the ten horns may be hidden a reference to that great world power which, in the days of St. John, sought, as the agent of Satan, to destroy the Church of Christ. The whole scene is expressive of the great powers which from the beginning wage war with the Lamb.

IV. A FOURTH SIGN IS FOUND IN THE ATTITUDE OF THE RED DRAGON BEFORE THIS WOMAN, SEEKING TO DESTROY HER CHILD, But the Divine care defends him, and the woman flees into the wilderness - "a place prepared," and that "they may nourish her." Let the whole for our instruction resolve itself into a teaching concerning:

1. The habitual antagonism of the great powers of evil to him who is the Church's Lord and Son. The whole book portrays the strife between the great antagonistic powers - light and darkness, sin and holiness, Christ and Satan - "the proper factors of history." This vision is, for us, one of warning and admonition. We learn the conditions on which we hold life. Our hearts are the battleground, and for dominion over them the two forces contend. Our duty is plain.

2. The Divine care for the Church. The "wilderness" is not a place of danger, but of safety. The city, with its corruption, is the deadly place. True, the wilderness affords not luxury; but luxury is danger. In the wilderness the Church is fed and nourished. God has prepared the conditions of safety for his Church during the times of the great strife which is afterwards to be detailed. Then let the lowly disciple have both faith and hope. The Lord will defend him in the day of battle, and will nourish him unto eternal life. - R. G.

I. SOME ILLUSTRATIONS OF THIS HELP. How the earth has rendered help to God's people sometimes by —

1. Its wide extent. The primeval going forth of Abram, the father of the faithful, from Ur of the Chaldees, was in all probability owing to the discomfort, distress, and may be actual danger, for one who had renounced idolatry as he had, should he live any longer in an idolatrous land. And so he went far away westward into the land God showed him. And the Exodus was another going forth into a far-off land, that the people might worship God as they could not do in Egypt. Pharaoh would not let the people go, but God compelled him, and the colonisation of Palestine by Israel, and all that followed from that, was the result.

2. The division of the earth into separate states and kingdoms has been another great help to the Church of God in her days of distress. Egypt was a refuge for the infant Christ when Herod would have put Him to death. One of the most awful results of the wide-spread Roman Empire was that its law — which in its evil days was but the will of the reigning emperor, and he too often one of the vilest of men — ran everywhere, and shut off all retreat from its oppression. Its agents met the fugitive on every shore, till the world became one vast prison-house for the oppressed. The shattering, therefore, of that empire, and its division into separate states, were a vast relief for mankind, of which the Church of God often took advantage in her days of trouble. That the rule of that red dragon, like Herod, could not pass beyond the limits of Judaea, was a blessing that Joseph and the mother of our Lord were quick to avail themselves of by fleeing into Egypt. And what a thrilling story of the earth's helping the people of God has been the result of —

3. The earth's varied surface and form. From the days when David clambered up the rocky steeps of the mountains of Judea, and hid himself from Saul in inaccessible caves and fastnesses, in secret places on the mountain sides, and amid their frost-covered summits — places known only to himself and his trusty followers — from those days right down to the days when the Waldenses and the Christians of Piedmont found shelter from the murderous might of Papal Rome — more fierce and dragon-like than even Pagan Rome — amid Alpine snows and crags and cliffs, whither the blood-stained hand of their adversaries could not reach them, though they often tried. Well did the earth's mountain fortresses help God's people then. Nor may we overlook —

4. The earth's natural phenomena. The ten plagues of Egypt were but intensified forms of such phenomena, as any one resident long enough in that ancient land will know. The dividing of the Red Sea was by "a strong east wind." The defeat of the Spanish Armada, like the pestilence which slew the Assyrian army that threatened Hezekiah and his city and people — what were these but earth's phenomena, bidden of God to go to the help of His people, as assuredly they did? And how often have —

5. The politics of earth been Used in a similar way. In , an edict was passed, requiring Christians to deliver up their sacred books under pain of death. This was speedily followed by another, dooming all Christian ministers to prison. And that was immediately followed by a third, authorising the inflicting on them the most savage tortures, unless they would sacrifice to the heathen gods. In the year 304, a fourth edict was issued, ordering the magistrates to force all Christians to offer sacrifices to the gods, and to employ all sorts of torment if they refused. But relief was at hand. In the year 306 Constantine rose to power, and soon after to imperial power. In the year 313 liberty was proclaimed to the Christians, "and in the year 324 the Emperor publicly declared himself a Christian." Thus did the great earthly power of Rome help the people of God by swallowing up for ever the pagan and long-persisted-in persecution, which had been designed to overwhelm them in its full, fierce-flowing flood.

6. Nor have the passions of earth played an unimportant part in this same helping of God's people. God "maketh the wrath of man to praise Him"; and not man's wrath only, but his avarice, and at times even baser passions still. As when that sensual Persian tyrant, for the sake of Esther, hurled down the party of Haman and exalted that of Mordecai. And our own English Henry the Eighth leaned not a little towards the reformed faith because by means of it the beautiful woman he desired might more readily become his. And what a sad and deplorable part did the lust after the Church lands play in persuading the peerage and gentry of that age to pull down the old Church and put up the new. Granted well-nigh all that can be said against that old Church and for the new, still the dark fact remains that avarice and greed were the governing motives of not a few. And that wild outburst of a nation's rage, known as the French Revolution, how that availed to put down the cruelties of the Inquisition, and all those tortures whereby the Church of Rome had been wont to force men to acknowledge her sway. And finally —

7. The men of this world — such as the apostle speaks of as "earthly" and worse — then the very children of earth have once and again helped the children of God, the chosen of the Lord. Even Pilate wanted to. And what a list of like unspiritual, worldly men, who yet have proved friends of Christ, the apostolic records furnish — Gallio, Lysias, Festus, Felix, Agrippa, and the centurions and officers of the guard, who were kind to Paul, and stood between him and his enemies. And it has been so ever since. In the life of Lord Shaftesbury, we find him frequently telling how, in one and another of his benevolent but at that time most difficult enterprises, he was helped far more by those who made no profession of religion at all than by not a few of those who did. And to-day, do we not know many who refuse the Christian creed but who will yet do Christian deeds and help Christians therein? And the reason is that God has implanted in man Conscience, the instinctive love of justice and goodness, and hatred of injustice and oppression; and because the Church appeals to these principles she often gets the good will of worldly men, and their practical help and sympathy.

II. SOME TEACHINGS OF THIS HELP.

1. How inevitably it will be needed. God's faithful people being what they are, and Satan being what he is, how can it but be that he should persecute the Church of God?

2. It will surely be forthcoming. All men and all material agencies are ministers of God for good to His people, if He pleases to make them so. And He will do this if need arise.

3. How blessed to be of the number of those for whom God will do this. It is His faithful Church, His true people, for whom He will do this. Are we of their number?

(S. Conway, B. A.)

I. BY ITS GRAND REVELATIONS.

1. There is God. All nature proclaims not only His existence, but His personality, unity, spirituality, wisdom, goodness, power.

2. There is law.

3. There is mediation.

4. There is responsibility.

5. There is mystery.

II. BY ITS MORAL IMPRESSIONS.

1. Sense of dependence.

2. Reverence.

3. Contrition.

4. Worship.

III. BY ITS MULTIPLIED INVENTIONS.

1. Merchandise.

2. Press.

3. Painting.

4. Music.

5. Government.

(D. Thomas, D. D.)

The "woman" mentioned here is a symbol of the New Testament Church. She is represented as pursued by the devil, who ejects from his mouth a river of water after her. Just then the earth opens; the deluge is swallowed up; so the woman is saved. Hence we catch from so rapidly flitting a vision at least as much as this welcome proposition: Nature is on the side of genuine religion; science is ready now to be helpful to the Church when it needs succour.

I. Hence it might be wise for us, in the first place, to allude to THE SOMEWHAT UNGENEROUS WAY IN WHICH THE WOMAN HAS BEEN TREATING THE EARTH IN MODERN TIMES. There is a violence of prejudice in the minds of a great many of God's people which is almost inexplicable. From the outset they suspect all offers of help from the world of natural research. Now the day has passed for a mere show of bigotry. Whoever considers that his opinions are settled beyond modification is simply a conceited or obstinate debater. Now if skilled philosophers have to be modest in dealing with each other, how much more wary ought the rank and file of mere theologians to be! For they are a class of scholars who do not claim to be experts in the details of the material sciences. Is it not time that religious people recognise the lapse of time and the growth of ages? Some things have come to light which Turretin and Luther and Calvin did not know, or they very likely would never have written what they did. The true prudence for us all would be to welcome aid in any difficult field of labour, no matter whence it comes. A fact is a fact, as a diamond is a diamond, and both are valuable; and it would be sheer waste of time to inquire jealously the colour of the first searcher who found either. There was a day when the gold and silver of Pharaoh's people went into the heaps of money contributed for building the tabernacle of God in the wilderness; there need be no fear but that all the discoveries of every science in turn, as soon as they have become fixed and tabulated by scientists themselves, will range their valuable brightness where they can best beautify the temple of God's Word.

II. Now let us seek SOME FEW OF THE FORMS OF ACTUAL HELP WHICH NATURAL SCIENCE OF EVERY SORT HAS ALREADY FURNISHED, thus exhibiting its real friendliness.

1. To begin with, let us consider its answer to what have beech termed the "unconscious prophecies" of the Bible.

2. In the second place, the Church has occasion to thank science for its help in giving a constant rebuke to impertinent cavils which petulant objectors are in the habit of urging. Voltaire founded an argument against the truthfulness of the Old Testament upon what he termed the ignorant mistakes of the writer who composed the various books. Among these he instanced the expression of Solomon in the Proverbs, "Look not upon the wine when it is red, when it giveth his colour in the glass." Now, said this witty Frenchman, Solomon could not have been the wise man he was reputed to be, or else he would have been fully informed that glass was not known as a substance until long after he was dead; it was invented subsequent to the date of his somewhat fragmentary book. Now science stepped into the controversy, not precisely for the Bible's sake in that sceptical age, but for its own. Chronology settled that Solomon lived about Then a historian proved that glass was in use among the Egyptians far before that time, for he had found pictures of glass-blowing in the ruins of the temples sculptured on the stone slabs. Archaeology followed with an exhibition of a glass signet engraved with a monarch's name, and dated ; this was discovered in ancient Thebes. And to this there was added the fact, announced by the expedition just returning from Egypt, that there were glass beads buried with the mummies they began to unroll. At this moment also came in philology to say that Solomon had not in fact mentioned the name of glass at all in his proverb; the original Hebrew word meant "cup," a mere drinking-vessel of any material; the wise man had warned against wine "when it giveth its colour in the cup." Thus, again, four distinct sciences in turn took up the contemptible little cavil and silenced it. It seems a waste of energy; but this has often been the result of such a demonstration.

3. Once more: consider science as exemplifying its friendliness for the Church in the illustration of difficult doctrines which it furnishes. It does not matter where we seek for examples. The resurrection of the body, perhaps one of the doctrines of the New Testament the most mysterious, was quite a fresh revelation to the world at large. It is a hard matter of belief to many a perplexed mind now. But it is no harder than the mystery of a tree's growth from the seed; and this is the figure which the Apostle Paul used for his help in explaining it. There are reserves in science into which the all-wise Creator retires as He does in revelation.

4. In the fourth place, let us be ready to acknowledge the help we receive in the reconciliation which science offers concerning the paradoxes of reason and faith in the Scriptures. We find in the revealed Word the statement that our Maker is "the Light of the world." Vivid indeed is the illustration offered by optical science just at this point. Here are three primary colours entering in to produce perfect white — the blue, the yellow, and the red. The natural philosopher places before our eyes a broad disk of metal; he paints on it segments of colour in due proportion, running from circumference to centre and ending at a point; then he whirls the disk like a wheel on its axis; the colours disappear, and the metal shines whiter than a silver shield. We cannot understand it; but the fact is the three elements have blended into one whole: three are one, and one is three. Then the lecturer tells us that the red gives off all the heat in the sun's ray, the yellow spreads all the illumination, the blue effects the chemical changes in living organisms. He says we read by the yellow ray, but we should shiver without the red, and we should wither and die without the blue. They are all needed as colours, and they all work together as one beam of sunlight. Now it is not contended that this is an explanation of the Scriptural doctrine of the trinity of God's being; but this we do insist upon: whenever cavillers demand scientific reasoning, because they cannot believe what they do not understand, R does seem as if we might wait for them to play their little arithmetical puzzles about three are one and one is three off upon the spectrum before they try them on the Trinity. And we go a single step farther. We cannot help thinking, in view of such astonishing analogies, that it must have been infinite wisdom which said, "God is light."

5. Finally, let us consider the friendliness of science as manifested in the positive help which it offers in the interpretation of obscure passages in the Word itself. Think of the helpfulness of Layard's discoveries at Nineveh to the students in explaining the books of Jonah and Nahum. So of the other forgotten cities and empires; we are to read concerning the fall of Tyre, the overthrow of Egypt, the extinction of Edom, the destruction of Babylon, in the light of late investigations of the ruins in those lands, all made in the interest of science.

(C. S. Robinson, D. D.)

The names of worldly-minded subscribers to religious societies prove how greatly the earth helps the woman.

(W. Wayte Andrew, M. A.)

1. We see that the dragon's wrath against the woman breaks out in war: which shows us, that even so wrath or any sin harboured in the heart, will at last break forth in action. Cain.

2. We see who is the principal author of the bloody wars and massacres that have been in sundry nations.

3. It is said that he went to make war with the remnant of her seed: to show us hereby the insatiable blood-thirstiness of Satan and his instruments: who, when they had killed the Lord's witnesses and so many more, yet cannot rest till in like manner they have killed the remnant.

4. This seed of the woman is described from keeping of the commandments of God, and having the testimony of Jesus Christ: by this mark, therefore, let us try ourselves if we be of this number who are the members of Christ's true Church; to wit, if we hold fast, the profession of the truth constantly, and make our practice or conversation conform thereunto.

(Wm. Guild, D. D.).