“And I saw in the right hand of Him seated on the throne, a book written within and without, sealed with seven seals. And I saw a mighty angel proclaiming with a loud voice, Who is worthy to open the book, and to loose its seals? and no one in heaven, or on the earth, or under the earth, was able to open the book nor to look in it. And I was weeping much, because no one was found worthy to open, and to read the book, nor to look in it. And one of the elders saith to me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose its seven seals. And I saw in the midst of the throne, and of the four living beings, and in the midst of the elders, the Lamb standing, as having been slain, having seven horns, and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of Him seated on the throne. And when he took the book, the living beings, and twenty-four elders fell down before the Lamb, all of them having harps, and golden bowls full of incense, which are the prayers of saints. And they sung a new song, saying, Worthy art thou to take the book and to open its seals: for thou wast slain, and hast redeemed us to God by thy blood out of every tribe, and tongue, and people, and nation; and hast made us kings and priests to our God, and we shall reign on the earth! And I beheld, and I heard the voice of many angels around the throne, and the living beings, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb, that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and those on the sea, even all that are in them, I heard saying, Blessing, and honor, and glory, and power, be to Him sitting on the throne, and to the Lamb, for ever and ever! And the four living beings said, Amen. And the elders fell down and worshipped.” Rev 5:1-14.

The written book, must symbolize God’s purposes, which were about to be unfolded on the loosening of the seals. Its being written within and without, indicates the fulness of its contents, the completeness of the record: God’s purposes being fully and unalterably formed. In like manner Ezekiel was shown “a roll of a book ... written within and without,” symbolizing the “lamentations, mourning and woe” (Ezek 2:9), which were soon to overtake Israel.

A sealed book is one whose contents are hidden: “The vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this I pray thee: and he saith, I cannot; for it is sealed,” Isa 29:11. God said to Daniel, “Shut up the words, and seal the book, till the time of the end,” Dan 12:4.

To open the seals, no one was found worthy. There was no being in heaven among the angels, no human being on the earth, and no disembodied spirit, or demon, under the earth, who was able to unfold the future. The tears of the revelator are, however, dried, and his drooping spirits cheered, by the announcement of one of the elders, that “the LION of the tribe of JUDAH, the ROOT of DAVID, hath prevailed to open the book,” and to unfold its mysteries. He stood in the midst of the assembled intelligences, his human nature and sacrificial office, being designated by his metaphorical title of the “Lamb:” John seeing Jesus coming to him said, “Behold the Lamb of God, which taketh away the sin of the world, John 1:29. His sovereignty is shown by the seven horns, the symbols of power; and his relation to the Godhead, by the seven eyes, the seven Spirits of God; expressive of the Holy Spirit.

The rejoicings on the announcement of Christ’s ability to take the book, and to open the seals, indicate the greatness of the blessing which God gives the church, when he thus reveals a knowledge of the future. All creatures should join in these hosannas, and praise the Lord for his great condescension, in showing his servants the things which must shortly come to pass. To neglect this revelation, is not joining in the ascription of praise.

The golden vials, full of odors, symbolize the prayers of saints. Under the Mosaic dispensation, the frankincense and odors offered at the tabernacle were emblematic of prayer and praise to God. “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice,” Psa 141:2.

Christ takes the book from the hand of him who sits on the throne, and opens the seals. Thus he makes known unto his servants the revelation which God had given him, 1:1. As each successive seal is opened, successive portions of the writing in the book become accessible, an epoch is marked, following which, and previous to that symbolized by the opening of the next seal, are to be fulfilled, the events symbolized under it.

The First Seal

“And I saw when the Lamb opened one of the seven seals, and I heard one of the four living beings, saying, with a voice like thunder, Come! And I saw, and behold, a white horse: and he, who sat on him, had a bow; and a crown was given him: and he went forth conquering and to conquer.” Rev 6:1, 2.

The voice is evidently addressed to the personage on the white horse, or to the agencies thus symbolized. It is the signal for their appearance on the stage of action.

The symbol is that of a victorious warrior, armed with weapons of conquest, success being indicated by the crown given him. As there is no analogous order, except in the religious world, Mr. Lord very properly regards it as a symbol of the body of religious teachers, those faithful soldiers of the cross, who, from the middle of the first to the middle of the third century, as “soldiers of Jesus Christ” (2 Tim 2:3), went forth to war “against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places,” Eph 6:12. The apostle, when they received their commission, said to them, “Take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand, therefore, having your loins girt about with truth, and having on the breast-plate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God,” Ib 13-17.

Thus equipped, they went forth, conquering and to conquer. They assailed the strong-holds of sin and Satan, and planted the standard of the cross in all portions of the then civilized world. And at the end of their warfare thousands of them could say with the apostle: “I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing,” 2 Tim 4:7, 8.

The period symbolized under this seal, was distinguished for purity of faith in the church, and devotion to the cause of Christ, indicated by the whiteness of the horse that the warrior rides.

The Second Seal

“And when he opened the second seal, I heard the second living being say, Come! And there went out another horse that was red: and power was given to him, who sat on him, to take peace from the earth, and that they should kill each other: and a great sword was given to him.” Rev 6:3, 4.

This symbol, like the former, is that of a mounted warrior, and must also symbolize a body of religious teachers. The color of the horse, indicates that the doctrine and character of the body symbolized will have lost the original purity of the church, and become more sanguinary; which is also indicated by the great sword given him.

The warfare under this seal is not against outside enemies; for they kill each other. This, then, indicates an era when the church shall be disquieted, and her peace interrupted by internal dissensions. Such was its history during the third, fourth, and fifth centuries. This period was distinguished for the contentions of the clergy; their usurpation of power not conferred by the apostles; their divisions and sub-divisions into parties; their opposing councils; their collisions and distractions; their love of power; their pride, discord, strife, and tyranny; their mutual anathemas and excommunications; the envy, jealousy, and detraction they indulged in, and the other hateful passions which they exercised. Thus they marred the peace of the church; and by causing many to apostatize, killed each other with spiritual death.

The Third Seal

“And when he opened the third seal I heard the third living being say, Come! And I beheld, and lo, a black horse; and he, who sat on him, had a balance in his hand. And I heard a voice in the midst of the four living beings say, A measure of wheat for a penny, and three measures of barley for a penny; and injure thou not the oil and the wine.” Rev 6:5, 6.

This foreshadows a period of great scarcity and cruel exactions. Applying it to the only department of society which is analogous to civil life, and the famine symbolized, is like that predicted by Amos: “Behold, the days come, saith the Lord God, that I will send a famine into the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of the Lord, and shall not find it,” Amos 8:11, 12.

This, then, marks a period when the traditions and opinions of men are substituted for the word of God. With Origen was introduced a new mode of interpreting scripture, which afterwards became prevalent. The scriptures, instead of being received in their natural and obvious sense, were regarded as mystical and allegorical. Milner, in his Church History, says: “From the fanciful mode of allegory, introduced by him, and uncontrolled by scriptural rule and order, there arose a vitiated method of commenting on the sacred pages.” And Mosheim says: “The few who explained the sacred writings with judgment and a true spirit of criticism, could not oppose, with any success, the torrent of allegory that was overflowing the church.” Following this example, Luther says, “men make just what they please of the Scriptures, until some accommodate the word of God to the most extravagant absurdities.”

Substituting the conceptions of their own fancy for the word of God, they withheld from the people the bread of life, and produced a famine for the word of the Lord. Crude notions took the place of Bible doctrines; and pernicious speculations were substituted for the teachings of Christ and his apostles. Baptism and the Lord’s supper, lost their emblematic significance, and were regarded as saving ordinances. Heaven was sought to be merited by works, and sanctification was supposed to be gained by penance and mortification of the flesh. In short, all the corruptions of the apostasy were substituted for the primitive faith, and the Bible became a sealed book to the great mass of the people.

The Fourth Seal

“And when he opened the fourth seal, I heard the voice of the fourth living being saying, Come! And I looked, and behold, a pale horse: and his name, who sat on him, was Death, and the pit followed with him. And power was given to them over the fourth part of the earth, to kill with sword, and with famine, and with pestilence, and with the wild beasts of the earth.” Rev 6:7, 8.

The Christian church alone being analogous to the civil power, it is within its pale that the fulfilment of this symbol is to be looked for. During this period, violence is substituted for famine; and men are compelled to apostatize, which results in spiritual death. The Papacy having the power to enforce her decrees, Christians had to embrace her faith, or be handed over to the secular power for punishment. They produced death by compelling men to apostatize, by withholding from them the word of life, by infusing into their minds pestiferous doctrines, and by the fear of the civil power, symbolized by the sword, famine, pestilence, and beasts of the earth.

The Fifth Seal

“And when he opened the fifth seal, I saw under the altar the souls of those slain on account of the word of God, and on account of the testimony, which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on those, who dwell on the earth? And a white robe was given to each of them; and it was said to them, that they should rest yet for a short time, until their fellow-servants also and their brethren, that were to be slain as they were, should be filled up.” Rev 6:9-11.

This symbolized a period intervening between the time of the martyrdom, of those whose souls are seen in vision, and another time of persecution to follow. Consequently, the symbol represents the disembodied spirits of those who had already been slain. They symbolize the souls of martyrs who counted not their lives dear unto themselves for the sake of Christ; and being faithful unto death, were in expectation of a crown of life. Says Mr. Lord: “The term  is used in the prophecy to denote the dead bodies of the martyrs , and (20:4) to denote their disembodied spirits. They are represented as having been slain, and as uttering their appeal to God because of their blood having been shed. Also: The martyr souls are exhibited in their own persons; and obviously because no others could serve as their symbol, there being no others that have undergone a change from a bodied to a disembodied life, nor that sustain such relations to God, of forgiveness, acceptance, and assurance of a resurrection from death, and a priesthood with Christ during his victorious reign on the earth,

The altar, symbolizes the atonement made by Christ for sin; and, consequently, the position of the souls of the martyrs under it, indicates their reliance on him for an inheritance in his everlasting kingdom, when “he shall come to be glorified in his saints,” and to “take vengeance on them that know not God, and obey not the gospel,” 2 Thess 1:8, 10.

The presentation of white robes to them, symbolizes their acceptance and justification.

The declaration that they must rest till their fellow-servants are killed, as they have been, implies another persecution, to be subsequent to the period symbolized by the opening of this seal. The persecutions which followed the Reformation, in which the fires of Smithfield were lighted in England, the Huguenots were driven from France, and thousands suffered martyrdom, probably fulfilled this.

The interest taken by the souls of the martyrs in the avenging of their blood on the earth, shows that the spirits of departed saints look forward with intense interest to the time of their glorification. And although the dead who die in the Lord are blessed, the glories of the resurrection morn are not less desired by those who are absent from the body and present with the Lord, than by humble, devoted, waiting Christians here.

The opening of this seal evidently synchronizes with the commencement of the reformation, when they might have supposed the kingdom of God would immediately appear.

The Sixth Seal

“And I beheld when he opened the sixth seal, and there was a great earthquake; and the sun became black like sackcloth of hair, and the moon became like blood: and the stars of heaven fell to the earth, as a fig-tree casteth its unripe figs, when shaken by a mighty wind. And the heaven departed like a scroll rolled together; and every mountain and island were removed from their places. And the kings of the earth, and the nobles, and the rich, and the commanders, and the strong men, and every bond-man, and every freeman, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him seated on the throne, and from the wrath of the Lamb: for the great day of his wrath is come; and who can stand?” Rev 6:12-17.

The laws of symbolization require that symbols should not be representatives of their own order when there is any analogous order to be representatives of. In other places in the Apocalypse, these symbols are used, under circumstances where it is impossible to regard them as symbols of their own order. And here, as the kings of the earth call on the rocks and mountains to fall on them after the heaven has departed as a scroll and every mountain and island is moved out of its place, it is necessary to regard them as symbols of objects of analogous orders.

The earthquake, then, as in corresponding Scriptures, symbolizes a political revolution. The darkening of the sun and moon, would represent a change in the character of the rulers and legislators of the world, so that instead of extending a genial influence over their subjects, they should exert a deleterious one; and the fall of the stars, their ejection from their stations synchronizing with the first five vials (16:1-11), and fulfilled in the political revolutions of Europe during the past century.

By the passing away of the heavens and the removal of mountains and islands from their places, is symbolized the total dissolution of all human governments corresponding to the seventh vial (16:20).

On the occurrence of this unprecedented state of anarchy, the inhabitants of earth will be aware of the proximity of the Advent. They flee from the face of the Lamb, which indicates his appearance in the clouds of heaven at his personal advent. The great day of wrath will have come; but before the infliction of merited punishment on his enemies, the servants of God are to be designated, the righteous dead are to be raised, and they with the righteous living are to be caught up to meet the Lord in the air, 1 Thess 4:17. The living righteous are designated by:

The Sealing of the Servants of God

“And after these things I saw four angels standing on the four corners of the earth, holding fast the four winds of the earth, that a wind might not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the rising of the sun, having a seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to injure the earth and the sea, saying, Injure not the earth, nor the sea, nor the trees, till we have sealed the servants of our God on their foreheads! And I heard the number of those sealed: a hundred and forty-four thousand were sealed out of all the tribes of the children of Israel. Of the tribe of Judah, twelve thousand were sealed. Of the tribe of Reuben twelve thousand were sealed. Of the tribe of Gad twelve thousand were sealed. Of the tribe of Asher twelve thousand were sealed. Of the tribe of Naphtali, twelve thousand were sealed. Of the tribe of Manasseh twelve thousand were sealed. Of the tribe of Simeon twelve thousand were sealed. Of the tribe of Levi twelve thousand were sealed. Of the tribe of Issachar twelve thousand were sealed. Of the tribe of Zebulon twelve thousand were sealed. Of the tribe of Joseph twelve thousand were sealed. Of the tribe of Benjamin twelve thousand were sealed.” Rev 7:1-8.

The symbols here presented, were seen immediately subsequent to the exhibition of the preceding ones. This alone would not prove that the events symbolized follow in order, but it is indicated by their being a continuation of the symbolization under the sixth seal, and before the opening of the seventh.

In the sixth chapter, the great men and rich men, as well as bond-men, are aware of the proximity of the day of the Lord, and seek for a refuge from the face of the Lamb. The next events in consecutive order, would be the resurrection of the righteous dead, the change of the living, their ascension to meet the Lord in the air, and the infliction of the wrath of God on the wicked.

After the wicked seek to escape from God’s presence, the righteous are still unchanged upon the earth. But before the wrath of God is poured upon his enemies, the winds of heaven are to be holden while the angel of the living God seals his servants in their foreheads. The holding of the winds and the sealing are, consequently, subsequent to the terror of the wicked, at the appearance of the Saviour.

The four winds are the winds coming from all directions; and symbolize strife, war, and commotion among men, analogous to the violent action of the winds of heaven.

In Dan 7:2, the striving of the four winds upon the great sea preceded the rising of the four beasts: in other words, the various contests and strifes among the different people and tongues of earth resulted in the establishment of the successive empires which have arisen to universal dominion. The blowing of the wind seems to be any influence exerted upon men. In Ezek 37:9 the breathing of the wind revives the dead; and in Zech 5:9 it symbolizes the removal of the wickedness of the Jews.

The angels holding the winds, consequently, must symbolize the agencies which have the power to excite or quell these disturbing influences. They do the bidding of the Lord in restraining or exerting the influences which should produce the effect symbolized. The holding of them indicates the proximity and certainty of their blowing unless they are restrained. The earth, sea, and trees, which would be hurt by the blowing of the wind, evidently symbolize the different classes of inhabitants of the earth, on whom an effect would be produced by the blowing of the winds, analogous to the effect produced on those elements by a violent tempest, or hurricane. The storm here symbolized is evidently that of which the Scriptures speak. “On the wicked he shall rain snares, fire and brimstone, and an horrible tempest,” Psa 11:6. “Thou shalt be visited of the Lord of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire,” Isa 29:6. “The Lord hath a mighty and strong one, which as a tempest of hail, and a destroying storm, as flood of waters overflowing, shall cast down to the earth with the hand,” Ib 28:2.

The sealing of the servants of God in their foreheads, designates them, but does not constitute them such; for none are sealed, only those who are previously his. This is in allusion to the ancient custom of stamping with a hot iron the name of the owner on the forehead or shoulder of his slave. Before the final destruction of Jerusalem by the Babylonians, Ezekiel saw in vision a man clothed in linen, with a writer’s ink-horn by his side, who was commissioned to go through the midst of Jerusalem and set a mark on the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And the destroying angels who were commanded to slay all, both old and young, to spare not, nor to have pity, were expressly told to “come not near any man upon whom is the mark,” Ezek 9:2-6. When the destroying angel passed through Egypt, on the night of the Passover, “to slay all the first-born of that nation, the houses of the Israelites were indicated by the blood of the Paschal Lamb sprinkled on their lintels and door-posts; and by these the angels passed,” Ex 12:23. Thus in the present instance, before the descent of the impending storm, the servants of the Lord are to be indicated by the seal of the living God in their foreheads, and will be spared the horrible tempest which will “hurt” all those on whom it shall fall.

The 144,000, the whole number sealed, is a perfect number, an appropriate symbol of all the living righteous on the earth. The twelve tribes, then, would symbolize all the branches of Christ’s mystical body in which the servants of God are found. The pious dead would need no mark indicative of their acceptance, having previously, in the white robes given them, received the symbols of their justification, 6:11. That their resurrection and the changing of the living, immediately succeeded, is evident from:

The Palm-bearing Multitude

“After these things I looked, and lo, a great crowd, which no one could number, out of all nations, and tribes, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palm-branches in their hands; and they cried with a loud voice, saying, Salvation to our God seated on the throne, and to the Lamb! And all the angels stood around the throne, and the elders and the four living beings, and fell before the throne on their faces, and worshipped God, saying, Amen: blessing and glory, and wisdom, and thanksgiving, and honor, and power, and might, be to our God for ever and ever. Amen! And one of the elders answered, saying to me, Who are these arrayed in white robes? and whence came they? And I said to him, My Lord, thou knowest. And he said to me, These are they who came out of great affliction, and have washed their robes, and made them white in the blood of the Lamb. For this, they are before the throne of God, and serve him day and night in his temple: and He, who sitteth on the throne, will dwell among them. They will hunger no more, and will thirst no more; nor will the sun light on them, nor any heat. For the Lamb, who is in the midst of the throne, will tend them, and lead them to fountains of living waters: and God will wipe away every tear from their eyes.” Rev 7:9-17.

This great multitude of white-robed palm-bearers, must include those who, under the preceding seal, anxiously inquired how long was to be deferred the avenging of their blood on those who dwell on the earth. That epoch had now arrived; and they come forth arrayed in the white robes then given them. The palm-branches in their hands, are emblems of victory. They symbolize the subjects of the first resurrection, caught up to meet the Lord in the air. That they are gathered from every land and every age, is asserted when it is said they are from every kindred, tongue, and people; and that they triumph over death and the grave, is evident from the answer of one of the elders to the questions: “What are these?” and “Whence came they?”

The epoch, is a point of time intervening between the first resurrection, and the descent of the new Jerusalem, 21:2. The loud and united voice, with which the redeemed multitude cry “Salvation to our God which sitteth upon the throne, and unto the Lamb,” synchronizes with that of the “great multitude,” which, like the voice of many waters, and of “mighty thunderings,” shouted “Alleluia: for the Lord God omnipotent reigneth” (19:6), immediately preceding the marriage-supper of the Lamb (19:6-9). They are removed above the troubles of earth, which are impending upon the wicked, under:

The Seventh Seal

“And when he opened the seventh seal, silence took place in heaven for about half an hour. And I saw the seven angels, who stood before God; and seven trumpets were given to them. And another angel came and stood by the altar, having a golden censer; and much incense was given to him, that he should offer it with the prayers of all the saints on the golden altar before the throne. And the smoke of the incense, with the prayers of the saints, ascended before God from the angel’s hand. And the angel took the censer, and filled it with the fire of the altar, and out it into the earth: and there were voices, and thunders, and lightnings, and an earthquake.” Rev 8:1-5.

The epoch of this seal, is sometimes regarded as anterior to that of the trumpets; and those are often supposed to be included in the events of this seal; but no conclusive reason has ever been given for removing it from its obvious position as the closing one, of a series of successive periods, commencing with the gospel, and extending to the end of the world. If the first six are successive in their respective order, analogy would require that the seventh be thus considered.

Under the sixth seal, the great men and rich, are seen fleeing to the rocks for refuge from the wrath of the Lamb; and the risen saints symbolized, are in the Saviour’s presence; but the infliction of the wrath of God on the wicked is not there symbolized. The events of that seal come down as far as those in the 19th chapter, which precede the marriage of the Lamb, 19:7.

The half-hour’s silence, is the first thing indicated under the seventh seal. Being so expressly noticed, it would seem to be of some significance. As a period of symbolic time, on the scale of a day for a year, “about half an hour,” would equal a week’s duration corresponding to the time which intervened between the entrance of Noah into the ark, and the commencement of the deluge, Gen 7:1-4. As the period evidently synchronizes with the parable of the Saviour, when “the Bridegroom came; and they that were ready went in with him to the marriage, and the door was shut” (Matt 25:10), the others being still without, it would seem to symbolize the time, between the entrance to the marriage of the Lamb (19:7), and the going forth of the Word of God with his armies, to judge, make war, and to slay the remnant with the sword, 19:11-21. It would be a period of holy joy to the righteous in the Saviour’s presence, and of awful suspense to the wicked.

The seven angels, to whom were given seven trumpets, being introduced here, have doubtless caused the events of this seal to be regarded as anterior to the first trumpet. As those immediately following, evidently synchronize with occurrences of the closing epoch, the angels can only be introduced here in anticipation of the symbolization which they are to unfold under the sounding of the successive trumpets the same as the seven angels with the last plagues are introduced, before the epoch of the commencement of their allotted work, 15:1.

The golden censer was the instrument in which incense was burned in the Jewish worship. Incense symbolizes prayers (5:8). The offering of much incense with the prayers of all saints and the smoke of the incense ascending up before God, indicates the acceptance of their offerings in heaven the act being before the throne, and not on the earth. The acceptance of their prayers, also implies their own acceptance, when presented “faultless before the presence of his glory with exceeding joy,” Jude 24.

The fire from the altar, symbolizes the instruments of divine justice; and the filling the censer with coals after the acceptance of the saints, and the casting of both the censer and fire to the earth, indicate that thenceforth there would be no more acceptance of prayer from those left on the earth, but the speedy infliction of impending judgments.

The “voices, and thunderings, and lightnings, and an earthquake,” which followed, evidently synchronize with the same events which follow the seventh trumpet: when the “wrath of God” has come, with “the time of the dead that they should be judged;” and when those are to be destroyed who have destroyed the earth, 11:19. They are the same, also, as those under the seventh vial, (16:18); and symbolize the final overturn and commotion, previous to the cleansing of the earth and the ushering in of a better day: Then will the

“fire purge all things new, Both Heaven and Earth, wherein the just shall dwell.” MILTON, BOOK XI.