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| author | Roger Frank <rfrank@pglaf.org> | 2025-10-15 04:41:40 -0700 |
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| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-15 04:41:40 -0700 |
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diff --git a/13229-h/13229-h.htm b/13229-h/13229-h.htm new file mode 100644 index 0000000..be22d54 --- /dev/null +++ b/13229-h/13229-h.htm @@ -0,0 +1,13669 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml"> +<head> +<meta name="generator" content= +"HTML Tidy for Windows (vers 1st March 2004), see www.w3.org" /> +<meta http-equiv="Content-Type" content= +"text/html; charset=UTF-8" /> +<title>The Revelation Explained</title> + +<style type="text/css"> +/*<![CDATA[*/ + + <!-- + body {margin-left: 10%; margin-right: 10%;} + p {text-align: justify;} + blockquote {text-align: justify;} + h1,h2,h3,h4,h5,h6 {text-align: center;} + pre {font-size: 0.7em;} + + hr {text-align: center; width: 50%;} + html>body hr {margin-right: 25%; margin-left: 25%; width: 50%;} + hr.full {width: 100%;} + html>body hr.full {margin-right: 0%; margin-left: 0%; width: 100%;} + hr.short {text-align: center; width: 20%;} + html>body hr.short {margin-right: 40%; margin-left: 40%; width: 20%;} + + .note, + {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + + span.pagenum + {position: absolute; left: 1%; right: 91%; font-size: 8pt;} + + .poem + {margin-left:10%; margin-right:10%; margin-bottom: 1em; text-align: left;} + .poem .stanza {margin: 1em 0em 1em 0em;} + .poem p {margin: 0; padding-left: 3em; text-indent: -3em;} + .poem p.i2 {margin-left: 1em;} + .poem p.i4 {margin-left: 2em;} + .poem p.i6 {margin-left: 3em;} + .poem p.i8 {margin-left: 4em;} + .poem p.i10 {margin-left: 5em;} + + .footnote {font-size: 0.9em; margin-right: 10%; margin-left: 10%;} + + --> +/*]]>*/ +</style> +</head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 13229 ***</div> + +<h1>The Revelation Explained</h1> +<h2>An Exposition, Text by Text, of the Apocalypse of St. John</h2> +<h3>Showing the Marvelous Development of the Prophecies from the +Time of their Delivery on the Isle of Patmos—The +Establishment and Growth of Christianity—Rise of +Mohammedanism in the Eastern Empire—Of the Papacy in the +Western Division—Of Protestantism—The Civil History of +the Territory Comprising the Ancient Roman Empire until the End of +Time—Together with the Conflicts and Triumphs of the Redeemed +until the Final Judgment, and their Eternal Reward and Home in the +"New Heavens and New Earth."</h3> +<h2>By F.G. SMITH</h2> +<h3>Author of</h3> +<h3>"What the Bible Teaches" and "The Last Reformation," etc.</h3> +<hr /> +<p>"Behold the former things are come to pass, and new things do I +declare: before they spring forth I tell you of them." Isa. +42:9.</p> +<p>"Surely the Lord God will do nothing, but he revealeth his +secret unto his servants the prophets." Amos 3:7.</p> +<hr /> +<h3>FOURTH EDITION</h3> +<hr /> + +<span class="pagenum"><a id="page5" name="page5"></a>[pg 5]</span> +<a name="preface" id="preface"></a> +<h2>PREFACE.</h2> +<p>The subject of prophecy should be of interest to every Bible +student. Its importance can not be overestimated. By it we are +enabled to ascertain our true position in this time-world. From the +early dawn of creation, Inspiration has foretold with certainty the +great facts connected with the history of God's chosen people. By +this means alone, the divinity of Jesus Christ and the truth of our +holy religion has been established in many minds; for it is not in +the power of mortals thus to vaticinate future events. With such +surprising accuracy have these predictions been fulfilled that even +infidels ofttimes bear witness to their truthfulness. "Behold the +former things are come to pass, and new things do I declare: before +they spring forth I tell you of them." Isa. 42:9. "For I am God, +and there is none else; I am God, and there is none like me, +declaring the end from the beginning, and from ancient times the +things that are not yet done." Isa. 46:9, 10.</p> +<p>The Revelation is a rich mine of prophetic truth. The history of +the current dispensation is there delineated in advance so +perfectly that we can not but attribute its authorship to Him who +knoweth the end from the beginning, and worketh all things after +the counsel of his own will. It was written for the special benefit +of the people of God, and we should give it prayerful +consideration. <span class="pagenum"><a id="page6" name= +"page6"></a>[pg 6]</span></p> +<p>In the preparation for this work, I have gleaned historical +information from all the general and ecclesiastical histories, +encyclopedias, etc., within my reach, and only regret that I had +not access to a still greater number. However, knowing that large +books are seldom read, I determined in advance not to write an +extensive work, but to condense the subject matter as much as +possible, and, therefore, I have been obliged to omit much valuable +material previously gathered. For this reason many lines of +prophetic truth penned by others of the sacred writers have been +passed over in silence, even though relating to the same events as +certain symbolic visions in the Revelation.</p> +<p>I have availed myself of all the helps and the commentaries +within my reach in the study of this important subject. However, I +have but seldom referred to the opinions of expositors. In most +cases their explanations are not based upon any established rule of +interpretation, and the definite laws of symbolic language are +usually overlooked or disregarded. Ordinary readers of the +Revelation have always supposed that the only course for them was +to take the opinion of some learned expositor and to believe on +<i>his authority</i>; and when they have found that equally learned +and judicious men sustained the most opposite views, they have been +bewildered amid conflicting opinions and have decided that, when +such men were at issue, it was useless for them to investigate. +While, therefore, I have made every available use of their +opinions, it was only for the purpose of <span class= +"pagenum"><a id="page7" name="page7"></a>[pg 7]</span> forming my +own and of enabling myself so to unfold the nature of the symbols +that every one might see for himself the propriety of the +interpretation given.</p> +<p>The present knowledge that has been attained of this prophetic +book is largely the result of the combined efforts of all who have +labored to unfold its meaning. No one has had the honor of first +understanding all its parts, and very few have failed to contribute +something, more or less, to its true interpretation. Therefore I +have endeavored as much as possible to gather up the good from the +labors of my predecessors and to combine it with the results of my +own study and research. The Exposition of Mr. Lord has had an +important bearing on this work. For many beautiful thoughts +concerning the nature and the use of symbols, in the chapter on the +nature of symbolic language, I must acknowledge special +indebtedness to the Lectures of Thomas Wickes on the Apocalypse, +delivered many years ago, although I have ofttimes arrived at quite +different conclusions in their interpretation throughout the +Revelation. Much appreciated assistance has been derived from the +works of other commentators as well.</p> +<p>There is considerable disagreement among historians themselves +regarding certain historical points, but their differences are of +minor importance so far as the present work is concerned. When such +points were involved, I have simply endeavored to follow the best +authorities. Lengthy or important quotations from other writers +have been duly credited where they appear, hence no special mention +is necessary in this place. Minor extracts are merely enclosed +within quotation-marks.</p> +<span class="pagenum"><a id="page8" name="page8"></a>[pg 8]</span> +<p>The Decline and Fall of the Roman Empire, 6 Vols., Philadelphia, +1872, is the edition of Gibbon's Rome from which quotations are +made.</p> +<p>To assist in simplifying the subject and in placing it before +the reader in a concise, comprehensive manner, a number of useful +diagrams have been added; for they serve about the same purpose in +the study of a subject so complicated as do maps in the study of +geography. I would especially call attention to the large "Diagram +of the Revelation," where the various lines of prophetic truth are +outlined in parallel series, enabling the reader to comprehend at +once where the symbolic narrative returns to take up a new line of +thought covering the same period of time. In these diagrams, +however, no attempt has been made to set forth every phase of +thought connected with the subject; only the main features have +been outlined.</p> +<p>Feeling directed by the Lord to undertake this work and +realizing the greatness of the task, I have earnestly sought for +divine wisdom and guidance, and I humbly acknowledge his gracious +assistance in its prosecution; and while I can not indulge the hope +that human fallibility has been overcome, yet I firmly believe that +a careful reliance upon the Holy Spirit has been an effectual means +of avoiding error and unfolding many of the hitherto mysterious +prophecies of this wonderful book. To his worthy name I ascribe all +praise and glory. The future, doubtless, will witness a still +greater development of this subject; for men of God more worthy and +possessing greater abilities will arise, who, beginning where we +have left off, will continue its investigation and <span class= +"pagenum"><a id="page9" name="page9"></a>[pg 9]</span> throw upon +it additional light as yet unrevealed.</p> +<p>That the Lord will bless The Revelation Explained to the good of +his church upon earth and grant it a place, however small, in the +cause of present truth, is my earnest prayer.</p> +<blockquote> +<p>Yours in Christ,<br /> +F.G. Smith.<br /> +<i>Grand Junction, Mich., June 26, 1906</i>.</p> +</blockquote> +<h2>PREFACE TO FOURTH EDITION</h2> +<p>The reception accorded this work when it was first submitted to +the public was more than gratifying to the author. The lapse of +time has only tended to confirm still more strongly the fundamental +nature of the principle of interpretation adopted. In order to +supply the constant demand, the fourth edition is now issued.</p> +<p>I have taken advantage of this opportunity to make certain +revisions necessitated by an increase of knowledge since the work +was first written, nearly twelve years ago. This revision, however, +did not require an entire re-writing and does not involve a change +in fundamentals.</p> +<blockquote> +<p>F.G. Smith.<br /> +<i>Anderson, Ind., Mar. 1, 1918</i>.</p> +</blockquote> +<span class="pagenum"><a id="page11" name="page11"></a>[pg +11]</span> +<h2>CONTENTS.</h2> +<p><a href="#preface">Preface</a><br /> +<a href="#nature">Nature of Symbolic Language</a></p> +<p><a href="#chap1">CHAPTER I.</a></p> +<p><a href="#chap1-1">Introduction, verses 1-11</a><br /> +<a href="#chap1-12">Vision of Christ, verses 12-20</a></p> +<p><a href="#chap2">CHAPTER II.</a></p> +<p><a href="#chap2-1">Message to Ephesus, verses 1-7</a><br /> +<a href="#chap2-8">Message to Smyrna, verses 8-11</a><br /> +<a href="#chap2-12">Message to Pergamus, verses 12-17</a><br /> +<a href="#chap2-18">Message to Thyatira, verses 18-29</a></p> +<p><a href="#chap3">CHAPTER III.</a></p> +<p><a href="#chap3-1">Message to Sardis, verses 1-6</a><br /> +<a href="#chap3-7">Message to Philadelphia, verses 7-13</a><br /> +<a href="#chap3-14">Message to Laodicea, verses 14-22</a></p> +<p><a href="#chap4">CHAPTER IV.</a></p> +<p><a href="#chap4-1">Vision of God's Throne</a></p> +<p><a href="#chap5">CHAPTER V.</a></p> +<p><a href="#chap5-1">The Book with Seven Seals</a></p> +<p><a href="#chap6">CHAPTER VI.</a></p> +<p><a href="#chap6-1">First Seal Opened, verses 1, 2</a><br /> +<a href="#chap6-3">Second Seal Opened, verses 3, 4</a><br /> +<span class="pagenum"><a id="page12" name="page12"></a>[pg +12]</span> <a href="#chap6-5">Third Seal Opened, verses 5, +6</a><br /> +<a href="#chap6-7">Fourth Seal Opened, verses 7, 8</a><br /> +<a href="#chap6-9">Fifth Seal Opened, verses 9-11</a><br /> +<a href="#chap6-12">Sixth Seal Opened, verses 12-17</a></p> +<p><a href="#chap7">CHAPTER VII.</a></p> +<p><a href="#chap7-1">God's Servants Sealed, verses 1-8</a><br /> +<a href="#chap7-9">The White-Robed Company, verses 9-17</a></p> +<p><a href="#chap8">CHAPTER VIII.</a></p> +<p><a href="#chap8-1">Seventh Seal Opened, verses 1-5</a><br /> +<a href="#chap8-6">First Trumpet Sounded, verses 6, 7</a><br /> +<a href="#chap8-8">Second Trumpet Sounded, verses 8, 9</a><br /> +<a href="#chap8-10">Third Trumpet Sounded, verses 10, 11</a><br /> +<a href="#chap8-12">Fourth Trumpet Sounded, verses 12, 13</a></p> +<p><a href="#chap9">CHAPTER IX.</a></p> +<p><a href="#chap9-1">Fifth Trumpet Sounded, verses 1-12</a><br /> +<a href="#chap9-13">Sixth Trumpet Sounded, verses 13-21</a></p> +<p><a href="#chap10">CHAPTER X.</a></p> +<p><a href="#chap10-1">The Rainbow Angel</a></p> +<p><a href="#chap11">CHAPTER XI.</a></p> +<p><a href="#chap11-1">Temple and Holy City, verses 1, 2</a><br /> +<a href="#chap11-3">The Two Witnesses, verses 3-6</a><br /> +<a href="#chap11-7">The Witnesses Slain, verses 7-10</a><br /> +<a href="#chap11-11">The Witnesses Resurrected, verses +11-14</a><br /> +<a href="#chap11-15">Seventh Trumpet Sounded, verses 15-19</a></p> +<span class="pagenum"><a id="page13" name="page13"></a>[pg +13]</span> +<p><a href="#chap12">CHAPTER XII.</a></p> +<p><a href="#chap12-1">Woman and Man-Child, verses 1-6</a><br /> +<a href="#chap12-7">Michael and the Dragon, verses 7-12</a><br /> +<a href="#chap12-13">The Woman's Flight, verses 13-17</a></p> +<p><a href="#chap13">CHAPTER XIII.</a></p> +<p><a href="#chap13-1">The Leopard Beast, verses 1-9</a><br /> +<a href="#chap13-10">"The Faith of the Saints," verse 10</a><br /> +<a href="#chap13-11">The Two-Horned Beast, verses 11-18</a></p> +<p><a href="#chap14">CHAPTER XIV.</a></p> +<p><a href="#chap14-1">The 144,000 on Mount Sion, verses +1-5</a><br /> +<a href="#chap14-6">The Three Angels, verses 6-11</a><br /> +<a href="#chap14-12">"The Patience of the Saints," verses 12, +13</a><br /> +<a href="#chap14-14">Harvest of the World, verses 14-20</a></p> +<p><a href="#chap15">CHAPTER XV.</a></p> +<p><a href="#chap15-1">Seven Last Plagues</a></p> +<p><a href="#chap16">CHAPTER XVI.</a></p> +<p><a href="#chap16-1">The First Vial, verses 1, 2</a><br /> +<a href="#chap16-3">The Second Vial, verse 3</a><br /> +<a href="#chap16-4">The Third Vial, verses 4-7</a><br /> +<a href="#chap16-8">The Fourth Vial, verses 8, 9</a><br /> +<a href="#chap16-10">The Fifth Vial, verses 10, 11</a><br /> +<a href="#chap16-12">The Sixth Vial, verses 12-16</a><br /> +<a href="#chap16-17">The Seventh Vial, verses 17-21</a></p> +<p><a href="#chap17">CHAPTER XVII.</a></p> +<p><a href="#chap17-1">"Babylon the Great," verses 1-6</a><br /> +<a href="#chap17-7">Beast and Ten Kingdoms, verses 7-18</a></p> +<span class="pagenum"><a id="page14" name="page14"></a>[pg +14]</span> +<p><a href="#chap18">CHAPTER XVIII.</a></p> +<p><a href="#chap18-1">Fall of Babylon</a></p> +<p><a href="#chap19">CHAPTER XIX.</a></p> +<p><a href="#chap19-1">Marriage of the Lamb, verses 1-10</a><br /> +<a href="#chap19-11">Coming of Christ, verses 11-21</a></p> +<p><a href="#chap20">CHAPTER XX.</a></p> +<p><a href="#chap20-1">The Dragon Bound, verses 1-6</a><br /> +<a href="#chap20-7">The Dragon Released, verses 7-10</a><br /> +<a href="#chap20-11">The Judgment Scene, verses 11-15</a></p> +<p><a href="#chap21">CHAPTER XXI.</a></p> +<p><a href="#chap21-1">New Heaven and Earth, verses 1-8</a><br /> +<a href="#chap21-9">The Heavenly Jerusalem, verses 9-27</a></p> +<p><a href="#chap22">CHAPTER XXII.</a></p> +<p><a href="#chap22-1">River and Tree of Life, verses 1-5</a><br /> +<a href="#chap22-6">Christ's Coming and Eternity, verses +6-21</a></p> +<span class="pagenum"><a id="page15" name="page15"></a>[pg +15]</span> <a name="nature" id="nature"></a> +<h2>Nature of Symbolic Language.</h2> +<p>Before proceeding with the interpretation of this wonderful +book, it will be necessary for us to pause and make inquiry +concerning the nature of the language employed in its prophecies +and concerning the mode of its interpretation. It will be seen at a +glance that it is wholly unlike the common language of life; and it +will be useless for us to undertake to ascertain its signification +unless we understand perfectly the principles upon which it is +founded.</p> +<p>The question may be asked, "Is the language intelligible at +all?" Considering the variety of interpretations placed upon it by +expositors and the opinions generally held respecting it, we might +conclude that it is not. The majority of the people look upon these +prophecies as "a mass of unintelligible enigmas," and are ready to +tell the student of Revelation that this book "either finds or +leaves a man mad." But are we to look upon its language as being +applied at a venture, without any definite rule, capable of every +variety of meaning, so that we can never be quite <i>sure</i> that +we have its correct interpretation?</p> +<p>Commentators generally unite in attaching a definite meaning to +certain symbols, and they tell us that these can not be applied +otherwise without violating <span class="pagenum"><a id="page16" +name="page16"></a>[pg 16]</span> their nature. They may not give us +their reasons for thus applying them (in fact, they generally do +not), yet it is evidently assumed that such reasons do exist. Now, +if reasons actually exist why a definite signification must be +applied to the symbol in the one case, why do they not exist in +another case, and in all cases? If any law exists in the case at +all, it is a uniform one, for a law that does not possess +uniformity is no law; otherwise, it would be an unintelligible +revelation, and the only possible thing left for us to do would be +to attempt to solve it like a riddle—guess it out. It would +be as if the writer were to use words with every variety of meaning +peculiarly his own attached, without informing the reader what +signification to give them in a given instance. No man has a right +thus to abuse written or spoken language; and we may take it for +granted that the God of heaven would not make such an +indiscriminate use of symbolical language when making a revelation +to men. There is no other book the wide world around in which +language is as carefully employed as in the Bible; and we can rest +assured that when God gave this Revelation to Jesus Christ "to +<i>show</i> unto his servants things which must shortly come to +pass," he made choice of proper symbols whose meaning can be +definitely evolved, provided we can but ascertain the great +underlying principles upon which their original selection was +based.</p> +<p>In the ordinary communication of our thoughts we employ +arbitrary signs and sounds to which we have universally agreed to +fix a definite meaning. Thus, our entire spoken language is made up +of a great variety of sounds or words with which by long +<span class="pagenum"><a id="page17" name="page17"></a>[pg +17]</span> practise we have become familiar. We call a certain +object a horse, not because there is any similarity between the +sound and the animal designated, but because we have agreed that +that sound shall represent that object. So, also, we have agreed +that the characters h-o-r-s-e shall represent the same thing; and +by the use of twenty-six characters, called the alphabet, placed +together in various combinations, we are able to write our entire +spoken language.</p> +<p>The incidents connected with the introduction of written +language among a barbarous people are worthy of remark in this +connection. That thought can be conveyed to persons at a distance +by the use of certain cabalistic characters seems to them +incredible, and when compelled to believe it, they look upon the +person that can accomplish such wonders as embodying something +supernatural. These things I mention merely to call attention to +the fact that spoken and written language is a curious and +wonderfully complicated affair. This is brought forcibly to our +minds when we hear persons conversing in a foreign tongue, or when +we pick up a book the characters of which are wholly unlike those +of our own language. To us an English book is full of instinctive +beauty, every letter or mark possessing a definite meaning that is +instantly conveyed to our minds, because we have become familiar +with them by diligent study and practise.</p> +<p>There are other ways of transferring thought besides the +complicated system just mentioned—ways which are much more +natural and simple. Thus, a simpler way to represent a certain +object would be to draw a picture of it; or, better still, to +represent <span class="pagenum"><a id="page18" name= +"page18"></a>[pg 18]</span> a certain character or quality by +exhibiting, not the object itself, but an analagous one whose +peculiar character that property is; for examples: the quiet, +peaceful, gentle disposition of a child, by a lamb; a man of +cunning, artful, deceptive disposition, by a fox; or a cruel, +bloodthirsty, vindictive tyrant, by a tiger, etc. This is +hieroglyphical or symbolic language. This language takes precedence +over every other for naturalness and simplicity, being common to a +greater or less extent among all nations and intelligible to +all.</p> +<p>Spoken language was undoubtedly a gift from God originally, +while written language is probably a mere human invention. We are +not to suppose that the first attempts to convey thought in writing +would be by an alphabetical system, but by the symbolic, it being, +as before stated, the most natural and within reach of the ordinary +ingenuity of man. This is proved by the fact that the inscriptions +on the ancient monuments of Egypt and the inscriptions of other +nations of antiquity are of this character. It is also a fact +worthy of notice that, four thousand years later, men of other +countries and of other languages have, by much study and a careful +comparison of the symbols, been able to decipher with accuracy +those hierographical representations.<a id="footnotetag1" name= +"footnotetag1"></a><a href="#footnote1"><sup>1</sup></a> This of +itself is sufficient to establish the point that definiteness can +be attached to the use and the interpretation of carefully-selected +symbols, when the principles that governed their original selection +are discovered.</p> +<blockquote class="footnote"><a id="footnote1" name= +"footnote1"></a><b>Footnote 1:</b> <a href= +"#footnotetag1">(return)</a> +<p>The systems of hieroglyphical writing employed by various +nations have, for the most part, remained unintelligible until a +key of their interpretation was discovered. In 1799 M. Bouchard, a +French captain of engineers, while digging intrenchments on the +site of an old temple near the Rosetta mouth of the Nile, unearthed +a black stone containing a trilingual inscription in hieroglyphics, +demotic characters, and Greek. The last paragraph of the Greek +inscription stated that two translations, one in the sacred and the +other in the popular Egyptian language, would be found adjacent; +hence this celebrated stone has afforded European scholars a key to +the language and writing of the ancient Egyptians. The cuneiform +writing of the Babylonians and Persians remained a mystery also +until modern times, but great progress has now been made in the +deciphering of thousands of inscribed clay tablets, cylinders, +prisms, etc. The key to its interpretation is the celebrated +inscription at Behistun, cut upon the face of a high rock three +hundred feet above its base, and recording a portion of the history +of Darius. It is written in the cuneiform characters, in three +languages—Median, Persian, and Assyrian.</p> +</blockquote> +<span class="pagenum"><a id="page19" name="page19"></a>[pg +19]</span> +<p>I do not wish to be understood as implying that the symbolical +language of Scripture is identical with the hieroglyphics of +ancient monuments. There may be different kinds of symbolic +representations; but they are not arbitrary, as is spoken language, +and can not be arbitrarily applied; a fixed law governs them +all.</p> +<p>Now, the book of Revelation is made up of this symbolic +language. It is not, however, confined to this book alone. There +are many instances of it to be found elsewhere in the sacred +volume, and in many cases it is explained by inspiration itself, +thus giving us a reliable key to the whole. Joseph's dream of the +eleven sheaves that made obeisance to his sheaf was of this +description (Gen. 37:7, 8), and his eleven brethren were angered, +because its meaning was apparent—that they should be humbled +before him. Also, his dream of the sun, the moon, and the eleven +stars (verses 9, 10) was understood to signify the subjection of +the entire family unto him, which was actually <span class= +"pagenum"><a id="page20" name="page20"></a>[pg 20]</span> fulfilled +after Joseph's exaltation in Egypt. The chief butler's dream of the +vine with three branches bearing grapes, which he took and pressed +into the king's cup, was interpretated by Joseph as signifying the +butler's restoration in three days to his former position of +cup-bearer to the king; while the chief baker's dream of the three +baskets upon his head, out of which the birds ate, was +interpretated as signifying his execution in the same length of +time. Gen. 40. Pharaoh's dream of the seven fat kine and the seven +lean kine, also of the seven full ears and the seven thin ears, +signified seven years of plenty and seven years of famine. Gen. +41.</p> +<p>Again, the four divisions of King Nebuchadnezzar's wonderful +image was explained by Daniel as signifying four universal +monarchies and the ten toes as signifying the ten minor kingdoms +which grew out of the fourth; while the stone that was cut out of +the mountain without human intervention he interpreted as +signifying the divine kingdom of God. Dan. 2. The two-horned ram of +Daniel's vision (chap. 8), according to the explanation of the +angel, symbolized the Medo-Persian empire, its two horns signifying +the two dynasties of allied kings that composed it. The he-goat +signified the Greco-Macedonian empire; his great horn, its first +mighty king; and the four horns that replaced the great one when +broken represented four kings under whom the empire would +eventually be divided into as many parts. In the Apocalypse itself +we have a number of symbols divinely interpreted, "The seven stars +are the angels of the seven churches." "The seven candle-sticks +which thou sawest are the seven churches." "The ten horns +<span class="pagenum"><a id="page21" name="page21"></a>[pg +21]</span> which thou sawest are ten kings." "The waters which thou +sawest ... are peoples, and multitudes, and nations, and tongues." +"The woman which thou sawest is that great city which reigneth over +the kings of the earth," etc.</p> +<p>It will be seen that the great underlying principle or +<i>law</i> upon which symbolic language is based is ANALOGY. An +object is chosen to represent not itself, but something of +analagous character.</p> +<p>Webster defines <i>symbol</i> as follows: "The sign or +representation of any moral thing by the images or properties of +natural things. Thus, a lion is the <i>symbol</i> of courage; the +lamb is the <i>symbol</i> of meekness or patience." Home, in his +Introduction to the Study of the Bible, says: "By symbols we mean +certain representative marks, rather than express pictures; or, if +pictures, such as were at the time <i>characters</i>, and besides +presenting to the eye the resemblance of a particular object, +suggested a general idea to the mind, as when a <i>horn</i> was +made to denote <i>strength</i>, an <i>eye</i> and <i>scepter, +majesty</i>, and in numberless such instances; where the picture +was not drawn to express merely the thing itself, but something +else, which was, or was conceived to be, analagous to it." The main +idea, then, as expressed in the foregoing definitions, is the +representation of an object, not by a picture of itself, but by +something analagous, such as the exhibition of moral qualities by +images drawn from nature. But the use of symbols is not confined to +the representation of moral subjects alone. Anything may be +symbolized to which a corresponding analagous object can be +found.</p> +<span class="pagenum"><a id="page22" name="page22"></a>[pg +22]</span> +<p>To establish the principle of analogy here laid down, it will be +necessary to refer only to a few of the numerous examples of +divinely interpreted symbols in the Scriptures. Any one can readily +perceive the analogy between the seven fat kine of Pharaoh's dream +and as many years of plenty; so, also, with the seven full, healthy +ears that grew up on seven stalks. Likewise, the analogy between +the seven thin kine and as many years of famine, and the seven +thin, blasted ears that represented the same thing, is apparent. +One fat kine or one full ear would symbolize one year of plenty, +when crops were abundant; while seven would represent as many +distinct seasons of prosperity, etc. Kine do not represent kine, +but something analagous. The beasts of Daniel's visions do not +represent animals like themselves, or a multitude of such animals, +but something of analagous disposition. The analogy between a wild, +ferocious beast, stamping upon or devouring everything within its +reach, and a cruel, persecuting, tyrannical government is apparent. +A horn does not signify a horn, but some great power, such as a +dynasty of kings or rulers; and what the horn is to the animal in +manifesting its desolating disposition, kings and rulers are to an +empire in executing the persecuting or oppressive principles of the +body politic. A pure, chaste virgin is used to symbolize the true +church of God; whereas a corrupt harlot is chosen to represent an +apostate church, and fornication her idolatrous worship.</p> +<p>Although this principle is worthy of further elucidation, yet +enough has been said to firmly establish the point that symbolic +language is founded upon <span class="pagenum"><a id="page23" name= +"page23"></a>[pg 23]</span> analogy. It is also clear that, +whenever we attach a literal signification to a symbolic object, we +immediately destroy entirely its use as a symbol. So we may accept +it as one established landmark in the interpretation of the +Apocalypse, that every symbol, regardless of the department from +which it is taken—whether from the material universe, the +animal kingdom, human life or the heavenly realm—stands as +the representative, not of itself, but of some other object of +analagous character not found in the same department from which it +is drawn.</p> +<p>This develops another important fact worthy of attention. If the +great law of symbolic language is based upon analogy, it is clear +to a demonstration that the symbols employed <i>must be</i> +definitely applied. They can not be arbitrary, as the words +composing our spoken language are. There is nothing in the nature +of the thing to prevent our calling a horse an elephant, provided +we had only agreed universally to adopt that designation of the +animal referred to (arbitrary sounds can be arbitrarily applied); +but we violate nature when we attempt to make a ferocious tiger the +symbol of an innocent child, or represent a blood-thirsty tyrant by +the symbol of a lamb. A disgusting, polluted harlot may be the +proper symbol of an apostate church, but of the pure, holy church +of God—<i>never</i>. A proper correspondence must be kept up. +We must follow nature strictly.</p> +<p>Symbols are drawn from every department—from animate and +inanimate creation, from animal life and human life, from the +visible universe below and the heavenly world above, and also from +some objects of fancy to which there is no corresponding object in +existence, <span class="pagenum"><a id="page24" name= +"page24"></a>[pg 24]</span> such as Daniel's four-headed beast, or +the one in the Revelator's vision with seven heads and ten horns; +but in the selection of the same a proper correspondence of quality +is kept up. The symbols that are chosen to set forth the great +spiritual affairs of the church are such as are in themselves +nobler than those selected to describe the political affairs of +kings and empires, because in the divine estimation the church is +of infinitely greater importance and occupies a more honorable +position than worldly kingdoms. Thus, a beautiful virgin bride is +chosen to represent the church of God; whereas a great red dragon +with seven heads and ten horns is chosen to symbolize the Pagan +Roman empire. The glorious body of God's reformers is set forth +under the symbol of an angel from heaven, with his face as the sun, +his feet as pillars of fire, and a rainbow upon his head; whereas +the Saracen warriors of Mahomet are locusts upon the earth, with +stings of scorpions. The department of human and angelic life is +chosen to set forth the spiritual affairs of the church, while the +department of nature and of animal life represents the political +affairs of nations. To this general rule, there is at least one +exception. Certain things connected with God's chosen people under +the old dispensation are considered proper symbols to represent +similar things or events in the New Testament dispensation, without +special regard to the department from which they are drawn. Thus, +the temple, altar, incense, candlesticks, holy city, etc., of the +former age, though not taken from the department of human or +angelic life, are, nevertheless, clearly used to represent affairs +of the church, the analogy in the case being apparent <span class= +"pagenum"><a id="page25" name="page25"></a>[pg 25]</span> because +of their former prominence as connected with the Lord's covenant +people.</p> +<p>Again, when the symbol selected is that of a living, active, +intelligent agent, it represents an analagous intelligent agent. +Likewise, the actions of the former plainly denote analagous +actions in the latter, and the effects produced by the actions of +the symbolic agent signify analagous effects produced by the +actions of the agent symbolized. To make it clearer: agents +symbolize agents, actions symbolize actions, and effects symbolize +effects. If this be not true—if agents can symbolize actions +and effects as well as agents, or if actions can symbolize agents +and effects—then all is an inextricable maze of confusion, +and well may we repeat the words uttered by a certain minister to +the writer, "The book should have been called Mystification, not +Revelation."</p> +<p>The same principle of analogy is carried out in another +particular. Whenever the enemies of God or destructive agents are +intended, objects of a corresponding desolating character are +chosen as their symbols; whereas the peaceful triumphs of the +cross, as exhibited by God's chosen people, are described under +symbols of an equally benign and gentle character. Thus, the +anti-christian, persecuting power of Rome is described as a +ferocious wild beast, stamping everything beneath its feet and +spreading desolation on every side. The Vandal hordes of Northern +barbarians, who, under Genseric overran the Western Roman empire +early in the fifth century, are symbolized by a volcanic mountain +cast into the sea and spreading its streams of molten lava in every +direction. The fearful pest of Mohammedanism is a <span class= +"pagenum"><a id="page26" name="page26"></a>[pg 26]</span> dense +smoke issuing from the bottomless pit and darkening the heavens. +The Saracens of Mahomet are swarms of locusts appearing upon the +earth, with scorpion stings, tormenting men five months, or, +prophetically, one hundred and fifty years. On the other hand, a +church is a candle-stick; its pastor, a beautiful star; the whole +church, a virgin bride; the glorious assembly of God's reformers, a +rainbow angel, etc.</p> +<p>From the foregoing it will be seen that symbols are not words, +but things, chosen because of some analagous resemblance to +represent other things; and by a careful study of the nature of the +symbols themselves we can ascertain where to look for their +fulfilment. In the present work no attempt has been made to prove +the interpretations given merely by the authority of learned names +(for they can be arrayed on every side of a passage), but the +nature of the symbols themselves has been developed; and the reader +will be able to judge how nearly the known laws of symbolic +language have been followed.</p> +<p>It will be necessary, however, to notice another exception to +the rules given, although it can scarcely be said to form an +exception—it rather proves the very position taken. +Undoubtedly, there are some few objects whose nature forbids their +symbolization, there being no object in existence of analagous +character that can be chosen as their representative. God, +evidently, can not be symbolized; for where is the individual in +heaven or on earth that can stand as his representative? "To whom +then will ye liken God? or what likeness will ye compare unto him?" +Isa. 40:18. Man can not represent him, angels can not; for whenever +they appear on the panoramic <span class="pagenum"><a id="page27" +name="page27"></a>[pg 27]</span> scene, they denote distinguished +agencies among men. There may be certain symbols connected with his +person, setting forth his divine attributes and proclaiming the +eternal majesty of his name; but he himself is described as "One +sitting upon a throne," before whom the created intelligences of +earth and heaven fall down and worship unceasingly, but no symbol +of Him is given. The same exception also applies to the person of +Jesus, our Savior and Redeemer. While the human aspect of the +Savior, as exhibited during the incarnation in his sacrificial +death, may be properly symbolized by a lamb, as in <a href= +"#chap5">chap. V</a>, there is no created intelligence in God's +great universe that can be chosen to represent, in his true, +essential divinity, Him who does not deem it robbery to claim +equality with God. There may, likewise, be certain symbols +connected with his person to give us at least a faint impression of +his divine character and infinite majesty; yet when he appears upon +the symbolic scene, he distinctly announces, "I am the first and +the last: I am he that liveth, and was dead; and, behold, I am +alive forevermore." "He hath on his vesture and on his thigh a name +written, KING OF KINGS, AND LORD OF LORDS." So whenever the divine +Christ appears on the symbolic scene, he comes in his own person, +proclaiming his own name, and we need look for no symbol of +him.</p> +<p>Upon the opening of the fifth seal, the souls of the martyrs are +represented as crying unto God from the altar for the avenging of +their blood on those who dwell on the earth. Where is there an +object in all creation analagous to a disembodied spirit? None can +be found. It is easy to give them an arbitrary <span class= +"pagenum"><a id="page28" name="page28"></a>[pg 28]</span> name; +therefore they appear in the Revelation under their own appropriate +title, as "the <i>souls</i> of them that were slain." Chap. +<a href="#chap6-9">6:9, 10</a>, also <a href= +"#chap20-4">20:4</a>.</p> +<p>This exception applies to every case where no corresponding +object can be selected as a symbol. Where the nature of the subject +forbids its symbolization, there the description must of necessity +be literal, and all such objects appear under their own appropriate +titles. Otherwise, we are to look upon the entire book of +Revelation as a vast collection of symbols whose interpretation is +to be found, not in the department from which they are taken, but +in another, to which they bear a certain analagous resemblance.</p> +<p>Although not pertaining strictly to the subject of symbolic +language, yet a word respecting the plan of the prophecy will be +appropriate at this time. The prophetic events are not arranged +after the ordinary plan of histories, narrating all the +contemporaneous events in a given period, whether civil, religious, +literary, scientific, or biographical, thus finishing up the +history of that period; but it consists of a number of distinct +themes running over the same ground. The proof of this assertion +will appear as we proceed with the development of the +prophecies.</p> +<p>May the wisdom of heaven direct us in the perusal of this +wonderful book of Revelation, and may we at last be "accounted +worthy to obtain that world," and the glorious privilege of +rendering eternal praise to "Him that sitteth upon the throne," +"upholding all things by the word of his power," "declaring the end +from the beginning," and revealing his mighty works unto the +children of men.</p> +<span class="pagenum"><a id="page29" name="page29"></a>[pg +29]</span> <a name="chap1" id="chap1"></a> +<h2>CHAPTER I.</h2> +<a name="chap1-1" id="chap1-1"></a> +<blockquote> +<p>The Revelation of Jesus Christ, which God gave unto him, to show +unto his servants things which must shortly come to pass; and he +sent and signified it by his angel unto his servant John:</p> +<p>2. Who bare record of the word of God, and of the testimony of +Jesus Christ, and of all things that he saw.</p> +<p>3. Blessed is he that readeth, and they that hear the words of +this prophecy, and keep those things which are written therein: for +the time is at hand.</p> +</blockquote> +<p>This book of the Revelation is frequently styled the Apocalypse, +derived from the word by which it is designated in Greek. Jesus +Christ having received it from God, its author, designed it for the +future benefit of his church, and communicated it to his servants +by the hand of the beloved apostle John. Its character is described +by its title "Revelation," which signifies something revealed or +made known; and its object was to "show unto his servants things +which must shortly come to pass." This object of God's in +delivering the Revelation to his church should be a sufficient +refutation of the popular theory that this book is unintelligible, +and its varied symbols wrapped in such deep mystery that their +meaning can not be evolved; for it is not consonant with the +supreme power and wisdom of the God-head to suppose that, in making +a revelation to man, he would make the fatal mistake of clothing +his language with a mystery <span class="pagenum"><a id="page30" +name="page30"></a>[pg 30]</span> that defies the intellect of +mortals to unveil. It is said of the things herein revealed that +they "must shortly come to pass," by which is meant not that they +were all to be completely fulfilled within a short time, but that +the series of special events predicted were soon to begin. Thus, we +speak of a century or eternity as near at hand, by which we mean +that the events of the period spoken of are about to commence, +although the end of the series may be very far off.</p> +<p>But who are "his servants"? For whose benefit was the Revelation +given? Surely it was for all those who become children of God by +faith in Christ Jesus, from the beginning of the gospel +dispensation when it was given, until the end of time; for a +benediction is pronounced upon <i>all</i> those who read and hear +its prophecies and "keep those things which are written therein." +It was this promised blessing unto the earnest inquirers into the +truths of Revelation that enabled the writer to decide to give +these prophecies the consideration that is justly their due, and to +recognize their infinite importance to the present church; "for the +time is at hand" that will close the series of events herein +predicted and usher in eternity. Every fulfilment of prophecy +brings with it new duties, and enjoins fresh responsibilities upon +the people of God; yea, "every revolving century, every closing +year, adds to the urgency with which attention is challenged to the +concluding portion of Holy Writ." Daniel prophetically described +some of the events contained also in the Apocalypse, but he was +told to shut up the words and seal the book <i>until</i> the time +of the end, when "many shall run to and fro, and knowledge shall be +increased."</p> +<span class="pagenum"><a id="page31" name="page31"></a>[pg +31]</span> +<p>It has been a matter of conjecture as to who the angel or +messenger was that Christ sent to deliver the prophecies to John. +Some suppose it to have been Gabriel, because of his having been a +chosen instrument to deliver similar prophecies to Daniel. Some +think it was Elijah, he having been translated that he should not +see death, and afterwards appearing on the mount of +transfiguration. Others think it was one of the redeemed sons of +earth; because afterward, when rejecting the worship John was about +to tender him, he says, "See thou do it not: I am thy +fellow-servant, and of thy brethren that have the testimony of +Jesus: worship God." Chaps. <a href="#chap19-10">19:10</a>; +<a href="#chap22-9">22:9</a>. But we can not identify this +messenger positively, as no definite information is given. To these +revelations received John bore a faithful record of all things that +he <i>saw</i>, implying the fact that they passed in vision before +him and he beheld them as in a picture.</p> +<blockquote> +<p>4. JOHN to the seven churches which are in Asia: Grace be unto +you, and peace, from him which is, and which was, and which is to +come; and from the seven Spirits which are before his throne;</p> +<a name="chap1-5" id="chap1-5"></a> +<p>5. And from Jesus Christ, who is the faithful witness, and the +first begotten of the dead, and the prince of the kings of the +earth. Unto him that loved us, and washed us from our sins in his +own blood,</p> +<p>6. And hath made us kings and priests unto God and his Father; +to him be glory and dominion for ever and ever. Amen.</p> +<a name="chap1-7" id="chap1-7"></a> +<p>7. Behold, he cometh with clouds; and every eye shall see him, +and they also which pierced him: and all kindreds of the earth +shall wail because of him. Even so, Amen.</p> +<span class="pagenum"><a id="page32" name="page32"></a>[pg +32]</span> +<p>8. I am Alpha and Omega, the beginning and the ending, saith the +Lord, which is, and which was, and which is to come, the +Almighty.</p> +</blockquote> +<p>The Apocalypse opens with the salutation of John to the seven +churches in Asia, unto whom it was particularly addressed, and for +whom special messages were prepared. There were other congregations +of the church of God in Asia, or Asia Minor, besides the seven to +whom the Revelation was sent, such as Colosse, Miletus, Troas, etc. +Why only seven were addressed, we do not know, unless it be that +the number seven is used, as elsewhere in the Sacred Volume, to +denote fulness or completeness, being, as has been said, "a kind of +memorial of the great facts of the first seven days of time which +have divided all ages into cycles of weeks." So when we read of +Christ's walking in the midst of the seven churches, we are to +understand that he is in all the congregations of his people; and +the ministers of the seven churches who are upheld by the Lord +himself are representative, in one important sense at least, of the +entire Christian ministry; for Christ has promised to be with them +alway "even unto the end of the world." Mat. 28:20.</p> +<p>This salutation of John's is one of great beauty and splendor, +setting forth, as it does, the divine attributes of the great +Jehovah in a striking manner as he "which is, and which was, and +which is to come," an expression embracing eternity and designating +the eternal, unchangeable God. The seven spirits before his throne +describe the third person in the Trinity, as will appear clearer +hereafter, seven being used as a sacred or perfect number +designating his dignity <span class="pagenum"><a id="page33" name= +"page33"></a>[pg 33]</span> and excellence. Some have supposed that +seven angelic spirits were here described; but it is not consistent +with the honor due the God-head to suppose that created +intelligences should be exalted to a plane of equality with the +supreme Deity. Moreover, they would probably have been described as +seven <i>angels</i>, and not as seven <i>spirits</i>.</p> +<p>Jesus Christ is mentioned next and more fully described, he +being the direct author of the Revelation. He is "the first +begotten of the dead, the prince of the kings of the earth," and +the one "that loved us, and washed us from our sins in his own +blood." The statement that Christ is the "first-begotten of the +dead," is parallel to similar expressions in the Bible, where he is +declared to be "the first-fruits of them that slept," "and the +first-born from the dead." Though others had been restored to life +before the resurrection of Christ, yet he was the first to rise +with an immortal, glorified body. These expressions may also denote +that Christ was the chief or central figure among all those who +arose. But it was by virtue of his coming and of his victory over +death that any were enabled to rise before his resurrection, as in +the mind and purpose of God, who "calleth those things which be not +as though they were" (Rom. 4:17), Christ was ordained to die and +rise again, from the foundation of the world. He is the "prince of +the kings of the earth" by virtue of his being exalted to the right +hand of God, with "angels and authorities and powers being made +subject unto him." 1 Pet. 3:22. "Far above all principality, and +power, and might, and dominion, and every name that is named, not +only <span class="pagenum"><a id="page34" name="page34"></a>[pg +34]</span> in this world, but also in that which is to come." Eph. +1:21.</p> +<p>"Unto him that loved us, and washed us from our sins in his own +blood," describes the great atonement work of Jesus Christ, by +which we are cleansed from all sin and made a royal, kingly +priesthood unto God even in this world. Every soul that has +received the blessed experience John here describes will be able to +appreciate the unbounded rapture the beloved apostle felt in the +contemplation of this wonderful theme of redemption that caused him +to ascribe to God, its author, "glory and dominion forever and +ever."</p> +<p>This Jesus is he who will come again, not in humiliation and +suffering, but in glory and honor; not as a Lamb to shed his blood +for the sins of the world, but as the Lion of the tribe of Juda, +with infinite power and majesty, causing all the kindreds of earth +to wail because of him. The blasphemous Jews, who clamored for his +crucifixion; Pilate, who delivered him up; and the Roman soldiery, +who drove the nails and pierced his side, producing a death of +greatest ignominy—all will see him when he comes. But while +the proud enemies of God and the cruel oppressors of his saints are +overwhelmed with terror at the sight of His person, the saints of +all ages will shout for joy, saying, "Even so. Amen." "The +judgments of the Lord are true and righteous altogether." In the +face of this awful truth, how dare men assert that the second +advent will usher in a thousand years of peace and tranquility, +during which time the wicked will lie in their graves, when God's +word declares that <i>every eye</i> shall see him when he +comes?</p> +<span class="pagenum"><a id="page35" name="page35"></a>[pg +35]</span> +<p>The present description of Christ closes with the statement that +he is the Alpha and the Omega, which, being the first and last +letters of the Greek alphabet, mean the same as "the beginning and +the ending"; while the whole concludes with the statement that he +is the one "which is, and which was, and which is to come, the +Almighty"—which is the same as the description given of God +in verse 4. Nothing in addition to this could be ascribed to +Christ. Every attribute with which the Deity himself is invested is +here ascribed to Jesus Christ. If our Savior is anything more than +this description declares him to be, it is beyond the reach of our +finite minds to comprehend. The sacred writers everywhere speak of +him as a being worthy of worship and praise; and this fact, taken +in connection with the universal proneness of men to take the honor +from God and to give it to those who are no gods, is a convincing +proof that Christ is God and, as such, is worthy of all honor and +praise; and nowhere is there given in regard to Christ a warning +caution such as John received from the angel at whose feet he fell +to worship—"See thou do it not ... worship God."</p> +<a name="chap1-9" id="chap1-9"></a> +<blockquote> +<p>9. I John, who also am your brother, and companion in +tribulation, and in the kingdom and patience of Jesus Christ, was +in the isle that is called Patmos, for the word of God, and for the +testimony of Jesus Christ.</p> +<p>10. I was in the Spirit on the Lord's day, and heard behind me a +great voice, as of a trumpet,</p> +<p>11. Saying, I am Alpha and Omega, the first and the last: and, +What thou seest, write in a book, and send it unto the seven +churches which are in Asia; unto Ephesus, and unto Smyrna, +<span class="pagenum"><a id="page36" name="page36"></a>[pg +36]</span> and unto Pergamos, and unto Thyatira, and unto Sardis, +and unto Philadelphia, and unto Laodicea.</p> +</blockquote> +<p>At the time the Revelation was given, John was a prisoner in the +Isle of Patmos (now called Patmo or Patino), a small, desolate, +rocky island in the Aegean sea, near the coast of Asia Minor, its +greatest length from north to south being about ten miles, and its +greatest breadth six. To this lonely place, according to Jerome and +others, John was exiled during the reign of the tyrant Domitian, in +A.D. 95. The reason of his banishment is given—"For the word +of God, and for the testimony of Jesus Christ." Having confined him +to this barren spot, the emperor no doubt thought he had +effectually cleared the world of this preacher of righteousness. +Doubtless the persecutors of John Bunyan<a id="footnotetag2" name= +"footnotetag2"></a><a href="#footnote2"><sup>2</sup></a> thought +the same when they had him shut up in Bedford jail. But when men +think the truth is dead and buried out of sight, God suddenly gives +it a resurrection with thirty-fold greater glory. It was so in this +case. The giving of the book of Revelation—the writing on +this spot of the history of the church in advance—has changed +the name of this rocky island from deepest infamy to one of sacred +interest and holy recollections. The death of Domitian occurred in +A.D. 96, and his successor, the humane Nerva, recalled those who +had been exiled because of their faithfulness to Christianity; and +John returned <span class="pagenum"><a id="page37" name= +"page37"></a>[pg 37]</span> to Ephesus, where he spent the +remainder of his days, dying a natural death at the advanced age of +about one hundred years.</p> +<blockquote class="footnote"><a id="footnote2" name= +"footnote2"></a><b>Footnote 2:</b> <a href= +"#footnotetag2">(return)</a> +<p>John Bunyan (1628-1688) was a Puritan. After the restoration of +the Stuarts to the throne, at the close of the English Revolution +and the failure of the Commonwealth, he was imprisoned for twelve +years "on account of non-conformity to the established worship." It +was during this dreary confinement that he wrote his "Pilgrim's +Progress," the most admirable allegory in English literature.</p> +</blockquote> +<p>The humble manner in which John speaks of himself is +affectionate. He does not represent himself to the churches as some +great apostle or prophet, but as "your brother and companion in +tribulation," a sharer with them in the trials and the persecutions +that they were all called upon to endure. He also testified that he +was "in the kingdom and patience of Christ," of which we will speak +more hereafter.</p> +<p>It was on the first day of the week, or the Lord's day, that the +vision recorded in this chapter was given John, while he was "in +the Spirit," or under the influence of the spirit of prophecy. He +was commanded to write in a book the things that he saw and to send +it unto the seven churches of Asia. It is important to bear in mind +the fact that these visions are things that John <i>saw</i>, all +the actors and events passing before him as a moving +panorama—the most stupendous scene that human eyes have ever +beheld, containing the future political history of various nations +and kingdoms and also the history of the church in her different +phases from the beginning until the final consummation. Of the +seven churches we will speak more particularly hereafter.</p> +<a name="chap1-12" id="chap1-12"></a> +<blockquote> +<p>12. And I turned to see the voice that spake with me. And being +turned, I saw seven golden candlesticks;</p> +<p>13. And in the midst of the seven candlesticks one like unto the +Son of man, clothed with a garment down to the foot, and girt about +the paps with a golden girdle.</p> +<span class="pagenum"><a id="page38" name="page38"></a>[pg +38]</span> +<p>14. His head and his hairs were white like wool, as white as +snow; and his eyes were as a flame of fire;</p> +<p>15. And his feet like unto fine brass, as if they burned in a +furnace; and his voice as the sound of many waters.</p> +<p>16. And he had in his right hand seven stars: and out of his +mouth went a sharp two-edged sword: and his countenance was as the +sun shineth in his strength.</p> +<p>17. And when I saw him, I fell at his feet as dead. And he laid +his right hand upon me, saying unto me, Fear not; I am the first +and the last:</p> +<a name="chap1-18" id="chap1-18"></a> +<p>18. I am he that liveth, and was dead; and, behold, I am alive +for evermore, Amen; and have the keys of hell and of death.</p> +</blockquote> +<p>The hieroglyphic, or symbolic, characters now begin. Turning in +the direction from which the voice came, John saw seven beautiful +candle-sticks and standing in their midst, a personage whose +appearance was inexpressibly glorious. John had recognized the +voice of Christ announcing "I am the first and the last," but he +was not prepared for the sight that met his gaze when he turned and +found himself in the immediate presence of his August Majesty, the +Son of God. A human form was there, but clothed in such vestments +as proclaimed God; and no wonder mortality was overwhelmed when +ushered into the presence of the uncreated Deity—he whose +feet glowed as brass in a furnace, whose eyes were as a flame of +fire, and whose voice was as the sound of many waters. Any man +would have fallen as dead before such a personage as is here +described. Men may talk atheism, but it <span class= +"pagenum"><a id="page39" name="page39"></a>[pg 39]</span> is the +atheism of the lips and of a coward heart, an atheism that would +flee appalled before the burning footsteps of the Deity, and the +irresistible conclusion would be, "It is God himself."</p> +<p>John was not left in doubt regarding the identity of this +personage; for, laying his hand upon the prostrate form of the +apostle, he said, "Fear not; I am the first and the last: I am he +that liveth, and was dead; and, behold, I am alive forevermore, +Amen; and have the keys of hell and of death." The ever-living One +entered death's domains and permitted himself to be bound with +chains; but at his pleasure he broke them asunder, conquered death, +and rose triumphant, carrying with him the keys of hell and of +death; and he has ascended on high, alive forevermore; and at his +voice all the dead will arise at his appearing, for the grave can +no longer hold its victims.</p> +<p>This vision settles an important fact—that when Christ +appears upon the panoramic scene, he comes in his own person, and +not in the character of a created substitute. There may be symbols +connected with his person—the sword of his mouth may signify +vengeance upon his enemies; his eyes as a flame of fire, superior +intelligence and penetrating vision, etc.—but he distinctly +announces himself to be the Christ of God. There is no creature in +the universe that could personate "him that liveth, and was dead, +but is alive forevermore."</p> +<a name="chap1-19" id="chap1-19"></a> +<blockquote> +<p>19. Write the things which thou hast seen, and the things which +are, and the things which shall be hereafter;</p> +<span class="pagenum"><a id="page40" name="page40"></a>[pg +40]</span> <a name="chap1-20" id="chap1-20"></a> +<p>20. The mystery of the seven stars which thou sawest in my right +hand, and the seven golden candlesticks. The seven stars are the +angels of the seven churches: and the seven candlesticks which thou +sawest are the seven churches.</p> +</blockquote> +<p>Here John received a special commission to write the things of +the future that were to be given, the things that were then taking +place, and also certain events which had come under his personal +observation during his life-time, and which were also included in +the symbolic visions, thus covering the entire gospel +dispensation.</p> +<p>The special symbols employed in this introductory vision are +here explained by Christ himself, thus leaving us in no doubt +whatever. A star is a fit symbol of the position of a Christian +minister—set in the church to give the light of the gospel of +Jesus Christ to the world; while a candle-stick fitly represents +the congregation working with him and sustaining him in his +position. The special power of Christ—symbolized by his right +hand—is manifested in upholding his ministers, while he walks +in the midst of his churches, ready with the sword of his mouth to +defend them from the attacks of their adversaries and to prove +their constant Guardian and Protector.</p> +<span class="pagenum"><a id="page41" name="page41"></a>[pg +41]</span> <a name="chap2" id="chap2"></a> +<h2>CHAPTER II.</h2> +<a name="chap2-1" id="chap2-1"></a> +<blockquote> +<p>Unto the angel of the church of Ephesus write; These things +saith he that holdeth the seven stars in his right hand, who +walketh in the midst of the seven golden candlesticks;</p> +<p>2. I know thy works, and thy labor, and thy patience, and how +thou canst not bear them which are evil: and thou hast tried them +which say they are apostles, and are not, and hast found them +liars:</p> +<p>3. And hast borne, and hast patience, and for my name's sake +hast labored, and hast not fainted.</p> +<p>4. Nevertheless I have somewhat against thee, because thou hast +left thy first love.</p> +<p>5. Remember therefore from whence thou art fallen, and repent, +and do the first works; or else I will come unto thee quickly, and +will remove thy candlestick out of his place, except thou +repent.</p> +<p>6. But this thou hast, that thou hatest the deeds of the +Nicolaitanes, which I also hate.</p> +<p>7. He that hath an ear, let him hear what the Spirit saith unto +the churches; To him that overcometh will I give to eat of the tree +of life, which is in the midst of the paradise of God.</p> +</blockquote> +<p>The special messages to the seven churches of Asia Minor are not +of such thrilling interest as are the symbolic visions of the +remainder of the book, yet we can learn many beneficial lessons +from the various experiences of these congregations.</p> +<span class="pagenum"><a id="page42" name="page42"></a>[pg +42]</span> +<p>At the time the Revelation was given, Ephesus was the chief +capital of Proconsular Asia and its pride and glory. It was also +that country's chief mart of idolatry, containing, as it did, the +magnificent temple of Diana, which is reckoned as one of the seven +wonders of the world. This temple, according to the disclosures of +modern excavations, was four hundred and eighteen feet in length, +and two hundred and thirty-nine in width, with one hundred +beautiful external pillars of Parian marble, each a single shaft +about fifty-six feet high. The city was proud of the title it had +received, "Servant of the Goddess," and even the Roman emperors +vied with wealthy natives in lavishing gifts to her. One of the +latter, named Vibius Salutaris, presented a large quantity of gold +and silver images to be carried annually in procession.</p> +<p>In this proud, wealthy, idolatrous city the apostle Paul planted +a Christian church, and the great inroads the gospel made into the +prevalent system of idolatry is shown by one circumstance mentioned +in the Book of Acts. "And many that believed came, and confessed, +and showed their deeds. Many of them also which used curious arts +brought their books together, and burned them before all men: and +they counted the price of them, and found it fifty thousand pieces +of silver. So mightily grew the word of God and prevailed." Acts +19:18-20. Fifty thousand pieces of silver would be equal to ten +thousand dollars' worth, or, according to some estimates, six times +that amount. But ten thousand dollars' worth of books on +incantation and magic alone destroyed, considering the scarcity of +books in that day, shows the wondrous extent to which the gospel +<span class="pagenum"><a id="page43" name="page43"></a>[pg +43]</span> had been accepted. This was made the occasion of a great +tumult in the city, when one, Demetrius, seeing that the prestige +of Diana was diminishing, stirred up the people of the city against +Paul and his companions, and cried vehemently, "Great is Diana of +the Ephesians!" The souvenir silver shrines and images of this +goddess, which had been in such demand by the multitudes of people +constantly visiting the city, were no longer sought for when the +knowledge of the one true God was made known; and well might +Demetrius and his fellow-craftsmen be alarmed as their means of +wealth disappeared.</p> +<p>The spiritual condition of this church in Paul's time is worthy +of notice; for it presents a striking contrast with its condition +at the time when the special message of the Revelation was +addressed to it. Paul in his epistle to the Ephesians taught them +the glorious doctrine of entire sanctification (chap. 5:25-27), and +they had received the experience; for he gives them the express +command, "Grieve not the holy Spirit of God, whereby ye are sealed +unto the day of redemption." Chap. 4:30. And again, "After that ye +believed, ye were sealed with that holy Spirit of promise." Chap. +1:13. Their ministers, also, had been placed in their position by +authority of the Holy Ghost, and were commanded to feed the flock. +See Acts 20:28. When this was their heavenly experience, their +"first works" of patience, love, and perseverance, were acceptable +unto Christ; but it was not their present condition. A sad +declension had taken place; therefore the declaration, "I have +somewhat against thee, because thou hast left thy first love." This +was no mere human estimate placed upon <span class="pagenum"><a id= +"page44" name="page44"></a>[pg 44]</span> their piety, but it was +their condition as Christ himself knew it to be. He "who walketh in +the midst of the seven golden candlesticks," and knoweth the hearts +of all men, declared they had fallen, and commanded them to repent +and to do the first works. How sad that a congregation which had +one time enjoyed the fulness of God's favor should fall from grace +and be threatened with destruction by the Lord himself! But there +is one consolation to be obtained from the experience of this +church, and that is, that even if persons have enjoyed an +experience of pardon and of sanctification and have lost it, there +is a possibility of their recovering the favor of God, provided +they "repent, and do the first works."</p> +<p>But Christ, who in chapter <a href="#chap1-5">1:5</a> is said to +be "the faithful witness," will not overlook anything that is good, +nor censure a congregation unjustly. He finds in this church one +fact worthy of commendation—their abhorrence of the deeds of +the Nicolaitans. The infamous practises attributed to this party +are promiscuous sexual intercourse and the eating of things +sacrificed to idols. It is said to have derived its name from +Nicolas, a proselyte of Antioch, who was one of the seven deacons +appointed by the church at Jerusalem, Acts 6:5. But there is no +satisfactory evidence that Nicolas was its founder; and it is the +belief of many, that the sect attributed their origin to him simply +to gain the prestige of his name. However, its mention in this +connection is sufficient proof that at this time those corrupt +principles had been widely promulgated.</p> +<p>The letter closes with an admonition and a promise—an +admonition to give heed to the things uttered <span class= +"pagenum"><a id="page45" name="page45"></a>[pg 45]</span> by the +Spirit, and a promise of everlasting life to the overcomer. This +shows that Christ does not approve or condemn indiscriminately. If +the great mass of professors continue in their backslidden +condition, the individual that gives heed to God's Word and is made +an overcomer will have a right to "the tree of life, which is in +the midst of the paradise of God."</p> +<p>What, may we ask, has been the fate of this church against which +Christ uttered the threat of removal? There is no proof that they +gave heed to the exhortation to repent, and the candle-stick has +long since been taken away. Not a vestige of a church remains to +mark the site of this once important congregation; nay, the city +itself is no more, the stork, the jackal, and a few miserable +Turkish huts alone remaining on the site of this once proud +metropolis where thousands congregated and cried, "Great is Diana +of the Ephesians!"</p> +<a name="chap2-8" id="chap2-8"></a> +<blockquote> +<p>8. And unto the angel of the church in Smyrna write; These +things saith the first and the last which was dead, and is +alive;</p> +<p>9. I know thy works, and tribulation, and poverty, (but thou art +rich) and I know the blasphemy of them which say they are Jews, and +are not, but are the synagogue of Satan.</p> +<p>10. Fear none of those things which thou shalt suffer: behold, +the devil shall cast some of you into prison, that ye may be tried; +and ye shall have tribulation ten days: be thou faithful unto +death, and I will give thee a crown of life.</p> +<a name="chap2-11" id="chap2-11"></a> +<p>11. He that hath an ear, let him hear what the Spirit saith unto +the churches; He that overcometh shall not be hurt of the second +death.</p> +</blockquote> +<span class="pagenum"><a id="page46" name="page46"></a>[pg +46]</span> +<p>Smyrna was situated on a bay of the Aegean Sea, its beautiful +harbor rendering it from time immemorial one of the most important +commercial cities of Asia Minor. History does not inform us when +the gospel was first introduced in this city; but at a very early +date a large congregation existed there, with the venerable +Polycarp as its pastor. He suffered death by martyrdom under the +reign of Marcus Aurelius about A.D. 167.</p> +<p>In each of the seven letters to the churches Christ introduces +himself by some appellation significant of the character he assumes +toward them. In this he styles himself "the first and the last, +which was dead, and is alive," a fact very important for that +congregation to remember during the great seasons of persecution +and oppression through which they were to be called to pass.</p> +<p>Against this church Christ has no words of condemnation to +utter; all is encouragement and promise. Their condition of poverty +is mentioned. It is probable that this very poverty arose because +of their accepting Christianity and taking joyfully the spoiling of +their goods; for it is a well-known fact that, when individuals +embrace Christianity in an idolatrous land, they are disinherited +by parents, cast out by relatives, and denied public employment. +Even the community refuses to associate with them or to render them +assistance in any form. Their means of subsistence is thus cut off, +and they are harassed in every possible manner. Perhaps this is the +very trial of poverty the church of Smyrna passed through; but +Christ declares that they are rich: yea, God hath "chosen the poor +of this world rich in faith, and heirs of the <span class= +"pagenum"><a id="page47" name="page47"></a>[pg 47]</span> kingdom +which he hath promised to them that love him." Jas. 2:5. Their +enemies may think that they have reduced them to a condition of +wretchedness, but in this the persecutors are mistaken. God says +the righteous are rich. A certain writer has remarked, "There is +many a rich poor man, and many a poor rich man."</p> +<p>The blasphemy of opposing, self-styled Jews is next mentioned. +In all probability the term <i>Jew</i> is applied in its spiritual +sense. Paul declares that "he is not a Jew which is one outwardly +... but he is a Jew which is one inwardly" (Rom. 2:28, 29), and +that "if ye be Christ's, then are ye Abraham's seed, and heirs +according to the promise." Gal. 3:29. These persons professed to +belong to the true "Israel of God" (Gal. 6:16), but they were +without salvation; and the Smyrnaen church would not recognize them +as belonging to the congregation, and therefore the only name that +could be applied to them was "the synagogue of Satan." Had they +been tolerated in the assembly of the righteous, Christ would have +condemned or rebuked the church for not performing their duty, the +same as he did the churches of Pergamos and Thyatira.</p> +<p>Great persecutions for the church of Smyrna are predicted; but +he "which was dead, and is alive forevermore," having passed +through the ordeal of suffering and death himself, stands in a +position to speak words of comfort and consolation, assuring them +in the strongest terms that, although wicked men and the devil may +cast them into prison and persecute them unto the death, yet "he +that overcometh shall not be hurt of the second death." The +overcomers <span class="pagenum"><a id="page48" name= +"page48"></a>[pg 48]</span> are of the number of those who, having +had "part in the first resurrection, on such the second death hath +no power." Chap. <a href="#chap20-6">20:6</a>. The ten days +doubtless are prophetic time (which will be explained later) and +signify ten years, which was probably fulfilled in the terrible +persecution that began under the reign of Diocletian, and continued +ten years, or from A.D. 302 to 312.</p> +<p>The subsequent history of Smyrna has been different from that of +Ephesus, in that it has retained its name and importance until the +present day, being the greatest commercial city in the Levant. It +has a population of more than two hundred thousand, several +thousand of whom belong to the Greek and Armenian churches. The +light there has become dimmed, but let us pray that God will soon +remember the faith and perseverance of his ancient servants and +again trim the lamps that once shone so brightly.</p> +<a name="chap2-12" id="chap2-12"></a> +<blockquote> +<p>12. And to the angel of the church in Pergamos write; These +things saith he which hath the sharp sword with two edges;</p> +<p>13. I know thy works, and where thou dwellest, even where +Satan's seat is: and thou holdest fast my name, and hast not denied +my faith, even in those days wherein Antipas was my faithful +martyr, who was slain among you, where Satan dwelleth.</p> +<p>14. But I have a few things against thee, because thou hast +there them that hold the doctrine of Balaam, who taught Balac to +cast a stumbling-block before the children of Israel, to eat things +sacrificed unto idols, and to commit fornication.</p> +<p>15. So hast thou also them that hold the doctrine of the +Nicolaitanes, which thing I hate.</p> +<span class="pagenum"><a id="page49" name="page49"></a>[pg +49]</span> +<p>16. Repent; or else I will come unto thee quickly, and will +fight against them with the sword of my mouth.</p> +<a name="chap2-17" id="chap2-17"></a> +<p>17. He that hath an ear, let him hear what the Spirit saith unto +the churches; To him that overcometh will I give to eat of the +hidden manna, and will give him a white stone, and in the stone a +new name written, which no man knoweth saving he that receiveth +it.</p> +</blockquote> +<p>Pergamos was a city of considerable importance, the ancient +metropolis of the province of Mysia and the residence of the +Attalian kings.</p> +<p>The description here given of Christ is in accordance with the +character of the church addressed and the work he found necessary +to perform in it. They are said to be located "where Satan's seat +is." Pergamos was a city reputed to be "sacred to the gods" and was +one of the headquarters of idolatry. There are numerous such cities +now among the Hindoos and other idolatrous nations. These cities +are regarded with peculiar veneration and sanctity, and they +contain the most honored temples. In the midst of such surroundings +the influences against Christianity would be very great.</p> +<p>The congregation is commended because of its loyalty and +steadfastness during a period of persecution in which Antipas was +slain. When this persecution occurred, we are not informed; and as +to the identity of Antipas, we are also left in uncertainty. Some +suppose him to have been the elder of the church.</p> +<p>Christ censures them severely, however, for tolerating persons +in their midst who held the doctrine of Balaam and the pernicious +sentiments of the Nicolaitans, and he threatens to fight against +them with <span class="pagenum"><a id="page50" name= +"page50"></a>[pg 50]</span> the sword of his mouth unless they +repent. The doctrine of Balaam is partly explained—he "taught +Balak to cast a stumbling-block before the children of Israel, to +eat things sacrificed unto idols, and to commit fornication." When +Balak desired Balaam to pronounce a curse against Israel, God by +various means miraculously prevented Balaam's doing so; but Balaam +craftily instructed Balak to make use of the women of Moab to +seduce the men of Israel to sacrifice to their idols and to indulge +in the licentious accompaniments to such idolatry. In many places +in heathen countries to-day vile women are attached to the temples +of the gods, and at certain stated feasts licentiousness becomes a +sanctioned part of the religious celebration. Balaam's plan was +successful. God was displeased with Israel, and because of this +fornication there fell in one day twenty-four thousand. For a full +account see Num. 22-25; 31:13-17.</p> +<p>It would appear that the doctrine of Balaam and the doctrine of +the Nicolaitans were classed as two different heresies; but the +corrupt tenets of the latter were identical with those of the +former, and the probable meaning is, "As the Hebrews had Balaamites +among them; so, likewise, you have among you the Nicolaitans +teaching the same pernicious doctrines." It is also a singular fact +that the Hebrew signification of Balaam and the Greek of Nicolas is +the same—"subduer of the people." Thus the doctrine of Balaam +would stand as a representation of the principles taught by the +Nicolaitans.</p> +<p>The letter to this church also closes with an exhortation and a +promise. Hidden manna and a white stone in which is inscribed a new +name are rewarded <span class="pagenum"><a id="page51" name= +"page51"></a>[pg 51]</span> the overcomer. The interpretations of +this white stone have been various, but the difficulty seems to lie +in determining which ancient custom is meant. The most satisfactory +to my mind is that contained in the following account by Mr. +Blunt:</p> +<p>"In primitive times, when traveling was rendered difficult from +want of places of public entertainment, hospitality was exercised +by private individuals to a very great extent, of which, indeed, we +find frequent traces in all history, and in none more than in the +Old Testament. Persons who partook of this hospitality, and those +who practised it, frequently contracted habits of friendship and +regard for each other, and it became a well-established custom +among the Greeks and Romans to provide their guests with some +particular mark, which was handed down from father to son, and +insured hospitality and kind treatment whenever it was presented. +This mark was usually a small stone or pebble, cut in halves, upon +each of which the host and the guest mutually inscribed their +names, and then interchanged with each other. The production of +these stones was quite sufficient to insure friendship for +themselves or descendants whenever they traveled again in the same +direction; while it is evident that these stones required to be +privately kept, and the names written upon them carefully +concealed, lest others should obtain the privileges instead of the +persons for whom they were intended." So those who have obtained +salvation and are overcomers through the blood have received the +sure pledge of Christ's eternal friendship (which those who know +not God can not receive) and are invited to partake of all of his +hospitalities, even to <span class="pagenum"><a id="page52" name= +"page52"></a>[pg 52]</span> "eat of the hidden manna," which is +experienced by the truly sanctified.</p> +<a name="chap2-18" id="chap2-18"></a> +<blockquote> +<p>18. And unto the angel of the church in Thyatira write; These +things saith the Son of God, who hath his eyes like unto a flame of +fire, and his feet are like fine brass;</p> +<p>19. I know thy works, and charity, and service, and faith, and +thy patience, and thy works; and the last to be more than the +first.</p> +<p>20. Notwithstanding I have a few things against thee, because +thou sufferest that woman Jezebel, which calleth herself a +prophetess, to teach and to seduce my servants to commit +fornication, and to eat things sacrificed unto idols.</p> +<p>21. And I gave her space to repent of her fornication; and she +repented not.</p> +<p>22. Behold, I will cast her into a bed, and them that commit +adultery with her into great tribulation, except they repent of +their deeds.</p> +<p>23. And I will kill her children with death; and all the +churches shall know that I am he which searcheth the reins and +hearts: and I will give unto every one of you according to your +works.</p> +<p>24. But unto you I say, and unto the rest in Thyatira, as many +as have not this doctrine, and which have not known the depths of +Satan, as they speak; I will put upon you none other burden.</p> +<p>25. But that which ye have already hold fast till I come.</p> +<a name="chap2-26" id="chap2-26"></a> +<p>26. And he that overcometh, and keepeth my works unto the end, +to him will I give power over the nations:</p> +<p>27. And he shall rule them with a rod of iron; as the vessels of +a potter shall they be broken to shivers: even as I received of my +Father.</p> +<p>28. And I will give him the morning star.</p> +<span class="pagenum"><a id="page53" name="page53"></a>[pg +53]</span> +<p>29. He that hath an ear, let him hear what the Spirit saith unto +the churches.</p> +</blockquote> +<p>To this congregation Christ manifests himself in the character +of him "who hath his eyes like unto a flame of fire, and his feet +like fine brass," denoting the fact that he is the great discerner +of all hearts and that he is able to render unto every man +according to his deeds. Whether the expression, "his feet like fine +brass," has any particular signification, I am unable to say.</p> +<p>This letter opens with a commendation of the works, the charity, +the service, and the faith of this church. In these things they had +made considerable advancement. Nevertheless, Christ had something +against them, because they had suffered "that woman Jezebel" to +teach false doctrines and to seduce the servants of Christ to +compromise with idolatry and to commit fornication. It is +improbable that Jezebel was her real name; but she was a Jezebel in +character, named in this letter after King Ahab's wicked wife, who +killed the Lord's prophets, seduced her husband into idolatry, and +fed the priests of Baal at her own table. Some have supposed that +this appellation designated a number or class of people teaching +these doctrines; but the manner in which "her children," or +disciples, are spoken of would seem rather to point out a +particular woman—one who was a leader and the chief +instrument of mischief.</p> +<p>The long-suffering of Christ had been manifested in this case. +He had given her an opportunity to repent of her evil deeds, but +she would not. Now he declares that he will cause his judgments to +descend upon her and her followers. By casting her into a bed is +doubtless <span class="pagenum"><a id="page54" name= +"page54"></a>[pg 54]</span> meant that he would bring her down upon +a bed of sickness and pain and thus make her a most distressing +object. Her partners in sin were to suffer "great tribulation," and +"her children," or disciples, he would kill with death, or deadly +pestilence. Thus would this whole corrupt party be visited with +divine judgments according to their works; while their great +pretensions to wisdom and discernment, "as they speak," or as they +term it, will be shown to be nothing but the "depths of Satan."</p> +<p>The frequent references to these gross sins in the letters to +the churches may seem a little strange to us in the altered +circumstances of society in which we live; but when we consider the +tone of public sentiment and the prevalence of idolatry at that +time, it will be seen that the lapse into these sins was very easy. +Some compromised with the heathen by joining in their idolatrous +feasts, maintaining that the meat was not affected one way or the +other, and this proved but a stepping-stone to the licentious +principles and the corrupt practises of those with whom they thus +associated.</p> +<p>The remainder of this letter is full of encouragement to the +faithful. The only burden Christ placed upon them was a severe +censure because they tolerated that abominable party in their +midst. They were exhorted to continue faithful and were promised +power over the nations. These they should rule with a rod of iron, +the same as Christ, who received this power from his Father. The +law, or rod, with which Christ, and his people with him, as +<i>kings</i> and priests, rule the nations is the word of God, the +most unyielding law, based upon the greatest authority, ever +written. "Let <span class="pagenum"><a id="page55" name= +"page55"></a>[pg 55]</span> the saints be joyful in glory ... let +the high praises of God be in their mouth, and a two-edged sword in +their hand; to execute vengeance upon the heathen, and punishments +upon the people; to bind their kings with chains, and their nobles +with fetters of iron; to execute upon them the <i>judgments +written</i>: this honor have <i>all his saints</i>." Psa. +149:5-9.</p> +<span class="pagenum"><a id="page56" name="page56"></a>[pg +56]</span> <a name="chap3" id="chap3"></a> +<h2>CHAPTER III.</h2> +<a name="chap3-1" id="chap3-1"></a> +<blockquote> +<p>And unto the angel of the church in Sardis write; These things +saith he that hath the seven Spirits of God, and the seven stars; I +know thy works, that thou hast a name that thou livest, and art +dead.</p> +<p>2. Be watchful, and strengthen the things which remain, that are +ready to die: for I have not found thy works perfect before +God.</p> +<p>3. Remember therefore how thou hast received and heard, and hold +fast, and repent. If therefore thou shalt not watch, I will come on +thee as a thief, and thou shalt not know what hour I will come upon +thee.</p> +<a name="chap3-4" id="chap3-4"></a> +<p>4. Thou hast a few names even in Sardis which have not defiled +their garments; and they shall walk with me in white: for they are +worthy.</p> +<p>5. He that overcometh, the same shall be clothed in white +raiment; and I will not blot out his name out of the book of life, +but I will confess his name before my Father, and before his +angels.</p> +<p>6. He that hath an ear, let him hear what the Spirit saith unto +the churches.</p> +</blockquote> +<p>Sardis was one of the chief cities of western Asia Minor. It was +beautifully situated on the river Pactolus, in the middle Hermus +valley, at the foot of Mount Tmolus, and was once the capital of +the kingdom of Lydia, the place of residence of Croesus and other +Lydian kings. It was a city of great opulence and splendor, and +"distinguished for the voluptuous and debauched manners of its +inhabitants."</p> +<span class="pagenum"><a id="page57" name="page57"></a>[pg +57]</span> +<p>To this church Christ introduces himself as "he that hath the +seven Spirits of God, and the seven stars"—that is, he has +control of the Holy Spirit's agency and of his ministers. Thus, the +great spiritual agencies of the church are in his keeping to bestow +or to take away as he pleases. Considering the dead condition of +this church of Sardis, it was very appropriate for Christ thus to +address himself to them. He has no words of commendation to offer, +no works of charity, service, faith, and patience of which to +approve. They had works, but these were not "perfect before God." +They were threatened with sudden visitation, as unexpected as a +thief breaking in unawares upon the slumbering inmates of a +dwelling in the still hours of night. Their condition was different +from that of any of the churches before mentioned. They are not +charged with such vile practises as prevailed at Pergamus and +Thyatira, the doctrine of the Nicolaitans had gained no foothold +among them, yet their works were not perfect. "Thou hast a name +that thou livest, and are <i>dead</i>." They had maintained the +external form of religion, but the vital power of godliness was +lacking.</p> +<p>Although Christ could not commend this church as a body, on +account of their lack of spirituality, yet he testified, "Thou hast +a few names even in Sardis which have not defiled their garments." +In the midst of all the cold formalism of professors and surrounded +by worldliness and iniquity, a few preserved their Christian +integrity and were approved by the Lord. "Pure religion and +undefiled before God and the Father is this ... to keep himself +unspotted from the world." Jas. 1:27. All such overcomers have the +<span class="pagenum"><a id="page58" name="page58"></a>[pg +58]</span> promise of being clothed in white raiment ("the +righteousness of saints "—chap. <a href="#chap19-8">19:8</a>) +and of having their names preserved in the "book of life" in heaven +and confessed before the Father and the holy angels. Wondrous +admission into the heavenly realm! Presented to the Father and the +innumerable hosts of heaven <i>by the Lord, himself</i>, there, +amid sacred environments, to enjoy the transcendent felicity of +eternal blessedness! "They are worthy," saith Christ.</p> +<p>Although this church was threatened with sudden visitation, +there is no hint given of the manner in which this should be +fulfilled, for the reason, perhaps, that it might be all the more +unexpected. The church has long since passed out of existence. The +city itself has lain in ruins for centuries, the modern village of +Sart composed of a few huts inhabited by semi-nomadic Yuruks alone +remaining near the ancient site. Cattle now graze on grassy plains +once traversed by streets and thronged with the inhabitants of this +superb metropolis.</p> +<a name="chap3-7" id="chap3-7"></a> +<blockquote> +<p>7. And to the angel of the church in Philadelphia write; These +things saith he that is holy, he that is true, he that hath the key +of David, he that openeth, and no man shutteth; and shutteth, and +no man openeth;</p> +<p>8. I know thy works: behold, I have set before thee an open +door, and no man can shut it: for thou hast a little strength, and +hast kept my word, and hast not denied my name.</p> +<p>9. Behold, I will make them of the synagogue of Satan, which say +they are Jews, and are not, but do lie; behold, I will make them to +come and worship before thy feet, and to know that I have loved +thee.</p> +<span class="pagenum"><a id="page59" name="page59"></a>[pg +59]</span> <a name="chap3-10" id="chap3-10"></a> +<p>10. Because thou hast kept the word of my patience, I also will +keep thee from the hour of temptation, which shall come upon all +the world, to try them that dwell upon the earth.</p> +<p>11. Behold, I come quickly: hold that fast which thou hast, that +no man take thy crown.</p> +<p>12. Him that overcometh will I make a pillar in the temple of my +God, and he shall go no more out: and I will write upon him the +name of my God, and the name of the city of my God, which is new +Jerusalem, which cometh down out of heaven from my God, and I will +write upon him my new name.</p> +<p>13. He that hath an ear, let him hear what the Spirit saith unto +the churches.</p> +</blockquote> +<p>Philadelphia was once a large and powerful city, and it +continued thus until later times. Prior to the time the Revelation +was written, it had suffered severely from repeated earthquakes, +which caused it to be almost deserted by its inhabitants. +Subsequently, however, it recovered and became a prosperous, +influential city.</p> +<p>The character Christ assumes toward this church is that of the +Holy and True—one who will justly reward them for their +patience and perseverance—and by virtue of his possessing the +key of David (a symbol of power and authority), he is able to place +before them an open door which no man can shut.</p> +<p>The character of this church is wholly unlike that of the +preceding. In that, there was nothing to commend, but much to +condemn; whereas to this, all is admonition, encouragement, and +promise, because they had "kept the word of his patience" and had +not denied his name. Christ knew their works and that <span class= +"pagenum"><a id="page60" name="page60"></a>[pg 60]</span> they were +worthy of approval. They still possessed "a little strength" and +had not denied his name.</p> +<p>Christ, who always upholds and rewards his faithful followers, +although they be few in number and constitute the despised of +earth, was not unrighteous that he should overlook this humble +congregation of devoted disciples that had kept his word, but he +made them a number of special promises <i>because</i> of their +faith and perseverance. The first was the assurance that he had set +before them an open door which no man could shut. A door is a means +either of entrance or of escape, and signifies that God was going +to open before them a greater field of enlargement and success, or +else would furnish them a sure means of escape and protection from +their cruel and relentless persecutors. It will be remembered that +the church of Smyrna also received nothing but commendation and +encouragement; but there was no promise of an open door to them. On +the contrary, they were told that they should be tried, cast into +prison, and suffer tribulation ten days. They were comforted, +however, with a certain assurance of future reward and a crown of +everlasting life. But before the church of Philadelphia there was +opened a scene of greater prosperity, deliverance from enemies, +greater enlargement, and the glorious prospect of seeing multitudes +of souls brought under the influence of the saving gospel of +Christ.</p> +<p>The next promise was that of deliverance from opposing Jews, who +were to be humbled before them. This refers, doubtless, to persons +who had a mere profession of Christianity and who were not +recognized by the congregation—the same as the blaspheming +<span class="pagenum"><a id="page61" name="page61"></a>[pg +61]</span> Jews of Smyrna. The faithfulness of God's elect would +eventually be the means of bringing them back to an experience of +salvation, so that they would worship in the midst of the church +again.</p> +<p>Another promise to this congregation was, "I also will keep thee +from the hour of temptation, which shall come upon all the world." +Some dreadful calamity is here predicted, during which the power of +God would be mercifully manifested in granting this church a +special preservation. Some suppose it to have reference to a great +general persecution throughout the Roman empire, during which the +Christians of Philadelphia would be spared. This may have been the +fact; but whether it was or not, we have no means of information. +When we come to consider the symbols of chapter 9, in which the +delusive error of Mohammedanism is set forth, we will see what a +period of sore trial this delusion was to the Eastern churches. It +is also a fact that, in the midst of this abounding heresy, the +church of Philadelphia was preserved as was no other church of +Asia. When the followers of Mohammed were sweeping like a whirlwind +over the Eastern empire, ravaging everything before them, +Philadelphia remained an independent Christian city, when <i>all +the other</i> cities of Asia Minor were under the power of the +Saracen sword. It held out against the Ottoman power until the year +1390 A.D., when it surrendered to Sultan Bayazid's mixed army of +Ottoman Turks and Byzantine Christians (?). This was six years +after the death of Wickliffe, "the morning star of the +reformation," who opposed the corruptions of the Papacy, gave the +world the first English translation of the Bible, and sowed the +seeds that soon <span class="pagenum"><a id="page62" name= +"page62"></a>[pg 62]</span> grew and produced a Huss, a Jerome, and +a Luther. So God preserved the Christians of Philadelphia in the +East until he began raising up others to herald his truth in the +West, whose labors soon ripened into the glorious Reformation of +the Sixteenth Century.</p> +<p>His final promise to the overcomer is that he shall be made a +pillar in the temple of God, and receive the name of God, of +Christ, and of the New Jerusalem, or city of God. In some manner +the Christian is labelled with the name of God, whose property he +is; with the name of Christ, by whom he was purchased; and with the +name of the New Jerusalem, or city of God, his inheritance and +eternal abiding-place; and he is made a pillar in the temple of +God. By turning to Heb. 12:22, 23, we find that the general +assembly and church of God in this dispensation constitutes, in one +important sense, the New Jerusalem, or city of God, in which the +overcomers abide. "But ye <i>are come</i> unto Mount Sion, and unto +the city of the living God, the heavenly Jerusalem ... to the +general assembly and church of the first-born, which are written in +heaven." The church is also styled the house or temple of God, +composed of people out of all nations who "are built upon the +foundation of the apostles and prophets, Jesus Christ himself being +the chief corner-stone; in whom all the building fitly framed +together groweth unto <i>an holy temple</i> in the Lord ... for an +habitation of God through the Spirit." Eph. 2:20-22. See also 1 +Cor. 3:17; 1 Pet. 2:5; 1 Tim. 3:15.</p> +<p>To be a pillar in this temple of God means to occupy a +conspicuous or useful position in supporting the truth, examples of +which are to be found in such characters as "James, Cephas, and +John, who seemed <span class="pagenum"><a id="page63" name= +"page63"></a>[pg 63]</span> to be pillars" in the church in +apostolic times. Gal. 2:9. In the last prayer of Christ to the +Father, he says concerning his disciples, "While I was with them in +the world, I kept them in thy name" (John 17:12); and since the +church promised by Christ (Mat. 16:18) has been established, we +continually bear the name of the Father, its title being the church +or city of God. We also bear the new name of Christ, as explained +in chapter <a href="#chap2-17">2:17</a>, and we meet together and +worship in that name (Mat. 18:20), obeying the exhortation of the +apostle Paul—"Whatsoever ye do in word or deed, do all <i>in +the name of the Lord Jesus</i>, giving thanks to God and the Father +by him." Col. 3:17. A better understanding of the manner in which +we receive the name of God and of his city will be obtained when we +come to the consideration of the followers of a false, degenerate +church represented as receiving the "mark of the beast," by which +they are designated.</p> +<p>To inquire further into the history of this church, Philadelphia +still remains with a population of about fifteen thousand. It +contains a number of places of public worship, a resident (Greek) +archbishop, and several inferior clergy. Mr. Keith, in his +"Evidence of Prophecy," speaks of the then presiding bishop, and +says that he acknowledges "the Bible as the only foundation of all +religious belief" and admits that "abuses have entered into the +church, which former ages might endure, but the present must put +down." It is also a singular coincidence that the modern Turkish +name of the city, Ala-Shehr, signifies "city of God."</p> +<span class="pagenum"><a id="page64" name="page64"></a>[pg +64]</span> +<p>This description of the church of Philadelphia I will bring to a +close by adding the following extract from Gibbon, recorded in his +noted history entitled "The Decline and Fall of the Roman Empire." +It is of especial value since the writer, being an avowed infidel, +can not be convicted of misconstruing historical facts in order to +favor Christianity.</p> +<p>"The captivity or ruin of the seven churches of Asia was +consummated [by the Ottomans] A.D. 1312, and the barbarous lords of +Ionia and Lydia still trample on the monuments of classic and +Christian antiquity. In the loss of Ephesus the Christians deplore +the fall of the first candle-stick of the Revelation. The +desolation is complete; and the temple of Diana and the church of +Mary will equally elude the search of the curious traveler. The +circus and three stately theatres of Laodicea are now peopled with +wolves and foxes. Sardis is reduced to a miserable village. The God +of Mohammed without a rival is invoked in the mosques of Thyatira +and Pergamus; and the populousness of Smyrna is supported by the +foreign trade of the Franks and Armenians. <i>Philadelphia +alone</i> has been saved by prophecy or courage. At a distance from +the sea, forgotten by the emperors, encompassed on all sides by the +Turks, her valiant sons defended their religion and freedom above +fourscore years, and at length capitulated with the proudest of the +Ottomans. Among the Greek colonies of Asia, Philadelphia is still +erect—a column in a scene of ruins—a pleasing example +that the path of honor and safety may sometimes be the same." Vol. +VI., p. 229.</p> +<span class="pagenum"><a id="page65" name="page65"></a>[pg +65]</span> <a name="chap3-14" id="chap3-14"></a> +<blockquote> +<p>14. And unto the angel of the church of the Laodiceans write; +These things saith the Amen, the faithful and true witness, the +beginning of the creation of God;</p> +<p>15. I know thy works, that thou art neither cold nor hot: I +would thou wert cold or hot.</p> +<p>16. So then because thou art lukewarm, and neither cold nor hot, +I will spue thee out of my mouth.</p> +<p>17. Because thou sayest, I am rich, and increased with goods, +and have need of nothing; and knowest not that thou art wretched, +and miserable, and poor, and blind, and naked:</p> +<p>18. I counsel thee to buy of me gold tried in the fire, that +thou mayest be rich; and white raiment, that thou mayest be +clothed, and that the shame of thy nakedness do not appear; and +anoint thine eyes with eye salve, that thou mayest see.</p> +<p>19. As many as I love, I rebuke and chasten: be zealous +therefore, and repent.</p> +<p>20. Behold, I stand at the door, and knock: if any man hear my +voice, and open the door, I will come in to him, and will sup with +him, and he with me.</p> +<a name="chap3-21" id="chap3-21"></a> +<p>21. To him that overcometh will I grant to sit with me in my +throne, even as I also overcame, and am set down with my Father in +his throne.</p> +<p>22. He that hath an ear, let him hear what the Spirit saith unto +the churches.</p> +</blockquote> +<p>Laodicea was one of the wealthiest cities of Asia Minor. It was +built upon some low hills, and occupied an important situation in +the center of a very fertile district. It was famous for its money +transactions and for the beautiful soft wool grown by the sheep of +the country, which facts are both alluded <span class= +"pagenum"><a id="page66" name="page66"></a>[pg 66]</span> to in the +message. Verses 17, 18. During the reign of Tiberius Cæsar it +was entirely destroyed by an earthquake, but its wealthy +inhabitants rebuilt it immediately. A Christian church was soon +planted there; for Paul makes the request that his epistle to the +Colossians be read in the church of Laodicea and that his epistle +to the church of Laodicea (which was not included in the New +Testament canon) be read unto them. Col. 4:16.</p> +<p>The condition of this church, according to the burden of the +message, was worse than that of any of the others; for there is not +only no commendation of former faith and piety, but it is not even +said of them, as of the church at Sardis, that a few names were +left who had not defiled their garments. Christ, who here +represents himself in the character of the "faithful and true +Witness," testifies that they are "neither cold nor hot." They did +not have enough piety nor zeal to cause them to do anything for the +honor of Christ and his cause, neither were they open enemies. They +were merely lukewarm, insincere friends, and, as such, were in a +position to do the greatest harm. A certain writer has said, "We +always dread a professed but insincere friend; he is the least +desirable of all relations."</p> +<p>They are further described as being satisfied to remain in their +lukewarm condition, indulging themselves in the riches and the +pleasures of this life. Theirs was a rich, prosperous, influential +church in their estimation, and they were proud of it; but "the +faithful and true Witness" declares that they were "wretched, and +poor, and blind, and naked." What <span class="pagenum"><a id= +"page67" name="page67"></a>[pg 67]</span> a contrast this +congregation presents with the churches of Smyrna and Philadelphia, +whose poverty and "little strength" are expressly mentioned, but +who were rich in spirituality, and who received no reproof, but +words of comfort! They of Laodicea possessed no true gold from the +mine of gospel truth, no white raiment of righteousness to hide +their spiritual nakedness, no clear vision to enable them to +discern the things of the Spirit. In fact, they lacked everything +necessary to constitute a church of which the Lord could approve +and which would be an honor to his cause. But notwithstanding their +sad condition, Christ still pleads with them to repent of their +doings and to allow him to come in and sup with them, promising the +overcomer the privilege of sharing the throne of his Redeemer.</p> +<p>On account of their lukewarmness a severe threat was +uttered—"I will spue thee out of my mouth." Allusion is +doubtless made to the former catastrophe that overthrew the city +under Tiberius, thus giving them warning of the destruction that +might come upon them in the future. The result has been in +accordance with the prediction. God spued that church out of his +mouth centuries ago, and nothing remains of that proud, wealthy +city. Not even a Turk has any fixed residence on the spot. Its +ruins alone remain in their desolation, "rejected of God, deserted +of man, its glory a ruin, its name a reproach." The +Encyclopædia Britannica says, "Its ruins are of wide +extent.... There is no doubt, however, that much has been buried +beneath the surface by the <i>frequent earthquakes</i> to which the +district is exposed."</p> +<span class="pagenum"><a id="page68" name="page68"></a>[pg +68]</span> +<p>The prophecies concerning these individual churches have been +fulfilled; so that even infidelity itself bears witness to the +"strange verification of Apocalyptic promise and threatening." Two +of the churches, Ephesus and Laodicea, where no spiritual souls +remained, were threatened with utter extinction. They are now in +utter ruins—forsaken, desolate. Sardis, too, where only a few +names were left, is reduced to a small Turkish village, without a +church or a Christian. Pergamus and Thyatira, where much +spirituality remained, but where wickedness also was tolerated, +still survive, though but mere remnants of their former greatness. +While Smyrna and Philadelphia, where Christ found nothing to +condemn and to whose churches he uttered only words of comfort and +promise, remain until the present day and are the brightest spots +on the whole scene, standing like erect columns in the midst of the +surrounding ruins.</p> +<p>I do not wish, however, to give too much prominence to the +cities themselves in the fulfilment of these prophecies. The +churches located in these seven cities of Asia were doubtless the +main thing under consideration in the utterance of these promises +and threatenings. Yet it is a singular fact that the subsequent +history of the cities themselves has accorded in a remarkable +degree with the nature of the prophecies uttered. It may be that +God has preserved Smyrna and Philadelphia because of the piety of +their ancient inhabitants.</p> +<p>He who held the seven stars in his right hand and walked in the +midst of the seven golden candle-sticks, still possesses the +control of his ministers and is present <span class= +"pagenum"><a id="page69" name="page69"></a>[pg 69]</span> in the +congregations of the righteous; but let us all take warning from +the example of the churches of Asia, and live such a life of +devotion, charity, faith, and patience as Christ, the "faithful and +true Witness," will approve of, that we may "walk with him in +white" and have right to the "tree of life which is in the midst of +the paradise of God."</p> +<span class="pagenum"><a id="page70" name="page70"></a>[pg +70]</span> <a name="chap4" id="chap4"></a> +<h2>CHAPTER IV.</h2> +<a name="chap4-1" id="chap4-1"></a> +<blockquote> +<p>After this I looked, and, behold, a door was opened in heaven: +and the first voice which I heard was as it were of a trumpet +talking with me; which said, Come up hither, and I will show thee +things which must be hereafter.</p> +<p>2. And immediately I was in the spirit: and, behold, a throne +was set in heaven, and one sat on the throne.</p> +<p>3. And he that sat was to look upon like a jasper and a sardine +stone: and there was a rainbow round about the throne, in sight +like unto an emerald.</p> +<p>4. And round about the throne were four and twenty seats: and +upon the seats I saw four and twenty elders sitting, clothed in +white raiment; and they had on their heads crowns of gold.</p> +<p>5. And out of the throne proceeded lightnings and thunderings +and voices: and there were seven lamps of fire burning before the +throne, which are the seven spirits of God.</p> +<p>6. And before the throne there was a sea of glass like unto +crystal: and in the midst of the throne, and round about the +throne, were four beasts full of eyes before and behind.</p> +<p>7. And the first beast was like a lion, and the second beast +like a calf, and the third beast had a face as a man, and the +fourth beast was like a flying eagle.</p> +<p>8. And the four beasts had each of them six wings about him; and +they were full of eyes within: and they rest not day and night, +saying, Holy, holy, holy, Lord God Almighty, which was, and is, and +is to come.</p> +<span class="pagenum"><a id="page71" name="page71"></a>[pg +71]</span> +<p>9. And when those beasts give glory and honor and thanks to him +that sat on the throne, who liveth for ever and ever,</p> +<p>10. The four and twenty elders fall down before him that sat on +the throne, and worship him that liveth for ever and ever, and cast +their crowns before the throne, saying,</p> +<p>11. Thou art worthy, O Lord, to receive glory and honor and +power: for thou hast created all things, and for thy pleasure they +are and were created.</p> +</blockquote> +<p>It is probable that the Apocalypse was communicated to John in +parts, or consisted of a series of symbolic visions. This is +indicated by the expression "after this I looked," and is also +confirmed by the words following, "And immediately I was in the +spirit," implying that the vision recorded in chapter <a href= +"#chap1">1</a>, which was given on the Lord's day, had been +interrupted and that a new one now began when the angel with +trumpet voice gave summons for him to ascend to heaven "in the +spirit" (or under the influence of the spirit of prophecy) to +behold the events of the future, passing before him as a vast +moving picture.</p> +<p>This fact of John's ascension to heaven to behold certain +visions of the future (which begin properly with chapter <a href= +"#chap6">6</a>) will serve to explain many allusions to things said +to occur in heaven, merely signifying that John was in heaven when +these things were revealed to him, although their fulfilment was +intimately connected with the affairs of the church on earth, for +whose benefit the Revelation was given and unto whom it was +sent.</p> +<p>When the apostle ascended through the door that <span class= +"pagenum"><a id="page72" name="page72"></a>[pg 72]</span> had been +opened unto him, the first object that met his vision and absorbed +his soul was a throne with the Almighty seated upon it, around whom +all the inhabitants of heaven were assembled. No symbol of God is +given, for the reason that there is no analagous object that can be +chosen as his representative. True, John saw a throne, but that is +a symbol, not of God himself, but of his supreme power and +authority. One was seated upon the throne separate from the throne +itself. It is not said that a jasper or a sardine stone was seated +thereon, for that would be to make such an object the +representative of God; but he that sat on the throne "was to look +upon" like a jasper or sardine stone. The jasper mentioned was in +all probability the diamond, and is described in chapter <a href= +"#chap21-11">21:11</a> as a stone most precious, clear as crystal; +while the sardine stone was a brilliant gem of a red hue. This +description naturally suggests the vestments of a great monarch in +a position of authority upon his throne. The main idea, then, as +here expressed, is that the appearance of the Almighty was so +inexpressibly glorious that it could be likened to nothing except +the beauty of the most resplendent gems. But God himself appears in +his own person, unrepresented by another, for the reason, as above +stated, that no inferior intelligence of earth or heaven can +analagously represent the uncreated Deity.</p> +<p>The throne of the omnipotent One was surrounded by a beautiful +rainbow of emerald clearness, and was probably a perfect one, or a +complete circle, such as ours would be could it come wholly into +our sight. The rainbow on the cloud, to Noah and his descendants, +constitutes the sure pledge of God's covenant <span class= +"pagenum"><a id="page73" name="page73"></a>[pg 73]</span> promise +not to destroy the earth with another deluge; so, also, the bow +surrounding the throne is a symbol of God's covenant favor with his +people eternally.</p> +<p>There were "lightnings and thunderings and voices" proceeding +from the throne—the same outward manifestations as heralded +the Godhead when he came down on Sinai to declare his holy law. The +"seven lamps of fire burning before the throne" are said to signify +the seven spirits of God. These are not lamp-stands or +candle-sticks, such as the ones in the midst of which the Son of +God walked on earth, but seven lights or flames of fire, +representing the operation of the Holy Spirit upon the hearts of +men and women. Surrounding the throne also was "a sea of glass like +unto crystal." In the Greek it stands in a little different +form—"And before the throne <i>as it were</i> a sea of +glass." Describing the same object in chapter <a href= +"#chap15-2">15:2</a>, the Revelator says, "I saw <i>as it were</i> +a sea of glass." It was a broad expanse spread out before the +throne with a glassy or transparent appearance like crystal. Its +signification will be made clear hereafter.</p> +<p>In addition to this description of the throne and Deity, our +attention is directed to certain objects before and surrounding the +throne. Four beasts and four and twenty elders are brought to view. +The word <i>beasts</i> is a very unfortunate translation, being +necessarily associated in our minds with the brute creation. It is +not the word <i>therion</i>, which in thirty-five instances in the +Apocalypse is translated beast, denoting an animal of wild +disposition, but the word <i>zoon</i>, which signifies "a living +creature," and is thus <span class="pagenum"><a id="page74" name= +"page74"></a>[pg 74]</span> rendered by many of the translators of +the New Testament. Their being full of eyes signifies sleepless +vigilance and superior intelligence and discernment. The chief +description given of the first living creature is that it was "like +a lion." It is stated, not that the creature was a lion, but that +it was "like a lion." It possessed some peculiar quality +characteristic of the lion; namely, strength and courage. The +second living creature, "like a calf," or, more properly, the ox, +is symbolic of sacrifice or of patient labor. The third, with "a +face as a man," denotes reason and intelligence. While the fourth, +"like a flying eagle," is an emblem of swiftness and far-sighted +vision.</p> +<p>But the peculiar qualities thus symbolized are possessed by the +four living creatures themselves, and what do <i>they</i> +represent? To whom are the four and twenty elders referred? They +are particularly distinguished from the angelic throng. In the +ninth verse of the following chapter the elders and the living +creatures represent themselves as the host of people redeemed by +the blood of Christ "out of every kindred, and tongue, and people, +and nation." The above-mentioned characteristics, then, are the +peculiar possession of God's people—power and courage to +attack all enemies and to gain the victory; a spirit of +perseverance in patiently laboring for Christ, with a willingness +to sacrifice their lives, if necessary, for the glory of God; +ability to receive a "knowledge of the truth," that they may +understand the will of God in Christ Jesus concerning them; and +power and willingness to obey instantly when able to discern +spiritual things, rising above the things of earth and the trials +and persecutions of life—soaring away to <span class= +"pagenum"><a id="page75" name="page75"></a>[pg 75]</span> loftier +heights, there to bask continually in the blessed sunlight of God's +eternal presence.</p> +<p>Why was it necessary that the redeemed company of God's people +should be represented by <i>four</i> living creatures? Doubtless +because it would probably have been very difficult to select any +<i>one</i> creature combining all the characteristics desired to +represent all God's people of all ages. It is also a significant +fact that all the people of God on earth were included in four +great dispensations—ante-deluvian, post-deluvian, Mosaic, and +Christian; although it is not certain that <i>four</i> living +creatures were selected for the special purpose of showing the +number of dispensations. However, this division of time is well +established in the Bible. Peter reckons a new world beginning with +Noah (2 Pet. 3:6, 7), stating that the old world had been +destroyed. 2 Pet. 2:5. God came down upon Mount Sinai and delivered +the old covenant, thus marking a distinct dispensation; while Jesus +Christ established the new covenant and ushered in the fourth and +last dispensation. See Heb. 12:18-24. Under the first dispensation, +Abel by faith offered unto God an "excellent sacrifice"; men "began +to call upon the name of the Lord" (Gen. 4:26); Enoch "walked with +God" and "was translated that he should not see death"; while Noah, +"a preacher of righteousness," was "perfect in his generation" and +"condemned the world" by his preaching and obedience. The second +dispensation was graced with a faithful Abraham, who "staggered not +at the promise of God through unbelief, but was strong in faith," +from which circumstance he was called "the friend of God" and has +justly received the title "father of the <span class= +"pagenum"><a id="page76" name="page76"></a>[pg 76]</span> +faithful." In his footsteps followed Isaac, Jacob, Joseph, and +Moses. The law age contains the names of many illustrious prophets +of God, and the New Testament era abounds with brilliant examples +of faith and devotion.</p> +<p>The ministry of John the Baptist can not be said to form another +dispensation, because of its short duration (he preceding Christ +but six months), and being at the time unknown outside of a very +limited territory. Another dispensation could not be begun and +<i>completed</i> while the old covenant dispensation was yet in +force; for that would make two dispensations in full force at the +same time—a thing impossible. Also, John's work, according to +the evangelist, marks the beginning of the gospel dispensation +(Mark 1:1-4), from which time the kingdom of God was preached and +men pressed into it. Luke 16:16.</p> +<p>It was by virtue of the future atonement-work of Christ that any +were enabled to enjoy God's favor in Old Testament times. Even +their sacrifices, which originated in the family of Adam and which +were continued from generation to generation, pointed forward to +the sacrificial offering of the Savior and by this means purchased +covenant favors with Heaven. So, after all, the atonement was for +their benefit as well as for ours. Paul expressly informs us that +Christ died for the "redemption of the transgressions that were +<i>under the first testament</i>." Heb. 9:15. "Abraham, and Isaac, +and Jacob, and <i>all the prophets</i>" are "in the kingdom of God" +(Luke 13:28), and constitute a part of this great redeemed host set +forth under the symbol of the four living creatures.</p> +<span class="pagenum"><a id="page77" name="page77"></a>[pg +77]</span> +<p>The four and twenty elders, although representing themselves as +a part of this redeemed company, evidently have some special +signification; for they are presented to us as separate characters +from the four living creatures. Who are they? Undoubtedly they +represent the ministers of God, the number twenty-four also +signifying perfection or completeness, being drawn from certain +facts connected with the two dispensations in which God has had a +clerical ministry. The natural heads of the tribes of Israel were +the twelve patriarchs; while the spiritual heads of the Christian +church are the twelve apostles of the Lamb, they constituting a +part of the foundation upon which it is built. Eph. 2:20. In a +subsequent chapter we have an account of the sealing of the twelve +tribes, by which is meant the sealing, not of the literal Israel, +but of the spiritual, the twelve tribes being selected from the +proper department to stand as a symbol of the true Israel in this +dispensation, which is expressly said to consist of people of all +nations. Natural Israel and spiritual Israel are frequently used to +designate God's people; so, also, in the case before us the twelve +patriarchs as heads of the natural Israel and the twelve disciples +as heads (in one important sense) of the spiritual Israel are taken +to represent the entire ministry. In the description of the New +Jerusalem we find conspicuously inscribed the names of the twelve +tribes of the children of Israel and of the twelve apostles of the +Lamb, thus making the number twenty-four. Chap. <a href= +"#chap21-12">21:12</a>, <a href="#chap21-14">14</a>.</p> +<p>Although the ministers seem to be a special class among those +constituting the redeemed multitude, yet their intimate connection +with the remainder is set <span class="pagenum"><a id="page78" +name="page78"></a>[pg 78]</span> forth under another +symbol—that of wings <i>attached to</i> the four living +creatures. Each of the four living ones possessed six wings, which, +taken numerically, make up twenty-four again. The wings of a living +creature would signify its means of flight; and it is by the action +of the ministry, who "go into all the world" as flying messengers +to preach the everlasting gospel, that the church of God is +established among all nations. Thus, under the symbol of living +creatures with wings is set forth the glorious harmony and unity +that exists in the body of Christ between ministry and laity.</p> +<p>The elders are represented as being clothed in white raiment and +as possessing golden crowns. "White raiment" is a symbol of +righteousness (chap. <a href="#chap19-8">19:8</a>), while crowns +represent special power and authority. God's ministers possess +both. They are made righteous through the blood of the everlasting +covenant and are given power over all the power of the enemy and +authority to heal the sick and to cast out devils.</p> +<p>The entire company are engaged in worshiping God unceasingly, +the elders casting their crowns before the throne, thus ascribing +all praise, honor, and glory to Him who has delegated to them the +authority they possess. And may we, my brethren, never grow weary +in well-doing and conclude that the worship of God grows +monotonous; but let us, with heart and soul, join the universal +chorus, "Holy, holy, holy, Lord God Almighty."</p> +<span class="pagenum"><a id="page79" name="page79"></a>[pg +79]</span> <a name="chap5" id="chap5"></a> +<h2>CHAPTER V.</h2> +<a name="chap5-1" id="chap5-1"></a> +<blockquote> +<p>And I saw in the right hand of him that sat on the throne a book +written within and on the backside, sealed with seven seals.</p> +<p>2. And I saw a strong angel proclaiming with a loud voice, Who +is worthy to open the book, and to loose the seals thereof?</p> +<p>3. And no man in heaven, nor in earth, neither under the earth, +was able to open the book, neither to look thereon.</p> +<p>4. And I wept much, because no man was found worthy to open and +to read the book, neither to look thereon.</p> +<p>5. And one of the elders saith unto me, Weep not: behold, the +Lion of the tribe of Juda, the Root of David, hath prevailed to +open the book, and to loose the seven seals thereof.</p> +<p>6. And I beheld, and, lo, in the midst of the throne and of the +four beasts, and in the midst of the elders, stood a Lamb as it had +been slain, having seven horns and seven eyes, which are the seven +spirits of God sent forth into all the earth.</p> +<p>7. And he came and took the book out of the right hand of him +that sat upon the throne.</p> +<p>8. And when he had taken the book, the four beasts and four and +twenty elders fell down before the Lamb, having every one of them +harps, and golden vials full of odors, which are the prayers of +saints.</p> +<p>9. And they sung a new song, saying, Thou art worthy to take the +book, and to open the seals thereof: for thou wast slain, and hast +redeemed us to God by thy blood out of every kindred, and tongue, +and people, and nation;</p> +<span class="pagenum"><a id="page80" name="page80"></a>[pg +80]</span> +<p>10. And hast made us unto our God kings and priests: and we +shall reign on the earth.</p> +<p>11. And I beheld, and I heard the voice of many angels round +about the throne and the beasts and the elders: and the number of +them was ten thousand times ten thousand, and thousands of +thousands;</p> +<p>12. 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.</p> +<p>13. And every creature which is in heaven, and on the earth, and +under the earth, and such as are in the sea, and all that are in +them, heard it saying, Blessing, and honor, and glory, and power, +be unto him that sitteth upon the throne, and unto the Lamb for +ever and ever.</p> +<p>14. And the four beasts said, Amen. And the four and twenty +elders fell down and worshipped him that liveth for ever and +ever.</p> +</blockquote> +<p>The vision of this chapter is but a continuation of the +preceding one, being a sublime description of the exaltation and +office-work of Christ in his two-fold character as the Lion of the +tribe of Juda and as a sacrificial offering for the sins of the +world. The Apocalypse opens with the words, "The Revelation of +Jesus Christ, which God gave unto him," and it is fitting that his +special prerogatives and characteristics, together with the true +position he occupies, should first be revealed. This was especially +necessary in view of the fact to be revealed, that another would +soon arise usurping the rights and prerogatives belonging to Christ +alone, claiming to be supreme head of the church, sitting as God in +the temple of <span class="pagenum"><a id="page81" name= +"page81"></a>[pg 81]</span> God, and "showing himself that +<i>he</i> is God." 2 Thes. 2:4.</p> +<p>The attention of John was directed to an object "in the right +hand of Him that sat on the throne"—a book sealed with seven +seals—and to a mighty angel calling with a loud voice for +some one to come forward and loose the seals and open the book. No +created intelligence of earth or heaven dared to step forward and +declare himself able to accomplish the result required, and because +of this John wept much.</p> +<p>The form of books in use when the Revelation was given was +unlike those used now. They consisted of strips of parchment or +other material, longer or shorter, rolled up. The book in the +symbolic vision before us consisted of a roll containing seven +pieces each one rolled and sealed separately, so that the outer +seal could be broken and the contents of its strip read without +disturbing the remaining ones. Had the seals all been on the +outside, nothing could have been read until they were all broken; +whereas the loosing of each seal was followed by some discovery of +the contents of the roll.</p> +<p>This book in the hand of God is symbolical of something. Most of +the commentators think it represents the book of Revelation, in +which case, of course, it would not include the present description +of the book itself, but only of its contents as applied to +subsequent chapters. But this view, of itself, is unsatisfactory +for many reasons. The rules governing the use and the +interpretation of symbolic language would forbid the thought of one +book's symbolizing another book; for the main idea conveyed by the +term <i>symbol</i> is, that the symbolic object stands as the +representative, <span class="pagenum"><a id="page82" name= +"page82"></a>[pg 82]</span> not of itself, but of something +analagous. Reasoning by analogy, what would the contents of a +sealed book in the hand of God symbolize? Evidently, the infinite +counsels and purposes known only to Jehovah. Its being written +within and on the backside would indicate that those purposes were +full and complete, being all written out and understood by him who +"knoweth the end from the beginning" and "worketh all things after +the counsel of his own will." Its being sealed denotes that the +contents were unrevealed, while its being in the right hand of +God—the hand of his power—shows that he is able to +carry into execution his divine purposes and that none shall be +able to alter them or to wrest them from him.</p> +<p>While the events future of John's time form a part of the great +plan and counsels of Jehovah, yet it is taking a very limited view +of the subject to suppose that they alone constitute the sealed +book of this vision; for then would that greatest of all events, +the atonement of Christ and the earliest triumphs of the gospel, +have no special part in the sealed, mysterious counsels of the +infinite One. It is much more consistent with the characteristics +and attributes of God to make this book a symbol, not merely of a +part, but of all his divine plans and purposes in the entire gospel +dispensation. This position gains credence from the fact that the +visions of the Revelation cover many times the whole period from +the incarnation to the end. When the very first seal is broken, the +early success and triumphs of the gospel, as experienced in John's +lifetime, are portrayed. According to the vision before us, it was +by virtue of Christ's death that he was able to open the book at +all; and the plan of redemption <span class="pagenum"><a id= +"page83" name="page83"></a>[pg 83]</span> itself, which is based +upon his atonement, is declared by the Scriptures to be a "mystery +which from the beginning of the world hath been <i>hid in God</i>." +Eph. 3:9. This redemption scheme was the great center of attraction +to the prophets of the old dispensation, who "inquired and searched +diligently" that they might comprehend its deep mysteries, "which +things the <i>angels desired to look into</i>." 1 Pet. 1:10-12.</p> +<p>Now, if the contents of the sealed book were (at the time of +this vision) only the history of events to be, why was it that no +man on earth or in heaven, nor even an angel before the throne, was +found worthy to "look into" it or to communicate its secrets to the +children of men. Gabriel was sent as a worthy messenger to +communicate to Daniel a long series of future events reaching even +until the end of time. But the contents of this roll were such that +no created intelligence of earth or heaven was able to unfold them. +All remained unfathomable mystery—until Christ stepped +forward in his character as a sacrificial Lamb and declared himself +able to undertake the task of loosing the seals and of opening the +book. "Unto you it is given to <i>know the mystery</i> of the +kingdom of God" (Mark 4:11), he said to his disciples, "even the +mystery which hath been hid from ages and from generations, but now +is <i>made manifest</i> to his saints." Col. 1:26. "Verily I say +unto you, That many prophets and righteous men have desired to see +those things which ye see, and have not seen them; and to hear +those things which ye hear, and have not heard them. Blessed are +your eyes, for they see; and your ears, for they hear." Mat. 13:17, +16.</p> +<span class="pagenum"><a id="page84" name="page84"></a>[pg +84]</span> +<p>The fact that the suffering and death of Christ was a past event +at the time when the Revelation was given does not constitute a +valid objection to the position taken, that the contents of the +sealed book embrace the plan of redemption during the entire period +of its operation; for the reason that, in order to form a complete +and continuous narrative, past events are frequently referred to in +the Apocalypse. Thus, John saw a beast with seven heads signifying +seven kings; but he was expressly informed that "<i>five are +fallen</i>, one is [exists at present], and the other is not yet +come." Chap. <a href="#chap17-10">17:10</a>.</p> +<p>When Christ appears on the symbolic stage, he is introduced by +the elder as "the Lion of the tribe of Juda," and "the Root of +David." The lion, being the king of beasts and the monarch of the +forest, is indicative of power, such as Christ possesses. Christ is +elsewhere denominated "King of kings and Lord of lords," and he +himself laid claim to "all power in heaven and on earth," it having +"pleased the Father that in him should all fulness dwell." Why he +is termed "the Lion of the tribe of Juda," I am unable to say, +unless the expression is borrowed from the prophecy recorded of him +in Gen. 49:10—"The sceptre shall not depart from Judah, nor a +lawgiver from between his feet, until Shiloh come; and unto him +shall the gathering of the people be." His being the "Root of +David" shows that he is the source and sustainer of David as to his +position and power. David was specially ordained of the Lord and +sustained by him. Of this there can be no doubt. David was a type; +Christ is the antitype. David's position as ruler over natural +Israel constitutes a type of <span class="pagenum"><a id="page85" +name="page85"></a>[pg 85]</span> Christ's position as ruler over +the spiritual Israel; and it is in this sense that Christ reigns +upon the throne of his father David. Luke 1:32, 33. And since +Christ came in the line of David's descendants, he is called the +offspring of David and a rod out of the stem of Jesse. Isa. 11:1, +10. His connection with the throne of David being evident, he is +entitled to the right to reign over his people. The appellation +<i>Lamb</i> is one of the peculiar titles by which the Son of God +is designated, having reference to that part of his mission in +which he constituted a sacrificial offering for sin. His forerunner +John was able to prophetically discern him in this character, and +pointed to him as "the Lamb of God, which taketh away the sin of +the world." John 1:29. The Lamb was said to have seven horns and +seven eyes. A horn is a symbol of power, and seven, being a sacred +or perfect number, denotes the fulness of power possessed by +Christ; while the seven eyes signify the seven spirits of God, or +the Holy Spirit, which, being under the direct control of Christ, +is sent forth into the world to effect the regeneration of men.</p> +<p>When the Lion of the tribe of Juda stepped forward and undertook +the task of revealing the secret counsels and purposes of Jehovah +to the world, immediately a song of praise ascended from the lips +of the redeemed sons of earth. The song was new, adapted to a new +theme, and sung on a new occasion. "The four beasts and four and +twenty elders fell down before the Lamb, having every one of them +harps, and golden vials [censers] full of odors, which are the +prayers of saints. And they sung a new song, saying, Thou art +worthy to take the book, and to open the <span class= +"pagenum"><a id="page86" name="page86"></a>[pg 86]</span> seals +thereof: for thou wast slain, and hast redeemed us to God by thy +blood out of every kindred, and tongue, and people, and nation; and +hast made us unto our God kings and priests, and we shall reign on +the earth." This song beautifully expresses the honor due to Jesus +Christ in his office-work as Redeemer of the world, by virtue of +which people out of every nation, kindred, tongue, and people, are +saved unto God and made kings and priests on the earth. The angel +who appeared to the Judean shepherds while they were watching their +flocks by night, comforted them with the welcome announcement: +"Fear not: for, behold, I bring you good tidings of great joy, +which shall be to <i>all people</i>. For unto you is born this day +in the city of David a Savior, which is Christ the Lord." Luke +2:10, 11.</p> +<p>Since the preaching of the gospel began, men are instructed to +"seek first the kingdom of God" (Mat. 6:33), and they "press into +it" (Luke 16:16) by the saving virtue of Him "who hath delivered us +from the power of darkness, and hath translated us <i>into the +kingdom</i> of his dear Son." Col. 1:13. Taking our place by the +side of the writer of the Revelation, we testify with him that we +are already "in the kingdom and patience of Jesus Christ" (Rev. +<a href="#chap1-9">1:9</a>), and that we "receive abundance of +grace and of the gift of righteousness," whereby "we <i>reign in +life</i> by one Jesus Christ." Rom. 5:17. In this happy condition, +redeemed by the blood of Jesus, our Savior, made "a royal [kingly] +priesthood" in the "holy nation" of "peculiar people" that have +been gathered out of all nations of earth (1 Pet. 2:5, 9), we feel +like singing anew this glad song of redemption in honor of +<span class="pagenum"><a id="page87" name="page87"></a>[pg +87]</span> Jesus, our only Lord and Savior, who is God over all, +blessed forever! Amen.</p> +<p>This new and rapturous song of the redeemed was immediately +caught by a greater multitude of the angelic order, an innumerable +company, even "ten thousand times ten thousand, and thousands of +thousands," and together, with loud and united voices, did they +swell the mighty anthem, "Worthy is the Lamb that was slain to +receive power, and riches, and wisdom, and strength, and honor, and +glory, and blessing." And again the heavenly strain was raised to +loftier heights, until the stupendous chorus rolled around the +universe, by every creature in heaven and on earth, and under the +earth, and such as are in the sea, saying, "Blessing and honor, and +glory, and power, be unto him that sitteth upon the throne, and +unto the Lamb forever and ever." A few gifted voices of earth may +possess such power and sweetness as almost to entrance us with +their melody of song; but what an oratorio will it be, my brethren, +when, released from the narrow limits of mortality, that sublime +strain sung by the redeemed of all ages and ten thousand times ten +thousand and thousands of thousands of angels, bursts in upon our +ransomed souls! Did human thought ever reach the conception of +music like this? Did the eyes of a mortal ever behold such +rapturous scenes? You may feast your eyes upon earth's greatest +beauty—Yosemite Valley, Yellowstone Park, Niagara Falls, may +pass before your vision; you may climb the lofty Alpine summit and +behold the snow-streaked and snow-capped peaks towering to the +heavens around you—or you may listen to the best music ever +composed by a Mozart, a <span class="pagenum"><a id="page88" name= +"page88"></a>[pg 88]</span> Handel, or a Beethoven, or the finest +ever executed by a Liszt, a Rubenstein, or a Paderewski; yet I must +tell you upon the authority of God's word that "eye hath not +<i>seen</i>, nor ear <i>heard</i>, neither have entered into the +heart of man, the things which God hath prepared for them that love +him." 1 Cor. 2:9.</p> +<p>This vision shows very clearly the lofty position to which +Christ has been exalted, possessing "a name which is above every +name"; for the entire company of angels and redeemed saints unite +in extolling him with songs of praise, and that, too, before the +very throne of the Deity and in the presence of his infinite +Majesty. Surely we can not doubt that ours is a divine Savior, and +one worthy of all praise, honor, power and dominion both now and +forever.</p> +<p>Though John beheld this wonderful vision in heaven, yet we must +remember that it was given and recorded for the benefit of God's +people upon earth. The plan of redemption was not actually revealed +in heaven, for "Jesus Christ came <i>into the world</i> to save +sinners" (1 Tim. 1:15), and it was here that he was ordained to +"taste death for every man." Heb. 2:9. The ransomed company thus +brought to view is intended to point out the redeemed of earth; for +there is no salvation to be obtained in heaven, in which place no +blood was shed—the blood is one of the agents that bears +witness in the earth. 1 John 5:7, 8. The central figures of this +vision were God, the Holy Spirit, and Christ, around whom the +living creatures and elders were gathered, and they, in turn, were +surrounded by the angelic throng. This entire scene was doubtless +intended to represent the exalted character of spiritual things on +earth, where the plan <span class="pagenum"><a id="page89" name= +"page89"></a>[pg 89]</span> of redemption was revealed and the +redeemed host gathered out of all nations. In a very important +sense the Father, the Son, and the Holy Ghost all dwell in the +spiritual church, or new Jerusalem, and are thus "in the midst" of +God's people, surrounded by the redeemed host who unceasingly +worship them, and they, in turn, have the promise that "the angel +of the Lord encampeth round about them" (Psa. 34:7); yea, "an +innumerable company of angels" reside in this "heavenly Jerusalem," +or "city of the living God," unto which we, as a part of the +"general assembly and church of the first-born," "<i>are come</i>" +in this dispensation. Heb. 12:22, 23.</p> +<span class="pagenum"><a id="page90" name="page90"></a>[pg +90]</span> <a name="chap6" id="chap6"></a> +<h2>CHAPTER VI.</h2> +<a name="chap6-1" id="chap6-1"></a> +<blockquote> +<p>And I saw when the Lamb opened one of the seals, and I heard, as +it were the noise of thunder, one of the four beasts saying, Come +and see.</p> +<p>2. And I saw, and behold a white horse: and he that sat on him +had a bow; and a crown was given unto him: and he went forth +conquering, and to conquer.</p> +</blockquote> +<p>We have now reached the point where the thrilling interest of +this book commences. With the opening of the seals of the book of +God's purposes we have the prophecies of the future, the unfolding +of the events to be, described under appropriate symbols. The +contents of six seals are contained in this and the following +chapter, while the seventh occupies the remainder of the +volume.</p> +<p>A word relative to the plan of the prophecies will be +appropriate at this time. I will again state what will be made very +clear hereafter—that the events are narrated by series, and +not by centuries. A particular theme is taken up and carried +through to its completion, then the narrative returns and another +subject is traced to its end. Thus, the entire book consists of a +number of distinct parallel series covering the same ground.</p> +<p>Upon the opening of the first seal, John is summoned as with a +voice of thunder by one of the living creatures to draw near; and +the object that meets <span class="pagenum"><a id="page91" name= +"page91"></a>[pg 91]</span> his vision is a white horse with its +rider. The symbol is that of a victorious warrior, being drawn from +the civil and military life of the Romans. The symbol is one of +dignity. It does not consist of some inanimate object such as a +mountain, a sea, or a river, neither is it a wild ferocious beast; +but it is that of a living, active, intelligent being, and he, as +denoted by various insignia, a conqueror. He rides a white horse, +such as victors used in triumphal procession; his bow and crown are +also symbols of victory. He goes forth conquering and to conquer, +or to make conquests.</p> +<p>This symbol is a faithful representation of the early triumphs +of Christianity in its aggressive conflict with the huge systems of +error with which it had to contend. Some have supposed that the +rider represented Jesus Christ; but this can not be, for many +reasons, two of which I will give. First. Christ always appears on +the symbolic stage in his own character, unrepresented by another, +for the reason, as before stated, that there is no creature that +can analagously represent Him who claims equality with God. Not one +name or attribute peculiar to him is mentioned in the description. +Second. There are four horsemen brought to view in this chapter, +and the symbols all being drawn from the same department, must have +the same general application. If the first horseman symbolizes <i>a +definite personage</i>, so do the remaining three; but we should +have great difficulty in identifying the last three, giving them an +individual application.</p> +<p>Others make the first horseman a symbol of the gospel itself, +but the gospel is not a living, active, intelligent agent, such as +the symbol evidently is, but <span class="pagenum"><a id="page92" +name="page92"></a>[pg 92]</span> is only a system of the revealed +truth. All congruity and appropriateness in the comparison is +lacking.</p> +<p>But let us give this symbol further consideration. It is not +enough that its interpretation alone be given, but the reader is +justly entitled to a knowledge of the process by which we arrive at +the truth. In the first place, we have a symbol of great dignity +and excellence, and we must look for an object of corresponding +character. The symbol is that of a living agent, and consequently, +we must look for its fulfillment in an active, intelligent agent. +The purity, or whiteness, of the horse on which the rider was +seated would indicate an agency of mild, beneficent character. +Finally, the symbol is drawn, as before stated, from the civil and +military life of the Romans. Now, according to the laws of symbolic +language, a symbol never represents an object like itself, but an +analagous one in another department. A wild beast does not +represent a wild beast, but something of analagous character. Seven +fat and seven lean kine do not represent kine like themselves, but +something analagous—seven years of plenty and as many of +famine. There are only two great series of events described in the +Revelation—the history of ecclesiastical events and the +political history of certain nations. The present symbol is drawn +from one of these departments—the political or the civil life +of the Romans; and leaving the latter department to find its +signification in another department, we have no place to go except +into the department of ecclesiastical affairs. Entering, therefore, +the spiritual realm, and looking about us for an object that +perfectly meets every requirement of the symbol, we find it in +<i>the humble ministers of Christ</i>, <span class="pagenum"><a id= +"page93" name="page93"></a>[pg 93]</span> who boldly went forth in +obedience to the divine command to extend the peaceful triumphs of +the cross and to carry the gospel of the kingdom of God "into all +the world." Mark 16:15-18; Mat. 28:19, 20. This succession of +faithful, holy, devoted men is worthy of a place in Apocalyptic +vision. They went forth "conquering and to conquer"; and the +victories they gained were such as the world never witnessed +before. Worthy are they to wear a victor's crown, for they have +"fought a good fight."</p> +<p>Because of its connection with events following, it is necessary +for us to consider the divine position of these first ministers of +the church. Their <i>equality</i> is clearly taught in the New +Testament. Christ gave them the express command, "Be not ye called +Rabbi: for one is your Master, even Christ; and all ye are +<i>brethren</i>." Mat. 23:8. When two of the disciples manifested a +desire to gain preeminence over their brethren and their +aspirations displeased the ten, Christ said to them all, "Ye know +that the princes of the Gentiles exercise dominion over them, and +they that are great exercise authority upon them. But it <i>shall +not be so among you</i>." Mat. 20:25, 26. Thus a perfect standard +of equality in the ministry is lifted up. The beloved apostle, the +writer of the Revelation, when addressing the elders of the seven +churches of Asia in particular, humbly and affectionately +represented himself as their "<i>brother</i> and companion in +tribulation." Rev. 1:9.</p> +<p>I will now adduce the testimony of several creditable +historians, who are compelled to admit the humble equality of the +New Testament ministry, notwithstanding <span class= +"pagenum"><a id="page94" name="page94"></a>[pg 94]</span> the fact +that some of them belonged to churches containing a very +<i>unequal</i> ministry.</p> +<p>Mosheim says: "The rulers of the church were called their +presbyters or bishops, which two titles are, in the New Testament, +undoubtedly applied to the same order of men.... Let no one +confound the bishops of this primitive and golden period of the +church, with those of whom we read in the following ages. For, +though they were both distinguished by the same name, yet they +differed extremely, and that in many respects." Vol. I, p. 99.</p> +<p>This fact is now admitted by nearly all denominations, even +Episcopalians. In the work entitled "Episcopacy Tested by +Scripture," published by the Protestant Episcopal Tract Society, +New York, the author, one of their able advocates, makes the +following admission concerning the title <i>bishop</i> in the New +Testament, "that the name is there given to the middle order or +presbyters; and <i>all</i> that we read in the New Testament +concerning <i>bishops</i>, including of course the words +<i>overseer</i> and <i>oversight</i>, which have the same +derivation, is to be regarded as pertaining to that middle +grade"—the presbyters or elders. Page 12.</p> +<p>The noted historian Waddington, also an Episcopalian, makes the +same admission in the following words: "It is also true that in the +earliest government of the first Christian society, that of +Jerusalem, not the elders only, but the 'whole church' were +associated with the apostles; and it is even <i>certain</i> that +the terms <i>bishop</i> and <i>elder</i> or <i>presbyter</i> were, +in the first instances, and for a short period, sometimes used +synomously, and indiscriminately applied to the <span class= +"pagenum"><a id="page95" name="page95"></a>[pg 95]</span> <i>same +order</i> in the ministry." Church History, Part I, p. 41. The +italicizing is mine.</p> +<p>The well-known historian Milman, also an Episcopalian, in his +History of Christianity, says, "The earliest Christian communities +appear to have been ruled and represented, in the absence of the +apostle who was their first founder, by their elders, who are +likewise called bishops, or overseers of the church." Page 194.</p> +<p>Kurtz, in his Church History, says: "To aid them in their work, +or to supply their places in their absence (Acts 14:23), the +apostles ordained rulers in every church, who bore the common name +of <i>elders</i> from their dignity, and of <i>bishops</i> from the +nature of their office. That originally the elders were the same as +the bishops, we gather with absolute certainty from the statements +of the New Testament and of Clement of Rome, a disciple of the +apostles. (See his first epistle to the Corinthians, Chaps. 42, +44:52.) 1. The presbyters are expressly called +bishops—compare [the Greek especially] Acts 20:17 with verse +28, and Titus 1:5 with verse 7. 2. The office of presbyter is +described as next to and highest after that of apostle (Acts 15:6, +22). Similarly, the elders are represented as those to whom alone +the rule, the teaching and the care of the church is entrusted (1 +Tim. 5:17; 1 Pet. 5:1, etc.).... In [several] passages of the New +Testament and of Clement we read of many bishops in one and the +same church. In the face of such indubitable evidence, it is +difficult to account for the pertinacity with which Romish and +Anglican theologians insist that these two offices had from the +first been different in name <span class="pagenum"><a id="page96" +name="page96"></a>[pg 96]</span> and functions.... Even Jerome, +Augustine, Urban II. (1091) and Petrus Lombardus admit that +originally the two had been identical. It was reserved for the +Council of Trent to convert this truth into a heresy." Pages 67, +68. Chrysostom, Theodoret, and others also admitted the same.</p> +<p>Many similar historical testimonies now lying before me to the +humble equality of the New Testament ministry could be added; but +lest the reader become weary, I will conclude with the following +beautiful description from D'Aubigne in his noted History of the +Reformation: "The church was in the beginning a community of +brethren, guided by a few of the <i>brethren</i>." Again, "All +Christians were priests of the living God, with <i>humble +pastors</i> as their guides." Vol. I, pp. 35, 50.</p> +<p>With this description of the early ministers of Christ, who went +forth under the symbol of the first horseman to disciple all +nations, we have the events pertaining to the early history of the +church, laid before us; until the opening of the second seal brings +us to another important phase of its history.</p> +<a name="chap6-3" id="chap6-3"></a> +<blockquote> +<p>3. And when he had opened the second seal, I heard the second +beast say, Come and see.</p> +<p>4. And there went out another horse that was red: and power was +given to him that sat thereon to take peace from the earth, and +that they should kill one another: and there was given unto him a +great sword.</p> +</blockquote> +<p>The symbol of this seal is that of a rider going forth on a red +horse armed with a great sword with which to take peace from the +earth and to kill. It <span class="pagenum"><a id="page97" name= +"page97"></a>[pg 97]</span> is drawn from the same source as that +of the preceding one, but differing greatly in the character of the +horseman and the object of his mission. The symbol is one of great +dignity—a living, intelligent agent—drawn from civil +and military life. For the same reason as given before, we must go +out of the department of civil life into the history of religious +affairs to find its fulfilment.</p> +<p>Notice, also, the peculiar characteristics of this horseman and +wherein he differs from that of the first seal. The color of the +horse is red, denoting something very different from the peace, +purity, and benignity of the white. Instead of gaining glorious +spiritual conquests and triumphs, like him of the first seal, he +was to take peace from the earth. In the place of a victor's crown, +he possesses "a great sword" with which to kill, denoting an agent +of great destruction.</p> +<p>Where shall we look in the history of religious affairs to find +the object that meets the requirements of this symbol? Who were the +active, intelligent agents that appeared as the great opposers of +the establishment of Christianity by the rider of the white horse? +We find the answer undoubtedly in the propagators of the <i>Pagan +religions</i>. As soon as Christianity began to gain a foothold in +the Roman Empire, the priests and supporters of Paganism were +exasperated to the last degree, and they determined to crush out +the Christian religion. An example of Pagan opposition is found in +the nineteenth chapter of Acts, where it is recorded that the +preaching of the gospel so stirred the people of Ephesus that they +were filled with wrath and for the space of about two <span class= +"pagenum"><a id="page98" name="page98"></a>[pg 98]</span> hours +cried out, saying, "Great is Diana of the Ephesians!" This great +conflict between Christianity and Paganism will be more fully +described under other symbols in a subsequent chapter, therefore I +will make this description brief.</p> +<p>The destruction of life brought about by this rider of the red +horse doubtless signifies the great slaughter of the Christians at +the hands of the Pagans. During ten seasons of severe persecution, +which occurred under the reigns of the emperors Nero, Domitian, +Trajan, Marcus Aurelius, Septimus Severus, Maximus, Decius, Gallus, +Valerian, and Diocletian, the Christians suffered every indignity +that their relentless persecutors could heap upon them. They had +their eyes burned out with red-hot irons; they were dragged about +with ropes until life was extinct; they were beheaded, stoned to +death, crucified, thrown to wild beasts, burned at the stake; yet +"they overcame by the blood of the Lamb, and by the word of their +testimony; and they loved not their lives unto the death." Chap. +<a href="#chap12-11">12:11</a>.</p> +<p>It may appear at first that taking the rider of the horse as a +symbolic agent but the killing which he effected as literal, is an +inconsistency and a variation from the laws of symbolic language; +but such is not necessarily the case. One principle laid down in +the beginning was, that the description of an object or event must +necessarily be literal when no symbolic object could be found to +analagously represent it. The destruction of human life could not +well be represented symbolically, there being no destruction +analagous to it whose meaning would be obvious; hence it must +appear as a literal description. This is proved <span class= +"pagenum"><a id="page99" name="page99"></a>[pg 99]</span> by many +texts in the Revelation that will admit of no other application; +such as verses <a href="#chap6-9">9-11</a> of this chapter; chapter +<a href="#chap13-10">13:10</a>; <a href="#chap17-6">17:6</a>; +etc.</p> +<p>But the literal destruction of life may be chosen as a symbol to +represent a destruction to which it is plainly analagous; such as +the destruction of spiritual life, the overthrow of the civil or +ecclesiastical institutions of society, etc. That it is sometimes +employed thus as a symbol will be shown clearly in subsequent +chapters. Hence, in every instance where killing men is the work of +a symbolic agent, the context, or general series of events with +which it is connected, must determine whether the literal or +symbolical signification is intended. In the present prophecy under +consideration it is much more consistent to give it the literal +application; for the devotees of Paganism did not destroy the +spiritual life of the church, which would be an analagous killing; +neither did they succeed in overthrowing the structure of +Christianity.</p> +<a name="chap6-5" id="chap6-5"></a> +<blockquote> +<p>5. And when he had opened the third seal, I heard the third +beast say, Come and see. And I beheld, and lo a black horse; and he +that sat on him had a pair of balances in his hand.</p> +<p>6. And I heard a voice in the midst of the four beasts say, A +measure of wheat for a penny, and three measures of barley for a +penny; and see thou hurt not the oil and the wine.</p> +</blockquote> +<p>This symbol is also that of a horseman, differing from the +preceding ones only in his characteristics. He is seated upon a +black horse, denoting something dark or appalling in its nature, +the very opposite of that of the first seal. He possesses no bow +nor crown, <span class="pagenum"><a id="page100" name= +"page100"></a>[pg 100]</span> but instead he has a pair of balances +in his hand for weighing food. This he deals out only at exorbitant +prices—"a measure of wheat for a penny, and three measures of +barley for a penny." The penny, or denarius, is equal to about +fifteen cents of our money, and was the ordinary wages of a day +laborer. In the parable of our Lord recorded in Mat. 20, the +householder is represented as hiring laborers for a penny a day to +labor in his vineyard. The measure, or <i>choenix</i>, of wheat was +the usual daily allowance of food for a man. So according to the +rate given, it would require a day's labor to supply food +sufficient for one man, which shows an enormous price placed upon +these necessaries of life. In ordinary times the penny would +procure about twenty measures of wheat instead of one, and fifty or +sixty measures of barley instead of three. Surely this represents +famine prices.</p> +<p>The expression "see thou hurt not the oil and the wine" seems to +have some direct connection with the exorbitant schedule of food +rates. The following facts of history, as recorded by Lord, will +serve to make the matter clear: "The taxes required in the Roman +empire, to sustain the court and civil service, the army and +desolating wars, and the hungry brood of office-holders, as well as +to provide largesses to the soldiers, were excessive in the +extreme, so as to prove an almost insupportable burden to the +people. The ordinary and economical expenses of the government were +great; but when we take into view that during a period of +seventy-two years previous to Diocletian, there were twenty-six +individuals who held the imperial crown, besides a great number of +unsuccessful aspirants, and that each of these must secure the +favor <span class="pagenum"><a id="page101" name="page101"></a>[pg +101]</span> of the army and the people by large donations of money, +we may well conceive that the taxes and exactions laid to raise the +needed amount must have proved a crushing burden. They were so +great as sometimes to strip men of their wealth and reduce them to +poverty. These were laid upon everything that could be brought into +service. Nothing was too insignificant to escape.... The taxes +might be paid in money, or in produce, grain, fruit, oil, or +whatever else it might be;... The exactions were so excessive that +the people were led to avoid them in every possible mode, as men +always will under such circumstances." Once in fifteen years, a +Roman indiction, an assessor would go round to levy upon the +products of the soil, and the assessment was made according to the +amount of the yield. One method adopted to secure a lower +assessment at this time was that of mutilating their fruit trees +and vines. We find among the Roman laws severe enactments against +such as "feign poverty, or cut a vine, or stint the fruit of a +tree" in order to avoid a fair valuation, and the penalty attached +was the death of the offender and the confiscation of all his +property. The fact that this law existed shows that the offense was +committed and also that the exactions of the government must have +been of the most oppressive kind.</p> +<p>With these facts before us it is easy to discern the nature of +the symbol, being that of a Roman magistrate prepared to enforce +his severe exactions upon the people at the exorbitant rate of +three measures of wheat for a penny and three measures of barley +for a penny, accompanied by the solemn injunction, <span class= +"pagenum"><a id="page102" name="page102"></a>[pg 102]</span> "See +thou hurt not the oil and the wine," that is, the olive-trees and +the vines.</p> +<p>It is evident that we must, as before, go out of the department +of civil and military life into the realm of ecclesiastical history +to find the true fulfilment of this symbol. The black color of the +horse would denote something directly opposite to that of the first +seal; and since the symbol of the first seal represented the +establishment of the pure gospel of Jesus Christ, this symbol must +represent the great apostasy and spiritual darkness that covered +the world at a later period. And if the horseman of the first seal +represented the chosen ministry who went forth in a glorious +mission to win trophies of grace, the horseman of this seal must +represent <i>an apostate ministry</i>, possessing power and +authority to enforce the severest exactions upon the bread of life, +thus producing a desolating spiritual famine.</p> +<p>This marvelous change from the humble apostolic ministry to an +apostate one did not occur suddenly, but by degrees; and as it has +a great bearing upon other lines of truth to be brought out in +subsequent chapters, it will be profitable to consider the most +important steps by which this transformation was effected.</p> +<p>When the desire for precedence or superiority first manifested +itself among the disciples, Christ repressed it (Mat. 20:25, 26), +and it appeared no more in their midst; but before the close of the +first century it is evident that a thirst for preeminence existed +in the hearts of some who had been the servants of the church. An +example of this is to be found in Diotrephes, who exalted himself +above his ministerial associates. <span class="pagenum"><a id= +"page103" name="page103"></a>[pg 103]</span> The Apostle John says +concerning him: "I wrote unto the church: but Diotrephes, who +loveth to have the preeminence among them, receiveth us not. +Wherefore if I come, I will remember his deeds which he doeth, +prating against us with malicious words: and not content therewith, +neither doth he himself receive the brethren, and forbiddeth them +that would, and casteth them out of the church." 3 John 9, 10.</p> +<p>In the historical extracts given in the explanation of the first +horseman, it is clear that the first ministers were all equal; but +a time came about the close of the first century when the most +influential among the clergy grasped the power and exalted +themselves to a position of authority over the rest. The manner in +which this transformation was effected is explained by the learned +Gieseler as follows: "After the death of the apostles, and the +pupils of the apostles, to whom the general direction of the +churches had always been conceded, some one amongst the presbyters +of each church was suffered gradually to take the lead in its +affairs. In the same irregular way the title of <i>bishop</i> was +appropriated to the first presbyter." Eccl. Hist., Vol. I, p. 65. +In the days when the apostles were active in the affairs of the +church there were but two classes in the ministry—elders, or +bishops, and deacons; but when one of the presbyters was exalted to +a higher position than the rest and assumed to himself the +exclusive use of the word bishop, there were three classes. To +quote the words of Geo. P. Fisher: "After we cross the limit of the +first century we find that with each board of elders there is a +person to whom the name of bishop is specially applied, although, +for a long time, he is <span class="pagenum"><a id="page104" name= +"page104"></a>[pg 104]</span> likewise often called a presbyter. In +other words, in the room of a two-fold, we have a three-fold +ministry." Hist. of the Christian Church, p. 51.</p> +<p>The height to which the single bishop of authority in a church +had been exalted is well illustrated in the Ignatian Epistles. +Ignatius was bishop of Antioch and was condemned by the emperor +Trajan to suffer death by being thrown to the wild beasts in the +amphitheatre in Rome. His execution in this manner took place Dec. +20, A.D. 107. He wrote a number of epistles, a few extracts from +which I will give. "Wherefore it is fitting that ye should run +together in accordance with the will of your bishop, which thing +also ye do. For your justly renowned presbytery, worthy of God, is +fitted as exactly to the bishop as the strings are to the harp." To +the Ephesians, Chap. 4. "See that ye all follow the bishop, even as +Jesus Christ does the Father.... Let no man do anything connected +with the church without the bishop." To the Smyrnaean's, Chap. 8. +"It is not lawful without the bishop either to baptize or to +celebrate a love-feast; but whatsoever he shall approve of, that is +also pleasing to God." Smyrnaean's, Chap. 8. "It is well to +reverence both God and the bishop. He who honors the bishop has +been honored of God; but he who does anything without the knowledge +of the bishop, does [in reality] serve the devil." Smyrnaean's, +Chap. 9.</p> +<p>The power of these bishops advanced steadily during the second +century. The churches of the cities where they were located +extended themselves into the surrounding country and smaller towns, +and the presbyters <span class="pagenum"><a id="page105" name= +"page105"></a>[pg 105]</span> or elders of these inferior churches +were presided over by the bishop of their mother church, and in +this manner the great system of diocesan episcopacy was +developed.<a id="footnotetag3" name="footnotetag3"></a><a href= +"#footnote3"><sup>3</sup></a></p> +<blockquote class="footnote"><a id="footnote3" name= +"footnote3"></a><b>Footnote 3:</b> <a href= +"#footnotetag3">(return)</a> +<p>The ancient signification of the term <i>diocese</i> must not be +confounded with the modern usage of the term. It then designated a +territory or district, usually containing a number of minor +churches, presided over by one bishop.</p> +</blockquote> +<p>In the latter part of the second century when the disputes +concerning Easter and Montanism arose, the custom of diocesan +bishops consulting with each other on important doctrines began, +and this developed in the third century into regular provincial +synods, or councils. On account of the ecclesiastical or political +importance of the cities in which they were located, certain +bishops had a special deference given them, and they were not slow +to take advantage of the opportunity to exalt themselves to the +presidency of these councils; and in a very short time they +possessed immense power and constituted entirely a separate order, +designated by the term metropolitan.</p> +<p>The manner in which this important step in the great apostasy +was taken and the effects produced thereby is well described in the +words of the historian Mosheim (referring to events of the third +century), from whom I quote: "In process of time, all the Christian +churches of a province were formed into one large ecclesiastical +body, which, like confederate states, assembled at certain times, +in order to deliberate about the common interests of the whole.... +These councils ... <i>changed the whole face of the church</i>, and +gave it a new form; for by them the ancient privileges of the +people were considerably <span class="pagenum"><a id="page106" +name="page106"></a>[pg 106]</span> diminished, and the power and +authority of the bishops greatly augmented.... At their first +appearance in these general councils, they acknowledged that they +were no more than the delegates of their respective churches, and +that they acted in the name, and by the appointment of their +people. But they soon changed this humble tone, imperceptibly +extended the limits of their authority, turned their influence into +dominion, and their councils into laws; and openly asserted, at +length, that Christ had empowered them to prescribe to his people, +<i>authoritative rules of faith and manners</i>.... The order and +decency of these assemblies required that some one of the +provincial bishops met in council, should be invested with a +<i>superior</i> degree of power and authority; and hence the rights +of <i>metropolitans</i> derive their origin."—Church History, +Cent. II, Part 2.</p> +<p>When a usurping clergy grasps the power to prescribe +"authoritative rules of faith and manners," to employ the words of +Mosheim, we may well conceive that the true amount of pure +spiritual food was exceedingly small and could be procured only at +starvation rates. He who reads the ecclesiastical events of the +third century will find it only too true that many of the cardinal +virtues of apostolic Christianity were almost lost sight of and +that a great spiritual famine existed in the earth over which this +dark horseman of the third seal careered. Instead of salvation +through the Spirit of God being carefully taught, baptismal +regeneration was exalted, and the people were instructed in the +saving virtues of the eucharist. The Platonic idea concerning sin +having its seat in the flesh was adopted, and therefore +<span class="pagenum"><a id="page107" name="page107"></a>[pg +107]</span> perfect victory or sanctification was made to consist +in the mortification of the natural appetites and desires of the +body, with the result that a life of fasting, celibacy, or +self-inflicted torture was looked upon as the surest means of +obtaining the favor of Heaven. The writings of such eminent church +Fathers as Tertullian, Origen, Cyprian and others now lying before +me, contain the surest evidences of the woeful extent to which this +dark cloud of superstition and error had settled down over the +world during the period of which I write.</p> +<a name="chap6-7" id="chap6-7"></a> +<blockquote> +<p>7. And when he had opened the fourth seal, I heard the voice of +the fourth beast say, Come and see.</p> +<p>8. And I looked, and behold a pale horse: and his name that sat +on him was Death, and Hell followed with him. And power was given +unto them over the fourth part of the earth, to kill with sword, +and with hunger, and with death, and with the beasts of the +earth.</p> +</blockquote> +<p>The usual interpretation given this horse and its rider is to +apply it to the desolating wars and famines that occurred in the +Roman Empire. This view is embodied in the celebrated painting +"Death on the Pale Horse," in which death is represented as going +forth with war, pestilence, famine, and wild beasts, to ravage the +Roman empire. We are informed by historians that dreadful +pestilences and famines did prevail and in some places nearly +depopulated the country, and that the remaining inhabitants could +not make head against the beasts that multiplied in the land. But +the fact that such events occurred is <span class="pagenum"><a id= +"page108" name="page108"></a>[pg 108]</span> not sufficient proof +that this symbol has reference to such. Famines and pestilences may +have occurred many times without forming a part of the Apocalyptic +vision.</p> +<p>The greatest objection to giving this part of the vision such a +literal interpretation is, that it fails to bring out its symbolic +character. To what, then, does it refer? We have, as before, a +horseman, indicating that the agent is one of the same general +character, differing mainly in his features and mission. This horse +was of a livid, cadaverous hue, denoting an agent of ghastly, +terrible nature. The living rider bore the awful name of "Death," +or as in the original, "The Death," by way of emphasis. Death +literally was not the agent—it is not so stated—but the +rider was termed The Death, or The Destroyer, because of his +terrible mission; and Hell followed with him.</p> +<p>Applying the laws of symbolic language as heretofore, it is +evident that this symbol represents a great persecuting +ecclesiastical power. And with this thought before us, we can +scarcely fail to recognize it as a true description of <i>the +Papacy</i>. The great apostasy, described under the preceding seal, +prepared the way for the final and complete establishment of the +"man of sin"; but during the period there brought to view the +ministers of religion, power-seeking and apostate as they were, +were unable to enforce their claims by the power of persecution. +Under the present seal, however, is represented a later stage of +their corruption, when a great hierarchal system, sustained and +upheld by the arm of civil power, was able to bear tyrannical rule +over a <span class="pagenum"><a id="page109" name="page109"></a>[pg +109]</span> great portion of the earth. During this period clerical +ambition and usurpation reached its greatest height.</p> +<p>After speaking of the power possessed by the metropolitans, +Mosheim says: "The universal church had now the appearance of one +vast republic, formed by a combination of a great number of little +states. This occasioned the creation of a new order of +ecclesiastics, who were appointed in different parts of the world, +as <i>heads</i> of the church, and whose office it was to preserve +the consistence and union of that immense body, whose members were +so widely dispersed throughout the nations. Such was the nature and +office of the Patriarchs." Church History, Cent. II, part 2.</p> +<p>Thus, the bishops, or metropolitans, of certain of the most +important cities were exalted to a still higher position as special +<i>heads</i> of the church. They were termed <i>Exarchs</i> at +first, after the title of the provincial governors, but afterwards +received the more ecclesiastical appellation <i>Patriarchs</i>. The +term Patriarch had been in use for a long time in the church +signifying merely a bishop, irrespective of the dignity he +possessed, but it was finally limited to this higher class of the +clergy, in which sense I now employ it. The cities that first +enjoyed this chief distinction were Alexandria, Rome, and Antioch. +The general council of Nice (A.D. 325) in its sixth canon +recognized the superior authority already possessed by these +cities. See D'Aubigne's Hist, of Reformation, Vol. I, p. 41. The +general council of Constantinople in its third canon placed the +bishop of Constantinople in the same rank with the other three +<span class="pagenum"><a id="page110" name="page110"></a>[pg +110]</span> Patriarchs; and the general council of Calcedon exalted +the See of Jerusalem to a similar dignity, doubtless because of its +ancient importance as the birthplace of Christianity. Thus, +Patriarchs were established in the five political capitals of the +Roman empire; and they were considered the "<i>heads of the +church</i>," having spiritual authority over the whole empire. +These were the only Patriarchates of importance. Certain +ecclesiastics of the Church of Rome even at the present time bear +the honorary title Patriarch; but, to quote the words of the +Encyclopædia Britannica, "In a strictly technical sense, +however, that church recognizes only five Patriarchates, those of +Constantinople, Alexandria, Jerusalem, Antioch, and Rome." Art. +Patriarch. In the years 637 to 640 Jerusalem, Alexandria, and +Antioch fell into the hands of the Saracen followers of Mohammed, +which terminated their importance, and later the Greek schism +separated the Patriarch of Constantinople from Rome; and thus the +Patriarch of Rome was left in undisputed possession of the field +and was soon recognized as universal head of the church. So under +the symbol of this dread rider on a pale horse is portrayed the +great hierarchal system by which the Papacy was fully developed in +the West.</p> +<p>It is fitting that we notice particularly the agents of +destruction employed by this rider. He possesses a sword with which +to kill—the same instrument wielded by the rider of the red +horse—but it is evident that he uses it with more terrific +energy, by reason of which he receives the name Death, or The +Destroyer. It is possible, also, that in this case a <span class= +"pagenum"><a id="page111" name="page111"></a>[pg 111]</span> sword, +wielded by the hand of an ecclesiastical power, may be used as a +symbol of a spiritual cutting off, or excommunication. The sword of +excommunication has been the most terrible ever wielded by human +hand. When this pale horseman was careering over the world in the +zenith of his power, excommunication and interdiction were the +terror of individuals and the scourge of nations. At his word the +rights of an individual as king, ruler, husband or father, nay, +even as a <i>man</i>, were forfeited, and he was shunned like one +infected with the leprosy. At his command the offices of religion +were suspended in a nation, and its dead lay unburied, until its +proud ruler humbled himself at the feet of the ecclesiastical +tyrant who bore rule over the "fourth part of the earth."<a id= +"footnotetag4" name="footnotetag4"></a><a href= +"#footnote4"><sup>4</sup></a></p> +<blockquote class="footnote"><a id="footnote4" name= +"footnote4"></a><b>Footnote 4:</b> <a href= +"#footnotetag4">(return)</a> +<p>This tyranny of the Popes is well illustrated by the quarrel +that took place between Hildebrand (Pope Gregory VII.) and Henry +IV. of Germany. Gregory attempted to make certain reforms, but +Henry refused to recognize those innovations. Gregory +excommunicated the emperor, with the result that he was "shunned as +a man accursed by Heaven." His authority lost and his kingdom on +the point of going to pieces, Henry had but one thing to +do—seek the pardon of the Pope. He found the Pontiff at +Canoosa, but Gregory refused to admit the penitent to his presence. +"It was winter, and for three successive days the king, clothed in +sackcloth, stood with bare feet in the snow of the court-yard of +the palace, waiting for permission to kneel at the feet of the +Pontiff and to receive forgiveness." On the fourth day he was +granted admittance to the presence of the Pope.</p> +<p>During the Pontificate of Innocent III. Philip Augustus, king of +France, put away his wife. Innocent commanded him to take her back +and forced submission by means of an interdict. This submission of +a brave, firm, and victorious prince shows the tremendous power +wielded by the Popes in that period.</p> +<p>The manner, also, in which Innocent III. humbled King John of +England affords another illustration of the power of the Popes. +John caused the vacant See of Canterbury to be filled, in +accordance with the regular manner of election, by one of his +favorites. Innocent declared the appointment void, as he desired +that the place should be filled by one of his friends. John refused +to allow the Pope's archbishop to enter England as Primate. +Innocent then excommunicated John, laid all England under an +interdict, and incited Philip, king of France, to war, offering him +John's kingdom upon the very liberal condition that he go over and +take it. The outcome of the matter was that John was compelled to +yield to the power of the Pope. He even gave him England as a +perpetual fief, and agreed to pay the Papal See the annual sum of +one thousand marks.</p> +</blockquote> +<p>The loss of life by spiritual famine was extreme. The Word of +God, which is spirit and life to God's <span class="pagenum"><a id= +"page112" name="page112"></a>[pg 112]</span> people (Jno. 6:63), +was laid under interdict and the common people deprived of its +benefits. At the time the black horse appeared, a little food could +be obtained at famine prices; but when the fourth arrived, he was +empowered to kill "with hunger." Also, one of his agents of +destruction was death, or pestilence, a fit symbol of false and +blasphemous doctrines breathed forth like a deadly pestilence +blasting everything within its reach. Invocation of saints, worship +of images, relics, celibacy, works of supererogation, indulgences, +and purgatory—these were the enforced principles of religion, +and like a pest they settled down upon the people everywhere.</p> +<p>This rider also brought into operation "the beasts of the earth" +to aid him in his destructive work. To kill with sword or hunger +shows that such work of destruction is performed solely by him who +has it in his power; but to kill with beasts indicates that +<i>they</i> perform the deadly work according <i>to their own +natures</i>. Nothing is clearer than the fact that wild beasts +stand as a symbol of persecuting tyrannical governments; hence we +are to understand that this <span class="pagenum"><a id="page113" +name="page113"></a>[pg 113]</span> rider was to employ also the arm +of civil power to aid him in the deadly work. How strikingly this +represents the historical facts of the case! In all truly Roman +Catholic countries the civil governments were only a cipher or tool +in the hands of the church, and the ecclesiastics were the real +rulers of the kingdom. But whenever any dark work of persecution +was to be performed, the wild beast was let loose to accomplish the +result. When charged, however, with the bloody work, the Catholics +always answer, "Oh, we <i>never persecute</i>—don't you see, +it is the wild beasts that are covered with gore—our hands +are clean," yet they themselves held the chain that bound the +savage monsters. We shall have occasion in a subsequent chapter to +trace further the pathway of this dread rider as he reels onward in +the career of ages, "drunken with the blood of the saints."</p> +<p>This work of destruction performed by the dread rider on the +pale horse is considered by many as a literal description of the +persecutions of the Papacy. While Catholics usually charge the +civil powers with this bloody work, it is an undeniable fact of +history that the Popes often ordered or sanctioned crusades against +the Waldenses, Albigenses, and other peoples (see remarks on verses +<a href="#chap6-9">9-11</a>, chap. <a href="#chap17-6">17:6</a>), +in which the sword, starvation, and every other means of cruelty +imaginable were brought into use to exterminate the so-called +heresy. And in view of the fact explained in the comments on verses +<a href="#chap6-3">3 and 4</a> of this chapter, that <i>killing</i> +is sometimes to be understood in a literal sense on account of +there being nothing to analagously represent such destruction of +life, it is not a violation of the laws of symbolic language thus +to <span class="pagenum"><a id="page114" name="page114"></a>[pg +114]</span> interpret it. It might be consistent in this case to +give it a twofold application; the agreeing facts of history +regarding the Papacy strongly suggest it. Thus, the <i>sword</i> +could signify a literal destruction of life, as in verse 4, and +also, in the present case, an ecclesiastical cutting off by the +Papacy, or excommunication; and <i>hunger</i> could signify literal +death by starvation, and also, as in verses 5 and 6, a destruction +of spiritual life, etc.</p> +<p>Where, let me ask, in the whole compass of human writings can be +found a series of events of such thrilling interest, so great in +magnitude, as is contained in these eight verses? Who but the +Omnipotent could have conceived such a wonderful development of the +power of iniquity and with such master-strokes of power compressed +them into so small a scene of symbolic imagery? The impress of +divinity is here speaking from every line.</p> +<a name="chap6-9" id="chap6-9"></a> +<blockquote> +<p>9. And when he had opened the fifth seal, I saw under the altar +the souls of them that were slain for the word of God, and for the +testimony which they held:</p> +<a name="chap6-10" id="chap6-10"></a> +<p>10. And they cried with a loud voice, saying, How long, O Lord, +holy and true, dost thou not judge and avenge our blood on them +that dwell on the earth?</p> +<a name="chap6-11" id="chap6-11"></a> +<p>11. And white robes were given unto every one of them; and it +was said unto them, that they should rest yet for a little season, +until their fellowservants also and their brethren, that should be +killed as they were, should be fulfilled.</p> +</blockquote> +<p>Upon the opening of this seal the scene changes entirely. No +more horsemen appear, but instead <span class="pagenum"><a id= +"page115" name="page115"></a>[pg 115]</span> the souls of the +martyrs are seen at the altar crying for vindication of their blood +upon the cruel oppressors of earth. The question arises, Are these +souls symbols of something else, or are they what they are here +stated to be, "the souls of them that were slain"? Evidently, the +latter, appearing under their own name and character, because they +can not properly be symbolized. They were disembodied spirits, and +where is there anything of analagous character to represent such? +Angels can not; for whenever they are employed as symbols, it is to +designate distinguished agencies among men. They therefore appear +under their own appropriate title as "the <i>souls</i> of them that +were slain."</p> +<p>These souls appeared "under the altar," that is, <i>at the foot +of the altar</i>, being the same as that described in chap. +<a href="#chap8-3">8:3</a>—"And another angel came and stood +at the altar, having a golden censer, and there was given unto him +much incense, that he should offer it with the prayers of all +saints upon the golden altar which was before the throne." Thus, +the heavenly world, as opened up before John, appeared symbolized +after the sanctuary of the temple in which stood the golden altar, +or altar of incense. Some have supposed that the brazen altar was +the one referred to, signifying the living sacrifice these souls +made of themselves to God. But there is no altar mentioned in the +symbols except the golden altar. Besides, these were not +sacrificial victims; for Christ was made a complete sacrifice for +sin, while these only suffered martyrdom because of their +faithfulness to the cause of Christ. It is much more reasonable to +suppose that their interceding cries went up from the golden altar, +where <span class="pagenum"><a id="page116" name="page116"></a>[pg +116]</span> the "prayers of all saints" ascended with much +incense.</p> +<p>Their prayers to God for the avenging of their blood shows the +expectation on their part that the judgments of Heaven would +descend upon the cruel and haughty persecutors and oppressors of +earth, and their surprise was that the day of retribution had been +so long delayed. The history of the church as developed under the +preceding seals gives particular force to this cry of the martyrs. +For nearly three centuries the civil power of Pagan Rome had been +employed to crush the cause of God. During ten terrible seasons of +persecution they had been crucified, slain with the sword, sawn +asunder, devoured by beasts in the arena, and given to the flames. +When Constantine, a nominal Christian emperor, ascended the throne +and protected religion by law, it was believed that persecutions +must cease; but soon the discovery was made that the sword had only +changed hands, there having risen an ecclesiastical hierarchy +destined to "glut itself upon the blood of which heathen Rome had +only tasted." The world was now made the arena for the terrible +coursings of the pale horseman, and the "beasts of the earth" were +let loose to fall with savage fury upon their helpless victims, +until millions lost their lives at the instigation of the apostate +Church of Rome. Is it any wonder that the souls of these martyrs +should cry unto God for the vindication of their righteous +blood?</p> +<p>It is said that "white robes were given unto every one of them." +By referring to chap. <a href="#chap3-4">3:4</a>; <a href= +"#chap7-9">7:9</a>, <a href="#chap7-13">13, 14</a>, it will be seen +that "white garments" and "white robes" are sometimes used as a +symbol to describe <span class="pagenum"><a id="page117" name= +"page117"></a>[pg 117]</span> a part of the heavenly inheritance. +The martyr-spirits, although impatient at the delay of avenging +judgment, received a righteous reward. But the period of +tribulation to the church was not yet over. The cup of iniquity in +the hands of her enemies was not yet full, and they were told to +"rest for a little season, until their fellowservants also, and +their brethren, that should be killed as they were, should be +fulfilled." The account given seems to indicate an important epoch, +a period in which the martyrs had reason to expect the vindication +of their righteous blood, but which, instead, was to be followed by +another great period of persecution. Considering the time of the +events already described in this series of prophecy, we have no +difficulty in fixing the chronology of this event at the +dividing-point between the era of Papal supremacy and the age of +Protestantism—or at the Reformation of the Sixteenth Century. +Did severe slaughter and persecution follow the Reformation? +Witness the reign of Mary Tudor, frequently styled "Bloody Mary." +During three years of her reign, 1555 to 1558, two hundred and +eighty-eight were <i>burnt alive</i> in England! Think of the +inhuman massacre of the innocent Waldenses of southern France by +the violent bigot Oppede (1545), who slew eight hundred men in one +town, and thrust the women into a barn filled with straw and +reduced the whole to ashes—only a sample of his barbarity; or +of their oppression in southern Italy by Pope Pius IV. (1560), at +whose command they were slain by thousands, the throats of +eighty-eight men being cut on one occasion by a single executioner! +Witness the horrible massacre of St. Bartholomew in Paris (Aug. +<span class="pagenum"><a id="page118" name="page118"></a>[pg +118]</span> 21, 1572), when the Queen dowager, the infamous +Catherine de Medici, lured immense numbers of the innocent Hugenots +into the city under the pretext of witnessing a marriage between +the Hugenot Henry, king of Navarre, and the sister of Charles IX., +king of France—when the gates were closed and the work of +wholesale slaughter began at a given signal and raged for three +days, during which time from six to ten thousand were butchered in +Paris alone! Think of the rivers of blood in the Netherlands, where +the Duke of Alva boasted that in the short space of six weeks he +had put eighteen thousand to death! Witness the dragoonading +methods and other inhuman persecutions to "wear out the saints of +the Most High," that followed the revocation of the Edict of Nantes +(1685) by Louis XIV., king of France, during whose reign three +hundred thousand were brutally butchered—while Pope Innocent +XI. extolled the king by special letter as follows: "The Catholic +church shall most assuredly record in her sacred annals a <i>work +of such devotion toward her</i>, and CELEBRATE YOUR NAME WITH +NEVER-DYING PRAISES ... for <i>this most excellent +undertaking</i>"!! My heart sickens with horror in the +contemplation of such events. Eternal God! can thy righteous eye +behold such heart-rending scenes of earth, and thy hand of power +not be extended to humble to the dust these cruel, haughty +oppressors of thy people?</p> +<a name="chap6-12" id="chap6-12"></a> +<blockquote> +<p>12. And I beheld when he had opened the sixth seal, and, lo, +there was a great earthquake; and the sun became black as sackcloth +of hair, and the moon became as blood;</p> +<span class="pagenum"><a id="page119" name="page119"></a>[pg +119]</span> +<p>13. And the stars of heaven fell unto the earth, even as a +fig-tree casteth her untimely figs, when she is shaken of a mighty +wind.</p> +<p>14. And the heaven departed as a scroll when it is rolled +together; and every mountain and island were moved out of their +places.</p> +<p>15. And the kings of the earth, and the great men, and the rich +men, and the chief captains, and the mighty men, and every bondman, +and every free man, hid themselves in the dens and in the rocks of +the mountains;</p> +<a name="chap6-16" id="chap6-16"></a> +<p>16. And said to the mountains and rocks, Fall on us, and hide us +from the face of him that sitteth on the throne, and from the wrath +of the Lamb;</p> +<p>17. For the great day of his wrath is come; and who shall be +able to stand?</p> +</blockquote> +<p>Upon the opening of this seal the scene changes again. The +symbols are all drawn from an entirely different source. We are +taken out of the department of civil life into the scenes of +nature, which is a clear evidence that the history of the church is +no longer under consideration. Had God intended to here continue +her history, he would no doubt have employed symbols derived from +the same source as those preceding, so as to prevent our being led +astray. No more horsemen or living characters appear, but we behold +the most terrific convulsions of nature—a mighty earthquake, +the darkening of the sun and the moon, the falling of the stars, +and finally the dissolution of the heavens, together with the +mountains and the islands being removed. If the history of the +church is no longer under consideration, this great change of +symbols directs us with absolute certainty <span class= +"pagenum"><a id="page120" name="page120"></a>[pg 120]</span> into +the political and civil world for their fulfilment. Of course, we +are not to suppose that this is a literal description.</p> +<p>In this manner the dignity and the excellence in the use and the +interpretation of symbols is preserved. To describe the religious +history of the church, noble symbols chosen from the department of +human life are selected; while symbols drawn from an inferior +department—that of nature—are chosen to represent +political affairs. This point will appear very clear as we proceed +in the interpretation of the Apocalypse. It is just what we might +naturally expect.</p> +<p>The question may be asked, If these symbols from nature +represent political affairs, where in the events of civil history +shall we look for their fulfilment? Every one will readily perceive +the analogy between an earthquake and a political revolution, when +all society is in a state of agitation as when the solid earth +trembles. It is also evident that the sun, moon, and stars bear the +same analagous relationship to the earth that kings, rulers, and +princes do to the body politic; while the firmament of heaven is +analagous to the entire fabric of civil government, the symbolic +heaven in which the symbolic orbs are set to give light.</p> +<p>The symbols, then, point us to the most terrible +revolutions—when society is in a state of agitation, when +kingdoms are overthrown and their rulers and princes thrown from +their positions or made objects of the most gloomy terror; yea, +when the entire fabric of civil government is finally overthrown +and all the institutions and organizations of society are +<span class="pagenum"><a id="page121" name="page121"></a>[pg +121]</span> swept away as with a tornado. This is the time of +consternation to the great men of earth, when they shall hide +"themselves in the dens and in the rocks of the mountains," and say +to the mountains and rocks, "Fall on us and hide us from the face +of him that sitteth on the throne, and from the wrath of the Lamb: +for the great day of his wrath is come; and who shall be able to +stand?" This is the time that the martyrs looked forward to when +they cried, "How long, O Lord, holy and true, dost thou not judge +and avenge our blood on them that dwell on the earth?" A large +portion of the Apocalypse is occupied with the history of these +persecuting powers, civil and ecclesiastical. It is their dominacy +that constitutes the long period of tribulation to the church, when +the witnesses prophesy in sackcloth and the faithful are ground +into the dust by the feet of these proud oppressors as they stand +in the high places of the earth. But the cries of the slaughtered +saints have ascended to the throne as incense; God speaks; the +judgments of Heaven descend upon these lofty ones; and a voice from +heaven declares, "They have shed the blood of saints and prophets, +and <i>thou hast given them blood to drink</i>; for they are +worthy."</p> +<p>This is surely a striking combination of symbols, and the way +they are arranged would indicate that their fulfilment occupied a +considerable period of time. First we have a great earthquake, +afterwards the darkening of the sun and the moon, with the falling +of the stars, and finally the dissolution of the heavens +themselves, with the sweeping away of mountains and islands. This +description covers the same period as that described under the +seven last plagues, <span class="pagenum"><a id="page122" name= +"page122"></a>[pg 122]</span> beginning with certain fearful +revolutions in which the nations that had slaughtered the millions +of God's people were given "blood to drink," and ending finally in +"the great day of his wrath" that shall sweep them from their +positions eternally. The full explanation of these events can not +at present be appreciated by the reader, therefore I reserve it for +the future, to be more fully developed under other symbols.</p> +<p>In these six seals we have a vivid outline of mighty events, +political and ecclesiastical, extending from the earliest stage of +Christianity to the end of time. This description in advance was no +mere human production. No human foresight would have detected, and +no mortal mind would have conceived, events so wonderful and so +farreaching in their character. Any other history would sooner have +been imagined. It takes divine wisdom to understand the true +position of the church in the present, and she can scarcely read +her past history by natural wisdom alone, much less outline the +future. First the establishment of Christianity is symbolized, then +the violence of the Pagan party, the apostasy, and final +establishment of the "man of sin," until the millions of earth are +crushed by the spiritual tyranny or by the arm of civil power, and +the cry of the martyrs goes up "How long, O Lord?" But they are +told to rest "a little season," when they shall witness the hand of +God laid upon these persecuting nations of earth, convulsing them +in the most fearful revolutions, and ending finally in their +complete overthrow in that last "great day of God Almighty."</p> +<span class="pagenum"><a id="page123" name="page123"></a>[pg +123]</span> <a name="chap7" id="chap7"></a> +<h2>CHAPTER VII.</h2> +<a name="chap7-1" id="chap7-1"></a> +<blockquote> +<p>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.</p> +<p>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.</p> +<p>3. Saying, Hurt not the earth, neither the sea, nor the trees, +till we have sealed the servants of our God in their foreheads.</p> +<p>4. And I heard the number of them which were sealed: and there +were sealed an hundred and forty and four thousand of all the +tribes of the children of Israel.</p> +<p>5. Of the tribe of Juda were sealed twelve thousand. Of the +tribe of Reuben were sealed twelve thousand. Of the tribe of Gad +were sealed twelve thousand.</p> +<p>6. Of the tribe of Aser were sealed twelve thousand. Of the +tribe of Nepthalim were sealed twelve thousand. Of the tribe of +Manasses were sealed twelve thousand.</p> +<p>7. Of the tribe of Simeon were sealed twelve thousand. Of the +tribe of Levi were sealed twelve thousand. Of the tribe of Issachar +were sealed twelve thousand.</p> +<p>8. Of the tribe of Zabulon were sealed twelve thousand. Of the +tribe of Joseph were sealed twelve thousand. Of the tribe of +Benjamin were sealed twelve thousand.</p> +</blockquote> +<span class="pagenum"><a id="page124" name="page124"></a>[pg +124]</span> +<p>A clear understanding of the two visions in the chapter before +us can be obtained only by considering the plan of the prophecy +already referred to. The events are narrated by series. A +particular theme is taken up and followed through to its +completion; then the narrative returns and another theme is +introduced. But this is not all. Whenever the history of abounding +error or iniquity is set forth, we have in immediate connection and +in perfect contrast therewith a history of the true people of God; +thus, the contemporaneous history of righteousness and iniquity, +truth and error, a true church and a false one. The visions of this +chapter cover the same period of time as the events described in +the preceding chapter, but form the most perfect contrast. The +student of Revelation who unfolds the dark history of apostasy and +iniquity contained in the preceding seals might naturally be led to +ask, Is this the melancholy end of God's church? Does it +deteriorate rapidly and turn out so badly, after all? As an answer +to these questions, God gives us next a history of his own people, +showing that he preserved his own church complete, although +Antichrist reigned in power.</p> +<p>The principal points in the vision before us are the tempestuous +winds about to descend upon the earth, and the sealing of God's +servants. The first of these, being drawn from nature, would lead +us to look for its fulfilment in political events; while the +latter, derived from human life, directs us into the affairs of the +church. The "four winds of the earth" from the "four corners of the +earth" signify all the winds from every direction—the +cardinal points of the <span class="pagenum"><a id="page125" name= +"page125"></a>[pg 125]</span> compass; while the four angels +signify all the agencies that have control of these winds, which +for the present are held in restraint in order to give opportunity +for the sealing of the Lord's servants. <i>Angels</i> in the +Scripture is frequently used to denote evil agencies as well as +good, the context determining which is meant. See Chap. <a href= +"#chap12-7">12:7</a>. The design of the winds was to "hurt the +earth, the sea, and the trees."</p> +<p>What, let me ask, in the political world is analagous to +tempestuous storms sweeping over the earth? What but huge masses of +men, excited by fierce passions, precipitating themselves upon the +inhabitants of an empire, sweeping everything before them in the +fury of their march and spreading desolation on every side? In the +symbols of the next chapter we find that just such hordes of +men—barbarians—under their angels, or leaders, +precipitated themselves upon the Roman empire; and the fearful +effects upon the earth, the sea, and the green trees produced +thereby, is particularly detailed. For the present, however, they +are held under restraint until the sealing of the servants of God +should be accomplished, then they were to go forward in their work +of destruction.</p> +<p>The sealing of the servants is not making them the people of +God, but rather marking or designating them as such, just as later +we find the devotees of a corrupt apostate church specified as +having the "mark of the beast." Considerable light can be thrown +upon the subject of the sealing of God's servants and of the mark +of the beast by consulting Roman history for the origin of such +expressions. The many conquests of the Roman arms furnished so many +prisoners that they became a drug in the slave-markets <span class= +"pagenum"><a id="page126" name="page126"></a>[pg 126]</span> of the +world, and were so numerous that in many places they outnumbered +the Roman citizens ten to one. In the first century before Christ +it is said that some Sicilian estates were worked by as many as +twenty thousand slaves. "That each owner might know his own, the +poor creatures were <i>branded like cattle</i>." The "mark of the +beast" possessed by the followers of a false communion will be +found to consist of an Antichristian spirit by which they are +filled with "doctrines of devils." So, also, "the seal of the +living God" consists of the giving of the Holy Spirit, by which his +people are led into all truth. See John 14:26. While Sabbatarians +vainly try to prove that keeping the seventh day is the seal of God +in this dispensation, yet there is not one text of Scripture that +hints such a thing, but, on the contrary, the Scriptures are +against them. "Grieve not the <i>Holy Spirit</i> of God whereby +<i>ye are sealed</i> unto the day of redemption." Eph. 4:30. Again, +the Word of God says, "Now he which stablished us with you in +Christ, and hath anointed us is God; who hath also sealed us, and +given the earnest of the Spirit in our hearts." 2 Cor. 1:21, 22. +The time this sealing of the people of God takes place is thus +described: "<i>After</i> that ye believed, ye were <i>sealed</i> +with that Holy Spirit of promise." Eph. 1:13. The winds of heaven +were restrained until the work of <i>full salvation</i> could be +firmly established in the earth. When Christ appeared, the Roman +empire was in a state of comparative quiet, and the immense hosts +of foreign invaders did not appear until the firm establishment of +Christianity, being held back by the power of God until his work +should be accomplished.</p> +<span class="pagenum"><a id="page127" name="page127"></a>[pg +127]</span> +<p>In the description of the sealing given, twelve thousand were +selected from each of the twelve tribes. Some have supposed this to +have reference solely to salvation work among the Jewish nation; +but that would be adopting the literal mode of interpretation, thus +destroying its symbolic character. The twelve tribes are chosen +from the proper department to represent the church or "Israel of +God" in this dispensation, irrespective of nationality. The twelve +gates in the wall of the heavenly city are named after the twelve +tribes of the children of Israel (chap. <a href= +"#chap21-12">21:12</a>), showing that it is only through "Israel" +that any one can enter the New Jerusalem. Since the gospel is given +to all nations, this can not signify literal Israel. "The children +of the promise are counted for the seed." Rom. 9:8. "If ye be +Christ's, then are ye Abraham's seed, and heirs according to the +promise." Gal. 3:29. Since the vision is symbolical, we are to +consider the numbers given as symbolical also, the definite number +of twelve thousand from each of the tribes showing that the church +of God was <i>complete and perfect</i>, no part being omitted.</p> +<a name="chap7-9" id="chap7-9"></a> +<blockquote> +<p>9. After this I beheld, and, lo, a great multitude, which no man +could number, of all nations, and kindreds, and people, and +tongues, stood before the throne, and before the Lamb, clothed with +white robes, and palms in their hands;</p> +<p>10. And cried with a loud voice, saying, Salvation to our God +which sitteth upon the throne, and unto the Lamb.</p> +<p>11. And all the angels stood round about the throne, and about +the elders and the four beasts, <span class="pagenum"><a id= +"page128" name="page128"></a>[pg 128]</span> and fell before the +throne on their faces, and worshipped God,</p> +<p>12. Saying, Amen: Blessing, and glory, and wisdom, and +thanksgiving, and honor, and power, and might, be unto our God for +ever and ever. Amen.</p> +<a name="chap7-13" id="chap7-13"></a> +<p>13. And one of the elders answered, saying unto me, What are +these which are arrayed in white robes? and whence came they?</p> +<p>14. And I said unto him, Sir, thou knowest. And he said to me, +These are they which came out of great tribulation, and have washed +their robes, and made them white in the blood of the Lamb.</p> +<p>15. Therefore are they before the throne of God, and serve him +day and night in his temple: and he that sitteth on the throne +shall dwell among them.</p> +<a name="chap7-16" id="chap7-16"></a> +<p>16. They shall hunger no more, neither thirst any more; neither +shall the sun light on them, nor any heat.</p> +<p>17. For the Lamb which is in the midst of the throne shall feed +them, and shall lead them unto living mountains of waters: and God +shall wipe away all tears from their eyes.</p> +</blockquote> +<p>In this scene the vision is carried forward to the close of the +long period of tribulation and persecution to the church of God, +when all her enemies are finally overthrown; and here are the +glorious results, the harvest gathered: a great multitude whom no +man can number, gathered out of all nations, and kindreds, and +peoples, and tongues, standing before the throne and before the +Lamb, clothed with white robes, and palms in their hands, the +symbols of their victory. The scene is laid in heaven, and refers +undoubtedly to the end of time when the heavenly world will be +<span class="pagenum"><a id="page129" name="page129"></a>[pg +129]</span> opened up to all the faithful who have suffered for +Christ amid the trials and the oppositions through which his church +is called to pass in this present world. We are expressly informed +by one of the elders who these are in white robes and whence they +came, so there can be no question respecting them. This is the +glorious company of the redeemed of all ages who "came out of great +tribulation, and have washed their robes, and made them white in +the blood of the Lamb. Therefore they are before the throne of God, +and serve him day and night in his temple; and he that sitteth on +the throne shall dwell among them. They shall hunger no more, +neither thirst any more; neither shall the sun light on them, nor +any heat." What a contrast with the scenes of earth, when oppressed +by famine, and cold, and nakedness, and peril, and sword, they were +killed all the day long! But their sufferings are over; "for the +Lamb which is in the midst of the throne shall feed them, and shall +lead them unto living fountains of waters and God shall wipe away +all tears from their eyes."</p> +<p>This redeemed company is represented as uniting in a song of +praise and thanksgiving to God for bringing them through their long +period of trial, "saying Salvation to our God which sitteth upon +the throne, and unto the Lamb"; while heaven resounds with +universal praise as the angels and all the redeemed host take up +the chorus and swell the mighty anthem "saying, Amen; blessing, and +glory, and wisdom and thanksgiving, and honor, and power, and might +be unto our God forever and ever. Amen."</p> +<p>It is clear that, in this chapter and the one preceding, we have +two grand parallel and comprehensive <span class="pagenum"><a id= +"page130" name="page130"></a>[pg 130]</span> histories—in +one, the process of corruption in the so-called church and the +final judgments that overtook these cruel persecutors of the Lord's +people; in the other, the setting apart and sealing of God's +servants, their preservation from the contaminations of an apostate +church, and the final glorious triumph of all who endure unto the +end.</p> +<p>This vision has often been applied in a figurative manner to the +spiritual reign of God's people on earth before the end of +time—that they are overcomers through the blood of Christ, +that God dwells with them in his church, that their spiritual needs +are all supplied so they hunger and thirst no more—but a +careful study of the plan of the prophecy will show that its real +signification is the heavenly state at the end. As the sixth seal +describes the final overthrow of all the antichristian powers that +have oppressed God's people on earth; so this vision describes the +great white-robed company gathered out of every nation, kindred, +tongue, and people, who have been preserved faithful through all +these trials and tribulations, and who receive at last the crown of +everlasting life. This last vision will be more fully described +under certain symbols contained in the last two chapters of this +book; while the earthquake, the falling of the stars, etc., of the +sixth seal will be more perfectly detailed in chapters <a href= +"#chap15">15</a> and <a href="#chap16">16</a>.</p> +<span class="pagenum"><a id="page131" name="page131"></a>[pg +131]</span> <a name="chap8" id="chap8"></a> +<h2>CHAPTER VIII.</h2> +<a name="chap8-1" id="chap8-1"></a> +<blockquote> +<p>And when he had opened the seventh seal, there was silence in +heaven about the space of half an hour.</p> +<p>2. And I saw the seven angels which stood before God; and to +them were given seven trumpets.</p> +<a name="chap8-3" id="chap8-3"></a> +<p>3. And another angel came and stood at the altar, having a +golden censer; and there was given unto him much incense, that he +should offer it with the prayers of all saints upon the golden +altar which was before the throne.</p> +<p>4. And the smoke of the incense, which came with the prayers of +the saints, ascended up before God out of the angel's hand.</p> +<p>5. And the angel took the censer, and filled it with fire of the +altar, and cast it into the earth: and there were voices, and +thunderings, and lightnings, and an earthquake.</p> +</blockquote> +<p>The remainder of the book is embraced in the contents of the +seventh seal. This may appear a little singular at first, being so +much larger than the preceding ones. But it is easily understood +when we consider the six as being a synopsis of the whole book, +containing a history of the church apostate to the final +consummation, and also the contemporaneous history of the truth +church of God; while the seventh gives in detail the account of +these great persecuting powers, civil and ecclesiastical, and the +trials and triumphs of the saints in the New +Jerusalem—developing more fully the events described under +the six.</p> +<span class="pagenum"><a id="page132" name="page132"></a>[pg +132]</span> +<p>Upon the opening of the seventh seal, "there was silence in +heaven about the space of half an hour." Whether this interval of +silence is intended to be symbolical of any event on earth I do not +know; neither have I seen any solution of the matter that is +consistent or satisfactory. Some have supposed that it denoted a +cessation of persecution among the Christians of earth. But if that +were the case, then its opposite, "voices in heaven," would +indicate seasons of persecution. There were several seasons of rest +from persecution enjoyed by the early saints, and why should one +period be singled out more than the rest and be thus described? +Besides, "a half hour," according to prophetic time would signify +only about one week, a period too short certainly to take account +of. Others have supposed that it signified the end of the world, +and that heaven would then be deserted for a short time while the +judgment was taking place. But the events following show that the +end of the world is not here described, therefore it can not have +reference to such. Moreover, it is extremely doubtful whether +silence in heaven would be a proper symbol of such an event. I do +not perceive the analogy. In fact, such an interpretation of +<i>silence</i> would be literal and not symbolic.</p> +<p>Its explanation would seem to be found in connection with +certain facts stated respecting the opening of the preceding +seals—that voices followed them. When the first four seals +were opened, John heard the voices of the four beasts, "as it were +a voice of thunder"; and on the opening of the fifth, he heard the +souls of the martyrs crying unto God; but when the seventh was +opened, there was silence for a time. <span class="pagenum"><a id= +"page133" name="page133"></a>[pg 133]</span> The contrast is +noticeable; but whether it has any special signification, I am +unable to say; perhaps not.</p> +<p>Before the sounding of the seven trumpets, the acceptableness of +the prayers of the saints is represented by an angel offering +incense "upon the golden altar which was before the throne." This +scene was doubtless introduced to lend encouragement to God's +children—that, although iniquity abounded on every side and +the judgments of God were poured out upon the people, still the +prayers of the faithful few were acceptable in his sight, ascending +before the throne like sweet incense from off the golden altar.</p> +<p>After offering up the incense with the prayers of all saints, +the same angel took his censer and filled it with fire from off the +altar and cast it (the fire) upon the earth—a token of God's +avenging judgments—"and there were voices, and thunderings, +and lightnings, and an earthquake." These, of course, were on +earth, and symbolized the revolutions and convulsions now about to +take place in the empire.</p> +<a name="chap8-6" id="chap8-6"></a> +<blockquote> +<p>6. And the seven angels which had the seven trumpets prepared +themselves to sound.</p> +<p>7. The first angel sounded, and there followed hail and fire +mingled with blood, and they were cast upon the earth: and the +third part of trees was burnt up, and all green grass was burnt +up.</p> +</blockquote> +<p>We here enter upon a series of prophecies developing fully the +successive steps in the decline of the Western Roman empire, by +which it finally tottered to its fall. It was necessary that this +persecuting, tyrannical government should be subverted in order to +give opportunity for the establishment of apostate <span class= +"pagenum"><a id="page134" name="page134"></a>[pg 134]</span> +Christianity in the form of the Papacy, as it constituted the "let" +or hindrance to the full development of the "man of sin" mentioned +by the apostle in 2 Thes. 2. That persecuting, Pagan Rome was a +serious obstacle confronting the development of apostasy was +recognized even by the early Christians. Thus, Tertullian, in his +notable Apology, chapter 32, says: "Christians are under a +particular necessity of praying for the emperors, and for the +continued state of the empire; because we know that dreadful power +which hangs over the world, and <i>the conclusion of the age, which +threatens the most horrible evils, is restrained by the continuance +of the time appointed for the Roman empire</i>. This is what we +would not experience; and while we pray that it may be deferred, we +hereby show our good-will to the perpetuity of the Roman state." In +a subsequent chapter it will be seen that Pagan Rome, broken up +into minor divisions and no longer able to maintain her position in +the political world, resigns her power and authority into the hands +of the rising Papacy. Therefore it is not surprising that the means +by which this great change is effected should be made the subject +of prophetic revelation. Besides, we have other things to guide us +in the interpretation. We can readily identify the symbols under +the fifth trumpet with the curse of Mohammedanism in the Eastern +empire, and we would naturally suppose that the first four precede +those. Again, the symbols are all drawn from the natural world, +which leads us assuredly into the political affairs of the empire +for their fulfilment. They are also of the most destructive nature, +therefore we look for objects of a corresponding desolating +<span class="pagenum"><a id="page135" name="page135"></a>[pg +135]</span> character. Finally, the vision of the preceding chapter +represents fierce, destructive winds as about to descend upon the +earth, being temporarily held in check to give opportunity for the +primitive establishment of Christianity, implying that they would +afterwards be let loose to burst like a tornado upon the empire. It +is said positively that power was given "to hurt the earth and the +sea" (chap. 7:2), and in the vision before us the effects produced +upon the earth and the trees are particularly detailed.</p> +<p>"The earth" signifies the Roman empire, or that portion of the +earth made the subject of apocalyptic vision. That this application +of the word <i>earth</i> is correct, is shown by various +Scriptures. "And it came to pass in those days, that there went out +a decree from Cæsar Augustus that <i>all the world</i> should +be taxed." Luke 2:1. "The queen of the South ... came from the +<i>uttermost parts of the earth</i> [southern Arabia] to hear the +wisdom of Solomon." Mat. 12:42. "Ye shall be witnesses ... unto the +<i>uttermost part of the earth</i>." Acts 1:8. The apostles carried +the gospel personally, only throughout the territory of the +then-known civilized world—the Roman empire. Upon this earth +there descended in the vision before us a fierce storm of hail and +fire, mingled with blood. Its being mingled with blood would +indicate its destructive effects. One characteristic of this symbol +particularly is worthy of notice. Hail and fire cast upon the earth +would become absorbed speedily or pass into new combinations with +the surrounding elements, thus not remaining in any permanent form +except in its effects. In this particular it is wholly unlike the +symbol of the next trumpet, which is that of a <span class= +"pagenum"><a id="page136" name="page136"></a>[pg 136]</span> +burning mountain cast into the sea, for such a body would naturally +remain permanently where it fell; whereas a storm of hail and fire +would soon disappear. Also, the statement that this storm was cast +upon the earth would indicate that it was a calamity descending +from without upon the empire.</p> +<p>Where, now, do we find the object that fully meets the +requirements of this symbol—destructive agents descending +upon the Roman empire like a furious storm of hail and fire, +accomplishing the first important step toward the subverting of the +empire? We find it in the irruption of the fierce Gothic tribes of +the North, who, under Alaric, burst like a tornado upon the empire +about the beginning of the fifth century, spreading destruction and +desolation upon every side.</p> +<p>The following quotations and facts from the highest authority on +the subject, Gibbon's Decline and Fall of the Roman Empire (Vol. +III, pp. 190-294), will give the reader an idea of the awful +effects produced by the invasions of these barbarous tribes. The +great Theodosius, emperor of the Western Roman empire, "had +supported the frail and mouldering edifice of the republic," but +upon his death he was succeeded by the weak Honorious. In a few +months the Gothic barbarians were in arms. "The barriers of the +Danube were thrown down, the savage warriors of Scythia issued from +their forests ... and the various tribes of barbarians, who glory +in the Gothic name, were irregularly spread over the woody shores +of Dalmatia to the walls of Constantinople." They were "directed by +the bold and artful genius of Alaric," who soon concluded that the +conquest of <span class="pagenum"><a id="page137" name= +"page137"></a>[pg 137]</span> Constantinople was an impracticable +enterprise. He "disdained to trample any longer on the prostrate +and ruined countries of Thrace and Dacia, and he resolved to seek a +plentiful harvest of fame and riches in a province which had +hitherto escaped the ravages of war.... The troops which had been +posted to defend the straits of Thermopylæ retired ... +without attempting to disturb the secure and rapid passage of +Alaric; and the fertile fields of Phocis and Bæotia were +instantly covered by a deluge of barbarians, who massacred the +males of an age to bear arms, and drove away the beautiful females, +with the spoil and cattle of the flaming villages. The travelers +who visited Greece several years afterwards, could easily discover +the deep and bloody traces of the march of the Goths.... The whole +territory of Attica, from the promontory of Sunium to the town of +Megara, was blasted by his baleful presence; and, if we may use the +comparison of a contemporary philosopher, Athens itself resembled +the bleeding and empty skin of a slaughtered victim.... Corinth, +Argos, Sparta, yielded without resistance to the arms of the Goths; +and the most fortunate of the inhabitants were saved, by death, +from beholding the slavery of their families and the conflagration +of their cities."</p> +<p>Arcadius, the emperor of the East, wishing to dissuade Alaric +from further conquests and such wholesale massacres, promoted him +to the rank of Master-general of the eastern Illyricum, but it had +an opposite effect. "The birth of Alaric, the glory of his past +exploits, and the confidence in his future designs, insensibly +united the body of the [Gothic] nation <span class="pagenum"><a id= +"page138" name="page138"></a>[pg 138]</span> under his victorious +standard; and, with the unanimous consent of the barbarian +chieftains, the Master-general of Illyricum was elevated, according +to the ancient custom, on a shield, and solemnly proclaimed king of +the Visigoths. Armed with this double power, situated on the verge +of the two empires, he alternately sold his deceitful promises to +the courts of Arcadius and Honorious; until he declared and +executed his resolution of <i>invading the dominions of the +West</i>.... He was tempted by the fame, the beauty, the wealth of +Italy, which he had twice visited; and he secretly aspired to plant +the Gothic standard on the walls of Rome, and to enrich his army +with the accumulated spoils of three hundred triumphs." He marched +into Italy, and the emperor fled before him. A temporary respite +was finally procured by the promise of a payment of four thousand +pounds of gold.</p> +<p>Alaric soon appeared, however, before the very walls of Rome, +and that splendid city, surrounded by hordes of barbarians, was +soon reduced to a wretched condition by famine. Two representatives +of the Romans waited upon Alaric for terms of peace, stating that +if such could not be arranged the inhabitants of the city, animated +by despair, would fight to the bitter end. To this the haughty +conqueror made this famous reply: "The thicker the grass, the +easier it is mowed." With an insulting laugh, he named the ransom +required—all the gold and silver contained in the city, all +the rich and precious movables, together with all the slaves. Then +the ministers humbly asked, "What do you intend to leave us?" "Your +lives," the haughty king replied, and retired. He finally relaxed +<span class="pagenum"><a id="page139" name="page139"></a>[pg +139]</span> a little and fixed other terms, which included the +immediate payment of the enormous sum of five thousand pounds of +gold, thirty thousand pounds of silver, besides other treasure. +"The victorious leader, who united the daring spirit of a barbarian +with the art and discipline of a Roman general, was at the head of +a hundred thousand fighting men; and Italy pronounced, with terror +and respect, the formidable name of Alaric."</p> +<p>A second time Rome was besieged by Alaric and taken. Honorious +was deposed and Attalus made emperor; but Honorious was afterwards +restored. In A.D. 410 he again marched upon the city, captured and +entered it. "Eleven hundred and sixty-three years after the +foundation of Rome, the imperial city, which had subdued and +civilized so considerable a part of mankind, was delivered to the +licentious fury of the tribes of Germania and Scythia." For six +days the city was sacked by the barbarous soldiery, and the +horrible scenes of robbery, murder, and rapine that ensued can not +be described. It has been said that "civilized warfare is +sufficiently terrible," but that would be almost a blessing +compared with such scenes as these. For a space of four years +Alaric ravaged Italy almost without opposition.</p> +<p>The slaughter and devastation that followed this storm of "hail +and fire" is thus described: "The banks of the Rhine were crowned +like those of the Tiber, with houses and well-cultivated farms; and +if a poet descended the river, he might express his doubts on which +side was situated the territory of the Romans. This scene of peace +and plenty was suddenly changed into a desert, and the prospect of +the <span class="pagenum"><a id="page140" name="page140"></a>[pg +140]</span> smoking ruins could alone distinguish the solitude of +nature from the desolation of man. The flourishing city of Mentz +was surprised and destroyed, and many thousand Christians inhumanly +massacred in the church. Wurms perished after a long and obstinate +siege. Strasburg, Spires, Rheims, Tournay, Arras, Amiens, +experienced the cruel oppression of the German yoke, and the +consuming flames of war spread from the banks of the Rhine over the +greatest part of the seventeen provinces of Gaul. That rich and +extensive country, as far as the ocean, the Alps and the Pyrenees, +was delivered to the barbarians, who drove before them, in a +promiscuous crowd, the bishop, the senator and the virgin, laden +with the spoils of their houses and altars."</p> +<p>Another historian describing the same, a few years after the +event, says: "The barbarians meeting with little resistance, +indulged in the utmost cruelty. The cities which they captured, +they so utterly destroyed that no traces of them now remain, except +in Thrace and Greece, except here and there a tower or a gate. All +the men who opposed them they slew, young and old, and indeed +spared not women, nor even children. Whence there is still but a +sparse population in Italy. The plunder which they seized in every +part of Europe was immense, and especially at Rome, where they left +nothing, either public or private." In this latter description +reference is also made to some later invasions, but they were all +of the same desolating character.</p> +<p>These historical facts show how the green grass, or the feebler +portion of society—the tender sex, the young, and the +aged—were consumed before this fearful <span class= +"pagenum"><a id="page141" name="page141"></a>[pg 141]</span> storm +of hail and fire; and also how the trees, or the stronger +portion—those better able to make resistance—suffered +greatly.</p> +<p>It is also a fact to be observed that these fierce tribes which +overran Italy, harassed or captured Rome repeatedly, and threatened +the overthrow of the empire, made no permanent settlement in that +territory. "Under Alaric the Goths make no lasting settlement. In +the long tale of intrigue and warfare between the Goths and the two +Imperial courts which fills up this whole time, cessions of +territory are offered to the Goths, provinces are occupied by them, +but as yet they do not take root anywhere; no Western land as yet +becomes Gothia,"—Encyclopædia Britannica, Art. Goths. +After the death of Alaric (A.D. 412), however, they settled in the +southern part of Spain and Gaul<a id="footnotetag5" name= +"footnotetag5"></a><a href="#footnote5"><sup>5</sup></a>—part +of the territory of the West—but they no longer threatened +the life of the empire; but, on the contrary, they became allies of +the Romans in opposing the dreadful incursions of the Huns and +other barbarians. Thus their invasion of the West was at first +terribly destructive—like a storm of hail and fire—but +their ravages soon ceased, except in their disastrous and weakening +effects.</p> +<blockquote class="footnote"><a id="footnote5" name= +"footnote5"></a><b>Footnote 5:</b> <a href= +"#footnotetag5">(return)</a> +<p>This division of the Gothic tribes is commonly called the +Visigoths (Western Goths), as distinguished from the Ostrogoths, or +Eastern Goths.</p> +</blockquote> +<a name="chap8-8" id="chap8-8"></a> +<blockquote> +<p>8. And the second angel sounded, and as it were a great mountain +burning with fire was cast into the sea: and the third part of the +sea became blood;</p> +<p>9. And the third part of the creatures which were in the sea, +and had life, died; and the third part of the ships were +destroyed.</p> +</blockquote> +<span class="pagenum"><a id="page142" name="page142"></a>[pg +142]</span> +<p>The symbol of this trumpet is that of a volcanic mountain cast +into the sea, whence it sends forth its streams of lava in every +direction until a third of the creatures in the sea are destroyed, +thus spreading desolation on every side. It would naturally remain +where it fell, a permanent instrument of destruction.</p> +<p>We have here a description of the next step of importance in the +downfall of the Western empire. The second great invasion was that +of "the terrible Genseric" with his Vandal hordes, who pushed +southward through Gaul and Spain, conquered the Carthaginian +territory of northern Africa, and there formed a permanent +independent government in A.D. 439. From this fixed place, he +continued for years to make incursions upon the bordering cities +and islands, burning the cities, murdering the inhabitants, and +intercepting the commerce of the Mediterranean. During his military +career, 429-468, he became the terror of the inhabitants of the +empire, insomuch that historians designate him "the terrible +Genseric." The depredations committed by his followers were but a +repetition of such scenes of barbarity as have already been +described in the invasions of Alaric under the first trumpet, +therefore I will not devote much space to the historical facts in +the case. Their deeds, however, were such that the very term +<i>Vandal</i> has come to be used as a designation of any man of +ferocious character. Concerning the important part that this +chieftain acted in the downfall of the Western empire, Gibbon uses +this significant language: "Genseric, a name which, in the +destruction of the Roman empire, has deserved an equal rank with +the names of Alaric and Attila." Vol. III, p. 370.</p> +<span class="pagenum"><a id="page143" name="page143"></a>[pg +143]</span> +<p>In the year 454 the empress Eudoxia wished to be revenged on +Maximus, who had murdered her husband Valentinian and had grasped +the throne, and she secretly invited Genseric to attack Rome. That +fierce general, who is described by the Encyclopædia +Britannica as "cruel to blood-thirstiness, cunning, unscrupulous, +and grasping," was glad to undertake the task, and he soon landed +an army of Vandals and African Moors at the gates of the city. It +was soon taken and for fifteen days given over to be sacked by the +barbarous soldiery. When they had glutted their savage instincts +with the horrible deeds of murder and rapine, loaded with the +spoils of the imperial city, they returned to Africa, taking with +them an immense number of captives, including Eudoxia and her two +daughters. This desolating incursion left the empire weak and +tottering to its fall. Genseric "became the tyrant of the sea; the +coasts of Italy, Greece, and Asia, were again exposed to his +revenge and avarice. Tripoli and Sardinia returned to his +obedience; he added Sicily to the number of his provinces; and +before he died, in the fulness of years and glory, he beheld the +FINAL EXTINCTION of the empire of the West." Gibbon, Vol. III, pp. +497, 498.</p> +<p>By "the sea" into which this burning mountain was cast is meant, +not the Mediterranean nor any other literal sea, but the heart of +the empire, and that in a state of agitation. The empire was in a +state of comparative quiet when Alaric appeared; therefore the +storm of hail and fire is represented as falling upon "the earth," +as a result of which society was thrown into a state of great +agitation, and moved <span class="pagenum"><a id="page144" name= +"page144"></a>[pg 144]</span> to its depths, like an ocean in a +storm. This was its condition when Genseric, from his fixed +position in Africa, began his desolating incursions; therefore the +next symbol is that of a mountain cast into "the sea." By the sea +becoming blood is doubtless meant the destruction of life in the +empire, and "the third part" denotes the vast extent of the +destruction.</p> +<p>I must speak with hesitation on what is signified by "the +creatures which were in the sea" and the "ships." By analogy I +would be led to refer the former to the rulers and the dignitaries +in the empire, they bearing an analagous position to the empire +that fishes do to the waters of the sea; while the latter may refer +to public monuments and structures.</p> +<a name="chap8-10" id="chap8-10"></a> +<blockquote> +<p>10. And the third angel sounded, and there fell a great star +from heaven, burning as it were a lamp, and it fell upon the third +part of the rivers, and upon the fountains of waters;</p> +<p>11. And the name of the star is called Wormwood: and the third +part of the waters became wormwood; and many men died of the +waters, because they were made bitter.</p> +</blockquote> +<p>The description given of this star is similar to that of a large +burning meteor, such as we frequently see shooting athwart the +heavens. It fell rapidly to earth, as such meteors often do, and +struck the fountain-heads of the rivers, imparting to them such a +poisonous quality as caused the death of those who drank the +waters.</p> +<p>This symbol is also drawn from the natural world, and hence we +must look for its fulfilment in political events. The rapidity of +its fall and disappearance <span class="pagenum"><a id="page145" +name="page145"></a>[pg 145]</span> in the waters would direct us to +an agent who would appear suddenly and soon disappear, and whose +career would leave bitter results. The direct effects of this +meteor were experienced by the rivers and the fountains of waters, +which bear an analagous relation to the sea that bordering tribes +and nations do to an empire. The heart of the empire, or "the sea," +was directly affected by the burning mountain, under the preceding +trumpet; while the tributaries of the sea, or the bordering tribes, +are made the subject of direct attack under this symbol and the +poisonous qualities of their waters carried to far distant +points.</p> +<p>Under this striking symbol we have a description of the third +important step in the downward course of Rome—the short but +eventful career of Attila, with his terrible Scythians, or Huns. +Singularly, Attila was said to "possess the iron sword of the +war-god <i>Mars</i>," and he claimed for himself the designation or +title "The Scourge of God"; while his followers were even more +cruel and barbarous, if possible, than the Goths and the +Vandals.</p> +<p>Coming from the remote solitudes of Asia under the leadership of +their fierce king, they poured like a tornado, first upon the +inhabitants of the Eastern empire (in 442, 445) and then turned +their attention westward. Attila ruled over "nearly all the tribes +north of the Danube and the Black sea," and under his banner fought +Ostrogoths, Gepidæ, Alani, Heruli, and many other Teutonic +peoples. Says Gibbon: "The whole breadth of Europe, as it extends +above five hundred miles from the Euxine to the Adriatic, was at +once invaded, and occupied, and desolated by the myriads of +barbarians whom Attila led into the <span class="pagenum"><a id= +"page146" name="page146"></a>[pg 146]</span> field." It was the +boast of Attila that the grass never grew on the spot which his +horse had trod. In 451 he led his forces, seven hundred thousand +strong, through the center of Germany into the heart of Gaul, where +he was met at Chalons by the combined forces of the Visigoths, +Alans, Franks and Romans, and was defeated, with the loss of one +hundred and seventy thousand of his men. This was one of the most +gigantic as well as one of the most important battles of history. A +rivulet flowing through the field of battle is said to have been +colored and swollen by the blood of the slain. The next year, +however, with a greater force at his command, he fell with headlong +fury upon northern Italy; but he did not attack Rome. Suddenly and +seemingly without cause, he withdrew his army; and this peculiar +action of his has been the wonder of historians ever since. Says +the Encyclopædia Britannica: "Attila at once withdrew from +Italy, but the motive which led him to act thus is not known." +According to the prophecy, he was to fall upon the "rivers and +fountains of waters" only. A short time later, in 453, he died, and +"the vast empire over which he had ruled broke up +<i>immediately</i> after his death, no one chief being powerful +enough to seize the supremacy." Thus his short but wonderful career +of about twelve years ended suddenly, like a meteor falling into a +river.</p> +<p>But the effects of this invasion were farreaching. Rome in her +declining strength, being unable to cope with these immense hordes +of barbarians, was forced to call to her assistance the +half-civilized tribes of Gothic barbarians against a more dreaded +foe. The success that attended these conflicts of the combined +<span class="pagenum"><a id="page147" name="page147"></a>[pg +147]</span> forces were the means of giving greater political +importance to these Gothic tribes and securing their independence. +But while they rose, Rome fell. By the very act of employing such +weapons in defense, Rome robbed herself of the little political +strength remaining, and she was obliged to accept the bitter +consequences.</p> +<p>Under each of these first three trumpets the extent of +destruction is indicated by the expression "the third part." Since +the successive steps in the downfall of the empire is the subject +under consideration, this expression as here applied doubtless has +particular reference to the loss of political power and life, +rather than referring directly to the loss of human life sustained. +With this thought in view, it is evident that the political +importance of the empire was entirely destroyed by these desolating +incursions. Of the truth of this fact all historians agree. Nothing +of Rome remained, except the semblance of a government, when the +time arrived for the sounding of the next trumpet.</p> +<a name="chap8-12" id="chap8-12"></a> +<blockquote> +<p>12. And the fourth angel sounded, and the third part of the sun +was smitten, and the third part of the moon, and the third part of +the stars; so as the third part of them was darkened, and the day +shone not for a third part of it, and the night likewise.</p> +</blockquote> +<p>The symbol of this trumpet is that of an eclipse of sun, moon, +and stars, so that they shone not for a third part of the day and +night. Under the sixth seal we showed that these luminaries of +heaven are taken as symbols of rulers and princes; for the latter +bear an <span class="pagenum"><a id="page148" name= +"page148"></a>[pg 148]</span> analagous relation to the empire that +the former do to the earth. In the darkening, then, of the sun, +moon, and stars, we are to look for some disastrous change or +overthrow in the imperial government. Such an event occurred only a +few years after the events described under the preceding trumpets. +With her political strength and resources exhausted, Rome could no +longer maintain a separate existence, and Odoacer, king of the +Heruli, overthrew Momyllus Augustulus, the last of the Roman line +of emperors, and caused himself to be proclaimed king of Italy in +A.D. 476. This terminated the Western empire; and thus was the +Roman sun eclipsed in darkness. In a subsequent chapter, however, +we will find the eclipse lifted at a later period and <i>New +Rome</i> enjoying all the power and authority lost in her +predecessors of the old Augustin line.</p> +<p>Odoacer continued in possession of his kingdom seventeen years. +Then he was defeated and slain by Theodoric, and by him the kingdom +of the Ostrogoths was established in Italy. Sixty years later this +kingdom was subverted by Belisarius, the general of Justinian, +emperor of the East, to whom it became a tributary province. In +each of the principal cities of Italy Justinian appointed a +governor with the title of Duke, in subordination to another with +the title of Exarch, whose residence was at Ravenna. "Thus, at +last, was Rome, once the proud mistress of the world, reduced to a +poor dukedom, made tributary to the Exarch of Ravenna, and he +holding his authority at the will of the emperor of Constantinople, +the seat of the Eastern empire."</p> +<span class="pagenum"><a id="page149" name="page149"></a>[pg +149]</span> +<p>Thus, under the symbols of these four trumpets we have developed +the wondrous history of the downfall of imperial Rome, in order to +give opportunity for the scenes of the drama yet to follow. The +"man of sin" could not be fully revealed in all his terrible +features until this hindrance was removed out of the way. Imperial +Rome for three centuries stood as the great opposer of God's people +and slaughtered thousands, perhaps millions, of the Lord's innocent +servants, and the hand of retributive Justice was finally extended +to humble her to the dust. Singularly, the persons whom God made +choice of to effect her downfall have either regarded themselves as +special instruments whose mission it was to punish the world or +else have received such designations by historians because of their +awful work. Contemporary historians distinguish Alaric by the +epithets "The Scourge of God," "The Destroyer of Nations"; while +the great Vandal leader is designated "The Terrible Genseric." +Attila claimed the title "The Scourge of God."</p> +<blockquote> +<p>13. And I beheld, and heard an angel flying through the midst of +heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters +of the earth by reason of the other voices of the trumpet of the +three angels, which are yet to sound!</p> +</blockquote> +<p>The later editions of the Greek New Testament give the word +<i>eagle</i> instead of <i>angel</i>—denoting a messenger or +angel flying with the swiftness of an eagle. This messenger +doubtless is not intended to be symbolic; for it is not one of the +seven angels, but a messenger possessing a warning, and that +warning is given "to <span class="pagenum"><a id="page150" name= +"page150"></a>[pg 150]</span> the inhabitants of the earth," as if +they were addressed directly. It simply announces that the three +trumpets yet to sound will possess greater calamities to the people +of earth than those that have preceded, by reason of which they are +called woes. The manner, also, in which the woe trumpets are spoken +of afterwards confirm the statement that the announcement is +literal and not symbolical. "One woe is past, and, behold, there +come two more woes hereafter." Chap. <a href="#chap9-12">9:12</a>. +"The second woe it past: and, behold, the third woe cometh +quickly." Chap. <a href="#chap11-14">11:14</a>. These announcements +are evidently literal, and serve to explain the passage before us. +Accordingly, the last three trumpets are generally referred to as +the woe trumpets.</p> +<span class="pagenum"><a id="page151" name="page151"></a>[pg +151]</span> <a name="chap9" id="chap9"></a> +<h2>CHAPTER IX.</h2> +<a name="chap9-1" id="chap9-1"></a> +<blockquote> +<p>And the fifth angel sounded, and I saw a star fall from heaven +unto the earth: and to him was given the key of the bottomless +pit.</p> +<p>2. 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.</p> +<p>3. 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.</p> +<p>4. 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.</p> +<p>5. 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.</p> +<p>6. And in those days shall men seek death, and shall not find +it; and shall desire to die, and death shall flee from them.</p> +<p>7. 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.</p> +<p>8. And they had hair as the hair of women, and their teeth were +as the teeth of lions.</p> +<p>9. 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.</p> +<span class="pagenum"><a id="page152" name="page152"></a>[pg +152]</span> +<p>10. And they had tails like unto scorpions, and there were +stings in their tails: and their power was to hurt men five +months.</p> +<p>11. And they had a king over them, which is the angel of the +bottomless pit, whose name in the Hebrew tongue is Abaddon, but in +the Greek tongue hath his name Apollyon.</p> +</blockquote> +<p>The symbols of this trumpet are of a very peculiar character and +peculiarly combined. They are not drawn entirely from the natural +world, showing that we are not to look for their fulfilment in +political events alone; neither are they drawn from human life in +any such way as to indicate events in the religious history of the +church. The leading characters in it, however, are living, active +agents of such a destructive nature as to entitle them to the +designation of a woe.</p> +<p>The first object presented in the vision is a "star" fallen to +the earth. Our translation conveys the idea that this star was in +the act of falling; but in the original it is different, being +there represented as having fallen, its dejection from heaven to +earth being complete. The only place that it appeared in view was +on the earth, and there it is described as fallen. A star is a +symbol either of a civil ruler or of a religious teacher, the +symbols in connection deciding whether it is set in the political +or the ecclesiastical firmament. But this was not such a star as He +who walketh in the midst of the golden candle-sticks holdeth in his +right hand, but it was a <i>fallen</i> star, indicating that it was +the propagator of a false faith.</p> +<p>To this star was given a key. In the Gospels the same figure is +employed, where the ministers of Christ are represented as +possessing the keys of the kingdom <span class="pagenum"><a id= +"page153" name="page153"></a>[pg 153]</span> of heaven, showing +that they acted in his name and by his authority. How appropriate, +then, is this symbol as applied to a false teacher, who possesses, +not the keys of the kingdom of heaven, but, instead, "the key of +the bottomless pit"! Thus, under the symbol of the star and the +key, we have the teacher and his authority set forth. Armed with +this authority, this false teacher "opened the bottomless pit; and +there rose a smoke out of the pit, as the smoke of a great furnace; +and the sun and air were darkened by reason of the smoke of the +pit." In the Scriptures Jesus is represented as the Sun of +righteousness, while "the light of the <i>glorious gospel</i> of +Christ" illuminates the world. But here we have something of the +opposite character—a dense smoke eclipsing the sun and +darkening the heavens. Have we not here a fit representation of a +delusive faith proceeding from its true source, "the bottomless +pit"? And is not a fallen star an appropriate symbol of its +propagator?</p> +<p>In representing a system of religion by these objects from +nature we depart from the general rule first laid down—that +objects of nature symbolize political affairs, while the department +of human and angelic life is chosen to represent religious affairs. +But the reader should bear in mind one important exception to this +rule—that things prominently connected with the history of +the people of God in former ages are frequently employed +(regardless of the department to which they belong) to represent +spiritual things, their interpretation being easily seen; such as +candle-sticks, altar, temple, incense, etc. When the plague of +"thick darkness" covered the land of Egypt for three days, "the +children of Israel had light in their dwellings." <span class= +"pagenum"><a id="page154" name="page154"></a>[pg 154]</span> In the +exodus the Lord went before them "by night in a pillar of fire, to +give them light." After the erection of the tabernacle the holy +place was constantly illuminated. This natural light in the Jewish +age constitutes a beautiful type of the spiritual "light of the +glorious gospel of Christ" that has "shined in our hearts" in the +Christian dispensation. This spiritual light comes from Christ, the +"Sun of righteousness," the "true Light which lighteth every man +that cometh into the world"; and proceeds, also, from his people, +who "shine as lights in the world." But it is the "light of the +<i>gospel</i>." This light proceeds in a special sense from God's +ministers, who are represented as "stars" (chap. <a href= +"#chap1-20">1:20</a>) and who possess "the keys of the kingdom of +heaven." Mat. 16:19; 18:18. How appropriate, then, that a +<i>fallen</i> "star," possessing "the key of the bottomless pit," +should be a symbol of a religious impostor, and that the smoke +which darkened the heavens, eclipsing the sun, the source of light, +should represent a prominent delusive faith! I have already +mentioned the fact that the symbols of this vision lead to a series +of events entirely separate in their nature from the spiritual +history of the church as developed under other symbols. We find its +fulfilment in Mohammed and the delusive system he promulgated. In +the year 606 Mahomet retired to a cave in Hera, near Mecca, and +there received his pretended revelations, although it was not until +six years later that he began to teach his doctrines publicly and +to gain followers outside of the circle of his own family and +personal friends. Gibbon, Vol. V., p. 121.</p> +<p>The next object in the vision is the locusts that came out of +the smoke, to which was given power like scorpions, <span class= +"pagenum"><a id="page155" name="page155"></a>[pg 155]</span> or +power to inflict a deadly sting like scorpions. To what living +agents, then, did the delusion of Mohammedanism give +birth—agents of a destructive nature like scorpion locust? +Evidently, the Saracens,<a id="footnotetag6" name= +"footnotetag6"></a><a href="#footnote6"><sup>6</sup></a> those +warrior followers of Mohammed who flocked to his standard. These +locusts received the express command 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." +The successor of Mohammed, Abubeker, gave the Saracens a command +that they should "destroy no palm-trees, nor burn any fields of +grain; cut down no fruit-trees, nor do any mischief to cattle, only +such as you kill to eat." This command was singular, yet it +doubtless is not the fulfilment of the command to the locusts; for +that would be adopting a literal meaning instead of a symbolic one, +and to complete the picture we should have had literal Saracens +instead of locusts. We can not consistently make a part literal and +the remainder symbolical. In the explanation of the first trumpet +(chap. <a href="#chap8-6">8:6, 7</a>), we showed that grass and +trees symbolized the inhabitants of a kingdom, grass representing +the feebler and trees the stronger portions of society. The fact, +then, that these locusts were not to destroy the green grass and +trees show that they were not sent as a scourge upon the political +empire <span class="pagenum"><a id="page156" name="page156"></a>[pg +156]</span> only, as was the storm of hail and fire under the first +trumpet. Had their mission been like that of natural locusts, to +destroy every green thing, we should then conclude that they were +sent as a scourge upon the empire alone, having nothing whatever to +do with a system of religion. These locusts, however, were +commanded not to do what natural locusts always do—eat green +grass and trees—and were commissioned to do what locusts +never do—"hurt men," but only those who have not the seal of +God in their foreheads; that is, the worshipers of a false, +idolatrous church, who are not known unto God as his true people. +This is positive proof that the design of this vision is to set +forth some awful religious imposture; for the "men" that they were +to hurt are found in the department which by analogy represents +religious events.</p> +<blockquote class="footnote"><a id="footnote6" name= +"footnote6"></a><b>Footnote 6:</b> <a href= +"#footnotetag6">(return)</a> +<p>"In earlier times the name of Saraceni was applied by Greeks and +Romans to the troublesome Nomad Arabs of the Syro-Arabian +desert."—<i>Encyclopædia Britannica</i>. In the Middle +Ages, however, Europeans began to call all their Moslem enemies +Saracens. It is in the limited sense that it is here applied, +designating the first followers of Mohammed before the rise of the +Ottoman empire.</p> +</blockquote> +<p>The fact that their commission was to torment those "men which +have not the seal of God in their foreheads," is a proof also of +the wide-spread apostasies that had already taken place. This was +the time when the pale horseman was careering over the world +carrying desolation everywhere by his instruments of +oppression—sword, pestilences, famine, and the wild beasts of +the earth. "The churches both in the Western and Eastern empire +were in the most deplorable condition, being corrupted with the +grossest ignorance and idolatry; the virgin Mary, the saints, and +miserable relics of every description being worshiped in the place +of Jehovah, and superstition reigning with sovereign power over all +minds." The Saracen warriors of Mohammed were sent as a scourge +upon apostate Christendom, overrunning the very <span class= +"pagenum"><a id="page157" name="page157"></a>[pg 157]</span> +territory where the gospel was first preached, and were +commissioned to "torment" the false professors of Christianity.</p> +<p>In regard to the kind and the extent of the injury they were to +inflict, it is said that "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. +And in those days shall men seek death, and shall not find it; and +shall desire to die, and death shall flee from them." The Saracens, +as here described under the symbol of the locusts, sustained a +two-fold relation, and the careful and perfect manner in which the +symbols are selected to set it forth is worthy of particular +notice. In the first place, the Saracens were a political body. As +such, locusts would fitly represent them. But they were also a +religious body, and how could that fact be symbolically combined +with the other? It is done by the locusts' being forbidden to act +out their own nature in eating grass and trees, and their being +commanded instead to "hurt men," thus changing the field of their +operations into the department of human life—the department +that is chosen to symbolically set forth religious events. Thus the +politico-religious system of the Saracens is accurately set forth. +This, also, is nearly as clear as a demonstration that the position +already taken concerning the nature and the use of symbolic +language is correct.</p> +<p>It was given that they should "not kill" men. We have already +shown that killing men when used symbolically signifies the +destruction of the political or ecclesiastical organizations and +institutions of society. <span class="pagenum"><a id="page158" +name="page158"></a>[pg 158]</span> We could not consistently +interpret it as literal slaughter, but as some analagous +destruction. Now, the Saracen power was, as already stated, a +politico-religious system, and its warriors were an infatuated set +of religious fanatics, described by historians as "carrying the +sword in one hand, and the Koran in the other." Thus, they had it +in their power to kill either religiously or +politically—destroy either the church or the empire—but +they did neither, for their mission was not to kill, but to +"torment." "They made extensive conquests and gained immense +numbers of converts. But they did not overthrow the Eastern empire, +although they repeatedly attacked and besieged Constantinople, +suffering, however, uniform defeat in the attempt. Neither did they +destroy the church, corrupt and apostate as it was. To idolators +and infidels they put the alternative of the Koran or death; but +allowed the Christians to retain their church organization, laying +them, however, under severe contributions, and treating them to the +ignominious appellation of Christian dogs." Concerning the +character of Mohammed, Gibbon informs us that "he seldom trampled +on a prostrate enemy, and he seems to promise, that on the payment +of a tribute, the least guilty of his unbelieving subjects might be +indulged in their worship, or at least in their imperfect faith" +(Vol. V, p. 129), and this, of course, would be the natural +tendency of his followers. The Armenian and the Greek churches +survived, and still exist in that portion of the world, but they +have indeed been greviously tormented. "The proud Moslem, glorying +in his prophet and religion, has heaped every possible insult and +injury upon the <span class="pagenum"><a id="page159" name= +"page159"></a>[pg 159]</span> Christians," yet he suffered them to +live, but live only for him to torment. Surely the oppressions thus +experienced are appropriately described by the words, "as the +torment of a scorpion, when he striketh a man." Under such torments +the professed Christians might court death, but such is not +granted; and still they survive, but only to be "tormented." The +Moslem had "the Christian dog" completely under his foot.</p> +<p>We now turn our attention to the period of time during which +these Saracen locusts were to continue their ravages. It is given +as "five months," or one hundred and fifty days. As this +description is entirely symbolic, we must consider the time +symbolic also, for time certainly can be symbolized as well as +anything else. It is very appropriate for days to symbolize years, +for they are analagous periods of time; the diurnal revolution of +the earth being taken to represent the earth's annual movement. +Such a system of reckoning time was known centuries ago. When Jacob +complained to Laban because he had been given Leah instead of +Rachel, "Laban said, It must not be so done in our country, to give +the younger before the first-born. Fulfil her <i>week</i>, and we +will give thee this also for the service which thou shalt serve me +yet <i>seven other years</i>. And Jacob did so, and fulfilled her +week ... seven other years." Gen. 29:26-30. In this case it will be +seen that a day was used to represent a year, since seven days, or +one week, represented seven years. When the law was given, Moses +recognized the week of seven natural days, the last day of which +was constituted a Sabbath of rest for Israel; but he also +instituted <span class="pagenum"><a id="page160" name= +"page160"></a>[pg 160]</span> a week of seven years, the last year +of which was a sabbatical year of rest unto the land. This last +fact will explain such expressions as "forty days, <i>each day for +a year</i>" (Num. 14:34), and "I have appointed thee each day for a +year." Ezek. 4:6.</p> +<p>This period, then, of "five months," or one hundred and fifty +days, would represent symbolically one hundred and fifty years. As +before stated, it was in the year A.D. 612 that Mohammed began to +expound his doctrines publicly and to gather adherents around his +standard, from which point the locusts commenced, although the +smoke had been let out of the pit a little previously. For a period +of one hundred and fifty years from this date, they continued their +ravages, until A.D. 762. Then they "built Bagdad, which became +their settled seat of empire; and henceforth they became a settled +nation, making no further conquests." From that date their power +began to decline. But during this one hundred and fifty years they +spread over the country like swarms of devouring locusts. According +to the well-known facts of history, "they overran Arabia, +Palestine, Persia, Egypt, and the northern shores of Africa, from +which they passed to the conquest of Portugal and Spain." These +were the countries that had been the most oppressed by a +priest-ridden church and where especially were to be found those +"men which have not the seal of God in their foreheads." Europe was +trembling and filled with apprehension at what her fate might be at +the hands of these fanatic warriors who fought with savage fury, +under the promise of their prophet that, if slain in battle, they +should be immediately transported to Paradise. At <span class= +"pagenum"><a id="page161" name="page161"></a>[pg 161]</span> the +zenith of their power, and confident of success, they passed from +Spain into France four hundred thousand strong. But here they +exceeded their mission. The southern provinces of France contained +many Christians who had the "seal of God" upon them, and this +country became the seat of the Waldenses and Albigenses, of which +interesting people we shall learn more hereafter. The invading host +was met at Tours by Charles, grandfather of Charlemagne, who dealt +them such a crushing blow that he was ever afterward designated by +the surname Martel—the Hammer. This battle was one of the +fiercest recorded in history. The Saracens who had scarcely ever +experienced defeat fought with the fury of despair, until, +according to the accounts of that age, three hundred and +seventy-five thousand of their number lay upon the field of battle +with their general. This decisive victory saved Europe from her +threatened subjection to the Mohammedan faith.</p> +<p>The next point in the vision to claim our attention is the +particular description of these locusts. Some of the points +mentioned might find a literal fulfilment in the personal +appearance of the Saracens—such as the crowns signifying the +turbans they wore, etc., but we must adhere strictly to the +symbolic mode of interpretation and look for their fulfilment in +Saracen character. Their being like war-horses denotes their +warlike disposition. The crowns on their heads signify their great +success and triumphs. Their faces of men and hair like women +doubtless signify their boldness on the one hand and their +effeminateness on the other. Their teeth as the teeth of lions show +their ferocity of character. Their breastplates <span class= +"pagenum"><a id="page162" name="page162"></a>[pg 162]</span> of +iron indicate their invincibility or else their insensibility to +injuries inflicted upon them. The sound of their wings like horses +and chariots running to battle denotes the multitude and rapidity +of their conquests. Their tails like scorpions, containing stings +with which to "hurt men"—operating in the religious +world—symbolize their position as propagators of a false +faith. Thus they are set forth in their two-fold character—as +invincible warriors and as the zealous professors of a delusion, +whose sting was like that of a scorpion when he strikes a man.</p> +<p>"And they had a king over them, which is the angel of the +bottomless pit, whose name in the Hebrew tongue is Abaddon, but in +the Greek tongue hath his name Apollyon." The following fact of +history will explain this: "The Saracens had their Caliphs, the +successors of Mohammed, who united in themselves the supreme civil, +military and ecclesiastical powers. They were the high-priests of +their religion, the commanders of their armies, and the emperors of +the nation." This king over them signifies a succession of rulers, +and they are well described as "the angel of the bottomless pit," +for that is the very place where the delusion is said to have +originated. Mahomet, as a fallen star, opened the pit and let out +the smoke, and his successors, who grasped his power and authority, +are fitly characterized as angels from the same place, bearing the +name Abaddon or Apollyon, which terms both signify Destroyer.</p> +<p>Is not this a wonderful combination of symbols which can be +carried out with surprising accuracy? What human ingenuity could +have ever contrived such a marvelous series of events, and +described them <span class="pagenum"><a id="page163" name= +"page163"></a>[pg 163]</span> under such appropriate symbols? +Finally, let me ask, Where in the whole compass of universal +history can be found another series of events so perfectly meeting +every requirement of the symbols? In this we must acknowledge the +hand of God.</p> +<a name="chap9-12" id="chap9-12"></a> +<blockquote> +<p>12. One woe is past; and, behold, there come two woes more +hereafter.</p> +</blockquote> +<p>This announcement, that one woe is past, meaning that the period +of one hundred and fifty years during which the Saracens were to +continue their conquests has ended, serves an important purpose in +enabling us to fix the chronology of the events described. It +proves that they succeed each other.</p> +<a name="chap9-13" id="chap9-13"></a> +<blockquote> +<p>13. And the sixth angel sounded, and I heard a voice from the +four horns of the golden altar which is before God,</p> +<p>14. Saying to the sixth angel which had the trumpet, Loose the +four angels which are bound in the great river Euphrates.</p> +<p>15. And the four angels were loosed, which were prepared for an +hour, and a day, and a month, and a year, for to slay the third +part of men.</p> +<p>16. And the number of the army of the horsemen were two hundred +thousand thousand: and I heard the number of them.</p> +<p>17. And thus I saw the horses in the vision, and them that sat +on them, having breastplates of fire, and of jacinth, and +brimstone: and the heads of the horses were as the heads of lions; +and out of their mouths issued fire and smoke and brimstone.</p> +<p>18. By these three was the third part of men killed, by the +fire, and by the smoke, and by the brimstone, which issued out of +their mouths.</p> +<span class="pagenum"><a id="page164" name="page164"></a>[pg +164]</span> +<p>19. For their power is in their mouth, and in their tails: for +their tails were like unto serpents, and had heads, and with them +they do hurt.</p> +<p>20. And the rest of the men which were not killed by these +plagues yet repented not of the works of their hands, that they +should not worship devils, and idols of gold, and silver, and +brass, and stone, and of wood: which neither can see, nor hear, nor +walk:</p> +<p>21. Neither repented they of their murders, nor of their +sorceries, nor of their fornication, nor of their thefts.</p> +</blockquote> +<p>At the sounding of the sixth trumpet, or the second woe trumpet, +a voice is heard from the four horns (all the horns) of the golden +altar. This probably denotes that the very same altar where incense +was offered up to God with the prayers of all saints was now crying +out to him for vengeance upon an apostate church. That church had +reached the summit of apostasy and iniquity, the virgin Mary, the +saints, and thousands of idols in the form of miserable relics +being worshiped more than God. Because of these abominable +idolatries, a voice is heard crying from the golden altar for the +avenging judgments of Heaven, which were the loosing of the four +angels bound in the river Euphrates. The symbols of this vision are +also of peculiar character and drawn from different departments. We +have four angels bound in the Euphrates, an immense army of +horsemen, then a large number of horses with heads as of lions, and +fire, smoke, and brimstone issuing from their mouths. The horses +thus particularly described are evidently intended to have a +definite symbolical signification, and being objects of nature, +they would indicate a <span class="pagenum"><a id="page165" name= +"page165"></a>[pg 165]</span> political or military power. The +horsemen, being objects from human life, would point us to some +religious body; while the angels signify the leaders that have +control of these agencies. Their being commissioned "to slay the +third part of men" show that they will overthrow some of the +established institutions of society. We are to look, therefore, for +some politico-religious power that should invade and overthrow the +empire. We are, of course, directed to the Eastern empire; for the +Western division was subverted under the symbols of the first four +trumpets. With these specifications before us, we shall have no +difficulty in identifying the power intended—<i>the Turkish, +or Ottoman, empire</i>. Its agreement with the symbolic +representations of the vision will be manifest from a statement of +the facts of history.</p> +<p>"The Turks were of Tartar or Scythian origin, from the northern +regions of Asia, whence also the Huns hived upon Europe during the +fourth and fifth centuries. The latter passed to the north of the +Black sea from Russia, and swept the regions of the Danube and the +Rhine. The Turks, passing to the east of the same, fell upon the +empire from that quarter. They took possession of Armenia Major in +the ninth century, where they increased, and in the space of two +hundred years became a formidable power, being at the end of this +period combined into four Sultanies, the heads of which were at +Bagdad, Damascus, Aleppo, and Iconium. The first of these was +erected A.D. 1055; the two next A.D. 1079, and the last A.D. +1080—all of them within twenty-five years, and the three last +within two."</p> +<span class="pagenum"><a id="page166" name="page166"></a>[pg +166]</span> +<p>These four Sultanies are doubtless signified by "the four +angels" that were bound in the river Euphrates. The Euphrates here +is employed as a symbol, not of the Turks themselves—for the +horsemen are their symbol, as we shall see—but of the binding +of the angels. The use of this word as a symbol is derived from a +fact of history, being the object, according to Herodotus, that +kept Cyrus back from entering the city of Babylon. While the +Persian monarch surrounded the walls of that ancient metropolis of +the Babylonian empire, with his army, he was held in restraint by +the river Euphrates; and it was not until he had diverted its +waters into an artificial channel that he gained an entrance. So, +also, these Sultanies, or leaders of the Turks, were held under +restraint as if bound by the river Euphrates, until the time +appointed for them to go forth on their mission of conquest. +Different causes held them back. For a long time they were involved +in fierce and almost continuous wars with the neighboring Tartar +tribes on the east and the north, and at the same time the +Crusaders of Europe were carrying on a determined war with the +Saracens for the possession of the Holy Land. For two centuries the +armies of Christendom poured into Syria and Palestine to recover +from the hands of the "infidels," as they were called, the holy +sepulchre and the country that gave birth to Christianity; but when +Europe finally abandoned the project, then went forth the command +to loose the four angels, "which were prepared for an hour, and a +day, and a month, and a year, for to slay the third part of man." +To kill men symbolically, I have already shown, signifies the +destruction either <span class="pagenum"><a id="page167" name= +"page167"></a>[pg 167]</span> of an empire as a political body or +of the church (that is, the so-called church) as a religious body. +The locusts under the fifth trumpet were to do neither; but the +symbolic characters of this vision are "to slay the third part of +men," by which is set forth the fall and subjugation of the Eastern +empire and church; just as, under the fifth trumpet, the fall of +the Western empire was described by the darkening of a third part +of the sun, moon, and stars.</p> +<p>Before considering the time-prophecy in this vision, we will +pass on to notice a few particulars respecting the horses and their +riders. The horsemen possessed breastplates of fire, jacinth, and +brimstone; while out of the mouths of the horses proceeded fire, +smoke, and brimstone. There is evidently a special design in +distinguishing between the horses and their riders. These symbols, +being drawn from different sources—the former from the +natural world and the latter from human life—point out the +two characteristics of the Turks as a politico-religious power. The +symbolic description of the two is almost identical. The horsemen +had breastplates of fire, jacinth (purplish or reddish blue), and +brimstone. This describes the character of the Turks as a religious +system. Out of the horses' mouths proceeded fire, smoke, and +brimstone, which represents the Moslems as a political power. The +only difference is that the smoke is substituted for the jacinth, +but they very nearly agree in color. We are thus brought to the +conclusion that the political and the religious power of the Turks +is in harmony and agreement with each other—united in the +closest manner possible, like a horse and its rider, and both +animated by the same spirit. That <span class="pagenum"><a id= +"page168" name="page168"></a>[pg 168]</span> spirit is perhaps +their fierce, fanatical, aggressive, intolerant character.</p> +<p>The tails of the horses were like serpents with heads, their +power being in their mouth and in their tails—the one a lion, +the other a serpent. It was by the fire, the smoke, and the +brimstone that came from their lion-heads that the third part of +men was killed, or their conquests were made; then with their +serpent-like tails would they torment or "hurt" all those who would +not adopt the Moslem faith, being in this respect like the scorpion +locusts. Their lion-heads would denote their invincible strength +and courage; and their serpent-tails, the tormenting sting +inflicted upon those whom they subdued but who would not accept +their religion. It is not said that the riders were the direct +agents of destruction—not the Moslem faith as a +religion—but it was the horses that accomplished the deadly +work—the Ottomans as a political body. This was the power +that extended conquests and established their empire, although it +was accompanied by the religious system, working in perfect +harmony.</p> +<p>It is said that the "rest of the men which were not killed by +these plagues" repented not. This expression doubtless signifies +the Western, or Latin, church. They saw these judgments of the +Euphratean horsemen on the Eastern empire, and the triumph of the +Moslem sword and faith (the woe fell as a judgment upon the Eastern +church); still, they continued as before in their abominable +idolatries, by which is probably meant their worship of the virgin +Mary, saints, relics, and images. There was no reformation. Error, +superstition, and ecclesiastical usurpation prevailed as +before.</p> +<span class="pagenum"><a id="page169" name="page169"></a>[pg +169]</span> +<p>The Turks obtained their first victory over the Christians of +the Eastern, or Greek, empire in A.D. 1281. Within ten years the +Latins who inhabited Palestine were entirely overthrown (see +Gibbon, Vol. VI, p. 47), and the way was now clear for Turkish +aggression against the Greek empire. Before the end of the century +the four Sultanies mentioned were combined into one consolidated +empire under Osman (corrupted by Europeans into Ottoman) and from +him took the name which it still retains—the Ottoman empire. +From the time they were let loose, the Turks continued their +aggressions until A.D. 1453, when Constantinople fell before their +victorious arms, and the Eastern empire, with the last of the +Constantines, sunk to rise no more. "The Turkish sword and the +religion of the Koran were enthroned in the Christian metropolis of +the Roman emperors; and the proud Moslem had the Christian dog +completely under his foot." The Ottoman power, however, continued +to grow and make new conquests until the year A.D. 1672, when they +conducted a successful campaign against Poland, in which +forty-eight towns and villages were ceded to the Sultan, with +promise of an annual tribute of two hundred and twenty thousand +ducats. See Encyclopædia Britannica, Art. Turkey. This was +the last victory they ever gained wherein the Ottoman empire +obtained any advantage. A little later they marched against Vienna, +but sustained a miserable defeat. "Venice and Russia now declared +war against Turkey; misfortune followed misfortune; city after city +was rent away from the empire; the Austrians were in possession of +almost the whole of Hungary, the Italians of almost all the +<span class="pagenum"><a id="page170" name="page170"></a>[pg +170]</span> Morea." Encyclopædia Britannica, Art. Turkey. So +the power of the Ottomans to extend their conquests and to add to +their empire, ended with the victory over the Poles in A.D. 1672. +This fact is even admitted by Demetrius Cantemir, prince of +Moldavia, one of their historians, in the following language: "This +was the <i>last</i> victory by which any advantage accrued to the +Othman state, or any city or province was annexed to the ancient +bounds of the empire." In accordance with this statement, the same +historian entitles the first part of his history up to the victory +over the Poles in 1672 the History of <i>the Growth of the Othman +Empire</i>, and the remaining portion, <i>The Decay of the Othman +Empire</i>.</p> +<p>Calculating now the time during which these horsemen were +prepared to extend their conquests—"an hour, and a day, and a +month, and a year"—we find according to prophetic, or +symbolic, time—thirty days in a month, three hundred and +sixty in a year—that it signifies three hundred and +ninety-one years and fifteen days. This is exactly the period of +time that elapsed between their first victory in A.D. 1281 and +their last conquest in A.D. 1672. I can not verify the fifteen +days, because no history at my command states the exact days of the +month on which these victories occurred.</p> +<p>One more point of importance must be considered before we +conclude this chapter, and that is the continuance of the Ottoman +power. The first, or Saracen, woe had power to torment men "five +months," or one hundred and fifty years, during which time they +continued their ravages. The second woe began when the command was +given to loose the four angels, <span class="pagenum"><a id= +"page171" name="page171"></a>[pg 171]</span> or the beginning of +the Ottoman conquests. "An hour, and a day, and a month, and a +year," or three hundred and ninety-one years, marked the time +during which they were "prepared" to extend their conquests. But it +is not stated that the woe itself, or the Ottoman power, would then +cease; for it is not represented as ending until after the death +and the resurrection of the witnesses (chap. <a href= +"#chap11-14">11:14</a>), immediately following which the coming of +Christ and the general judgment, or the third woe, is described. +Verses 15-18. The Turkish power has made no advance for centuries, +but has been on the decline; yet it will endure for its allotted +time. It furnishes us a way-mark by which we can determine our +position along the pathway of time; for when it falls, we may rest +assured that the coming of Christ is imminent.</p> +<p>For nearly two centuries it has been the wonder of civilized +nations how that corrupt, tyrannical government, which has been +described as a "despotism tempered by assassination," could exist +in the increased light and onward advance of modern civilization. +Concerning its position in Europe, Judson, in his recent history of +Europe in the Nineteenth Century, says: "The Turkish empire has +been an element of unrest in Europe. It has long been plain to all +that it is not permanent. It has taken no root. The Turks are +merely encamped in Europe; and it is merely a question of time when +the last of them must return across the Bosphorus." Pp. 269, 270. +But Turkey will continue to hold this territory of the old Greek +empire until the time appointed by the Father for her overthrow. +The nations of Europe have often conspired for her overthrow. This +is what is known <span class="pagenum"><a id="page172" name= +"page172"></a>[pg 172]</span> as the great Eastern Question, which +has been described by one writer as "the expulsion of the Turk from +Europe, and the scramble for his territory." But it has not yet +been accomplished, for the very reason doubtless, that it <i>could +not</i> take place before the resurrection of the witnesses, of +which we will speak later. Judson thus continues his account of the +matter: "As soon as this idea was realized [that Turkish power in +Europe must fall] by the Western nations, in place of the dread of +the Turk which had so long been part and parcel of European +thinking, the question of the disposal to be made of the Turkish +possessions became matter of live interest. And this is the Eastern +Question. The Greek empire vanished forever when the last +Constantine fell in 1453. The only problem is one of partition. And +the heart of it all is the disposal to be made of Constantinople. +That imperial city is a site that, in strong hands, means power and +wealth. What shall become of it? Russia early formed designs of +conquest.... The empress Catherine ... had a grand scheme for a +restoration of the Greek empire under a Russian prince. Alexander +I., at Tilsit, planned a partition of the Ottoman empire with +Napoleon, but the latter declined to see Constantinople in Russian +hands. 'Constantinople,' said he, 'is the empire of the world.' In +1844 Nicholas visited England and made guarded suggestions to the +prime-minister about the Turkish lands. The Ottoman empire, said +he, was a sick man, nearly at the last extremity.... England +declined to plan for a share of the inheritance, and nothing was +done. In 1853 Nicholas resumed the subject with the British +ambassador at St. Petersburg. The sick <span class="pagenum"><a id= +"page173" name="page173"></a>[pg 173]</span> man, he now held, was +at the point of death.... But again England declined and, indeed, +the next year went to war with Russia to save the sick man from a +premature end at the hands of the would-be administrator of the +estate. Another power doubly interested in the future of the +Turkish dominions is Austria. That empire has been the traditional +enemy of the Turk, and at the end of the seventeenth century was +the actual bulwark of Europe against Mohammedan conquest. When the +tide of war rolled the other way, Austria was ready to share in the +spoils. Twice near the end of the eighteenth century, was an +alliance made between Russia and Austria for the partition of +Turkey," etc. Pp. 270, 271. Thus, we find that these designs of +nations for the overthrow of Turkey have so far been overruled; for +God will not allow that power to come to "a <i>premature +end</i>."</p> +<span class="pagenum"><a id="page174" name="page174"></a>[pg +174]</span> <a name="chap10" id="chap10"></a> +<h2>CHAPTER X.</h2> +<a name="chap10-1" id="chap10-1"></a> +<blockquote> +<p>And I saw another mighty angel come down from heaven, clothed +with a cloud: and a rainbow was upon his head, and his face was as +it were the sun, and his feet as pillars of fire:</p> +<p>2. And he had in his hand a little book open: and he set his +right foot upon the sea, and his left foot on the earth,</p> +<p>3. And cried with a loud voice, as when a lion roareth: and when +he had cried, seven thunders uttered their voices.</p> +<p>4. And when the seven thunders had uttered their voices, I was +about to write: and I heard a voice from heaven saying unto me, +Seal up those things which the seven thunders uttered, and write +them not.</p> +<p>5. And the angel which I saw stand upon the sea and upon the +earth lifted up his hand to heaven,</p> +<p>6. And sware by him that liveth for ever and ever, who created +heaven, and the things that therein are, and the earth, and the +things that therein are, and the sea, and the things which are +therein, that there should be time no longer:</p> +<p>7. But in the days of the voice of the seventh angel, when he +shall begin to sound, the mystery of God should be finished, as he +hath declared to his servants the prophets.</p> +<p>8. And the voice which I heard from heaven spake unto me again, +and said, Go and take the little book which is open in the hand of +the angel which standeth upon the sea and upon the earth.</p> +<p>9. And I went unto the angel, and said unto him, Give me the +little book. And he said unto <span class="pagenum"><a id="page175" +name="page175"></a>[pg 175]</span> me, Take it, and eat it up; and +it shall make thy belly bitter, but it shall be in thy mouth sweet +as honey.</p> +<p>10. And I took the little book out of the angel's hand, and ate +it up; and it was in my mouth sweet as honey: and as soon as I had +eaten it, my belly was bitter.</p> +<p>11. And he said unto me, Thou must prophesy again before many +peoples, and nations, and tongues, and kings.</p> +</blockquote> +<p>In the preceding chapter we had a history of the two great woes +that befell apostate Christendom. In this chapter we have in +contrast a portion of the history of God's true church, to show us +that all was not lost even though the Eastern church was greviously +tormented by the serpent-tails of the horses and the Western church +still continued as before in her sorceries, fornications, and +abominable idolatries.</p> +<p>The symbol is that of an angel from heaven. This is not the +seventh, or the third woe angel, who ushers in the general judgment +(chap. <a href="#chap11-15">11:15-18</a>), but it is a special +messenger appearing on earth with the awful message that the end of +time is near and that when the seventh angel soon begins to sound +the mystery of God shall be finished and there shall be time no +longer. This mighty angel is symbolical of some human agencies of +distinguished character; for it stands in striking contrast with +the destructive powers described under the preceding trumpets. When +angels appear on the panoramic scene only in the temple above, they +themselves are not symbolic characters, but only the conductors of +the Revelation; but whenever they appear on earth, they represent +distinguished <span class="pagenum"><a id="page176" name= +"page176"></a>[pg 176]</span> agencies among men. In the present +vision the symbol is drawn, not from the natural world, but from +the heavenly, and the scene is laid upon earth; therefore we must +look to the history of the church to find its fulfilment in some +distinguished agencies appearing for the defence of Christ and his +truth. The cloud, rainbow, face as the sun, and feet as pillars of +fire, are doubtless intended to set forth their beautiful, +benignant character, and to show that the angel is not such an one +as those that were bound in the river Euphrates. This one has the +bow of covenant promise upon his head, and his face shines as the +sun.</p> +<p>Where, then, in the history of God's true church do we find the +agencies corresponding to the symbol? We find them in the <i>holy +ministry</i> that he has raised up and is now sending forth to +preach the pure gospel and to declare the speedy sounding of the +seventh trumpet and the coming of the Lord Jesus Christ to earth +again.</p> +<div class="poem"> +<div class="stanza"> +<p>"Lo, the angel now is standing on the sea and on the land;</p> +<p>How his voice the air is rending as to God he lifts his +hand!</p> +<p>What an awful, awful message! Help us, Lord, this truth to +see:</p> +<p>When the seventh trumpet thunders, then shall time no longer +be.</p> +</div> +<div class="stanza"> +<p>"One more trumpet yet to summon us before the judgment seat,</p> +<p>Then the time of our frail planet will be said to be +complete.</p> +<p>How the wicked will be wailing and the righteous overjoyed</p> +<p>When with fire the heav'ns are burning and the earth shall be +destroyed!"</p> +</div> +</div> +<p>This angel "set his right foot upon the sea, and his left foot +on the earth," that his lion-like voice might <span class= +"pagenum"><a id="page177" name="page177"></a>[pg 177]</span> be +heard over all the world. This shows that the earth (the +Apocalyptic earth—the territory of the Roman empire) was not +the only place where the message was to be borne; it was to be +sounded upon the sea, which would indicate its promulgation among +all nations.</p> +<p>When his mighty voice sounded, "seven thunders uttered their +voices"; and when about to record what they said, John was +commanded to "seal up those things which the seven thunders +uttered, and write them not." The fact that they were not to be +recorded shows that they were to constitute no part of this +Revelation. John evidently thought so at first; for they had the +appearance of revelation, something clothed with divine authority, +but they were not to be delivered to the church. What, then, were +they? The most probable supposition is, that they were things that +God for some reason did not choose to have revealed. Their sayings +may have described events just prior to the end so perfectly as to +leave the world in no doubt respecting the nearness of Christ's +second coming; whereas it appears in the Scriptures that God has +designed that it should be a matter of considerable uncertainty, +especially to the unsaved. However, we can obtain no satisfactory +explanation of the things uttered by the seven thunders; for we can +not identify positively what John was commanded to "seal up."</p> +<p>This angel had in his hand a little book that John was required +to take and eat. In advancing and taking the book, John himself +becomes an actor in the symbolic scene, the same as was the book +and the angel from whose hand he took it. Therefore we must now +consider John a symbol of something in this <span class= +"pagenum"><a id="page178" name="page178"></a>[pg 178]</span> +vision. Some of the commentators have supposed that this book +signified the remainder of the book of Revelation. But John was +commanded to <i>write</i> the Revelations, not to <i>eat</i> them. +And if he ate them, how, then, could they constitute the remainder +of the book? Its true signification is undoubtedly the word of God. +In making such an application we do not necessarily make one book +merely a symbol of a larger one, as the Bible is, but of God's +<i>revealed will</i>, just the same as the sealed book of <a href= +"#chap5">chapter V</a> was the symbol of the divine purposes. When +we come to explain the resurrection of the witnesses in <a href= +"#chap11">chapter XI</a>, it will be found that this is the time +when the word of God is again taught in all its purity, being +restored for the first time, in its perfect sense, since the +morning time of this dispensation. A great spiritual famine has for +centuries overspread the earth. Since the time the black horse of +the third seal entered on his career, the people have been starving +for spiritual food. The few crumbs that have been dropped during +the reign of Protestantism have been eagerly gathered up by the +spiritually-minded; but, thank God! the time has now arrived when +the messengers appear with food from heaven, and the multitudes of +earth's starving millions can "eat in plenty, and be satisfied, and +praise the name of the Lord God." Joel 2:26. Halleluiah!</p> +<p>In taking the book from the hand of the angel and eating it, +John became a symbol of the church, or people of God, who receive +the Word from the hand of his ministers. The sweetness of its taste +signifies the eagerness with which people receive it and the +gladness experienced when they first partake of the <span class= +"pagenum"><a id="page179" name="page179"></a>[pg 179]</span> +heavenly manna; while the bitterness resulting therefrom probably +symbolizes the bitter persecutions and oppositions of which it is +the occasion. "Yea, and <i>all</i> that will live godly in Christ +Jesus shall suffer persecution." 2 Tim. 3:12.</p> +<p>John was told to "prophesy again before many peoples, and +nations, and tongues, and kings," which signifies that the people +of God must again be witnesses of his saving grace throughout all +the world. In the beginning of this dispensation all his people +prophesied among the nations; for Christ had said unto them, "Ye +shall be <i>witnesses</i> unto me, both in Jerusalem, and in Judea, +and in Samaria, and unto the uttermost parts of the earth." Acts +1:8. So, also, in this evening time we go forth again on the same +mission, inspired by the soon-coming of our Savior.</p> +<p>"Even so come, Lord Jesus."</p> +<span class="pagenum"><a id="page180" name="page180"></a>[pg +180]</span> <a name="chap11" id="chap11"></a> +<h2>CHAPTER XI.</h2> +<a name="chap11-1" id="chap11-1"></a> +<blockquote> +<p>And there was given me a reed like unto a rod: and the angel +stood, saying, Rise, and measure the temple of God, and the altar, +and them that worship therein.</p> +<a name="chap11-2" id="chap11-2"></a> +<p>2. But the court which is without the temple leave out, and +measure it not; for it is given unto the Gentiles: and the holy +city shall they tread under foot forty and two months.</p> +<a name="chap11-3" id="chap11-3"></a> +<p>3. And I will give power unto my two witnesses, and they shall +prophesy a thousand two hundred and threescore days, clothed in +sackcloth.</p> +<p>4. These are the two olive-trees, and the two candlesticks +standing before the God of the earth.</p> +<p>5. And if any man will hurt them, fire proceedeth out of their +mouth, and devoureth their enemies: and if any man will hurt them, +he must in this manner be killed.</p> +<p>6. These have power to shut heaven, that it rain not in the days +of their prophecy: and have power over waters to turn them to +blood, and to smite the earth with all plagues, as often as they +will.</p> +</blockquote> +<p>The two principal objects of this vision is the city of +Jerusalem with its holy temple and worshipers, and two witnesses +prophesying for twelve hundred and sixty days. These are not +objects from the natural world; therefore we may conclude that we +have not here to do with political events, while the character of +the symbols point us with certainty to the history of the +church.</p> +<span class="pagenum"><a id="page181" name="page181"></a>[pg +181]</span> +<p>There is a possibility that the speaker here is not the angel of +the preceding chapter; for the words in verse 1 "and the angel +stood" may be an interpolation, they being found in very few +manuscripts. See the Revised Version and the Emphatic Diaglott, +Greek and English. If not, then he must be the angel through whom +the Revelation was given. Chap. <a href="#chap1-1">1:1</a>; +<a href="#chap22-8">22:8</a>. Whether the angel is the same as the +one in the preceding chapter or not, it is evident that that series +of prophecy ends with chapter 10, and that he here introduces a new +line of events running over the entire gospel dispensation<a id= +"footnotetag7" name="footnotetag7"></a><a href= +"#footnote7"><sup>7</sup></a>, in which John as an active agent in +the panoramic vision still stands as a symbol of the people of God, +who, in striking contrast with the blind devotees of an apostate +church, are commanded to "measure the temple of God, and the altar, +and them that worship therein." The temple with its altar and court +and the holy city itself, here used as symbols, are representative +of something analagous, and refer to no other than the outward, +visible church of God with its doctrines and worshipers. Its +measurement is designed to show how far it conforms to the true +church; while the rod is a symbol of the revealed will of God, by +which the measurement is brought as to a true standard.</p> +<blockquote class="footnote"><a id="footnote7" name= +"footnote7"></a><b>Footnote 7:</b> <a href= +"#footnotetag7">(return)</a> +<p>This statement may seem to conflict with the classification of +events in the "Diagram of the Revelation," where this prophecy is +treated, not as an independent series, but as part of a compound +series beginning with chapter 8 and ending with chapter 11. For +thus classifying it my reason is, that the line of prophecy +beginning with chapter 8 introduces the seven trumpets, and +therefore the series is not complete until the seventh trumpet is +given, which event concludes the line of truth given in the present +chapter.</p> +</blockquote> +<span class="pagenum"><a id="page182" name="page182"></a>[pg +182]</span> +<p>By noticing briefly the arrangement of the temple and the +purposes to which the different apartments were put, we shall be +able to understand better the design of this vision. The temple +proper consisted of two apartments. In the first stood the altar of +incense and other things; in the second, the ark of the covenant, +etc. The priests officiated in the first apartment regularly, while +into the second went the high-priest alone once every year. This, +Paul informs us, was a shadow of a greater and more perfect +tabernacle. Heb. 9:1-11; 8:2. The altar that is mentioned and that +John was to measure is a symbol of the great cardinal doctrine of +the church—the atonement and mediation of Christ. He was the +sacrifice made for sin, through whom we have redemption and access +unto God. John was also told to measure those who worshiped +therein—the officiating ministers in the sanctuary—who +were thus made symbols of the ministers and the teachers in the +church. To measure the temple of God, then, was to ascertain the +great doctrines taught in the Scriptures and symbolized by the +sanctuary, the altar, and the priests; namely, the doctrines of the +New Testament concerning God as the supreme lawgiver, the atonement +of Jesus Christ as the only ground for justification, and the +ministers whom he appointed to officiate in his church.</p> +<p>These are the great principles corrupted by the Papacy. Instead +of the one supreme God, we find another in the temple of God, +"showing himself that <i>he</i> is God." Christ was not recognized +as the supreme and only head of the church; but instead the Pope +claimed the title of universal head and legislated supreme, while +his decrees and anathemas were accepted <span class= +"pagenum"><a id="page183" name="page183"></a>[pg 183]</span> as +from Jehovah himself. Christ was not regarded as the only mediator +between God and man, but the virgin Mary and the saints were +exalted to share the mediatorial throne, the mother being more +honored than the Son. Penance, counting of beads, works of +supererogation, were believed to be more effectual in obtaining +forgiveness of sin than living faith in our only Redeemer. Finally, +in place of the humble ministers of Christ whom he appointed to +officiate in his church, there were haughty lords and rulers, +making the most extravagant claims to power and authority over the +minds and consciences of men. The court of the temple was the space +outside of the sanctuary occupied by the congregation while the +worship within was conducted by the priests. John was told to leave +this out and measure it not; for it was given to the Gentiles to +tread under foot, or profane, for the space of forty and two +months, or twelve hundred and sixty days. In the estimation of a +Jew, the Gentiles were all idolaters and outside of God's covenant +favor. As a symbol, then, we are to understand that the great body +of worshipers thus brought to view are not the true children of God +at all, but are, as it were, uncircumcised, idolatrous Gentiles, +having no connection whatever with the great head of the church and +no part in the covenant of his mercy. The whole city of Jerusalem +was to be given over to this profane multitude and by them +desecrated for forty-two months, denoting that this great company +of worshipers was to constitute the visible, external church during +the period specified. It is as though the city of Jerusalem were +occupied by the idolatrous heathen, and the Jews driven out as +<span class="pagenum"><a id="page184" name="page184"></a>[pg +184]</span> aliens. These Gentiles, then, were to constitute the +one great (so-called) universal church—the Church of +Rome.</p> +<p>Forty and two months, or twelve hundred and sixty days, are +symbolic time, signifying twelve hundred and sixty years, during +which time the power of apostasy was to reign supreme over the +minds of men. The same period is also referred to frequently in +subsequent chapters. It is necessary, then, for us to ascertain at +what period of time the church was given over to a profane +multitude that was not the true people of God. Some have supposed +that this must refer to the time when Popery became fully +established. Such, however, could not be the case (although the +time-period includes that important event); for the power of +apostasy was greatly developed centuries before the final supremacy +of the Popes was established, and was necessary in order to prepare +the way for their exaltation. The Popes obtained their authority by +degrees. In A.D. 606 the emperor Phocas conferred the title +"Universal Bishop" upon the Pope of Rome. In A.D. 756 the Pope +became a temporal sovereign. Yet the power of Papal usurpation did +not reach the summit until the reign of the impious Hildebrand, who +succeeded to the Popedom in A.D. 1073, under the title of Gregory +VII. But according to the symbols before us, we must look for a +period not so much when the Popes were enabled to definitely +enforce their arrogant claims, as when the ministry became +corrupted and when the inhabitants of the city, or the devotees of +the visible church, became a profane multitude entirely estranged +from the covenant of promise. The <span class="pagenum"><a id= +"page185" name="page185"></a>[pg 185]</span> usurpations of the +ministry that accompanied this great change in the external church +have been considered already under the symbols of <a href= +"#chap6">chapter VI</a>. This mighty transformation to a church +containing nothing but uncircumcised Gentiles was fully +accomplished during the latter half of the third century, from +which date we must look for the true disciples of the Lord as +entirely separate from the hierarchy. A few quotations from +standard and ecclesiastical histories will show this important +epoch in the rise of the Papacy that plunged the world into almost +universal apostasy.</p> +<p>"The living church retiring gradually within the lonely +sanctuary of a few solitary hearts, an external church was +substituted in its place, and all its forms were declared to be of +divine appointment. Salvation no longer flowing from the Word, +which was henceforward put out of sight, the priests affirmed that +it was conveyed by means of the forms they had themselves invented, +and that no one could obtain it but by these channels.... The +doctrine of the church and the necessity of its visible unity, +which had begun to gain ground in the <i>third century</i>, favored +the pretensions of Rome." D'Aubigne's History of the Reformation, +Book I, Chap. 1.</p> +<p>"At the end of the third century almost half the inhabitants of +the Roman empire, and of several neighboring countries, professed +the faith of Christ. About this time endeavors to preserve a unity +of belief, and of church discipline, occasioned numberless disputes +among those of different opinions, and led to the establishment of +an ecclesiastical tyranny." Encyclopædia of Religious +Knowledge.</p> +<span class="pagenum"><a id="page186" name="page186"></a>[pg +186]</span> +<p>Concerning the Roman diocese, the Encyclopædia Britannica +says, "Before the termination of the third century the office was +held to be of such importance that its succession was a matter of +interest to ecclesiastics living in distant sees." Vol. XIX, p. +488.</p> +<p>"Almost proportionate with the extension of Christianity was the +decrease in the church of vital piety. A philosophizing spirit +among the higher, and a wild monkish superstition among the lower +orders, fast took the place in the third century of the faith and +humility of the first Christians. Many of the clergy became very +corrupt, and excessively ambitious. In consequence of this there +was an awful defection of Christianity." Marsh's Church History, p. +185.</p> +<p>"We have found it almost necessary to separate, and indeed +widely to distinguish the events of the two first, from those of +the third century, for nearly at this point we are disposed to +place the FIRST CRISIS in the internal history of the church." +Waddington's Church History.</p> +<p>"This season of external prosperity was improved by the +ministers of the church for the exertion of new claims, and the +assumption of powers with which they had not been previously +invested. At first these claims were modestly urged, and gradually +allowed; but they laid a foundation for the encroachments which +were afterwards made upon the rights of the whole Christian +community, and for lofty pretensions to the right of supremacy and +spiritual dominion.... Several alterations in the form of church +government appear to have been introduced during the third century. +Some degree of pomp was thought necessary.... The external dignity +of the ministers of religion <span class="pagenum"><a id="page187" +name="page187"></a>[pg 187]</span> was accompanied by a still +greater change in its discipline.... Many of the Jewish and Pagan +proselytes ... languished in the absence of ceremonies which were +naturally adapted to the taste of the unreflecting multitude, while +the insolent infidel haughtily insisted upon the inanity of a +religion which was not manifested by an external symbol or +decoration. In order to accommodate Christianity to these +prejudices, a number of rites were instituted; and while the +dignified titles of the Jewish priesthood were through a compliance +with the prejudices of that people, conferred upon the Christian +teachers, many ceremonies were introduced which coincided with the +genius of Paganism. The true gospels were taught by sensible +images, and many of the ceremonies employed in celebrating the +heathen mysteries were observed in the institutions of Christ, +which soon in their turn obtained the name of mysteries, and served +as a melancholy precedent for future innovations, and as a +foundation for that structure of absurdity and superstition which +deformed and disgraced the church." Rutter's History of the Church, +pp. 52-56.</p> +<p>This "season of external prosperity" mentioned by Rutter began +with the accession of Gallienus to the imperial throne in A.D. 260. +Up to this time the hand of persecution had been raised against the +church almost incessantly; but from 260 until the reign of +Diocletian persecution almost ceased, during this space of about +forty years. But this period also marked the greatest decline in +spiritual things and a marvelous development of the hierarchy. +Speaking of the bishop of Rome in these times, Dowling says, "He +far surpassed all his brethren in the magnificence <span class= +"pagenum"><a id="page188" name="page188"></a>[pg 188]</span> and +splendor of the church over which he presided; in the riches of his +revenues and possessions; in the number and variety of his +ministers; in his credit with the people; and in his sumptuous and +splendid manner of living." History of Romanism, p. 34.</p> +<p>Ammianus Marcellinus, a Roman historian, who lived during these +times, adverting to this subject, says: "It was no wonder to see +those who were ambitious of human greatness, contending with so +much heat and animosity for that dignity, because when they had +obtained it, they were sure to be enriched by the offerings of the +matrons, and of appearing abroad in great splendor, of being +admired for their costly coaches, and sumptuous feasts, outdoing +sovereign princes in the expenses of their table." This led +Proetextatus, a heathen, who was præfect of the city, to say, +"Make me bishop of Rome, and I'll be a Christian too!"</p> +<p>Speaking of the period now under consideration, Eusebius, "the +father of church history," "mentions one Paul, who was at this time +bishop of Antioch; who lived in luxury and licentiousness, and who +was a teacher of erroneous doctrines, and usurped so great +authority that the people feared to venture to accuse him. In the +conclusion of the same chapter in which this is found, he shows +that after a general council was held at Antioch, this Paul was +excommunicated and robbed of his bishopric by the bishops of Rome +and Italy; from this it appears that they possessed an authority +still greater than that usurped by Paul." The following are his +words: "Paul, therefore, having thus fallen from the episcopate, +together with the true <span class="pagenum"><a id="page189" name= +"page189"></a>[pg 189]</span> faith as already said, Domnus +succeeded in administration of the church at Antioch. But Paul +being unwilling to leave the building of the church, an appeal was +made to the emperor Aurelian, who decided most equitably on the +business, ordering the building to be given up to those whom the +Christian bishops of Italy and Rome should write." Eccl. History, +Book VII, Chap. 30. The Encyclopædia Britannica says that +this council at which Paul was excommunicated was held "probably in +the year 268," and that "Paul continued in his office until the +year 272, when the city was taken by the emperor Aurelian, who +decided in person that the church-building belonged to the bishop +who was in epistolary communication with the bishops of Rome and +Italy." Vol. XVIII, p. 429.</p> +<p>The above extracts show not only the development of error in the +church, but also the great power already obtained by the hierarchy. +Geo. Fisher says, "The accession of Constantine [A.D. 312] found +the church so firmly organized under the hierarchy that it could +not lose its identity by being absolutely merged in the state." +History of the Christian Church, p. 99.</p> +<p>In the year A.D. 270 Anthony, an Egyptian, the founder of the +monastic institution, fixed his abode in the deserts of Egypt and +formed monks into organized bodies. "Influenced by these eminent +examples [Anthony, Hilarion, <i>et al.</i>] immense multitudes +betook themselves to the desert, and innumerable monasteries were +fixed in Egypt, Ethiopia, Lybia and Syria. Some of the Egyptian +abbots are spoken of as having had five, seven, or even ten +thousand monks under their personal direction; and the Thebias, as +well as certain spots in Arabia, are reported <span class= +"pagenum"><a id="page190" name="page190"></a>[pg 190]</span> to +have been literally crowded with solitaries. Nearly a hundred +thousand of all classes, it is said, were at one time to be found +in Egypt.... Although the enthusiasm might be at a lower ebb in one +country than in another, it <i>actually affected the church +universal</i>, so far as the extant materials of ecclesiastical +history enables us to trace its rise and progress.... The more +rigid and heroic of the Christian anchorets dispensed with all +clothing except a rug, or a few palm leaves round the loins. Most +of them abstained from the use of water for ablution; nor did they +usually wash or change the garments they had once put on; thus +<i>St. Anthony</i> [the founder of this order] bequeathed to +Athanasius a skin in which his sacred person had been wrapped for +half a century. They also allowed their beards and nails to grow, +and sometimes became so hirsute, as to be actually mistaken for +hyænas or bears." Hist. of Romanism, pp. 88, 89. Reader, what +was the condition of the so-called church in A.D. 270 that could +make the introduction of such abominations possible? Although many +more historical quotations on this point might be added, I will +conclude with the two following extracts from Joseph Milner.</p> +<p>"We shall, for the present, leave Anthony propagating the +monastic dispositions, and extending its influence not only into +the next century, but for many ages after, and conclude this view +of the state of the <i>third century</i>, with expressing our +regret that the faith and love of the gospel received toward the +close of it a dreadful blow from the encouragement of this +unchristian practise." Cen. III, Chap. 20.</p> +<span class="pagenum"><a id="page191" name="page191"></a>[pg +191]</span> +<p>"Moral, and philosophical, and monastic instructions will not +effect for men what is to be expected from evangelical doctrine. +And if the faith of Christ was so much declined (and its decayed +state <i>ought to be dated from about the year 270</i>), we need +not wonder that such scenes as Eusebius hints at without any +circumstantial details took place in the Christian world." Cent. +IV, Chap. 1.</p> +<p>After reading the foregoing statements of historians, the reader +will, I believe, agree with me that the year 270 is a consistent +date to mark the time when the visible external church was wholly +given over to the profane multitude of uncircumcised, idolatrous +Gentiles to tread under foot. Measuring forward the allotted period +of twelve hundred and sixty years brings us to the exact date of +the first Protestant creed (<i>the Augsburg Confession</i>) in A.D. +1530. We must point to this date both for the end of Rome's +universal spiritual supremacy and for the rise of Protestantism. +D'Aubigne, in his History of the Reformation, when he comes to this +period, says: "The conflicts hitherto described have been only +partial; we are entering upon a new period, that of general +battles. Spires (1529) and Ausburg (1530) are names that shine +forth with more immortal glory than Marathon, Pavia, or Marengo. +Forces that up to the present time were separate, are now uniting +into one energetic band." Book XVIII, Chap. 1. "The first two books +of this volume contain the most important epochs of the +reformation—the Protest of Spires, and the Confession of +Augsburg.... I determined on bringing the reformation of Germany +and German Switzerland to the <i>decisive epochs</i> of 1530 and +1531. <span class="pagenum"><a id="page192" name="page192"></a>[pg +192]</span> The history of the reformation, properly so called, is +then in my opinion almost complete in those countries. The work of +faith has there attained its apogee: that of conferences, of +interims, of diplomacy begins.... The movement of the sixteenth +century has there made its effort. I said from the very first, It +is the history of the reformation and not of Protestantism that I +am relating." D'Aubigne, Preface to Vol. V.</p> +<p>The next important object in the vision is the "two witnesses" +that prophecied in sackcloth. From the description given, it would +appear at first that these witnesses were active intelligent +agents; and as such, belonging to the department of human life, +they would symbolize the church, the number two denoting the +ministry and the people of God. But the church is already +symbolized in this chapter, the angel representing the ministry, as +in the preceding chapter, and John, who is clearly one of the +symbolic agents in this vision, representing the church; therefore +the two witnesses must be representative of something else. Since +the actions ascribed to them are drawn from the department of human +life, it is evident that their interpretation is to be found in +connection with the affairs of the church. By way of explanation, +verse 4 represents them to be "the two olive-trees, and the two +candle-sticks standing before the God of the earth," although it is +not stated that any olive-trees and candle-sticks were shown in +this prophetic vision. In this reference is made to the fourth +chapter of Zechariah, where two olive-trees are represented as +standing one on each side of a golden candle-stick, distilling into +it their oil for light. When asked for <span class="pagenum"><a id= +"page193" name="page193"></a>[pg 193]</span> the signification of +the two olive-trees and the candlestick, the angel answered, "This +is the <i>Word</i> of the Lord ... by my <i>Spirit</i>, saith the +Lord." Ver. 6. That the Word of God and the Spirit of God are +special witnesses is proved by many texts. Jesus said, "Search the +Scriptures ... they are they which <i>testify</i> of me." John +6:39. "This gospel of the kingdom shall be preached in all the +world for a <i>witness</i> unto all nations." Mat. 24:14. "The Holy +Ghost also is a <i>witness</i>." Heb. 10:15. "The Spirit itself +beareth <i>witness</i>." Rom. 8:16. "It is the Spirit that beareth +<i>witness</i>." 1 John 5:6. It is the Spirit acting in conjunction +with the Word of God that gives spiritual life, through +regeneration, unto men, and which opens their understanding that +they may know the things of God. 2 Cor. 2:9-15.</p> +<p>God may have given us the explanation that these two witnesses +were the same as the olive-trees and the candle-sticks to prevent +our being led astray with the supposition that they were actually +intelligent agents. (I speak humanly.) Accepting this statement, +the actions of these witnesses here described can be explained only +by the figure of speech known as Personification, by which it is +proper, under certain conditions, to attribute life, action, and +intelligence to inanimate objects. Thus, the blood of Abel is said +to have cried from the ground. Gen. 4:9, 10. "The stone shall cry +out of the wall, and the beam out of the timber shall answer it." +Hab. 2:11. "The hire of the laborers ... which is of you kept back +by fraud crieth: and the cries ... are entered into the ears of the +Lord of Sabaoth." Jas. 5:4. "The mountains and the hills shall +break forth before you <span class="pagenum"><a id="page194" name= +"page194"></a>[pg 194]</span> into singing, and all the trees of +the field shall clap their hands." Isa. 55:12. I would not attempt +to vary from the general order and explain these two witnesses by +the figure of personification, were it not for the fact that the +two olive-trees and the two candle-sticks are here given as a means +of explanation; and trees and candle-sticks, we know, are not +active, intelligent agents, and consequently do not necessarily +symbolize such.</p> +<p>To "hurt" the Word and Spirit of God is to oppose, corrupt, or +pervert their testimony and to turn people away from them; and the +judgments of Heaven are pronounced in that Word and by that Spirit +against such as turn away from the truth unto fables. They shall +have their part in the lake that burns with fire and brimstone. +Rev. 20:15; 22:8. It is also said of them: "These have power to +shut heaven, that it rain not in the days of their prophecy: and +have power over waters to turn them to blood, and to smite the +earth with all plagues, as often as they will." This indicates the +fact that these were God's own special witnesses sent in his name +and by his authority, as were the prophets of old. Elijah shut up +heaven by prayer; Moses called down the plagues upon Egypt; and +these were God's attestations that they were his divinely +commissioned servants. So these two witnesses had power to shut +heaven and to smite the earth with plagues, not literally, but +herein is symbolically set forth the fact that they were God's +appointed agents, even though despised and rejected, like Elijah in +the midst of apostate Israel and Moses amid idolatrous Egypt, yet, +like them, with the seal of Heaven upon their ministry.</p> +<span class="pagenum"><a id="page195" name="page195"></a>[pg +195]</span> +<p>In the beginning of this dispensation these two witnesses were +the vicars of Christ in his church upon earth. The word of God and +the Spirit of God were the Governors of his people. At that time +they had perfect freedom of action among the children of God; but +when the apostasy arose, the governing power of the Word and Spirit +of God in the church was gradually usurped by the rising hierarchy, +until, finally, men had entire authority in what was called the +visible church. This was brought about when, to quote Mosheim's +words, the bishops grasped the power and authority "to prescribe +authoritative rules of faith and manners." D'Aubigne explains it +thus: "Salvation no longer flowing from the <i>Word</i>, which was +henceforward put out of sight, the priests affirmed that it was +conveyed by means of the forms they had themselves invented, and +that no one could attain it except by these channels.... Christ +communicated to the apostles, and these to the bishops, the unction +of the <i>Holy Spirit</i>; and this Spirit is to be procured only +in that order of succession.... Faith in the heart no longer +connected the members of the church, and they were united by means +of bishops, archbishops, popes, mitres, canons and ceremonies." +History of the Reformation, Book I, Chap. 1. Thus, the Word and +Spirit of God as the true vicars of Christ in his church were +finally expelled from what was looked upon as the one visible +church, and with them the true worshipers also were driven out; and +nothing remained in the public view except the great company of +profane idolaters already referred to. The same is referred to in a +subsequent chapter as the flight of the true church into the +wilderness, where, hidden <span class="pagenum"><a id="page196" +name="page196"></a>[pg 196]</span> from sight, she had a place +prepared of God for twelve hundred and sixty days. So after all, +God had a true church during the Dark Ages—a people that +stood in opposition to the abounding corruption and iniquity of the +church of Rome; a people that rejected the established hierarchy +and gave heed to the Word and Spirit of God. But their numbers were +so few, comparatively, that the operations of the two witnesses +were greatly limited; hence they are represented as being clothed +in sackcloth, a symbol of melancholy and mourning.</p> +<p>Among those who opposed the teachings of that apostate church +were the Cathari, Poor Men of Lyons, Lombards, Albigenses, +Waldenses, Vaudois, etc. The name Waldenses and Albigenses have +frequently been loosely applied to all the bands of people that +passed under various titles in different countries and that opposed +the doctrines and ecclesiastical tyranny of Rome. Speaking of the +twelfth century, Bowling says: "There existed at that dark period, +when 'all the world wondered after the beast,' a numerous body of +the disciples of Christ, who took the New Testament for their +guidance and direction in all the affairs of religion, rejecting +the doctrines and commandments of men. Their appeal was from the +decisions of councils, and the authority of popes, cardinals, and +prelates, to the law and the testimony—the words of Christ +and his holy apostles." History of Romanism, p. 272. Egbert, a +monkish writer of that age, speaking of them, says that he had +often disputed with these heretics, "a sort of people," he adds, +"who are very pernicious to the Catholic faith, which, like moths, +they corrupt and destroy. They are armed," <span class= +"pagenum"><a id="page197" name="page197"></a>[pg 197]</span> says +he, "<i>with the words of Scripture</i> which in any way seem to +favor their sentiments, and with these they know how to defend +their errors, and to oppose the Catholic truth. They are increased +to great multitudes throughout all countries, to the great danger +of the church [of Rome]."</p> +<p>For lack of space, an extensive history of these interesting +people can not be given; but a few references to them by their most +inveterate enemies, the Papists themselves, are of such importance +that I can not pass them by unnoticed. The testimony given by +Evervinus, a zealous Catholic, in a letter he wrote to the +celebrated Bernard, at the beginning of the twelfth century, +relative to the doctrine and manners of these so-called +<i>heretics</i>, is exceedingly valuable. Says he: "There have +lately been some heretics discovered among us, near Colonge [sic: +Cologne], of whom some have, with satisfaction returned again to +the church. One that was a bishop among them, and his companions, +openly opposed us, in the assembly of the clergy and laity, the +lord-archbishop himself being present, with many of the nobility, +maintaining their heresy from <i>the words of Christ and his +apostles</i>. But, finding that they made no impression, they +desired that a day might be fixed, upon which they might bring +along with them men skilful in their faith, promising to return to +the church, provided their teachers were unable to answer their +opponents; but that otherwise, they would rather die than depart +from their judgment.</p> +<p>"Upon this declaration, having been admonished to repent, and +three days allowed them for that purpose, they were seized by the +people, in their excess of zeal, <span class="pagenum"><a id= +"page198" name="page198"></a>[pg 198]</span> <i>and committed to +the flames</i>! and, what is most astonishing, they came to the +stake and endured the torment not only with patience, but even with +joy. In this case, O holy father, were I present with you, I should +be glad to ask you, how these members of Satan could persist in +their heresy with such constancy and courage as is rarely to be +found among the most religious in the faith of Christ?"</p> +<p>He then proceeds: "Their heresy is this: They say that the +church (of Christ) is only among themselves, because they alone +follow the ways of Christ, and imitate the apostles, not seeking +secular gains.... Whereas they say to us, 'Ye join house to house, +and field to field, seeking the things of this world.'... They +represent themselves as the poor of Christ's flock, who have no +certain abode, fleeing from one city to another, like sheep in the +midst of wolves, enduring persecution with the apostles and +martyrs: though strict in their manner of life—<i>abstemious, +laborious, devoted, and holy</i> ... living as men who are not of +the world. But you, say they, lovers of the world, have peace with +the world, because ye are in it. False apostles, who adulterate the +word of God, seeking their own things, have misled you and your +ancestors. Whereas, we and our fathers, having been born and +brought up in the apostolic doctrine, have continued in the grace +of Christ, and shall continue so to the end.... They affirm that +the apostolic dignity is corrupted by indulging itself in secular +affairs, while it sits [professedly] in St Peter's chair. They do +not hold with the baptism of infants, alleging that passage of the +gospel, 'He that believeth and is baptized shall be saved.' They +place no confidence <span class="pagenum"><a id="page199" name= +"page199"></a>[pg 199]</span> in the intercession of saints and all +things observed in the church, which have not been established by +Christ himself, or his apostles, they pronounce to be +superstitious. They do not admit of any purgatory fire after death, +contending, that the souls of men, as soon as they depart out of +the bodies, do enter into rest or punishment ... by which means +they make void all the prayers and oblations of the faithful for +the deceased.... I must inform you also, that those of them who +have returned to our church, tell us that they had great numbers of +their persuasion, scattered almost everywhere.... And as for those +who were burnt, they, in defense they made of themselves, told us +that this heresy had been <i>concealed from the time of the +martyrs</i> [by which is meant the early period of Christianity] +and that it had existed in Greece and other countries."</p> +<p>Although Bernard began a strenuous opposition to these people, +still he testifies: "If you ask them of their faith, nothing can be +more Christian-like; and if you observe their conversation, nothing +can be more blameless, and what they speak they make good by their +actions.... As to life and manners, he circumvents no man, +overreaches no man, does violence to no man. He fasts much and eats +not the bread of idleness; but works with his hands for his +support."</p> +<p>Claudius, archbishop of Turin, who joined in hunting and +persecuting them to the death, writes, "Their heresy excepted, they +generally live a purer life than other Christians." Again, "In +their lives they are perfect, irreproachable, and without reproach +among men, addicting themselves with all their might to the service +of God."</p> +<span class="pagenum"><a id="page200" name="page200"></a>[pg +200]</span> +<p>The sum and substance of their offense is mentioned by Cassini, +a Franciscan friar, where he says, "That ALL THE ERRORS of these +Waldenses consisted in this, that they denied the church of Rome to +be the holy mother church, and <i>would not obey her +traditions</i>."</p> +<p>In conclusion I quote from the celebrated Roman Catholic +historian Thuanus. He states their tenets as follows: "That the +church of Rome, because it renounced the true faith of Christ, WAS +THE WHORE OF BABYLON ... that consequently <i>no obedience was to +be paid to the Pope</i>, or to the bishops who maintain her errors; +that a monastic life was the sink and dungeon of the church, the +vows of which [relating to celibacy] were vain ... that the orders +of the priesthood were marks of the great beast mentioned in the +Apocalypse; that the fire of purgatory, the solemn mass, the +consecration days of churches, the worship of saints, and +propitiations for the dead, were the devices of Satan." Lib. VI, +Sec. 16, Lib. XXVII. The chief offense of these so-called heretics +seems to have been that they denounced the Pope as "Antichrist" and +the apostate church of Rome as "the Babylonish harlot."</p> +<a name="chap11-7" id="chap11-7"></a> +<blockquote> +<p>7. And when they shall have finished their testimony, the beast +that ascendeth out of the bottomless pit shall make war against +them, and shall overcome them, and kill them.</p> +<p>8. And their dead bodies shall lie in the street of the great +city, which spiritually is called Sodom and Egypt, where also our +Lord was crucified.</p> +<span class="pagenum"><a id="page201" name="page201"></a>[pg +201]</span> <a name="chap11-9" id="chap11-9"></a> +<p>9. And they of the people and kindreds and tongues and nations +shall see their dead bodies three days and an half, and shall not +suffer their dead bodies to be put in graves.</p> +<p>10. And they that dwell upon the earth shall rejoice over them, +and make merry, and shall send gifts one to another; because these +two prophets tormented them that dwelt on the earth.</p> +<a name="chap11-11" id="chap11-11"></a> +<p>11. And after three days and an half the Spirit of life from God +entered into them, and they stood upon their feet; and great fear +fell upon them which saw them.</p> +<p>12. And they heard a great voice from heaven saying unto them, +Come up hither. And they ascended up to heaven in a cloud; and +their enemies beheld them.</p> +</blockquote> +<p>At the expiration of the twelve hundred and sixty years the +scene changes. The prophecy of the witnesses in their sackcloth +state, hidden away from sight in the wilderness, ends, and they are +now brought out into public view—but only to be killed. Their +slaughter takes place at the hands of the beast. When we come to +consider <a href="#chap13">chapter XIII</a>, we shall see that the +Papacy is described as a beast reigning for forty-two months, or +twelve hundred and sixty years, after which time another beast +possessing great power and authority appears on the scene. This +second beast is Protestantism, and through it the murder of the two +witnesses at the close of the Papal supremacy in the vision before +us was effected.</p> +<p>It would seem, by the similarity of statement that the beast +"ascendeth out of the bottomless pit," that the slaughter of the +witnesses was effected by the Papal beast (chap. <a href= +"#chap17-7">17:7, 8</a>); but the Mohammedan <span class= +"pagenum"><a id="page202" name="page202"></a>[pg 202]</span> +delusion also is said to have proceeded from "the bottomless pit." +Chap. <a href="#chap9-1">9:1, 2</a>. The expression <i>bottomless +pit</i> is doubtless used merely to signify the source of certain +powers in contradistinction to the heavenly source from which +others proceeded. Although the Papal beast is said to have +originated in the bottomless pit, the second beast also doubtless +proceeded from the same source, for he possessed many of the +characteristics of the former, and caused the earth to worship the +first beast, as explained in <a href="#chap13">chapter 13</a>. That +he was not of heavenly origin is shown by the statement that he +came up "out of the earth." Chap. <a href="#chap13-11">13:11</a>. +But the direct proof that it was the Protestant beast, and not the +Papal beast—although the same expression as to its origin is +used concerning it—that slew the two witnesses, is found in +the fact that the reign of the first, or Papal, beast was limited +to forty two months (chap. <a href="#chap13-5">13:5</a>), +corresponding to the twelve hundred and sixty years in which the +witnesses prophesied in the vision before us; while it was after +the <i>close</i> of this period, at the time when the second, or +Protestant, beast arose (chap. <a href="#chap13-11">13:11</a>), +that the witnesses were slain.</p> +<p>To many this may seem a hard saying; but I request that the +matter be given the most careful attention in the light of prophecy +and divine truth. It is true that the Sixteenth Century Reformation +at first brought the witnesses out of the wilderness of seclusion +where they had remained during the long night of Romanism and +exhibited them to the public view; but when thus placed upon +exhibition, they were soon robbed entirely of their position as the +Vicars, or Governors, of God's church. Since creed <span class= +"pagenum"><a id="page203" name="page203"></a>[pg 203]</span> and +sect-making first began, the Word and Spirit have not possesed +governing power and authority in Protestantism; but men have +usurped that place and prescribed authoritative rules of faith and +practise for the people. The principles of Higher Criticism have so +far pervaded the realm of sectarian theology that a vast number of +the clergy no longer regard the Bible as the inspired word of God +to man, but simply as a remarkable piece of religious literature +recording the natural development of the religious consciousness +among a peculiarly sensitive race of people. Protestantism +certainly has placed the Bible on the dissecting table and +dismembered it in a manner wholly unknown before. While Protestants +will not for a moment allow the blessed Book to be hidden out of +sight—put "into graves"—still they will not grant it +that place it should occupy as the sole discipline of faith, so it +is a dead letter to them. That all-glorious doctrine of Bible +<i>unity</i>, which fills the whole New Testament, strikes a +deathblow to all the carnal divisions and institutions of +sectarianism; and so with one accord they unite in <i>fighting +it</i>. "Oh, the good old blessed Bible! we could not do without +it," say they; yet, as everybody knows, they are governed by the +discipline and laws that they or their representatives have +formulated. Thus, the Word and Spirit of God are brought under the +public gaze, only to be treated with such indignity in God's sight, +and killed; while infidels look on, and tauntingly remark, "Either +the religion of to-day is no Christianity, or the Word of God is a +lie."</p> +<p>In the beginning of this dispensation the church of God not only +consisted of all those who were spiritual, <span class= +"pagenum"><a id="page204" name="page204"></a>[pg 204]</span> but +constituted a visible, organic body as well, made up of numerous +local congregations that were separate in the management of their +internal affairs, yet interrelated with each other, and were +directed by humble pastors, who were, in reference to each other, +<i>equal</i>. The Word of God was their only discipline, and the +Spirit of God, their great Teacher and Guide. Thus, the two +witnesses were active in their official position, in the public +view, as the Vicars or Governors of the church of God on earth. +When, however, men usurped the place of these Vicars by ignoring +the Spirit and rejecting the Word and making their own rules of +faith, the effect was a national hierarchy—the church of +Rome, which for twelve hundred and sixty years stood in the public +view. Yet the two witnesses were still alive, though driven into +obscurity and "clothed in sackcloth"; for they still acted in their +official position in the congregations of the medieval Christians +already referred to, who resisted the doctrines of men and clung +tenaciously to the simple, primitive form of church government and +allowed the Spirit and Word authority supreme.</p> +<p>But during the Protestant era Christians the world over became +identified with the various sects, hence were representing to the +world the beast power instead of the true church. Thus, during the +Protestant period, the church of God, <i>in its organic form</i>, +was not represented anywhere on earth; for its members were +scattered among those who were "worshiping the beast and his +image." Hence the two witnesses, during this era, had no place to +operate in their official capacity as the Governors of God's church +and are therefore represented as slain. The government of +Protestant <span class="pagenum"><a id="page205" name= +"page205"></a>[pg 205]</span> sects is not effected by the Word and +Spirit; for the institutions themselves are of human origin, and +men are their law-makers and governors.</p> +<p>When the two witnesses are deprived of their governing power and +the rules and disciplines of men substituted in their place, a +decline into worldliness is the invariable result. This has been +the case repeatedly in sectarianism. In fact, Protestantism, as a +component part of that great city Babylon, has so given herself +over to "revellings, banquetings, and abominable idolatries," that +a voice from heaven has declared her to be "the habitation of +devils, and the hold of every foul spirit, and a cage of every +unclean and hateful bird." Chap. <a href="#chap18-1">18:2</a>. +Witness the shows, festivals, frolics, grab-bag parties, kissing +bees, cake-walk lotteries, and other abominations unnumbered, that +are carried on without shame, under the guise of religion, in the +high places of this modern Babylon! If the Word of God with the +full power and authority of his Spirit could be turned in upon +them, it would be like the torment of fire; but no, it is dead to +them, and they rejoice and make merry and continue in "the same +excess of riot."</p> +<p>In the description before us, this city of sectarianism in which +the two witnesses are slain is "spiritually [or mystically] called +Sodom and Egypt, where also our Lord was crucified." It is a +mystical Sodom, Egypt and Jerusalem—a Sodom for wickedness +and lewdness, an Egypt for the captivity and oppression of God's +people, and a Jerusalem for the crucifying of the Son of God afresh +and putting him to an open shame. Thus, this city mystically +combines the wickedness of the three most wicked places on +earth—Sodom, <span class="pagenum"><a id="page206" name= +"page206"></a>[pg 206]</span> Egypt, and Jerusalem. These facts we +shall notice more particularly hereafter.</p> +<p>But these two witnesses were not always to remain trampled under +foot in the streets of great Babylon; for a time came when "the +spirit of life from God entered into them, and they stood upon +their feet; and great fear fell upon them which saw them." In this +is portrayed the reformation which is now taking place in the +world. About the year A.D. 1880 God began to raise up holy men and +women whom he commissioned to preach the everlasting gospel of the +kingdom again; and they went forth in his name calling upon God's +people everywhere to come "out of all places where they had been +scattered in the cloudy and dark day" (Ezek. 34:12) and to take up +their abode in the one true church of Jesus Christ, his body, +independent of all sectarianism and the creeds and disciplines of +men. In this assembly of the faithful, gathered out of all nations, +no man nor set of men attempts to form laws or regulations for the +supervision of spiritual affairs; but with one consent they humbly +bow before the only true Lawgiver (Jas. 4:12), and say, "The +government shall be upon his shoulder" (Isa. 9:6); and the Word and +Spirit of God have perfect control of his saints. Halleluiah! They +can preach, teach, and believe every word of truth placed in the +Sacred Volume, without a conference or discipline of men +forbidding. Standing upon this apostolic platform of eternal truth, +they hurl the thunders of divine judgment against the hidden works +of darkness, causing the graceless devotees of fallen Babylon to +quake with fear and to "gnaw their tongues for pain."</p> +<span class="pagenum"><a id="page207" name="page207"></a>[pg +207]</span> +<p>After the resurrection of these witnesses, a voice from heaven +is heard, saying, "Come up hither. And they ascended up to heaven +in a cloud; and their enemies beheld them." This ascension to +heaven in the presence of their enemies, which according to this +chapter occurred before the end of time, has reference undoubtedly +to their great exaltation. "Thy greatness is grown, and <i>reacheth +unto heaven</i>." Dan. 4:22. We see that in this text a similar +expression signifies great exaltation. So this work is destined to +assume such proportions that the people of earth may have the +privilege of seeing the truth. In the preceding chapter John, as a +symbol of the church at this time, under the living ministry +symbolized by the rain-bow angel, was told that he "must prophesy +again before many peoples, and nations, and tongues, and kings." +Verse 11.</p> +<p>The signification of the time-period of three days and a half +claims our attention next. According to the foregoing explanation, +it will be seen that the writer applies it as three centuries and a +half, or three hundred and fifty years—from A.D. 1530 to A.D. +1880. It will be necessary to adduce strong reasons for thus +applying it. In the first place, the time-prophecies of the Bible +are by no means confined to the year-day manner of interpretation. +Many times in the Old Testament the expression occurs, "And it +shall come to pass <i>in that day</i>," which expression is +admitted by all to have reference to the gospel day, or the entire +gospel dispensation. When the church of Philadelphia was promised +deliverance from the <i>hour</i> of temptation which was to come +upon all the world (chap. <a href="#chap3-10">3:10</a>), no one +supposes that a short <span class="pagenum"><a id="page208" name= +"page208"></a>[pg 208]</span> period of only one week is specified. +The rulers of the ten kingdoms were to "receive power as kings +<i>one hour</i> with the beast" (chap. <a href= +"#chap17-12">17:12</a>), which expression will be shown later to +really cover many years. We might point out many such exceptions +were it necessary.</p> +<p>Again, it was the beast that came up at the expiration of the +twelve hundred and sixty years, or Protestantism, that slaughtered +the witnesses, and we could not expect their resurrection during +the reign of Protestantism, which every one will admit was longer +than three and one-half years, according to the year-day +application. The events as they have developed prove that it was +just three and one-half centuries before Protestantism was entirely +ignored and the Spirit and Word recognized as the sole Governors in +the church of God. Besides, the general trend of events following +the formation of Protestantism naturally divide the succeeding +centuries into separate periods. The first (sixteenth) was a fierce +conflict for the establishment of Protestantism; the second +(seventeenth) was a violent reaction, wherein the church of Rome +nearly triumphed over her hated opposers; while the third +(eighteenth) is specially noted in history as the period of +infidelity or reason. This division of time was so noticable that +D'Aubigne, who wrote about A.D. 1835, in his famous History of the +Reformation, refers to it in the following remarkable language: "It +has been said that the three last centuries, the sixteenth, the +seventeenth, and the eighteenth, may be conceived as an immense +battle of <i>three days'</i> duration. We willingly adopt this +beautiful comparison.... The first day was the <span class= +"pagenum"><a id="page209" name="page209"></a>[pg 209]</span> battle +of God, the second the battle of the priest, the third the battle +of Reason. What will be the fourth? [1830-1930] In our opinion, the +confused strife, the deadly contest of all these powers together, +TO END IN THE VICTORY OF HIM TO WHOM TRIUMPH BELONGS." Book XI, +Chap. 9.</p> +<p>The writer is thankful to God that he is permitted to see the +fourth day ending "in the victory of Him to whom triumph belongs." +And may we, my brethren, be grateful to our dear Lord that it is +our privilege to have part in this glorious reformation of divine +truth that is now sweeping over the world and gathering the elect +together for the soon-coming of the Savior.</p> +<blockquote> +<p>13. And the same hour was there a great earthquake, and the +tenth part of the city fell, and in the earthquake were slain of +men seven thousand: and the remnant were affrighted, and gave glory +to the God of heaven.</p> +<a name="chap11-14" id="chap11-14"></a> +<p>14. The second woe is past; and, behold, the third woe cometh +quickly.</p> +</blockquote> +<p>At the time the witnesses reach their greatest exaltation, a +great earthquake takes place upon earth, and the tenth part of the +city falls. The nature of the symbol would point us to some +political upheaval. Since the great city of Babylon is composed of +different divisions (as will be seen hereafter), it is a matter of +doubt as to which part of the city is here referred to; but most +probably that of the hierarchy as embraced in one of the ten +divisions or kingdoms. Since the fulfilment of this prediction is +yet future, I speak with hesitation and wait for the event to make +all clear. It is probable, however, <span class="pagenum"><a id= +"page210" name="page210"></a>[pg 210]</span> that either in this +political revolution, or about that time, the Ottoman power will be +overthrown; for immediately the announcement is made, "The second +woe is past; and, behold, the third woe cometh quickly."</p> +<a name="chap11-15" id="chap11-15"></a> +<blockquote> +<p>15. And the seventh angel sounded; and there were great voices +in heaven, saying, The kingdoms of this world are become the +kingdoms of our Lord, and of his Christ; and he shall reign for +ever and ever.</p> +<p>16. And the four and twenty elders, which sat before God on +their seats, fell upon their faces, and worshipped God,</p> +<p>17. Saying, We give thee thanks, O Lord God Almighty, which art, +and wast, and art to come; because thou hast taken to thee thy +great power, and hast reigned.</p> +<p>18. And the nations were angry, and thy wrath is come, and the +time of the dead, that they should be judged, and that thou +shouldest give reward unto thy servants the prophets, and to the +saints, and them that fear thy name, small and great; and shouldest +destroy them which destroy the earth.</p> +<p>19. And the temple of God was opened in heaven, and there was +seen in his temple the ark of his testament: and there were +lightnings, and voices, and thunderings, and an earthquake, and +great hail.</p> +</blockquote> +<p>The seventh angel that here sounded is the third woe-angel, and +according to the description before us, ushers in the general +judgment. When the temple of God was opened that this mighty event +might take place on earth, there were "lightnings, and voices, and +thunderings, and an earthquake, and great hail." <span class= +"pagenum"><a id="page211" name="page211"></a>[pg 211]</span> +Wondrous commotions took place in the world, for kingdoms and +empires were all overthrown, and Jesus Christ was the only king +remaining, and his mission was to raise the dead that they might be +judged, to give reward to the prophets and saints, and to banish +with everlasting destruction those that corrupted the earth. The +description itself is too plain to need further comment.</p> +<p>"The temple of God" that was opened in heaven is to be +understood as symbolical (as explained in chap. <a href= +"#chap6-9">6:9</a>), and not literal. In other words, the heavenly +world appeared to John symbolized after the sanctuary of the temple +on earth. Chap. <a href="#chap15-5">15:5-8</a>; <a href= +"#chap16-1">16:1</a>, <a href="#chap16-7">7</a>, <a href= +"#chap16-17">17</a>, etc. This is proved clearly by the fact that, +when the real heaven, the future home of the redeemed, is +described, John says, "I saw <i>no temple</i> therein." Chap. +<a href="#chap21-22">21:22</a>.</p> +<p>Before dismissing the visions of this chapter, I wish to call +attention to one more point hitherto referred to—that of +parallelism and contrast. While we have the history of the church +apostate described by the treading down of the holy city, we have +also, in immediate contrast and running parallel therewith, a +history of the true church existing during the same period of +twelve hundred and sixty years, although it was in a sackcloth +state. And while the reign of Protestantism is described as a +period during which the two witnesses were in one sense dead, we +have in immediate contrast a history of the last great reformation, +in which the spirit of life from God again enters these same +witnesses, and they stand upright on their feet, to the +consternation of all their adversaries. Amen.</p> +<span class="pagenum"><a id="page212" name="page212"></a>[pg +212]</span> <a name="chap12" id="chap12"></a> +<h2>CHAPTER XII.</h2> +<a name="chap12-1" id="chap12-1"></a> +<blockquote> +<p>And there appeared a great wonder in heaven; a woman clothed +with the sun, and the moon under her feet, and upon her head a +crown of twelve stars:</p> +<p>2. And she being with child cried, travailing in birth, and +pained to be delivered.</p> +<a name="chap12-3" id="chap12-3"></a> +<p>3. And there appeared another wonder in heaven; and behold a +great red dragon, having seven heads and ten horns, and seven +crowns upon his heads.</p> +<p>4. And his tail drew the third part of the stars of Heaven, and +did cast them to the earth: and the dragon stood before the woman +which was ready to be delivered, for to devour her child as soon as +it was born.</p> +<p>5. And she brought forth a man child, who was to rule all +nations with a rod of iron: and her child was caught up unto God, +and to his throne.</p> +<p>6. And the woman fled into the wilderness, where she hath a +place prepared of God, that they should feed her there a thousand +two hundred and threescore days.</p> +</blockquote> +<p>The three principal objects of this vision are the woman clothed +with the sun, the man-child born of her, and a red dragon with +seven heads and ten horns. These, being drawn from nature and human +life, would point us both to the church and to the state for their +fulfilment. The symbols, also, are living agents, and we should +expect the objects they represent to be such.</p> +<span class="pagenum"><a id="page213" name="page213"></a>[pg +213]</span> +<p>This woman is an appropriate symbol of the church of God, which +is composed of living, intelligent beings; and that it is the true +and not an apostate one, is shown by the fact that upon her flight +into the wilderness she had a place prepared of God where she was +nourished for twelve hundred and sixty days. In a subsequent +portion of the Apocalypse a vile harlot is taken as the +representative of the church apostate. In this way a proper +correspondence of character and quality is kept up. This woman +appeared, not in the temple above, but in the firmament of heaven, +where she was clothed with the sun, the moon under her feet, and +upon her head a crown of twelve stars. Thus the brightest +luminaries of heaven were gathered around her. Arrayed in this +splendid manner, she is easily distinguished from an apostate +church, which would not be so highly favored with such attire in +this exalted position. Doubtless the objects with which she is +adorned have some special signification. The moon is a fit symbol +of the old covenant, above which the church had just risen, only to +be clothed in the superior brightness and glory of the new +covenant. And as the moon shines only with a borrowed light, +obtaining its illumination from the sun; so, also, the old covenant +was only a shadow of the good things to come and now stands +eclipsed in the brightness and transcendant glory of that new and +better dispensation. According to the explanation given of the +seven stars in the right hand of Jesus (chap. <a href= +"#chap1-19">1:19</a>), we are authorized to regard stars as a +symbol of Christian ministers, and the twelve that appear most +prominently in the first history of the church are the twelve +apostles of the Lamb.</p> +<span class="pagenum"><a id="page214" name="page214"></a>[pg +214]</span> +<p>The dragon, a beast from the natural world, would properly +symbolize a tyrannical, persecuting government. This was a red +dragon with seven heads and ten horns, and seven crowns upon his +heads. In the following chapter we read that John saw a beast +rising up out of the sea with the same number of heads and horns, +but ten crowns on his horns. And the dragon gave him (the beast) +"his power, and his seat, and great authority." Verse 2. So far as +the heads and horns are concerned, the only difference between the +two is that the crowns—a symbol of supreme authority and +power—have been transferred from the heads to the horns. In +<a href="#chap17">chapter 17</a> John saw the same beast again and +there received the following explanation of the seven heads: "And +there are seven kings: five are fallen, and one is, and the other +is not yet come; and when he cometh he must continue a short +space." Verse 10. Concerning the horns he was told, "The ten horns +which thou sawest are ten kings, which have received no kingdom as +yet." Verse 12. With this explanation before us it will be easy to +identify the dragon of chapter 12 and the beast of chapters +<a href="#chap13">13</a> and <a href="#chap17">17</a> as the Roman +empire, the first under the Pagan and the second under the Papal +form. The seven heads signify the seven distinct forms of supreme +government that ruled successively in the empire. The five that had +already fallen when John received the vision were the Regal power, +the Consular, the Decemvirate, the Military Tribunes and the +Triumvirate. "One is"—the Imperial.<a id="footnotetag8" name= +"footnotetag8"></a><a href="#footnote8"><sup>8</sup></a> The +<span class="pagenum"><a id="page215" name="page215"></a>[pg +215]</span> identification of its seventh and last head we shall +leave until later. The ten horns, or kingdoms, which had not yet +arisen when the Revelation was given, were the ten minor kingdoms +that grew out of the Western Roman empire during its decline and +fall. The historian Machiard, in giving an account of these +nations, and without any reference to the Bible or its prophecies, +reckons ten kingdoms, as follows:</p> +<blockquote> +<p>1. The Ostrogoths in Maesia;<br /> +2. The Visigoths in Pannonia;<br /> +3. Sueves and Alans in Gascoigne and Spain;<br /> +4. Vandals in Africa;<br /> +5. Franks in France;<br /> +6. Burgundians in Burgundy;<br /> +7. Heruli and Turings in Italy;<br /> +8. Saxons and Anglis in Britain;<br /> +9. Huns in Hungary;<br /> +<span class="pagenum"><a id="page216" name="page216"></a>[pg +216]</span> 10. Lombards, at first on the Danube, and afterwards in +Italy.</p> +</blockquote> +<blockquote class="footnote"><a id="footnote8" name= +"footnote8"></a><b>Footnote 8:</b> <a href= +"#footnotetag8">(return)</a> +<p>The fact that commentators and historians differ in their +enumeration of the forms of government that ruled in Rome is often +a source of confusion to ordinary readers. Hence an explanation is +necessary. Rome was first ruled by kings, and therefore the first +form of government is designated by either the term <i>Kings</i> or +the term <i>Regal Power</i>. Upon the expulsion of the kings and +the formation of the republic, the royal power was entrusted to two +men who held it for a year, and were called <i>consuls</i>. In +times of great public danger the consuls were superseded by a +special officer called a <i>dictator</i>, who had supreme power. As +the early life of the republic was often threatened with grave +dangers, Rome was often governed by a dictator; hence this form of +government is sometimes called the Dictatorship. The third form was +the <i>Decemviri</i>, a government by ten men, who compiled the +twelve famous Tables of Laws. In 444 B.C. another change was made +by the appointment of <i>Military Tribunes</i> (whose numbers +varied) with consular power. These were frequently called +<i>Consuls</i>. The fifth form was the <i>Triumvirate</i>, a +government by three men. The sixth was the <i>Imperial</i>. Hence +the different forms can be enumerated thus: 1. The Regal Power, or +Kings. 2. Consula or Dictators. 3. Decemvirate. 4. Military +Tribunes, Tribunes, or Consuls. 5. Triumvirate. 6. Imperial. The +seventh form will be considered in another place. See remarks on +chap. <a href="#chap17-7">17:7-11</a>.</p> +</blockquote> +<p>Other historians agree substantially with this. These kingdoms +all arose within one hundred and seventy years. The dragon is +described with the horns, although they were not now in existence +and did not arise until nearly the time when the dragon became the +beast; likewise, he is represented with seven heads, although he +really possessed only one head at a time, and five had already +fallen and one being yet to come. He is described with all the +heads and horns he ever had or was to have.</p> +<p>The tail of this dragon "drew the third part of the stars of +heaven, and did cast them to the earth." Some people who have never +learned the nature of symbolic language try to imagine such a +literal creature as the one here described and picture in their +minds what an awful thing it would be to see the third part of the +stars falling to the earth. But real stars that are fixed or +planetary never fall, and if they did, they would be as apt to fall +in an opposite direction as toward the earth. Besides, if one +should come tumbling down here, it would knock this world into +oblivion. But with a knowledge of the proper use of symbols we can +easily identify this dragon with the Roman empire under its Pagan +form; and the casting down of the stars, which were doubtless used +as symbols of ministers as in verse 1, signifies the warfare which +this awful beast power waged against the church of God, in which +her ministers were always a shining mark for the first persecution +and suffered terribly for the cause they represented.</p> +<p>The man-child is the next object that claims our <span class= +"pagenum"><a id="page217" name="page217"></a>[pg 217]</span> +attention. Some have supposed that it represented Jesus Christ in +his first advent to the world. But this could not be; for Christ is +never represented as being the offspring of the church, but, on the +other hand, is declared to be its originator. Some, also, have +supposed that it represented the church bringing forth Christ to +the world in a spiritual sense. This, however, would be in direct +conflict with the known laws of symbolic language. A visible, +living, intelligent agent, such as this man-child evidently was, +could not be the symbol of an invisible spiritual presence. +Besides, it has been clearly shown that Christ always appears in +his own person, unrepresented by another, from the fact that he can +not be symbolized. It is clear that this child can not signify a +single definite personage; for after he is caught up to God, there +is still a remnant of the woman's seed left upon earth. See verse +17.</p> +<p>What, then, does the man-child signify? It symbolizes the mighty +host of new converts or children that the early church by her +earnest travail brought forth. The seeming incongruity that the +church, or mother, and her children are alike only serves to +establish the point in question when rightly understood. A child is +of the same substance as its mother and is designed to perpetuate +the race. So, also, the new-born babes in the church are just the +same spiritually as those who are older, and are intended to +perpetuate the church of God on earth. But this explanation of +itself is not sufficient to entirely satisfy an inquiring mind, and +the question is sure to be asked, Why was it necessary that the +church of God in this dispensation should be represented by two +<span class="pagenum"><a id="page218" name="page218"></a>[pg +218]</span> individuals—a woman and her son? I also will ask +a question—Why, on the other hand, was it necessary that the +great apostasy of this dispensation should be represented by the +double-figure of a woman and her daughters? The answer to the +latter question would readily be given—to symbolize two +distinct phases of apostasy. So, also, it was necessary that a +double-symbol, such as a woman and her son, should be chosen to set +forth <i>two phases</i> of the church brought to view in this +chapter. If but a single symbol were used, how could the church be +thereby represented as continuing on earth and fleeing into the +wilderness and at the same time be represented as "overcome," +persecuted to the death, and "caught up unto God and to his +throne"? This double-phase of the church—the experience of +the saints on earth and the reign of the martyrs in +Paradise—will be made very clear to the reader hereafter. But +it would be impossible to set forth these two phases under one +symbol, and therefore two are chosen.</p> +<p>There is also direct Scripture testimony on this point. "Before +she travailed, she brought forth; before her pain came, she was +delivered of a <i>man-child.</i> Who hath heard such a thing? who +hath seen such things? Shall the earth be made to bring forth in +one day? or shall a nation be born at once? For as soon as Zion +travailed, she brought forth her children." Isa. 66:7, 8. According +to Heb. 12:22, 23, this Zion, or Sion, referred to is the New +Testament church, and the man-child that she is said to bring forth +is interpreted by Isaiah as "a nation born at once." Such language +perfectly describes the rapid increase in the Christian church on +Pentecost and shortly afterward, <span class="pagenum"><a id= +"page219" name="page219"></a>[pg 219]</span> when thousands were +added in one day. According to the apostle Paul, the host of Jews +and Gentiles reconciled unto God through Jesus Christ constituted +"one new man" in Christ. Eph. 2:15. See also Gal. 3:28. R.V. This +man-child was to rule all nations with a rod of iron. For an +explanation of this rule see remarks on chapter <a href= +"#chap2-26">2:26, 27</a>. The twelve hundred and sixty days will be +referred to later.</p> +<a name="chap12-7" id="chap12-7"></a> +<blockquote> +<p>7. And there was war in heaven: Michael and his angels fought +against the dragon; and the dragon fought and his angels,</p> +<p>8. And prevailed not; neither was their place found any more in +heaven.</p> +<a name="chap12-9" id="chap12-9"></a> +<p>9. And the great dragon was cast out, that old serpent, called +the Devil, and Satan, which deceiveth the whole world: he was cast +out into the earth, and his angels were cast out with him.</p> +<p>10. And I heard a loud voice saying in heaven, Now is come +salvation, and strength, and the kingdom of our God, and the power +of his Christ: for the accuser of our brethren is cast down, which +accused them before our God day and night.</p> +<a name="chap12-11" id="chap12-11"></a> +<p>11. And they overcame him by the blood of the Lamb, and by the +word of their testimony; and they loved not their lives unto the +death.</p> +<p>12. Therefore rejoice, ye heavens, and ye that dwell in them. +Woe to the inhabiters of the earth and of the sea! for the devil is +come down unto you, having great wrath, because he knoweth that he +hath but a short time.</p> +<a name="chap12-13" id="chap12-13"></a> +<p>13. And when the dragon saw that he was cast unto the earth, he +persecuted the woman which brought forth the man child.</p> +<p>14. And to the woman were given two wings of a great eagle, that +she might fly into the wilderness, into her place, where she is +nourished <span class="pagenum"><a id="page220" name= +"page220"></a>[pg 220]</span> for a time, and times, and half a +time, from the face of the serpent.</p> +<p>15. And the serpent cast out of his mouth water as a flood after +the woman, that he might cause her to be carried away of the +flood.</p> +<p>16. And the earth helped the woman, and the earth opened her +mouth, and swallowed up the flood which the dragon east out of his +mouth.</p> +<p>17. And the dragon was wroth with the woman, and went to make +war with the remnant of her seed, which keep the commandments of +God, and have the testimony of Jesus Christ.</p> +</blockquote> +<p>In this vision we have a series of events covering exactly the +same period of time as that of the preceeding one; namely, a +history of the church up to and including her flight into the +wilderness, and of the same opposing dragon. In this description, +however, the events are more perfectly detailed.</p> +<p>Because this dragon was called the Devil and Satan, many have +been led into the idea that it signified the Prince of darkness +himself. But surely we could not suppose that Beelzebub has any +such appearance as this dragon. The foregoing explanation +concerning his heads and horns shows conclusively that the Pagan +Roman empire is meant, and not Beelzebub. Why, then, was it called +the Devil and Satan? Among the Hebrews the term <i>Satan</i> was +frequently used in a very liberal sense and applied to different +objects, signifying merely an adversary or opposer. According to +Young's Analytical Concordance the Hebrew word for Satan is +translated <i>adversary</i> in a number of texts, a few of which I +will refer to. Num. 22:22: "And the angel of the Lord stood in the +way for an <i>adversary</i> [Satan, Heb.] against him." Here an +<span class="pagenum"><a id="page221" name="page221"></a>[pg +221]</span> angel of the Lord is called a Satan to Balaam. In 1 +Sam. 29:4 David is called an adversary (Heb. Satan) to the +Philistines. In 2 Sam. 19:22 certain opposers are said to be +adversaries (Satans, Heb.) unto David; while in 1 Kings 11:25 a +certain man was said to be an adversary (Satan) to Israel all the +days of Solomon. A number of other instances could be given if +necessary. In the New Testament, also, the term <i>Satan</i> is +sometimes used to signify merely an opposer. "But he turned, and +said unto Peter, Get thee behind me, Satan." Mat. 16:23. In 1 Cor. +10:20 Paul declares "that the things which the Gentiles sacrifice, +they sacrifice to <i>devils</i>." Paganism stood as the great +opposer of Christianity, hence was a Satan (adversary) unto it; +while the apostle denominated its religious rites as devil-worship. +I do not question the fact that the spirit of Beelzebub was +manifested in the thing; but the dragon itself was the empire, as +is proved by the heads and the horns. However, the Devil and the +agency through which he works are often used interchangeably. Satan +and the serpent in Eden stand in the same relation as do Satan, or +Beelzebub, and Paganism in the New Testament; hence to bind +Paganism was to bind the Devil and Satan in one important +sense.</p> +<p>The dragon would be a beast from the natural world (if such a +creature actually existed) and as such could represent nothing more +than a civil empire; but in the vision under consideration he is +represented as accompanied by <i>angels</i> actuated by his spirit +and defending his cause. By this combination of symbols is set +forth the politico-religious system of the empire—a religion +that denied the doctrine of the <span class="pagenum"><a id= +"page222" name="page222"></a>[pg 222]</span> one exclusive God and +the divinity of Jesus Christ. It was the religion of +<i>infidelity</i>. It was the dragon as a false religious system +that Christianity attacked, and not the State itself. The following +quotation from Butler's Ecclesiastical History will show the +relation of Christians to the empire:</p> +<p>"The Romans were accustomed to tolerate all new religions if +they took their place by the side of those already existing, and if +they did not cast reproach upon them.... But Christianity, by its +very nature exclusive in its claims ... was offensive to the Romans +and to the State. A religion which cast contempt upon the religions +and rites sanctioned by the laws, and endeavored to draw men away +from them, seemed to express thereby contempt and hostility for the +State itself. Hence Christianity was branded as a malignant +superstition, and Christians spoken of as the enemies of the human +race.... From the letter of Pliny to Trajan, it was evidently +recorded as an <i>religio illicita</i>, and the mere fact of being +a Christian was counted of itself a crime.... The exclusiveness of +Christianity seemed also to place its disciples in a position of +direct disloyalty to the emperors and the State. 'The emperor was +ex-officio <i>Pontifex Maximus</i>; the gods were national. Cicero +declares as a principle of legislation, that no one should be +allowed to worship foreign gods, unless they were recognized by +public statute. Maecenas thus counselled Augustas: Honor the gods +according to the customs of your ancestors, and compel others to +worship them. Hate and punish those who bring in strange gods.' As +the Roman empire was founded on the absolutism of the State, and +made nothing of personal <span class="pagenum"><a id="page223" +name="page223"></a>[pg 223]</span> rights, Christianity, which +first taught and acknowledged them, would be peculiarly offensive +to the State. Moreover, the conscientious refusal of Christians to +pay divine honor to the emperor and his statutes, and to take part +in idolatrous ceremonies at public festivals ... and their constant +assembling themselves together, brought them under the suspicion +and obloquy of the emperors and the people." Pp. 49, 50.</p> +<p>The dragon was stationed in the same heaven where the woman +appeared. This signifies his exalted position in the world. While +the dragon was in the height of his power and glory, Michael (Jesus +Christ—Jude 9; 1 Thes. 4:16; John 5:28) and his followers +appeared on the scene, and a fierce battle for supremacy ensued, +resulting in the final victory of the hosts of Michael. That it was +against the dragon as a religious system that the Christians fought +is proved by the kind of weapons they employed. "And they overcame +him by the <i>blood of the Lamb</i> and by the <i>word of their +testimony</i>; and they loved not their lives unto the death." +Christianity never sought to overturn the civil empire, but did +with all the power of truth oppose the huge system of error +sustained by it and gained such decisive victories that the cry was +heard, "Now is come salvation, and strength, and the kingdom of our +God, and the power of his Christ; for the accuser of our brethren +is cast down, which accused them before our God day and night." The +Devil himself suffered a severe defeat when his favorite agents, +the dragon and his followers, were cast down from their lofty +position and Christianity was exalted instead. Says Butler: "The +final victory of <span class="pagenum"><a id="page224" name= +"page224"></a>[pg 224]</span> Christianity over heathenism and +Judaism, and the mightiest empire of the ancient world, a victory +gained without physical force, by the moral power of faith and +perseverance, of faith and love, is one of the sublimest spectacles +of history, and one of the strongest evidences of the divinity and +indestructible life of our holy religion." P. 40.</p> +<p>But the fact that many Christians lost their lives in this +conflict (verse 11), insomuch that the man-child is represented as +being caught up unto God (verse 5), shows that the dragon employed +also the arm of civil power in his opposition to the growing truth. +The rapid increase of Christianity, despite the violent opposition +and persecution of the Pagan party, can be no better represented +than by a quotation from the notable Apology of Tertullian, who +wrote during the persecution by Septimus Severus, about the end of +the second century.</p> +<p>"Rulers of the Roman Empire," he begins, "you surely can not +forbid the Truth to reach you by the secret pathway of a noiseless +book. She knows that she is but a sojourner on the earth, and as a +stranger finds enemies; and more, her origin, her dwelling-place, +her hope, her rewards, her honors, are above. One thing, meanwhile, +she anxiously desires of earthly rulers—not to be condemned +unknown. What harm can it do to give her a hearing?... The outcry +is that the State is filled with Christians; that they are in the +fields, in the citadels, in the islands. The lament is, as for some +calamity, that both sexes, every age and condition, even high rank, +are passing over to the Christian faith.</p> +<span class="pagenum"><a id="page225" name="page225"></a>[pg +225]</span> +<p>"The outcry is a confession and an argument for our cause; for +we are a people of yesterday, and yet we have filled every place +belonging to you—cities, islands, castles, towns, assemblies, +your very camp, your tribes, companies, palace, senate, forum. We +leave to you your temples alone. We can count your armies: our +numbers in a single province will be greater. We have it in our +power, without arms and without rebellion, to fight against you +with the weapon of a simple divorce. We can leave you to wage your +wars alone. If such a multitude should withdraw into some remote +corner of the world you would doubtless tremble at your own +solitude, and ask, 'Of whom are we the governors?'</p> +<p>"It is a human right that every man should worship according to +his own convictions ... a forced religion is no religion at all.... +Men say that the Christians are the cause of every public disaster. +If the Tiber rises as high as the city walls, if the Nile does not +rise over the fields, if the heavens give no rain, if there be an +earthquake, if a famine or pestilence, straightway they cry, Away +with the Christians to the lion.... But go zealously on, ye good +governors, you will stand higher with the people if you kill us, +torture us, condemn us, grind us to the dust; your injustice is the +proof that we are innocent. God permits us to suffer. Your cruelty +avails you nothing.... The oftener you mow us down the more in +number we grow; the blood of Christians is seed. What you call our +obstinacy is an instructor. For who that sees it does not inquire +for what we suffer? Who that inquires does not embrace our +doctrines? <span class="pagenum"><a id="page226" name= +"page226"></a>[pg 226]</span> Who that embraces them is not ready +to give his blood for the fulness of God's grace?"</p> +<p>Another writer has said: "The church in this period appears poor +in earthly possessions and honors, but rich in heavenly grace, in +world-conquering faith and love and hope; unpopular, even outlawed, +hated and persecuted, yet far more vigorous and expansive than the +philosophies of Greece, or the empire of Rome; composed chiefly of +persons of the lower social ranks, yet attracting the noblest and +deepest minds of the age, and bearing in her bosom the hope of the +world; conquering by apparent defeat and growing on the blood of +her martyrs; great in deeds, greater in sufferings, greatest in +death for the honor of Christ and the benefit of generations to +come."</p> +<p>This triumph of early Christianity over Paganism was a theme +worthy of the song. "Now is come salvation, and strength, and the +kingdom of our God, and the power of his Christ." Even before the +death of the apostles, according to the younger Pliny, the temples +of the gods in Asia Minor were almost forsaken. No wonder, then, +that even the inhabitants of heaven were called upon to rejoice at +so great a victory attained by the followers of the Lamb. But the +same voice also says, "Woe to the inhabiters of the earth and of +the sea! for the devil is come down unto you, having great wrath, +because he knoweth that he hath but a short time." This represents +the violence of the Pagan party upon its defeat, being exasperated +to the exercise of greater opposition and cruelty wherever the +means and the power were still in their hands. Cast down from his +exalted position in the heavens—the religious +sphere—his ecclesiastical <span class="pagenum"><a id= +"page227" name="page227"></a>[pg 227]</span> prestige lost, he had +no place to abide but in the earth—the political +kingdom—whence he took up arms, and "woe to the inhabitants +of the earth." But "the days of Paganism in the empire were +numbered." The Devil knew that he had but a short time, therefore +he came down in great wrath. This is in accordance with the facts +of history. Paganism did not die an easy death, but struggled hard +and long.</p> +<p>When cast from his high position, however, the dragon +"persecuted the woman which brought forth the man-child." The true +idea expressed in the original is that he <i>pursued</i> the woman, +and this signification is indicated by what follows—"To the +woman were given two wings of a great eagle, that she might fly +into the wilderness, into her place, where she is nourished for a +time, and times, and half a time, from the face of the serpent." +The <i>time</i> as a definite period signifies one year; hence a +time, times, and half a time would be three and one-half years, or +twelve hundred and sixty days, as before explained. There is an +apparent incongruity or contradiction of statement in reference to +the symbols here; but it is a contradiction that when rightly +understood throws light upon the whole subject. It will be noticed +that the woman and Michael with his angels symbolize the same +object—the people of God. Under the latter figure they were +triumphant and the dragon was defeated. Yet after he was cast down, +he turned upon the woman and pursued her, and thus, the church +appeared to be the defeated party. According to this, then, the +Pagan party is represented as <i>prevailing</i> soon after he met +<i>defeat</i> and the church apparently <span class= +"pagenum"><a id="page228" name="page228"></a>[pg 228]</span> +<i>defeated</i> soon after her period of <i>triumph</i>. Here again +we have two separate symbols of the same object in order to +represent two of its different phases.</p> +<p>This is explained satisfactorily by noticing carefully the +facts. The woman, who is always the true church composed of holy +people, was at first identical with the visible church, or the +great body of Christians, and in this condition was successful in +spreading the pure gospel and casting down the powers of iniquity +symbolized by the dragon. But the dragon politically, as symbolized +by his being a beast from the natural world, with heads and horns, +remained in power for some time, his religious prestige only being +lost. Christianity did not attempt to cast down the dragon in the +sense of destroying the civil empire. As is well known, a great +spiritual declension followed the period of the church's greatest +triumph, which decline drove the woman, or the true church, into +the wilderness; hence to all appearances the church became a +defeated party. About this same time, the dying cause of Paganism +revived for a season in terrible severity in the latter part of the +third century; hence to all appearances the dragon was triumphant. +This supreme effort of Paganism's to regain its former position +will be better understood in connection with what follows regarding +the flood which he cast out of his mouth. But that the dragon was +not permanently triumphant is shown by the fact that he afterwards +resigned his power and position unto the beast. Chap. <a href= +"#chap13-1">13:2</a>.</p> +<p>As to the meaning of the "two wings of a great eagle" given the +woman to aid her in her flight, I am not able to say positively. +Some apply them to <span class="pagenum"><a id="page229" name= +"page229"></a>[pg 229]</span> "the grace and providence of God +which watched over the church"; others to the "spiritual gifts of +faith, love," etc., which, like supporting wings, bore the church +above her enemies. But I can not see how the wings of a great eagle +can properly symbolize such things. They are not drawn from the +right source. Perhaps nothing more is intended by the wings than to +denote the fact of her successful flight. That this idea is the +correct one seems quite clear when we consider the fact that the +remarkable deliverance of the Israelites from Egyptian bondage is +set forth under the same figure, that of eagles' wings. "Ye have +seen what I did unto the Egyptians, and how <i>I bare you on +eagles' wings</i>, and brought you unto myself." Ex. 19:4. With the +wings of such a powerful bird she was able to escape, so that the +dragon could not overtake her.</p> +<p>"And the serpent cast out of his mouth water as a flood after +the woman, that he might cause her to be carried away of the flood. +And the earth helped the woman, and the earth opened her mouth, and +swallowed up the flood which the dragon cast out of his mouth." +Here is a peculiar combination of symbols from different +departments—the serpent, a flood of water, the woman, and the +earth. The last two as allies is a very unusual circumstance. Some +refer the flood of waters to heresies that arose in, or was +connected with, the hierarchy about this time; but in that case how +could it be said that it was the serpent that cast it out? Others +apply it to errors that the Pagan party introduced baptized with +the name of Christianity, when they professed to become converts at +a later period. It is certainly an appropriate <span class= +"pagenum"><a id="page230" name="page230"></a>[pg 230]</span> +<i>figure of speech</i> to say a flood of error or of false +doctrine; but whether a flood of water is a proper <i>symbol</i> of +the same is another question. I do not think it is. Water, being an +object of nature, would point us to something political. False +doctrines are usually symbolized by something different from +objects in nature.</p> +<p>There is considerable difficulty in verifying the symbol, but I +will submit what up to the present has seemed to me as the most +satisfactory explanation. It appears from the description that this +was about the last great public effort the dragon made to overwhelm +the church and that he was exasperated to this supreme effort by +the humiliating defeat he had suffered. The means he employed was +<i>water</i>, an object of nature; hence we are to look for some +great political event by which the dragon made his master-effort to +destroy the woman shortly after her flight into the wilderness. In +A.D. 284 Diocletian, a Pagan, succeeded to the imperial throne. +Before the close of his reign (305), the Christians suffered the +most terrible persecution ever received at the hands of Pagan Rome. +It continued ten years—A.D. 302-312. It was the design of +this emperor to completely extirpate the very name of Christianity, +and his unfortunate victims were slain by the thousands throughout +the empire. "But the master-piece of [his] heathen policy was the +order to seek and burn all copies of the Word of God. Hitherto the +enemy had been lopping off the branches of the tree whose leaves +were for the healing of the nations; now the blow was made at the +root. It had once been the policy of Antiochus Epiphanes, when he +madly sought <span class="pagenum"><a id="page231" name= +"page231"></a>[pg 231]</span> to destroy the Jewish Scriptures. It +was both wise and wicked. It had but one defect, it could not be +carried into complete execution. The sacred treasure was in too +many hands, and too many of its guardians were brave and prudent, +to make extermination possible. An African bishop said, 'Here is my +body, take it, burn it; but I will not deliver up the Word of God.' +A deacon said, 'Never, sir, never! Had I children I would sooner +deliver them to you than the divine word.' He and his wife were +burnt together." Butler's Eccl. History, p. 66.</p> +<p>But "<i>the earth</i> helped the woman"—another +unlooked-for political event. Worn out with the cares of State, +boasting that the very name of Christ was abolished, and dying with +a loathsome disease, the tyrant abdicated his throne. A number of +individuals claimed imperial honors; but Constantine, the ruler of +Gaul, Spain, and Britain, fought his way against contending rivals +and finally entered Rome, the capital, in triumph. Enthroned as +emperor of the West, he immediately issued an edict of toleration +favorable to the Christians (A.D. 313) and soon became a professed +Christian himself and by law made Christianity the established +religion of the empire. In 324, having crushed all rivals, he +became sole emperor of the Roman world, and with a view of +promoting Christianity convened what is known as the First General +Council of the Church, at Nicaea in Asia Minor, A.D. 325. The +prestige of Paganism as a religious power had been overthrown long +before by the followers of Christ, but now its political importance +received a death-blow, only a few expiring struggles appearing +subsequently before the final <span class="pagenum"><a id="page232" +name="page232"></a>[pg 232]</span> downfall of Western Rome. Thus, +the earth helped the woman and swallowed up the flood of +persecution which the dragon cast out.</p> +<p>"And the dragon was wroth with the woman, and went to make war +with the remnant of her seed, which keep the commandments of God, +and have the testimony of Jesus." Finding that he could not destroy +or exterminate the church of God, he determined to make war upon +its individual members.</p> +<span class="pagenum"><a id="page233" name="page233"></a>[pg +233]</span> <a name="chap13" id="chap13"></a> +<h2>CHAPTER XIII.</h2> +<a name="chap13-1" id="chap13-1"></a> +<blockquote> +<p>And I stood upon the sand of the sea, and saw a beast rise up +out of the sea, having seven heads and ten horns, and upon his +horns ten crowns, and upon his heads the name of blasphemy.</p> +<a name="chap13-2" id="chap13-2"></a> +<p>2. And the beast which I saw was like unto a leopard, and his +feet were as the feet of a bear, and his mouth as the mouth of a +lion: and the dragon gave him his power, and his seat, and great +authority.</p> +<p>3. And I saw one of his heads as it were wounded to death; and +his deadly wound was healed: and all the world wondered after the +beast.</p> +<p>4. And they worshipped the dragon which gave power unto the +beast: and they worshipped the beast, saying, Who is like unto the +beast? who is able to make war with him?</p> +<a name="chap13-5" id="chap13-5"></a> +<p>5. And there was given unto him a mouth speaking great things +and blasphemies; and power was given unto him to continue forty and +two months.</p> +<p>6. And he opened his mouth in blasphemy against God, to +blaspheme his name, and his tabernacle, and them that dwell in +heaven.</p> +<a name="chap13-7" id="chap13-7"></a> +<p>7. And it was given unto him to make war with the saints, and to +overcome them: and power was given him over all kindreds, and +tongues, and nations.</p> +<a name="chap13-8" id="chap13-8"></a> +<p>8. And all that dwell upon the earth shall worship him, whose +names are not written in the book of life of the Lamb slain from +the foundation of the world.</p> +<p>9. If any man have an ear, let him hear.</p> +<span class="pagenum"><a id="page234" name="page234"></a>[pg +234]</span> <a name="chap13-10" id="chap13-10"></a> +<p>10. He that leadeth into captivity shall go into captivity: he +that killeth with the sword must be killed with the sword. Here is +the patience and the faith of the saints.</p> +</blockquote> +<p>In this vision John beheld a beast rise out of the sea. His +appearance—like that of a leopard with the feet of a bear and +a mouth like a lion—indicated that he was some terrible +creature. He was also a persecutor of the saints, the same as the +dragon that preceded him. As before explained, this beast, also, +symbolizes the Roman empire; for he possesses the same heads and +horns as the dragon, the only difference being that the supreme +power and authority, as indicated by the crowns, is now vested in +the ten horns, or minor kingdoms, instead of in the seven heads. +The dragon as a political power represented Rome before her +overthrow by the barbarians; the beast as a political power +represents new Rome.</p> +<p>A careful study of the characteristics of this beast, however, +will show that he represents more than a civil power. As a mere +beast from the natural world he could symbolize nothing more than +some political power; but it will be noticed that, combined with +his beastly nature, there are also certain characteristics that +belong exclusively to the department of human life—a mouth +<i>speaking</i> great things; power to magnify himself against the +God of heaven; the ability to single out the saints of God and kill +them, and to set himself up as an object to be worshiped, etc. This +combination of symbols from the two departments—those of +animal and of human life—points us with absolute certainty to +Rome as a politico-religious <span class="pagenum"><a id="page235" +name="page235"></a>[pg 235]</span> system. Ask any historian what +world-wide power succeeded Rome Pagan, and he will answer at once, +"Rome Papal."</p> +<p>While it is not my general design to explain the many lines of +prophetic truth described under similar symbols in other parts of +the Bible, yet I will ask the reader here to pardon the slight +digression while I call attention briefly to a few thoughts in the +seventh chapter of Daniel regarding this same Papal power.</p> +<p>Daniel received a vision of four great beasts, which were +interpreted to symbolize four universal monarchies. Verse 17. These +were the Babylonian, the Medo-Persian, the Greco-Macedonian, and +the Roman. The fourth beast possessed ten horns, which were +explained to signify ten kingdoms to arise out of the fourth +empire. This is identical with the dragon of Rev. 12, except the +latter possessed seven heads not mentioned by Daniel. In the midst +of the ten horns (ten minor kingdoms) grew up a <i>little</i> horn, +which soon assumed greater proportions than his fellows, taking the +place of three of the original horns, and into his hand the saints +of the Most High were given for "a time and times and the dividing +of time," or twelve hundred and sixty years. This eleventh horn +differed from the ten in that it possessed a mouth speaking great +things, and the eyes of a man. A horn with eyes and mouth in it is +a very unusual thing, yet it is just such a combination as we might +expect when we possess a correct knowledge of symbols. Being drawn +from two departments—human life and animal life—this +double-symbol directs us to a politico-religious system that came +up among the ten <span class="pagenum"><a id="page236" name= +"page236"></a>[pg 236]</span> horns that grew out of the old Roman +empire. We instantly identify it with the growing Papacy, which +arose to a position of great authority in conjunction with the new +Roman empire.</p> +<p>Three of the horns, or temporal kingdoms, were overthrown in +order to give room for the complete development of this +politico-religious power. Since great changes have frequently +occurred among the nations of Europe originally embraced in the ten +minor kingdoms, different powers have been referred to as the three +described in Daniel's prophecy; but the most satisfactory +explanation to my mind is that of the three kingdoms in Italy that +were overthrown as if to give the hierarchy room for development, +and that gave the Papacy its <i>first</i> temporal sovereignty, +thus completing the symbol by constituting her a civil as well as +an ecclesiastical horn.</p> +<p>Odoacer, in A.D. 476, overthrew the old empire of the West and +established the kingdom of the Heruli in Italy. Seventeen years +later it was subverted by Theodoric, who established the kingdom of +the Ostrogoths, which continued sixty years; then it, in turn, was +overthrown by Belisarius, but was soon succeeded by the Lombards. +The Lombard kingdom was subverted by Pepin and Charlemagne, who, as +champions of the church, gave a large part of their dominions to +the See of Rome and thus favored the Papacy with her first temporal +power. Thus were the kingdoms of the Heruli, Ostrogoths, and +Lombards plucked up by the roots upon the very territory occupied +first by the Papacy as a temporal power, and as if to give it +room.</p> +<span class="pagenum"><a id="page237" name="page237"></a>[pg +237]</span> +<p>The careful student of Daniel 7 will notice immediately the +striking similarity between the politico-religious system +symbolized by the little horn and the leopard beast of Revelation +13 under consideration. The following parallels between them prove +their identity:</p> +<p>"1. The little horn was a blasphemous power: 'He shall speak +great words against the Most High.' Dan. 7:25. The leopard beast of +Rev. 13:6 does the same: 'He opened his mouth in blasphemy against +God.'</p> +<p>"2. The little horn made war with the saints, and prevailed +against them. Dan. 7:21. This beast also, Rev. 13:7, makes war with +the saints, and overcomes them.</p> +<p>"3. The little horn had a mouth speaking great things. Dan. 7:8, +20. And of this beast we read, Rev. 13:5: 'And there was given unto +him a mouth speaking great things and blasphemies.'</p> +<p>"4. The little horn rose on the cessation of the Pagan form of +the Roman empire. This beast rises at the same time; for the +dragon, Pagan Rome, gives him his power, his seat, and great +authority.</p> +<p>"5. Power was given to the little horn to continue for a time, +times, and the dividing of time, or twelve hundred and sixty years. +Dan. 7:25. To this beast also power was given for forty and two +months, or twelve hundred and sixty years. Rev. 13:5.</p> +<p>"6. At the end of the twelve hundred and sixty years the +universal dominion of the little horn was to begin to decline, +being consumed and destroyed unto the end. Dan. 7:26. This beast, +also, Rev. 13:10, <span class="pagenum"><a id="page238" name= +"page238"></a>[pg 238]</span> was to be led into captivity and +'killed with the sword.'"</p> +<p>These points prove identity. To quote the words of a certain +expositor: "When we have in prophecy two symbols ... representing +powers that come upon the stage of action at the <i>same time</i>, +occupy the <i>same territory</i>, maintain the <i>same +character</i>, do the <i>same work</i>, exist the <i>same length of +time</i>, and meet the same <i>fate</i>, those symbols represent +the same <i>identical power</i>." To this all must agree. Hence we +have in the vision before us a description of Papal Rome in her +two-fold character as a temporal and a religious power. The +wounding and healing of the head of the beast will be explained in +<a href="#chap17">chapter XVII</a>.</p> +<p>How the same heads and horns can serve both the dragon and the +leopard beast will be better understood later. For the present it +will be sufficient to state that it is because they are the same +beast in reality, being clothed, in its later form, in a Christian +garb, instead of the worn-out garments of infidelity or heathenism +possessed by the former. This transfer is expressed in the +following words: "And the dragon gave him his power, and his seat, +and great authority." Verse 2. This beast, then, succeeded to the +dominion held by the dragon. It was like an old, established firm +retiring and giving its standing and credit and well-earned +reputation to a new partnership, to conduct a similar business.</p> +<p>While this beast, as before observed, represents the developed +religious and political power of the Papacy combined, still the +actions ascribed to it show plainly that it is in its character as +an <i>ecclesiastical</i> beast that <span class="pagenum"><a id= +"page239" name="page239"></a>[pg 239]</span> its terrible features +are here delineated. No one would suppose that a mere political +power would set itself up as an object to be worshiped, exalting +itself above the God of heaven, and then single out and slaughter +the saints for not complying therewith. As far as rendering +obedience to civil governments is concerned, the Christians of all +ages have been the most peaceful and obedient servants of all. So +we shall hereafter refer always to the <i>beast</i> as an +ecclesiastical power, unless otherwise stated.</p> +<p>This beast all the world admired. "And they worshiped the dragon +which gave power unto the beast: and they worshiped the beast, +saying, Who is like unto the beast? who is able to make war with +him?" The people worshiped the established hierarchy, and they also +worshiped the dragon from which the beast obtained so much of his +power. The expression "<i>worshiped</i> the dragon" shows plainly +that it is the dragon as a religious system that is referred to, +and not the old civil empire. How, then, could the old heathen +worship be perpetuated in the church of Rome and form a part of her +religious services? By adopting rites and ceremonies purely Pagan +in their origin. Since I have already stated that the beast and the +dragon as temporal powers were about the same in reality, except +the change of sovereignty from the heads to the horns, it will now +be necessary to show the remarkable similarity in spirit that +existed between them as religious powers, the one being the +successor of the other.</p> +<p>1. The high-priest of the Pagan religions was called Pontifex +Maximus, and he claimed spiritual and temporal authority over the +affairs of men. The <span class="pagenum"><a id="page240" name= +"page240"></a>[pg 240]</span> Pope of Rome possesses the same title +and makes the same claims, and he is clad in the same attire as the +Pagan Pontiff.</p> +<p>2. The heathen were accustomed to wear scapulars, medals, and +images to shield them from the common ills and dangers of life. +Romanists wear the same and for the same purpose.</p> +<p>3. The Pagans, by an official process called <i>deification</i>, +frequently exalted men who had lived among them to a position +worthy of special honor and worship. Papists, by a similar process +called <i>canonisation</i>, raise their former men of prominence to +the dignity of <i>saints</i> and then offer up prayers to them.</p> +<p>The foregoing practises are derived from Paganism; also from +Judaism or Paganism came their practise of burning incense in +public worship, the use of holy water, burning wax candles in the +daytime, and votive gifts and offerings. Other heathen principles +are:</p> +<p>4. Adoration of idols and images, a practise expressly forbidden +by the Mosaic law and unsanctioned by primitive Christianity;</p> +<p>5. Road gods and saints (in Catholic countries);</p> +<p>6. Processions of worshipers and self-whippers (especially in +Catholic countries);</p> +<p>7. Religious orders of monks and nuns. One who has read of the +vestal virgins of old will recognize at once where monkery +originated.</p> +<p>In the city of Rome there still stands an old heathen temple +built by Marcus Agrippa and dedicated in the year B.C. 27 to <i>all +the gods</i>. In the year A.D. 610 it was reconsecrated by Pope +Boniface IV. to "the blessed Virgin and all the saints." From that +time until the present day Romanists in the same temple +<span class="pagenum"><a id="page241" name="page241"></a>[pg +241]</span> have prostrated themselves before <i>the very same +images</i> and have devoutly emplored them by the same forms of +prayer and for the very same purposes as did the heathen of old. +The only difference is, that instead of calling this idol Jupiter, +they call it Paul; instead of denominating that one Venus, they +call it Mary, etc. Well has Bowling said: "The scholar, familiar as +he is with the classic descriptions of ancient mythology, when he +directs his attention to the ceremonies of Papal worship, can not +avoid recognizing their close resemblance, if not their absolute +identity. The temples of Jupiter, Diana, Venus or Apollo, their +'altars smoking with incense,' their boys in sacred habits, holding +the incense box, and attending upon the priests, their holy water +at the entrance of the temples, with their <i>aspergilla</i>, or +sprinkling-brushes, their thuribula, or vessels of incense, their +ever-burning lamps before the statues of their deities, are +irresistibly brought before his mind, whenever he visits a Roman +Catholic place of worship, and witnesses precisely the same +things." History of Romanism, pp. 109, 110.</p> +<p>Having failed in his direct attacks against the Christian +church, with the accession of Constantine, who established +Christianity as the State religion, the dragon soon clothed his +pernicious principles in a Christian garb and made war against the +remnant of the woman's seed that kept the commandments of God, +through the rising hierarchy, under the name of Christianity; but +his heads and horns being visible, and he being unable to control +his tongue, his real sentiments crop out, and he is easily +identified. It is <span class="pagenum"><a id="page242" name= +"page242"></a>[pg 242]</span> not to be supposed, however, that the +beast would appear suddenly in full possession of the immense power +ascribed to him in this chapter. On the contrary, Daniel represents +it as a <i>little</i> horn at first, whose look finally became +"more stout than his fellows." Dan. 7:8, 20. Such ecclesiastical +power was attained only by the process of gradual development. +According to the vision his universal power was limited to "forty +and two months," or twelve hundred and sixty years. Since this has +reference to the beast as an ecclesiastal power, which according to +Daniel grew up by degrees, the time should be calculated the same +as in chapter <a href="#chap11-2">11:2, 3</a>—dated from the +time when the external, visible church was wholly in the hands of +the profane multitude of Gentiles and the true church crowded into +the wilderness. The nationalized hierarchy, however, continued to +advance to greater degrees of power over the nations, until it +reached its zenith under the pontificate of Gregory VII., A.D. +1073-1080.</p> +<p>The great things and blasphemies spoken by this beast are +doubtless fulfilled by the prerogatives and rights belonging to God +alone which this apostate church, especially through her regularly +constituted head, claims. In fact, the Pope is the real mouth of +this beast, the one who dictates her laws with great authority. He +claims to be the vicar of Christ on earth and supreme head of the +church, even, as in the case of Pope Innocent, denominating himself +the one before whom every knee must bow, of things in heaven, and +things on earth, and things under the earth. He claims power over +the souls of all men on earth and even after their departure from +earth. If <span class="pagenum"><a id="page243" name= +"page243"></a>[pg 243]</span> this is not blasphemy against God, +his tabernacle, or church, and "them that dwell in heaven," then I +am wholly unable to imagine what would fulfil the prediction. Among +the blasphemous titles assumed are these: Lord God the Pope, King +of the World, Holy Father, King of kings, and Lord of lords, +Vicegerent of the Son of God. He claims infallibility (which was +backed up by the Ecumenical council of 1870) and has for ages. +Further, he claims power to dispense with God's laws, to forgive +sins, to release from purgatory, to damn, and to save.</p> +<p>All the inhabitants of the earth were to worship him, except +those whose names were in the book of life. Thank God that even +during the dark age of Romanism a people existed who were owned by +the Lord and who refused to render idolatrous worship to this +tyrannical beast. For further information regarding these medieval +Christians, see remarks on chapter <a href="#chap11-3">11:3</a>. +But these saints who opposed the Papal assumptions were made the +object of fearful persecutions, until Rome glutted herself upon the +blood of millions of God's holy saints. This will be more fully +described in <a href="#chap17">chapter 17</a>, where this apostate +church appears under another symbol, "drunken with the blood of the +saints, and with the blood of the martyrs of Jesus." In all their +severe trials, however, they were comforted with the knowledge that +Justice would not always sleep, but that a time would come when her +retributive hand would be stretched forth to lead into captivity +their persecuting enemies and break their world-wide reign of +tyranny and usurpation. "Here is the patience and the faith of the +saints." To a number of people God <span class="pagenum"><a id= +"page244" name="page244"></a>[pg 244]</span> gave special foresight +of the coming reformation of the sixteenth century, in which the +universal spiritual supremacy of the Papacy ended. A few of the +many examples will be profitable.</p> +<p>Says D'Aubigne: "John Huss preached in Bohemia a century before +Luther preached in Saxony. He seems to have penetrated deeper than +his predecessors into the essence of Christian truth. He prayed to +Christ for grace to glory only in his cross, and in the inestimable +humiliation of his sufferings.... He was, if we may be allowed the +expression, the John Baptist of the reformation. The flames of his +pile kindled a fire in the church that cast a brilliant light into +the surrounding darkness, and whose glimmerings were not to be so +readily extinguished. John Huss did more: prophetic words issued +from the depths of his dungeon. He foresaw that a real reformation +of the church was at hand. When driven out of Prague and compelled +to wander through the fields of Bohemia, where an immense crowd +followed his steps and hung upon his words, he had cried out: 'The +wicked have begun by preparing a treacherous snare for a goose. But +if even the goose, which is only a domestic bird, a peaceful +animal, and whose flight is not very far in the air, has +nevertheless broken through their toils, other birds, soaring more +boldly towards the sky, will break through them with still greater +force. Instead of a feeble goose, the truth will send forth eagles +and keen-eyed vultures.' This prediction was fulfilled by the +reformers.</p> +<p>"When the venerable priest had been summoned by Sigismund's +order before the Council of Constance, and had been thrown into +prison, the chapel of <span class="pagenum"><a id="page245" name= +"page245"></a>[pg 245]</span> Bethlehem, in which he had proclaimed +the gospel and the future triumphs of Christ, occupied his mind +much more than his own defence. One night the holy martyr saw in +imagination, from the depths of his dungeon, the pictures of Christ +which he had painted on the walls of his oratory, effaced by the +Pope and his bishops. This vision distressed him; but on the next +day he saw many painters occupied in restoring these figures in +greater number and in brighter colors. As soon as the task was +ended, the painters, who were surrounded by an immense crowd, +exclaimed, 'Now let the popes and bishops come! they shall never +efface them more!' And many people rejoiced in Bethlehem, and I +with them, adds John Huss. 'Busy yourself with your defence rather +than with your dreams,' said his faithful friend, the Knight of +Chlum, to whom he had communicated this vision. 'I am no dreamer,' +replied Huss, 'but I maintain this for certain, that the image of +Christ will never be effaced. They have wished to destroy it, but +it shall be painted afresh in all hearts by much better preachers +than myself. The nation that loves Christ will rejoice at this. And +I, awaking from the dead, and rising so to speak, from my grave, +shall leap with great joy.'" History of the Reformation, Book I, +Chap. 6.</p> +<p>This bold witness for Christ was burned at the stake July 6, +1415, by order of the General Council of Constance. When the fagots +were piled up around him ready for the torch, he said to the +executioner, "You are now going to burn a goose [Huss signifying +goose in the Bohemian language]; but in a century you will have a +swan whom you can neither roast nor boil." <span class= +"pagenum"><a id="page246" name="page246"></a>[pg 246]</span> Fox's +Book of Martyrs. This was fulfilled in Martin Luther.</p> +<p>Henry Institorus, an inquisitor, uttered these remarkable words: +"'All the world cries out and demands a council, but there is no +human power that can reform the church by a council. The Most High +will find other means, which are at present unknown to us, although +they may be at our very doors, to bring back the church to its +pristine condition.' This remarkable prophecy, delivered by an +inquisitor at the very period of Luther's birth, is the best +apology for the reformation."</p> +<p>Andrew Proles, provincial of the Augustines, used often to say: +"Whence, then, proceeds so much darkness and such horrible +superstitions? O my brethren! Christianity needs a bold and a great +reform, and methinks I see it already approaching.... I am bent +with the weight of years, and weak in body, and I have not the +learning, the ability, and eloquence, that so great an undertaking +requires. But God will raise up a hero, who by his age, strength, +talents, learning, genius and eloquence, shall hold the foremost +place. He will begin the reformation; he will oppose error, and God +will give him boldness to resist the mighty ones of the earth."</p> +<p>John Hilten censured the most flagrant abuses of the monastic +life, and the exasperated monks threw him into prison and treated +him shamefully. "The Franciscan, forgetting his malady and groaning +heavily, replied: 'I bear your insults calmly for the love of +Christ; for I have said nothing that can injure the monastic state: +I have only censured its most crying abuses.' 'But,' continued he +(according to <span class="pagenum"><a id="page247" name= +"page247"></a>[pg 247]</span> what Melancthon records in his +Apology for the Augsburg Confession of Faith), 'another man will +rise in the year of our Lord 1516: he will destroy you, and you +shall not be able to resist him.'"</p> +<p>In 1516 Luther held a public discussion with Feld-kirchen, in +which he upheld certain doctrines of truth that made a great stir +among the Romanists. Says D'Aubigne: "The disputation took place in +1516. This was Luther's first attack upon the dominion of the +sophists and upon the Papacy, as he himself characterizes it." And +again, "This disputation made a great noise, and it has been +considered as the beginning of the reformation." Book I, Chap. 9. +The next year, however, he entered publicly upon the actual work of +reformation.</p> +<p>Frederick of Saxony, surnamed the Wise, was the most powerful +elector of the German empire at the period of the reformation. A +dream he had and related just before the world was startled by the +first great act of reformation is so striking that I feel justified +in repeating it in this connection. It was as follows:</p> +<p>"Having gone to bed last night, tired and dispirited, I soon +fell asleep after saying my prayers, and slept calmly for about two +hours and a half. I then awoke, and all kinds of thoughts occupied +me until midnight.... I then fell asleep again, and dreamed the +Almighty sent me a monk, who was a true son of Paul the apostle. He +was accompanied by all the saints, in obedience to God's command, +to bear him testimony, and to assure me that he did not come with +any fraudulent design, but that all he should do was conformable to +the will of God. They <span class="pagenum"><a id="page248" name= +"page248"></a>[pg 248]</span> asked my gracious permission to let +him write something on the doors of the palace-chapel at +Wittemberg, which I conceded through my chancellor. Upon this, the +monk retired thither and began to write; so large were the +characters that I could read from Schweinitz what he was writing +[about 18 miles]. The pen he used was so long that its extremity +reached as far as Rome, where it pierced the ears of a lion which +lay there, and shook the triple crown on the Pope's head. All the +cardinals and princes ran up hastily and endeavored to support +it.... I stretched out my arm: that moment I awoke with my arm +extended, in great alarm and very angry with this monk, who could +not guide his pen better. I recovered myself a little.... It was +only a dream. I was still half asleep, and once more closed my +eyes. The dream came again. The lion, still disturbed by the pen, +began to roar with all his might, until the whole city of Rome, and +all the States of the holy empire, ran up to know what was the +matter. The Pope called upon us to oppose this monk, and addressed +himself particularly to me, because the friar was living in my +dominions. I again awoke, repeated the Lord's prayer, entreated God +to preserve his Holiness, and fell asleep.... I then dreamt that +all the princes of the empire, and we along with them, hastened to +Rome, and endeavored one after another to break this pen; but the +greater our exertions the stronger it became: it crackled as if it +had been made of iron: we gave it up as hopeless. I then asked the +monk (for I was now at Rome, now at Wittemberg) where he had got +that pen, and how it came to be so strong. [In those days they used +goosequills for pens.] 'This <span class="pagenum"><a id="page249" +name="page249"></a>[pg 249]</span> pen,' replied he, 'belonged to a +Bohemian goose [Huss] a hundred years old. I had it from one of my +old schoolmasters. It is so strong because no one can take the pith +out of it, and I am myself quite astonished at it.' On a sudden I +heard a loud cry; from the monk's long pen had issued a host of +other pens. I awoke a third time; it was day light." History of the +Reformation, Book III, Chap. 4.</p> +<p>Frederick related the foregoing to his brother John, the Duke of +York, on the morning of Oct. 31, 1517, stating that he had dreamed +it during the previous night. The same day at noon Martin Luther +advanced boldly to the chapel at Wittemberg and posted upon the +door ninety-five theses, or propositions, against the Papal +doctrine of indulgences. This was his public entrance upon the +great work of reformation. The importance of the Reformation of the +Sixteenth Century is incalculable. It gave the deathblow to the +universal spiritual supremacy of Rome. As we have already seen, the +Papacy had for centuries held despotic sway over the minds and the +consciences of men. One potent cause of the Reformation was the +great Revival of Learning that marked the close of the medieval and +the beginning of the modern period of history. This great mental +awakening contrasted sharply with the blind ignorance and +superstition of the Middle Ages, and caused many men to doubt the +Scriptural authority of many of the doctrines and ceremonies of the +Church of Rome; such as invocation of saints, auricular confession, +use of images, worship of the Virgin Mary, etc.</p> +<p>Scandals and abuses in the Church of Rome also hastened the +Reformation. During the fifteenth century <span class= +"pagenum"><a id="page250" name="page250"></a>[pg 250]</span> the +morals of that church had sunk to the greatest depths of iniquity. +The Popes themselves were, in some cases, monsters of impurity and +iniquity, insomuch that historians are obliged to draw the vail +over many of their dark deeds.</p> +<p>But the real occasion of the revolt of the northern nations of +Europe against the jurisdiction of Rome was the controversy +regarding indulgences. "These in the Catholic church, are +remissions, to penitents of punishment due for sin, upon the +performances of some work of mercy or piety, or the payment of a +sum of money." When Leo X. was elected to the Papal dignity (1513), +he found the church in great need of money for the building of +Saint Peter's and other undertakings, and he had recourse to a +grant of indulgences to fill the coffers of the church. The power +of dispensing these indulgences in Saxony in Germany was given to a +Dominican friar named Tetzel. This fanatic enthusiast entertained +the most exaggerated opinion of the efficacy of indulgences. In his +harrangues he uttered such expressions as the following:</p> +<p>"Indulgences are the most precious and the most noble of God's +gifts." "There is no sin so great that an indulgence can not remit; +... only let him pay well, and all will be forgiven him." "Come, +and I will give you letters, all properly sealed, by which even the +sins that you intend to commit may be pardoned." "I would not +change my privileges for those of St. Peter in heaven; for I have +saved more souls by my indulgences than the apostle by his +sermons." "The Lord Omnipotent hath ceased to reign; he has +resigned all power to the Pope." See D'Aubigne's <span class= +"pagenum"><a id="page251" name="page251"></a>[pg 251]</span> +History of the Reformation, Book III, Chap. 1.</p> +<p>Martin Luther was an Augustine monk and a teacher of theology in +the University of Wittemberg. Before Tetzel appeared in Germany, +Luther possessed a wide reputation for learning and piety, and he +had also entertained doubts respecting many of the doctrines of the +church. During an official visit to Rome in 1510 he was almost +overwhelmed with sorrow because of the moral corruption there; but +while penitentially ascending on his knees the sacred stairs of the +Lateran, he seemed to hear a voice thundering in his soul, "The +just shall live by faith!" This marked an important epoch in his +career.</p> +<p>When Tetzel appeared in Saxony with his indulgences, Luther +fearlessly opposed him. He drew up ninety-five theses against the +infamous traffic and nailed them to the door of the church at +Wittemberg, and invited all scholars to criticise them and point +out if they were opposed to the doctrine of the Word of God or of +the early church Fathers. Here the invention of printing proved to +be a powerful agency in advancing the cause of reformation by +scattering copies of these theses everywhere; and soon the +continent of Europe was in a perfect turmoil of controversy. The +Pope excommunicated Luther as a heretic. In reply Luther burned the +Papal bull publicly at Wittemberg. Shortly afterward Luther +produced his celebrated translation of the Bible in the German +language. Even a brief history of the entire Reformation would be +too large for the limits of the present volume, therefore with a +few words respecting the nature of the work of the Reformation we +will pass on to another prophetic vision.</p> +<span class="pagenum"><a id="page252" name="page252"></a>[pg +252]</span> +<p>The great secret of the early success of the reformers was their +appeal from the decisions of councils and regulations of men to the +Word of God. So long as the Word and Spirit of God were allowed +their proper place as the Governors of God's people, the work was a +spiritual blessing. But this happy state of affairs did not long +continue. Within a few years the followers of the reformers were +divided into hostile sects and began to oppose and persecute each +other. Luther denounced Zwingle as a heretic, and "the Calvinists +would have no dealings with the Lutherans." The first Protestant +creed was the Augsburg Confession (1530). This date marks an +important epoch. From this time the people began to lose sight of +the Word and Spirit of God as their Governors and to turn to the +disciplines of their sects, which they upheld by every means +possible. Thus we find Calvin at Geneva consenting to the burning +of Servetus, because of a difference of religious views; and in +England the Anglican Protestants waged the most bitter, cruel, and +relentless war not only against Catholics, but against all +Protestants who refused to conform to the Established Church. The +Protestants placed armies in the field and fought for their creeds, +as during the Thirty Years' War in Germany and the long period of +the Hugenot wars in France. The real work of the Reformation, the +promulgation of so much of the truth of the Bible, was an +inestimable blessing to the world; but the rise of Protestantism +(organized sectism) in 1530 introduced another period of apostasy +as distinct in many of its features as was that of Romanism before +it. The historian <span class="pagenum"><a id="page253" name= +"page253"></a>[pg 253]</span> D'Aubigne recognizes an important +change at this period. He says:</p> +<p>"The first two books of this volume contain the most important +epochs of the Reformation—the Protest of Spires, and the +Confession of Augsburg.... I determined on bringing the reformation +of Germany and German Switzerland to the <i>decisive epochs of</i> +1530 and 1531. The history of the Reformation, properly so-called, +is then in my opinion almost complete in those countries. The work +of faith has there attained its apogee: that of conferences, of +interims, of diplomacy begins.... The movement of the Sixteenth +Century has there made its effort. I said from the very first, It +is the history of the Reformation and not of Protestantism that I +am relating." Preface to Vol. V.</p> +<a name="chap13-11" id="chap13-11"></a> +<blockquote> +<p>11. And I beheld another beast coming up out of the earth; and +he had two horns like a lamb, and he spake as a dragon.</p> +<p>12. And he exerciseth all the power of the first beast before +him, and causeth the earth and them which dwell therein to worship +the first beast, whose deadly wound was healed.</p> +<p>13. And he doeth great wonders, so that he maketh fire come down +from heaven on the earth in the sight of men,</p> +<p>14. And deceiveth them that dwell on the earth by the means of +those miracles which he had power to do in the sight of the beast; +saying to them that dwell on the earth, that they should make an +image to the beast, which had the wound by a sword, and did +live.</p> +<a name="chap13-15" id="chap13-15"></a> +<p>15. And he had power to give life unto the image of the beast, +that the image of the beast <span class="pagenum"><a id="page254" +name="page254"></a>[pg 254]</span> should both speak, and cause +that as many as would not worship the image of the beast should be +killed.</p> +<p>16. And he causeth all, both small and great, rich and poor, +free and bond, to receive a mark in their right hand, or in their +foreheads:</p> +<p>17. And that no man might buy or sell, save he that had the +mark, or the name of the beast, or the number of his name.</p> +<p>18. Here is wisdom. Let him that hath understanding count the +number of the beast: for it is the number of a man; and his number +is Six hundred threescore and six.</p> +</blockquote> +<p>The symbolic description of this beast directs us also to a +political and a religious system rising at the expiration of the +twelve hundred and sixty years' reign of the first beast, but that +he was no such terrible beast politically as the one before him is +proved by the fact that he had but two horns and they <i>like a +lamb</i>. This beast rose "out of the earth"—the Apocalyptic +earth, or the territory of the Roman empire. The first beast rose +out of the sea, which, as before shown, signifies the heart of the +empire in an agitated state; for the ten horns came up through the +greatest political convulsions that the page of history records. +When John beheld the second beast "coming up," however, the empire +was in a state of comparative quiet, although fierce wars followed +afterward. He stands as a symbol of <i>Protestantism</i> in Europe; +although his power and influence afterwards extended beyond the +"earth"—the Apocalyptic earth—into "the whole world." +Chap. <a href="#chap16-14">16:14</a>. That this beast came up upon +the same territory occupied by the Papacy is proved also by the +statement that <span class="pagenum"><a id="page255" name= +"page255"></a>[pg 255]</span> "he exerciseth all the power of the +first beast before him." It was predicted in a subsequent chapter +(<a href="#chap17-16">17:16</a>) that the ten horns, or kingdoms of +Europe, after supporting the Papacy during the Dark Ages, would +later turn against her. This has met a remarkable fulfilment under +the reign of Protestantism.</p> +<p>The first two nations to turn violently against Popery were +England and Germany. They have ever since been the chief supporters +and defenders of Protestantism, and they are doubtless the two +kingdoms symbolized by the two horns of the beast. While at one +time the Pope was a temporal sovereign and could, by his political +and ecclesiastical power, humble with ease the mightiest nations of +Europe before him, his authority has been wrested from him by +degrees, so that to-day not a vestige of his temporal power +remains, and his anathemas fall harmlessly. The nations have +asserted their rights as kings. When King Victor Emmanuel entered +Rome on the twentieth day of September, 1870, the Pope's temporal +sun set forever, and he does not control even the city in which he +lives—Rome. He is often referred to as "the prisoner of the +Vatican." "He that leadeth into captivity shall go into captivity," +said the prophecy; "he that killeth with the sword must be killed +with the sword." It was by force of arms that the Popes obtained +and maintained their temporal power over the nations, and by the +force of arms they have had their authority torn from them. +Religion has been referred to as "the basis of government"; for the +legislators of any country are to a great degree influenced in +their deliberations by religious sentiments. In all Protestant +countries that greatest of Protestant <span class="pagenum"><a id= +"page256" name="page256"></a>[pg 256]</span> principles, religious +liberty, is as truly recognized by statute as was that infernal +principle of the Papacy, religious intolerance, when formerly +enforced by law. Protestant principles have so far permeated the +nations of Europe formerly controlled by the Papacy that religious +toleration is generally granted. In Italy, the headquarters of +Popedom, where the Catholics are greatly in the majority, religious +liberty is granted by law. And even Spain, denominated by the +Encyclopædia Britannica "the most Catholic country in the +world," exhibits "a general indifferentism to religion," meaning +that the fanaticism and intolerance of former ages that caused +thousands, and perhaps millions, to be slain, is rapidly dying out. +In the vision before us, however, the special actions ascribed to +this beast—<i>speaking</i>, working miracles, deceiving, +making an image and imparting life to it, etc., which all belong +properly to the department of human life—show conclusively +that it is the character of this beast as an <i>ecclesiastical +power</i> that is the chief point under consideration. He was not +to become such a terrible beast politically (for his horns were +only <i>like a lamb</i>), but "he <i>spake</i> as a dragon." As +soon as we enter the department to which <i>speaking</i> by analogy +refers us, we find this beast to be a great religious power; and it +is in this character alone that he is dilineated in the remainder +of the chapter. That the description of a religious system is the +main burden of this symbol, is shown also by the fact that it is in +every case referred to in subsequent chapters as the "false +prophet." Chap. <a href="#chap16-13">16:13</a>; <a href= +"#chap19-20">19:20</a>; <a href="#chap20-10">20:10</a>. Therefore +every reference I make to this second beast hereafter should be +understood as signifying the religious <span class="pagenum"><a id= +"page257" name="page257"></a>[pg 257]</span> system of +Protestantism, unless otherwise stated.</p> +<p>That Protestantism in its many forms can be properly represented +by a single symbol—a beast or false prophet—may seem a +little strange at first; but when we come to consider next the +making of an image to the beast, it will be seen that the +Protestant sects, from God's standpoint of viewing, are all alike +in character, as were the multitudinous forms of heathen worship +represented under the single symbol of the dragon. Hence only one +beast, or the making of one image, was necessary to stand as +representative of the entire number. It will be noticed by the +reader that from verse 12 to the close of the chapter the term +<i>beast</i> signifies the first beast, or the Papacy, and that the +second beast, or Protestantism, is designated by the pronoun +<i>he</i>.</p> +<p><i>Image</i> is defined to be "an imitation, representation, +similitude of any person or thing; a copy, a likeness, an effigy." +The second beast, then, is to manufacture something in +<i>imitation</i> of the first beast. If any doubt exists as to +which phase of the first beast, political or ecclesiastical, is +copied, it can be settled by considering what is said of the image +made from the original. "The image of the beast +should—<i>speak</i>." This directs us by analogy, as +heretofore explained, to the department of religious affairs; hence +the second beast forms an <i>ecclesiastical organization</i> in +imitation of the hierarchy of Rome. At this juncture the Protestant +will doubtless exclaim, "Oh, our churches are nothing like the +church of Rome!" But consider a little in the light of truth. God's +Word teaches that they bear the close relationship of <i>mother</i> +and <span class="pagenum"><a id="page258" name="page258"></a>[pg +258]</span> her <i>daughters</i> (Rev. <a href= +"#chap17-5">17:5</a>), and by the help of the Lord we shall point +out a similarity of character in this and subsequent chapters. The +symbol of the church of Rome in <a href="#chap17">chapter 17</a> is +that of a corrupt <i>prostitute</i>, while the symbol of +Protestantism is that of her <i>harlot daughters</i>. The Roman +church is a humanly organized institution governed by a set of +fallible men, their claims of infallibility to the contrary +notwithstanding. Protestant sects, likewise, are all human +organizations (even though they may sometimes deny it), and are +governed by a man or a conference of men. The Roman Catholic church +makes and prescribes the theology that her members believe. +Protestant churches, also, make their own disciplines and prescribe +rules of faith and practise. The Word of God, inspired by his +Spirit, could not be enforced in Romanism without destroying it; +for its main spirit is Antichrist. So, too, the whole Word in +Protestantism would soon annihilate her God-dishonoring sects; for +they are all contrary to its plain teachings, which condemn +divisions and enjoin perfect unity and oneness upon the redeemed of +the Lord. What is said concerning the image of the beast applies to +sectarianism as a whole and the human organization of all her +so-called churches, regardless of the differences that exist +between them as individual institutions; for they may differ as +widely as the various systems of heathen religions symbolized by +the dragon, yet they can be represented by the single symbol of an +image to the first beast, because they are built upon the same +general principles—are but human organizations, falsely +called churches of Christ, and are all contrary to the +Scriptures.</p> +<span class="pagenum"><a id="page259" name="page259"></a>[pg +259]</span> +<p>Imparting life to the image of the beast simply signifies the +complete organization of the ecclesiastical institutions so that +they are capable of self-government and their decrees possess +authority. Every living body is animated by a spirit. The sectarian +spirit that animates the Methodist body will lead people into that +body, etc.; but the one Spirit of God will, if permitted, baptize +us all into the one body of Christ, where we can all "drink into +one Spirit." 1 Cor. 12:13. "And he spake as a dragon" signifies the +great authority by which his laws are enacted and enforced upon the +people.</p> +<p>"And he doeth great wonders, so that he maketh fire come down +from heaven on the earth in the sight of men, and deceiveth them +that dwell on the earth by the means of those miracles which he had +power to do in the sight of the beast; saying to them that dwell on +the earth, that they should make an image to the beast." Fire from +heaven upon Elijah's sacrifice was the attestation of God to his +divine mission. Bringing down fire from heaven, then, symbolically +describes the claims of this beast to being a true prophet of the +Lord.</p> +<p>At this point we must make a distinction which, being true in +the facts of history, must necessarily be intended in the symbolic +representation. According to the symbols of the preceding chapter +the woman, or true church, "fled into the wilderness, where she +hath a place prepared of God, that they should feed her there a +thousand two hundred and threescore days." The time-prophecy is the +same and covers the same period as the reign of the Papal beast; +therefore just as an important change in the Papacy <span class= +"pagenum"><a id="page260" name="page260"></a>[pg 260]</span> +occured at the expiration of the prophetic period, so also we must +expect a radical change with respect to the true church: it must no +longer be completely obscured in the wilderness.</p> +<p>As the Reformation, and Protestantism as a religion, was the +means of ending Rome's universal spiritual supremacy, so also the +same movement must be regarded as possessing sufficient light and +truth to again bring into prominence the work of the Spirit and the +true people of God. "Fire from heaven" may therefore be regarded as +describing the divine work of reformation, the unfolding of truth +accompanied by the saving power of God. Such spiritual work has +accompanied the origin of various religious movements during the +Protestant era.</p> +<p>The general description of the two-horned beast, however, brings +into prominence an evil characteristic—the disposition to +lead people into deception by making an image to the beast and then +worshiping it. The evil does not inhere in the work of bringing +down "fire from heaven," but in image-making and image-worship, for +which the Spiritual work simply furnished an occasion. The +Spiritual work of reformation is therefore to be distinguished from +the later work of creed- and sect-making. And since the beast takes +advantage of Spirit manifestations, in order to deceive men, he +becomes a sort of apostate and is denominated "the <i>false +prophet</i>." See Chap. <a href="#chap16-14">16:14</a>; <a href= +"#chap19-20">19:20</a>.</p> +<p>Ecclesiastically considered, the two-horned beast stands as the +symbol of the religious system of Protestantism as a whole—a +peculiar combination of truth and error, of good and bad, of "fire +from heaven" <span class="pagenum"><a id="page261" name= +"page261"></a>[pg 261]</span> and false, miracle-working power +(chap. <a href="#chap16-14">16:14</a>); while the "image to the +beast" signifies the sectarian institution—the man-made, +man-controlled, unscriptural sect machinery manufactured in +imitation of the Papal original. To exalt such earth-born churches +and lead people to adore and worship them is but a species of +idolatry and the rankest deception. It is a sad fact that +multitudes of people in Protestantism are more devoted to their +particular church than they are to the Lord Jesus Christ. They can +witness the open rejection of God's precious Word and the vilest +profanation of his holy name, without uttering a word of protest; +but let anyone say a word against <i>their church</i>, and +instantly they are aroused to the highest pitch of +excitement—beast-worshipers!</p> +<p>The Protestant era has witnessed many wonderful reformations in +which the true fire of God fell upon waiting souls, but this +initial work of the Spirit has in each case been employed as an +excuse for taking the next step—making an image. Thousands of +honest souls, lacking better light, have been induced to submit to +such human organization. But the truly saved have always loved and +adored their Lord more than the human church to which they were +attached, therefore they should not be regarded as +beast-worshipers. They are the ones whom the Lord denominates his +people when the voice is heard calling them out of Babylon. Chap. +<a href="#chap18-4">18:4</a>.</p> +<p>The "mark of the beast" next claims our attention. The beast +referred to is the Papacy. How did the Papacy mark its subjects? +Undoubtedly, by the false spirit which animated that organization, +branding them all with its delusive doctrines and errors. In a +<span class="pagenum"><a id="page262" name="page262"></a>[pg +262]</span> previous chapter the servants of God were represented +as receiving the seal of God in their foreheads. This was shown to +signify the pure Word and doctrines of the Bible being planted +within them by the Holy Spirit. In making the sect image in +imitation of the Papal original, then, the principle of marking +subjects has also been copied. The members of every sect +organization are indelibly marked. You can not become one of them +without solemnly agreeing to believe the doctrines taught in their +discipline and accepting the government of their man-made +institutions. Subscribing to the rules of faith and practise that +originated with the sect shows how its members worship the image. +They are also said to worship the first beast, the original of the +image. How is this fulfilled? In the same manner that the +worshipers of the first beast worshiped the dragon that preceded +it; namely, by accepting and believing false principles of faith +that originated in the system immediately preceding. Protestant +sects have transferred many of the false doctrines of Romanism to +their own creeds, hence they worship the first beast just as truly +as the Papists worshiped the dragon by accepting heathenish +principles. The greatest principle of false doctrine that +originated with Catholicism, and one that has been transferred to +<i>every Protestant sect</i>, is, that a human organization is +necessary to complete the church of Christ on earth. The church of +Rome has an earthly head and a human government; and Protestants, +also, firmly believe the unscriptural doctrine that they must bow +to an organization of men and thus be under a visible headship: +they receive the mark of the beast. Many sects have also copied +other <span class="pagenum"><a id="page263" name="page263"></a>[pg +263]</span> Popish doctrines, such as infant baptism, the +destruction of all outside of the pales of the church (?), +infantile damnation, sprinkling, and other things too numerous to +mention. Thus, they worship the first beast as well as his +image.</p> +<p>They also receive the "name of the beast." Here again "beast" +refers to the Papacy. The Papal beast was represented as being full +of the names of blasphemy, which blasphemy was shown to signify the +usurpation of prerogatives and rights belonging to God alone. The +greatest ecclesiastical usurpation reached by the Romish hierarchy +was that of claiming to be the head of the church and the right to +prescribe and enforce their doctrines, naming their organization +the <i>Holy Catholic Church</i>. In making their sect organizations +in imitation, Protestants, as above stated, have transferred the +same principle and make the same blasphemous claim of a right to +make disciplines to govern God's people, and then name their sect +machinery a <i>church</i> of God. The name may be Methodist, +Baptist, Mennonite, Episcopalian, or what not, it is only a +<i>beast name</i>, yet a name that you must accept if you desire to +become one of them.</p> +<p>They not only receive the name of the beast, but also receive +the "number of his name." It will be necessary first to explain +what is meant by the number of a name. "The modern system of +notation by the nine digits and the cipher, was not introduced +until the tenth century, but on account of its superior excellence, +has since superseded every other. Previous to this great discovery, +the letters of the alphabet were used to denote numbers, each +letter having the power of a <i>number</i> as well as a +<i>sound</i>. The same system is <span class="pagenum"><a id= +"page264" name="page264"></a>[pg 264]</span> still retained among +us for certain purposes. The Roman letters I. V. X. L. C. D. M., +have each the power of expressing a number. This, however, was the +common and the best mode of notation that the ancients possessed." +The number of a name, therefore, was merely the number denoted by +the several letters of that name.</p> +<p>The number of the name of the beast—the first +beast—is said to be the number of a <i>man</i>. When we enter +the Romish hierarchy and search for a man the number of whose name +will be six hundred and sixty-six, where could we go more +appropriately than to the Pope himself, its authorized head? The +Scriptures point him out particularly as the "<i>man</i> of sin," +"the son of perdition." 2 Thes. 2:3, 4. Has the Pope of Rome a name +the letters of which, used as numerals, make six hundred and +sixty-six? Yes. He wears in jeweled letters upon his miter the +following blasphemous inscription: <i>Vicarius Filii +Dei</i>—Vicar of the Son of God. Taking out of this name all +the letters that the Latins used as numerals, we have just six +hundred and sixty-six. U and V were both formerly used to denote +five.</p> +<pre> +V ..... 5 F ..... 0 +I ..... 1 I ..... 1 +C ... 100 L .... 50 +A ..... 0 I ..... 1 +R ..... 0 I ..... 1 +I ..... 1 D ... 500 +U ..... 5 E ..... 0 +S ..... 0 I ..... 1 + —- + 666 +</pre> +<span class="pagenum"><a id="page265" name="page265"></a>[pg +265]</span> +<p>In some manner the worshipers of Protestant images also receive +the number of this name—six hundred and sixty-six. The name +is that of "Vicar of the Son of God." In all Protestantism (see +remarks on chapter <a href="#chap11-7">11:7, 8</a>) the true Vicars +of Christ on earth—the Word and Spirit of God—have been +set aside, and conferences of men have taken their places in all +the official acts relative to spiritual affairs. Hence the number +of the name applies to them as well. What that number specially +symbolizes I do not know, unless it is, as has been explained by +others—<i>division</i>. While the policy of Romanism has been +that of unity, still the false claims made by one individual can be +as well made by another, and by many, which has been the case, as +just explained; therefore it would not be improper at all to make +the Pope's number a symbol of the whole, since his system has been +so largely copied by the rest. The whole structure of sectarianism +is built on the principle of division, and it so happens that there +is always enough left to divide again. So this special number is +perhaps the symbol of endless division, signifying the great number +of human organizations claiming to be churches of Christ. The +church of God, however, is built on the principal of unity; +division is destruction to its true nature and life, for it is +Christ's body.</p> +<p>It is further said that "no man might buy or sell, save he that +had the mark, or the name of the beast, or the number of his name." +To "buy or sell" is to engage in the ordinary pursuits of life and +have intercourse with human society. Applying this as a symbol to +the analagous department of the church, we have the fact set forth +that those without the special mark <span class="pagenum"><a id= +"page266" name="page266"></a>[pg 266]</span> have no more +recognized standing in the so-called churches than men that are not +allowed to buy or sell have in a community. But <i>selling</i>, as +a symbol, would specially indicate the dealing out of truth, or the +preaching of the gospel. A Holy Ghost minister in the clear light +of heaven's truth, independent of all the creeds of Babylon, will +not be allowed the privilege of laboring freely among sectarians, +after the truth for which he stands becomes well known. And if he +holds meetings in the community, the members of the sects are often +warned by their leaders against "buying"—receiving—it +from the Holy Ghost minister, because of his not having the mark or +name of the beast. Their ministers are specially marked, for they +come out of their colleges and theological seminaries with the +stamp of their respective doctrines upon them and a license from +the sect to enter its ministry; and those not thus marked or +designated have no place among them. This may also explain the +manner in which the beast causes those who will not worship the +image to be killed—an analagous killing; namely, an +ecclesiastical cutting-off, or excommunication, as explained in +previous chapters.<a id="footnotetag9" name= +"footnotetag9"></a><a href="#footnote9"><sup>9</sup></a></p> +<blockquote class="footnote"><a id="footnote9" name= +"footnote9"></a><b>Footnote 9:</b> <a href= +"#footnotetag9">(return)</a> +<p>The early history of Protestantism shows that at that time the +principle of religious intolerance brought over from Romanism +manifested itself in the actual putting to death of numerous +dissenters. For example see pp. <a href="#page252">252</a>, +<a href="#page291">291-294</a> of the present work. It is possible +that the persecuting principle ascribed to the two-horned beast may +include both the literal and the ecclesiastical cutting-off, +reference being made directly to the intolerant spirit.</p> +</blockquote> +<p>The facts just stated are well illustrated by the following +circumstances. A few years ago a brother in the ministry went into +a certain town to find a place to conduct a series of holiness +meetings. He was directed by a Presbyterian lady to their pastor, +who, <span class="pagenum"><a id="page267" name="page267"></a>[pg +267]</span> she said, was a believer in the doctrine of holiness. +When he called on the minister and made known his errand, the first +question asked him was this, "Are you a member of the Presbyterian +church?" The brother answered in the negative. He did not have the +<i>name of the beast</i>. The next question that greeted him was +this, "Do you believe the Westminster Confession of Faith to be +orthodox?" He answered, "No, sir." He did not have the <i>mark of +the beast</i>. The last question asked was, "Do you belong to any +of the various orthodox Protestant denominations?" The brother +said, "No." He did not have the <i>number of his name</i>. The +answer was, "You can not have our house."</p> +<p>While on a missionary trip in the Near East, the writer, in +company with another brother, attended a Seventh-Day Adventist +service in Bucharest, Roumania. After the sermon another brother +requested that we be given the opportunity to speak a little, but +the request was absolutely refused. It was explained that we would +say nothing against them or their work but only speak about +salvation; but we were not permitted even to testify in a few +words. The difficulty was that we did not have either the "mark of +the beast" or its "name."</p> +<span class="pagenum"><a id="page268" name="page268"></a>[pg +268]</span> <a name="chap14" id="chap14"></a> +<h2>CHAPTER XIV.</h2> +<a name="chap14-1" id="chap14-1"></a> +<blockquote> +<p>And I looked, and, lo, a Lamb stood on the mount Sion, and with +him an hundred forty and four thousand, having his Father's name +written in their foreheads.</p> +<p>2. And I heard a voice from heaven, as the voice of many waters, +and as the voice of a great thunder: and I heard the voice of +harpers harping with their harps:</p> +<p>3. And they sung as it were a new song before the throne, and +before the four beasts, and the elders: and no man could learn that +song but the hundred and forty and four thousand, which were +redeemed from the earth.</p> +<p>4. These are they which were not defiled with women; for they +are virgins. These are they which follow the Lamb whithersoever he +goeth. These were redeemed from among men, being the firstfruits +unto God and to the Lamb.</p> +<p>5. And in their mouth was found no guile: for they are without +fault before the throne of God.</p> +</blockquote> +<p>There is no difficulty in identifying this company on Mount Sion +as the true people of God in marked contrast with the worshipers of +all corrupt and false religion. As to the chronology of the event, +it is evident that we have here a continuation of the same series +of prophecy beginning with the apostolic period in <a href= +"#chap12">chapter XII</a>, describing alternately the true church +and the false church.</p> +<p>At the beginning of this series the true church, symbolized by +the star-crowned woman, fled into the wilderness and was there lost +to view; while the leopard beast and the two-horned beast of +<a href="#chap13">chapter XIII</a>, symbolizing the two leading +forms of organized Christianity, <span class="pagenum"><a id= +"page269" name="page269"></a>[pg 269]</span> were brought into +prominent view. It is therefore fitting that the true church should +again appear and be given her proper position and work in the world +before the end of all earthly things.</p> +<p>That the company here brought to view represents the true church +is shown by its agreement with the church of God before the +apostasy began. In the seventh chapter we have seen that before the +political calamities befell the Western Roman Empire the work of +sealing God's servants was accomplished, twelve thousand from each +of the twelve tribes of Israel being sealed, thus representing +symbolically the fact that God's church, comprising the true +Israel, was perfect and complete, no part being omitted. In the +chapter under consideration we have this divine sealing process +again after the apostasy, and once more the definite number 144,000 +occurs, showing that the church before the end is to be perfect and +complete.</p> +<p>The contrast of this company with the ecclesiastical powers in +the preceding chapter proclaims in an unmistakeable manner the fact +that we have here described a true reformation and work of God +before the end of time. In the morning-time of the dispensation the +redeemed of earth were represented as singing praises to Christ; so +also the company here brought to view unite in singing a song which +only the redeemed can know. This company is on Mount Sion, not in +the darkness of the wilderness, they are with the Lamb, not +wandering after the beast; they are not even following the beast +that was "like a lamb," but they are with the true Lamb, the Savior +of the world; they have the "Father's name written <span class= +"pagenum"><a id="page270" name="page270"></a>[pg 270]</span> in +their foreheads," not the mark or the name of the beast. It is said +of them that "these are they which were not defiled with women, for +they are virgins." Fornication and adultery, as will be explained +later, is a symbol of spiritual idolatry; and the chastity of this +redeemed company shows that they were free from the abominations of +the apostasy. They "follow the Lamb whithersoever he goeth." Their +names are in the book of life, and they do not worship the beast. +Chap. <a href="#chap13-8">13:8</a>.</p> +<p>Here, then, we have a symbol of the church of God in the latter +days standing distinct from the great apostasy.</p> +<a name="chap14-6" id="chap14-6"></a> +<blockquote> +<p>6. And I saw another angel fly in the midst of heaven, having +the everlasting gospel to preach unto them that dwell on the earth, +and to every nation, and kindred, and tongue, and people,</p> +<p>7. Saying with a loud voice, Fear God, and give glory to him; +for the hour of his judgment is come: and worship him that made +heaven, and earth, and the sea, and the fountains of waters.</p> +<p>8. And there followed another angel, saying, Babylon is fallen, +is fallen, that great city, because she made all nations drink of +the wine of the wrath of her fornication.</p> +<p>9. And the third angel followed them, saying with a loud voice, +If any man worship the beast and his image, and receive his mark in +his forehead, or in his hand,</p> +<p>10. The same shall drink of the wine of the wrath of God, which +is poured out without mixture into the cup of his indignation; and +he shall be tormented with fire and brimstone in the presence of +the holy angels, and in the presence of the Lamb:</p> +<p>11. And the smoke of their torment ascendeth <span class= +"pagenum"><a id="page271" name="page271"></a>[pg 271]</span> up for +ever and ever: and they have no rest day nor night, who worship the +beast and his image, and whosoever receiveth the mark of his +name.</p> +<a name="chap14-12" id="chap14-12"></a> +<p>12. Here is the patience of the saints: here are they that keep +the commandments of God, and the faith of Jesus.</p> +<p>13. And I heard a voice from heaven saying unto me, Write, +Blessed are the dead which die in the Lord from henceforth: Yea, +saith the Spirit, that they may rest from their labors; and their +works do follow them.</p> +</blockquote> +<p>Another phase of the last reformation is here brought to +view—its communicative genius. It not only stands clear from +the apostasy, but it sounds the warnings of God and proclaims his +message. The first messenger had a very important message to +deliver, even "the everlasting gospel." His message was not limited +to the inhabitants of "the earth"—the Apocalyptic +earth—only, but included "every nation, and kindred, and +tongue, and people," showing that it was of universal importance. +It was not a new gospel, but the everlasting gospel, the same +gospel preached before the long period of apostasy. There is one +phase different, however, and that is that the <i>nearness</i> of +the second coming of Christ is a leading feature; the messenger +with loud voice warns the people to prepare for the awful judgment +just at hand by turning to "worship him that made heaven, and +earth, and the sea, and the fountains of waters." The apostle Paul +cautioned the Thessalonian brethren not to entertain the idea that +the advent of Christ was then near at hand, for it could not come +until after the great period of apostasy that he predicted; but +here is a messenger now claiming that the "<i>hour of his judgment +is come</i>"—an <span class="pagenum"><a id="page272" name= +"page272"></a>[pg 272]</span> event just at hand. He carries his +special message to all people; for Jesus declared, "This gospel of +the kingdom shall be preached in all the world for a witness unto +all nations; and <i>then shall the end come</i>." Matt. 24:14. This +represents the restoration of gospel truth in the reformation that +was begun about the year A.D. 1880 and that is now being carried to +all nations by a holy ministry.</p> +<p>The nature of this restoration work is clearly shown. Its +leading feature is its missionary character, the proclamation of +the pure gospel to "every nation, and kindred, and tongue, and +people." Since the days of the apostles the whole gospel has not +been boldly declared and carried forward with burning missionary +zeal. Romanism and Protestantism have conducted their missionary +work and, according to chap. <a href="#chap16-14">16:14</a>, their +sphere of influence will extend throughout "the whole world"; but +here is clearly set forth the fact that God has authorized another +universal message and world-wide work wholly distinguished from all +others. The contrast between the worshipers of the beast and his +image and those composing the redeemed company on Mount Sion is so +clear, also the nature of the work done by each, that we can not +possibly identify them as being one.</p> +<p>This work of conducting a world-wide missionary enterprise may +appear to be a gigantic task, but the seeming impossibility +vanishes when we consider the fact (to be more fully developed +hereafter) that God calls into this service all his people who are +yet under the sectarian yoke. With this great host already +dispersed over the world, the work of making known this last +message can and will be accomplished.</p> +<span class="pagenum"><a id="page273" name="page273"></a>[pg +273]</span> +<p>The positive statement that the <i>hour</i> of his judgment is +come shows that the end is exceedingly near; hence the second and +third angels must follow the first in the closest proximity +possible in order to introduce their messages before the wrath of +God is poured out upon apostate Christendom. The time is so short +that these three messengers can not possibly refer to three +distinct reformations in the world; hence they must signify three +important phases in the one last reformation that carries the +gospel to all nations in the short period of an "hour," which time +also includes the final judgment.</p> +<p>A careful study of these three messages will show that they are +inseparably connected. The second cry was against Babylon, that she +had fallen. Rev. <a href="#chap18-1">18:1, 2</a> proves this fall +of Babylon to be a moral one—a giving away to ungodliness, +iniquity and all manner of deception. According to chapter 16:19 +the great city of Babylon is composed of three parts, being a +confederation of the dragon<a id="footnotetag10" name= +"footnotetag10"></a><a href="#footnote10"><sup>10</sup></a> +(heathenism), the beast (Catholicism), and the false prophet +(Protestantism). Chap. <a href="#chap16-13">16:13, 14</a>. It is +evidently to this latter division of Babylon that this second +message applies; for <span class="pagenum"><a id="page274" name= +"page274"></a>[pg 274]</span> Paganism was always a false religion, +and Catholicism was always a corrupt one, during whose reign the +church of God, as already shown, was separate. Protestantism, then, +was the only part of the great city that could fall morally or +spiritually. During the space of three hundred and fifty years, +from the formation of the first Protestant creed, she held reign +and authority over the people of God, who were scattered among her +hundreds of opposing sects.</p> +<blockquote class="footnote"><a id="footnote10" name= +"footnote10"></a><b>Footnote 10:</b> <a href= +"#footnotetag10">(return)</a> +<p>That the dragon should be a part of great Babylon seems at first +improbable; but in this statement reference is made, not to the +dragon in his original, or Pagan, state, but to the form in which +he is manifesting himself in these last days to deceive the +nations, working in conjunction with apostate Christendom. This +phase of the dragon power which brings him into harmony with, and, +in reality, a part of, modern Babylon, will be more clearly +understood when we come to consider the three unclean spirits that +come out of the mouth of the dragon, the beast, and the false +prophet (chap. <a href="#chap16-13">16:13, 14</a>), and the release +of the dragon in chapter <a href="#chap20-7">20:7-9</a>.</p> +</blockquote> +<p>In this condition the faithful children of God, although bearing +the mark and name of the beast, longed for restoration of the +divine, primitive standard; but in the cloudy atmosphere of that +period they could not clearly discern the whole truth. Later, when +the full tidings of the everlasting gospel came, there came also a +revelation that Babylon is fallen and that God is calling his +people out of confusion just before the end of time.</p> +<p>I call to witness every child of God who has been with the +present reformation from its beginning, if there were not three +special phases of the development of the truth, as follows: 1. A +wonderful revival of spirituality among a few of God's chosen ones, +caused by the "everlasting gospel" being revealed to them as never +before. 2. The knowledge of the truth and deep experience thus +obtained prepared the way for the next step, which was the +discovery that the "churches" were a part of the great Babylon of +Revelation and were in a fallen condition, "a hold of every foul +spirit, and a cage of every unclean and hateful bird." Chap. +<a href="#chap18-2">18:2, 3</a>. Hence the cry went up, "Babylon is +fallen, is fallen." 3. Then followed immediately the message to +God's people to "flee out <span class="pagenum"><a id="page275" +name="page275"></a>[pg 275]</span> of the midst of Babylon and +deliver every man his soul," warning them that no one could any +longer bear the mark of the beast or worship his image without +forfeiting eternal salvation and that the fearful judgments of +heaven would soon descend upon every one who refused to obey the +message and to walk in the light. The last two phases, which apply +to Babylon, are the same and in the same order as the description +given in chapter <a href="#chap18-1">18:1-4</a>. First, an angel +from heaven cries mightily with a strong voice, "Babylon the great +is fallen, is fallen"; and then "<i>another voice</i>" from heaven +says, "COME OUT OF HER, MY PEOPLE." The three successive phases of +the message are now all combined in one, and God is gathering his +holy remnant "out of all places where they have been scattered in +the cloudy and dark day" (Ezek. 34:12) into the one body of Jesus +Christ. Halleluiah! John, also, saw this glorious result of the +three messages—"And I saw as it were a sea of glass mingled +with fire: and them that had gotten the victory over the beast, and +over his image, and over his mark, and over the number of his name, +stand on the sea of glass, having the harps of God. And they sung +the song of Moses the servant of God [a song of deliverance], and +the song of the Lamb [the song of redemption], saying, Great and +marvelous are thy works, Lord God Almighty; just and true are thy +ways, thou king of saints." Chap. <a href="#chap15-2">15:2, 3</a>. +Let all the people of God rejoice!</p> +<div class="poem"> +<div class="stanza"> +<p>"Hail the day so long expected,</p> +<p class="i2">Hail the year of full release;</p> +<p>Zion's walls are now erected,</p> +<p class="i2">And the watchmen publish peace.</p> +<span class="pagenum"><a id="page276" name="page276"></a>[pg +276]</span></div> +<div class="stanza"> +<p>"Now on Shiloh's wide dominion,</p> +<p class="i2">Hear the trumpets loudly roar:</p> +<p>Babylon's fallen, is fallen, is fallen,</p> +<p class="i2">Babylon's fallen to rise no more."</p> +</div> +</div> +<p>Those of the Lord's people who through lack of sufficient light +were yoked up with unbelievers in Protestantism, labored faithfully +to upbuild the very sectarian institutions that God was against and +that were destined to be destroyed, though they themselves were +saved as by fire; but from the time this reformation began the +redeemed die in the triumphs of a living faith, and their labors in +upbuilding the true cause and kingdom of God are still blessed and +fruitful, being perpetuated in the works that follow them.</p> +<p>"Here is the patience of the saints; here are they that keep the +commandments of God, and the faith of Jesus." As before mentioned, +God's people during the reign of Romanism expected her universal +supremacy to come to an end, and their patience was greatly +exercised in waiting for the appointed time to arrive. It came with +a great spiritual reformation. Then followed another period of +apostasy, during which time God's people again looked forward to +something better in the future. Many remarkable predictions of this +present holiness reformation were uttered by some of the most +spiritual saints during the Protestant era, and I can not refrain +from mentioning a few of them in this connection.</p> +<p>D'Aubigne: "The nineteenth century is called to resume the work +which the sixteenth century was unable to accomplish." History of +the Reformation, Book XV, Chap. 1.</p> +<span class="pagenum"><a id="page277" name="page277"></a>[pg +277]</span> +<p>Fletcher: "Only He will come with more mercy, and will increase +the light that shall be at eventide, according to his promise in +Zech. 14:7. I should rather think that the visions are not yet +plainly disclosed; and that the day and hour in which the Lord will +begin to make bare his arm openly are still concealed from us. Oh, +when will the communion of saints be complete? Lord, hasten the +time; and let me have a place among them that love thee, and love +one another in sincerity." This is an extract from a letter written +by John Fletcher to Mr. Wesley, dated London, May 26, 1757, as +given in Joseph Benson's life of Fletcher, pp. 39, 40.</p> +<p>D'Aubigne again: "In every age it has been seen how great is the +strength of an idea to penetrate the masses, to stir nations, and +to hurry them, if required, by thousands to the battle-field and to +death. But if so great be the strength of a human idea, what power +must not a heaven-descended idea possess, when God opens to it the +gates of the heart! The world has not often seen so much power at +work; it was seen, however, in the early days of Christianity, and +in the time of the Reformation; and <i>it will be seen in +future</i> ages." Book VI, Chap. 12.</p> +<p>"It has been said that the three last centuries, the sixteenth, +the seventeenth, and the eighteenth, may be conceived as an immense +battle of three days' duration. We willingly adopt this beautiful +comparison.... The first day was the battle of God, the second the +battle of the priest, the third the battle of reason. What will be +the fourth? In our opinion, the confused strife, the deadly contest +of all these powers <span class="pagenum"><a id="page278" name= +"page278"></a>[pg 278]</span> together, to <i>end in the victory of +Him to whom triumph belongs</i>." Book XI, Chap. 9.</p> +<p>Lorenzo Dow, comment on Rev. 14:6-11; 18:1-5: "The angel, or +extraordinary messenger, with his assistants, proclaiming the fall +of Babylon will be known in his time. Also the one warning the +people of God to come out of Babylon literally, spiritually, and +practically, will be known also, and such other threatening for the +omission of compliance is not to be found in all the Bible." Dow's +Works, p. 533.</p> +<p>The following extracts are from an old book written about 1812 +by Theophilus R. Gates and entitled "Truth Advocated." Through the +kindness of a sister living in Allegan County, Michigan, the writer +was enabled to secure the following from the only copy of this book +known to be in existence—she having borrowed it of her +neighbor, a relative of its author.</p> +<p>On Rev. 14:11: "I would here gladly drop the subject, lest I +give offense; but duty compels me to remark, what can not be +denied, that an inordinate attachment to certain systems and forms +of religion, has occasioned all the strifes, animosities, and +persecutions, that have so long agitated the Christian world; and +if God be just, every one must drink of the cup of his indignation, +according to his offense. The beast and his image, as it exists in +Protestant countries, seems in this place particularly meant; and +our own land is full of the number of his name. That such a +testimony will one day go forth we must believe, or else St. John +saw that which will never be: and the testimony will as certainly +be received; for <span class="pagenum"><a id="page279" name= +"page279"></a>[pg 279]</span> a company in the next chapter are to +be seen that had gotten the victory over the beast, his image, his +mark, and the number of his name. It is also equally true that as +yet it has never gone forth; and that at the time, great +afflictions or suffering of some kind will be undergone to exercise +the patience of the saints.... It is at this very time, no doubt, +that the three unclean spirits, like frogs, come out of the mouth +of the dragon, the beast, and the false prophet; spirits of devils +working miracles, which go forth unto the kings of the earth, and +of the whole world, to gather them to the great battle of the great +day of God Almighty. The greatest possible efforts, indeed will now +be made by all the sectarians to keep up their existence ... nor is +it any wonder that hireling ministers and system worshipers, +Demetrius like, should be stirred up and raise no small stir about +the way; for it is evident, not only their craft is in danger of +being set at naught by this testimony, but also the great Diana of +systems and forms of religion to be despised, and their +magnificence destroyed, whom now almost the whole Christian world +worshipeth." Pp. 281-283.</p> +<p>"And now commences an era of light and suffering, when the +corrupt churches (with the kings of the earth and great men united +with them) being about to be wholly brought down, make one general +muster against Christ and his true worshipers. These things are +clear to me as a ray of light; and whoever lives at this time will +see as great opposition and spite to the true way of righteousness +then set forth from sectarians and professors generally, as there +was from the Jews towards Christ and his testimony: and +<span class="pagenum"><a id="page280" name="page280"></a>[pg +280]</span> also, like the Jews, at the very time they oppose the +true way of the Lord with all their might, they will no doubt make +the greatest possible show of religion, will think they are the +true church, yea will have a zeal for God, carrying on religion +with great success, forming societies, sending missionaries among +the heathen, etc., etc. That such an event will take place is very +clear." Pp. 286-288.</p> +<p>"This happy period I never expect to see: but known unto the +Lord only are all things. I know that such a time will be; for we +are assured by the angel, these are the true sayings of God: and I +also believe that it will take place <i>within two centuries</i> +from this time. But oh! how corrupt doth the world now appear to +me.... Help me, O Lord, I pray thee, to do thy will.</p> +<p>"Whenever any body of people come into notice, establish their +rules and institutions, and become a respectable sect, they are the +people of God then only in name; they cease to have the nature any +longer; and whoever unites himself to the same, constitutes himself +one of the beast's party, and so far as his influence extends, he +helps to establish the kingdom of Antichrist in the earth. This is +clear from the prophecies of the Revelation, and it will answer no +purpose to take offense when the truth is spoken. These things +will, moreover, sooner or later be declared with great plainness by +some one; and then will the man of sin put forth all his strength; +then will persecution come, and the beast muster his armies to +defend himself and to destroy the assailants, but in vain; for +however few their number may be at first, and however furious the +battle may rage against <span class="pagenum"><a id="page281" name= +"page281"></a>[pg 281]</span> them, they are destined to conquer. +And herein the words of Christ will fitly apply, 'Fear not, little +flock; for it is your Father's good pleasure to give you the +kingdom.'" P. 313.</p> +<p>Speaking of sectarianism, he says further: "The same round of +things will continue until the evil is remedied.... When this shall +take place, time only can determine with certainty. It will +probably commence slowly, and not come with any great outward +observation. Few will at first see or embrace the way, being +strange to them, and appearing on account of their prejudices, and +the way they have been taught by the false prophet, to be wrong and +improper: moreover, being opposed to all others, they will have all +others to oppose them. But though they are despised and hated, and +few in number, the Lord is with them." Pp. 322, 323.</p> +<p>On Rev. 16:13, 14: "I have already delivered my views with +respect to these unclean spirits ... and it is not necessary to say +much here upon the subject; only I would just observe, that this +will be a time of greater trial to Christians in general, and in a +time in which more will be deprived of every particle of true +religion through the influence of false ministers belonging to the +different societies in Christendom, than any that has ever yet been +in the world. But while they are making these great exertions, they +are only preparing themselves and their deluded votaries for a more +awful and complete destruction. For God Almighty is against them, +and they against Him; though they will know it not, but think +perhaps all the while they are his peculiar favorites, and that +they are employed in maintaining his cause, like the Jews +<span class="pagenum"><a id="page282" name="page282"></a>[pg +282]</span> before them, when it is only their own cause and men's +traditions." P. 338.</p> +<p>"I am but as the voice of one crying in the wilderness of error +and of sin, of wickedness and delusion, testifying according to the +best light given me; and any light that I can possibly communicate +will in a little time become as the feeble shining of the sun, by +reason of the greatness of the light that shall be hereafter." P. +354.</p> +<p>"A true and living testimony will go forth before this last +period of the awful judgments of God comes to a close, and in +consequence of rejecting it, like the Jews of old, the wrath of God +will come upon them to the uttermost. The testimony against the +worshipers of the beast, by the third angel, Rev. 14:9, is the +testimony that effectually overthrows the kingdom of darkness and +establishes the truth as it is in Jesus, pure and undefiled.... The +authors of this testimony will ... unlike to all who go before +them, attack the evil at its root, and expose the deceit, hypocrisy +and wickedness of the different sects in a way that has never +before been done; for which they will suffer the greatest +persecution. You may look upon these things as the reveries of my +own fancy; but some day or other, people will witness to the truth +of what I now write." Pp. 421, 422.</p> +<p>"All the reformations which go before this last great reform +will only be partial and temporary. They will only lop off the +branches, or at the most, only strike at the body of the corrupt +tree, while the roots remain untouched and uninjured. But when this +last testimony goes forth, the very roots of the corrupt tree will +be attacked." P. 426.</p> +<span class="pagenum"><a id="page283" name="page283"></a>[pg +283]</span> +<p>"Every sect is under an idea that whenever the Lord comes to +establish truth in the earth, it will be to establish their creed, +raise up their sect, and bring the whole world into their way. And +when the faithful witnesses whom God will raise up shall openly +declare that they have all gone out of the way, that the greatest +professors have so much of guile, selfishness and party spirit +about them as to be nothing but hypocrites, and that a person must +be better than they are or be lost forever; that sects are an +abomination to the Lord; denounce eternal death upon every advocate +and adherent of men-made establishments; ... I say when such a +testimony as this goes forth, as it sooner or later will, no wonder +that the sects, all with one accord, should set themselves against +it—should call it heresy—declare it will ruin the +churches if it is not suppressed.... Although, as I have before +testified, I am only as the voice of one crying in the +wilderness—a mere babe in the knowledge of these things which +are to be revealed hereafter, yet I expect to raise a host of +bigots and hypocrites against me.... Nor can it be very long before +the true light, in a very especial manner, will shine.... If these +things do not come to pass, then let me be called an enthusiast or +a deceiver." Pp. 444-446.</p> +<a name="chap14-14" id="chap14-14"></a> +<blockquote> +<p>14. And I looked, and behold a white cloud, and upon the cloud +one sat like unto the Son of man, having on his head a golden +crown, and in his hand a sharp sickle.</p> +<p>15. And another angel came out of the temple, crying with a loud +voice to him that sat on the cloud, Thrust in thy sickle, and reap: +for the time has come for thee to reap; for the harvest of the +earth is ripe.</p> +<span class="pagenum"><a id="page284" name="page284"></a>[pg +284]</span> +<p>16. And he that sat on the cloud thrust in his sickle on the +earth; and the earth was reaped.</p> +<p>17. And another angel came out of the temple which is in heaven, +he also having a sharp sickle.</p> +<p>18. And another angel came out from the altar, which had power +over fire; and cried with a loud cry to him that had the sharp +sickle, saying, Thrust in thy sharp sickle, and gather the clusters +of the vine of the earth; for her grapes are fully ripe.</p> +<p>19. And the angel thrust in his sickle into the earth, and +gathered the vine of the earth, and cast it into the great +winepress of the wrath of God.</p> +<p>20. And the winepress was trodden without the city, and blood +came out of the winepress, even unto the horse bridles, by the +space of a thousand and six hundred furlongs.</p> +</blockquote> +<p>The special characters of this vision and their work have been +very difficult for me to identify positively. Until clearer light +on the matter is received, I choose to withhold an explanation +rather than to indulge in speculation. Its usual explanation is to +apply the gathering of the harvest of the earth to the work of the +reformation now taking place and the vintage scene to the final +destruction of the wicked, their punishment being symbolized by the +treading of the "winepress of the wrath of God." This may be its +signification. It is certain, however, that in a subsequent +chapter, the final judgment of the wicked is symbolized by the +treading of "the wine-press of the fierceness and wrath of Almighty +God." Beyond this I can not now speak with certainty.</p> +<span class="pagenum"><a id="page285" name="page285"></a>[pg +285]</span> <a name="chap15" id="chap15"></a> +<h2>CHAPTER XV.</h2> +<a name="chap15-1" id="chap15-1"></a> +<blockquote> +<p>And I saw another sign in heaven, great and marvelous, seven +angels having the seven last plagues; for in them is filled up the +wrath of God.</p> +<a name="chap15-2" id="chap15-2"></a> +<p>2. And I saw as it were a sea of glass mingled with fire: and +them that had gotten the victory over the beast, and over his +image, and over his mark, and over the number of his name, stand on +the sea of glass, having the harps of God.</p> +<p>3. And they sing the song of Moses the servant of God, and the +song of the Lamb, saying, Great and marvellous are thy works, Lord +God Almighty; just and true are thy ways, thou King of saints.</p> +<p>4. Who shall not fear thee, O Lord, and glorify thy name? for +thou only art holy: for all nations shall come and worship before +thee; for thy judgments are made manifest:</p> +<a name="chap15-5" id="chap15-5"></a> +<p>5. And after that I looked, and, behold, the temple of the +tabernacle of the testimony in heaven was opened:</p> +<p>6. And the seven angels came out of the temple, having the seven +plagues, clothed in pure and white linen, and having their breasts +girded with golden girdles.</p> +<p>7. And one of the four beasts gave unto the seven angels seven +golden vials full of the wrath of God, who liveth for ever and +ever.</p> +<p>8. And the temple was filled with smoke from the glory of God, +and from his power; and no man was able to enter into the temple, +till the seven plagues of the seven angels were fulfilled.</p> +</blockquote> +<p>The scene presented to us in this vision is but an introduction +to the solemn scenes of awful judgment <span class="pagenum"><a id= +"page286" name="page286"></a>[pg 286]</span> immediately following. +The first thing that attracted John's attention was a sign, great +and marvelous, "seven angels having the seven last plagues." The +reason why these are denominated the "last plagues" is because that +"in them is filled up the wrath of God." These are the completion, +then, the finishing up of the work of divine judgment against the +persecutors of the church. When the last one is poured out the work +is done, the time of judgment is over. These angels are not +designed to symbolize any agencies on earth, for they do not appear +on earth; they are simply the conductors of the Revelation. God +never commissions his people on earth to perform such great +judgments upon their persecutors as the temporal judgments of the +seven last plagues will be shown to be; but, on the contrary, he +has given them the express command not to avenge themselves, but to +suffer wrong. He himself lays exclusive claim to this prerogative, +saying, "Vengeance is <i>mine</i>; I will repay, saith the Lord." +Rom. 12:19.</p> +<p>As soon as the subject of the plagues is introduced and before +they are poured out, the narrative suddenly changes and a short +history of God's redeemed saints is given. This, perhaps, thus +occurs for two reasons—to assist us in fixing the chronology +of the events described and to encourage us with the thought that, +even while the awful judgments of God are being "made manifest" +upon the haughty oppressors of earth, God has a chosen people who +have "gotten the victory over the beast, and over his image, and +over his mark, and over the number of his name." They stand upon +the "sea of glass, having the harps of God"—a symbol of +melody and praise—and sing <span class="pagenum"><a id= +"page287" name="page287"></a>[pg 287]</span> the song of Moses and +the song of the Lamb. The song of Moses was that sung by the +Israelites when they had escaped to the further side of the Red +Sea, thus securing perfect deliverance from their enemies. So, +also, this company of worshipers sing a great song of +deliverance—deliverance from the beast and his image. In +chapters 4 and 5 John saw the great host redeemed before the +apostasy standing on this sea of glass, singing the song of +redemption—the song of the Lamb—but this company are +enabled to sing another song as well—the song of +deliverance—for they have "gotten the victory over the beast, +and over his image, and over his mark, and over the number of his +name." Halleluiah! "Great and marvelous are thy works, Lord God +Almighty; just and true are thy ways, thou King of saints."</p> +<p>As before stated (chap. <a href="#chap8-3">8:3</a>), the +heavenly world as opened up to John appeared symbolized after the +sanctuary of the temple. By "the temple of the tabernacle of the +testimony," out of which the seven angels came fully prepared for +their work, is meant the most holy place of the sanctuary, called +"the tabernacle of the testimony" because there was deposited in +it, beneath the wings of the cherubim, the ark of the testimony, or +God's covenant. It was therefore as from the most holy place of the +sanctuary—from the very presence of the Deity—that +these angels went forth commissioned to execute the seven last +plagues. This shows that they went by the divine command as +ministers of vengeance. The purity and beauty of their attire +denoted both the spotless excellency of their characters and the +justice of the work in which they were to engage. Although theirs +<span class="pagenum"><a id="page288" name="page288"></a>[pg +288]</span> was a work of awful avenging judgment, still the +garments they wore would not be soiled thereby; and their flowing +robes of white were girded up with a beautiful golden girdle. +Therefore there is no inconsistency between the purity and love of +God and the work of his vengeance. It would seem to human reasoning +that the two are irreconcilable, but these symbols teach +differently.</p> +<p>These angels received their vials (goblets) of wrath at the +hands of one of the four living creatures, who are symbols of the +redeemed sons of earth. Their deliverance by one of these doubtless +denotes that these judgments were to be executed in their behalf +and in answer to their prayers. For centuries the wrath of deadly +persecutors had been poured out upon God's people, until the cry +ascended from the lips of the martyrs, "How long, O Lord, holy and +true, dost thou not judge and avenge our blood on them that dwell +on the earth?" Chap. <a href="#chap6-10">6:10</a>. Now their prayer +is answered, and by their hand, as it were, the vials of wrath are +delivered with the divine sanction unto the seven angels to be +poured out upon these proud oppressors of the Lord's people. These +vials, too, were "full of wrath." What a fearful expression! +<i>Full of wrath</i>, even "<i>the wrath of God</i>, who liveth +forever and ever." There was nothing in them but wrath and that to +the very brim.</p> +<p>As soon as the vials were delivered, "the temple was filled with +smoke from the glory of God." This symbol is taken from the +Shekinah which filled the ancient tabernacle. We read that when the +tabernacle was finished, "a cloud covered the tent of the +congregation, and the glory of the Lord filled the tabernacle. +<span class="pagenum"><a id="page289" name="page289"></a>[pg +289]</span> And Moses was not able to enter into the tent of the +congregation, because the cloud abode thereon, and the glory of the +Lord filled the tabernacle." Ex. 40:34, 35. The same thing occurred +at the dedication of Solomon's temple. "The cloud filled the house +of the Lord, so that the priests could not stand to minister +because of the cloud: for the glory of the Lord had filled the +house of the Lord." 1 Kings 8:10, 11. So, also, in the symbol +before us the glory of God filled the temple so that no man was +able to enter. This is intended to set forth the fact that these +avenging judgments were for the manifestation of the divine glory +and that there was no access to the throne of God nor to his +mercy-seat to alter them or to stay their execution. Such is the +sublime scene presented to our view preparatory to the pouring out +of the seven last great plagues.</p> +<span class="pagenum"><a id="page290" name="page290"></a>[pg +290]</span> <a name="chap16" id="chap16"></a> +<h2>CHAPTER XVI.</h2> +<a name="chap16-1" id="chap16-1"></a> +<blockquote> +<p>And I heard a great voice out of the temple saying to the seven +angels, Go your ways, and pour out the vials of the wrath of God +upon the earth.</p> +<p>2. And the first went, and poured out his vial upon the earth; +and there fell a noisome and grievous sore upon the men which had +the mark of the beast, and upon them which worshipped his +image.</p> +</blockquote> +<p>A great voice out of the temple, now filled with the glory of +the divine presence, commanded the seven angels to enter upon their +mission. It came, therefore, from God, who alone fixed the time for +these judgments to begin.</p> +<p>Before an intelligent explanation of these plagues can be given, +however, the following points must be made clear: 1. <i>Where</i> +the vials were poured out. 2. <i>Upon whom</i> they were emptied. +3. <i>Why</i> they were thus poured out. 4. <i>When</i> they were +fulfilled, or, rather, at what time they began to be fulfilled. +These points we will first briefly consider in the order named, +after which we will discuss the <i>nature</i> of the plagues and +their individual application.</p> +<p>1. The place where these vials of wrath were poured out was +"upon the earth"; that is, the Apocalyptic earth, or that portion +of the earth made the special subject of Apocalyptic vision; +namely, the territory of the ten kingdoms. The last two vials, +however, will be found to embrace a larger territory.</p> +<span class="pagenum"><a id="page291" name="page291"></a>[pg +291]</span> +<p>2. They were poured out upon those "which had the mark of the +beast, and upon them which worshiped his image." It has already +been shown that the image made by the second beast of chapter 13 +was the Protestant ecclesiastical organizations; hence the "beast" +here referred to, to which the image was made, must signify the +ecclesiastical hierarchy of Rome, the original. So the plagues fell +upon the adherents of both organized Romanism and Protestantism in +Europe.</p> +<p>3. The reason why the judgments of the first three vials +especially descended upon them was because "they had shed the blood +of saints and prophets." Verse 6. That Romanism was a fierce +oppressor of God's people has already been noticed: Protestantism +as their persecutor, also, must now be considered further. +Protestant sects after they first became established and got power +in their own hands, acted much in the same manner as the church of +Rome did before them, persecuting, banishing, imprisoning, and even +putting to death those who refused to receive their tenets or to +conform to the system of religion they had adopted. The Lutherans, +at first a pious, persecuted people, on becoming numerous and +exalted by the favor of the great, established a certain system of +religion and then, when it was in their power, persecuted, +imprisoned, banished, or put to death all that dissented. As early +after the Reformation as 1574, in a convention at Torgaw, they +established the real presence in the eucharist and instigated the +Elector of Saxony to seize, imprison, and banish all the secret +Calvinists that differed from them in sentiment, and to reduce +their followers by every act <span class="pagenum"><a id="page292" +name="page292"></a>[pg 292]</span> of violence, to renounce their +sentiments and to confess the ubiquity. Peucer, for his opinions, +suffered ten years of imprisonment in the severest manner. In 1577 +a form of concord was produced in which the real manducation of +Christ's body and blood in the eucharist was established and heresy +and excommunication laid on all that refused this as an article of +faith, with pains and penalties to be enforced by the secular arm. +Crellius, in 1601, was put to death.</p> +<p>In Switzerland, before the city of Zurich was entirely safe +itself from the encroachments of Romanism, its Protestant council +condemned a young man named Felix Mantz to be drowned because he +insisted that the baby-sprinkling of Romanism was not baptism and +that all who had received the rite ought to be immersed. This +sentence was carried into effect. The severest laws were passed in +different countries of Europe against the Anabaptists, and large +numbers were banished or burnt at the stake. See Encyclopædia +Britannica, Art. Anabaptists. Protestants may claim this was +because of their fanaticism on other lines; but it remains a fact, +nevertheless, that the chief sentiment at the base of these laws +was religious persecution and that Protestants sanctioned and +carried them into execution.</p> +<p>King Henry VIII., the founder of the Established Church in +England, adopted the most stringent laws to enforce its doctrines. +Certain articles of religion were drawn up, known in history as the +"Bloody Six Articles." Concerning these the People's +Cyclopædia says: "The doctrines were substantially those of +the Roman Catholic Church. Whoever denied the first articles (that +embodying the doctrine of transubstantiation) <span class= +"pagenum"><a id="page293" name="page293"></a>[pg 293]</span> was to +be declared a heretic, and burnt without opportunity of abjuration; +whoso spoke against the other five articles should, for the first +offense, forfeit his property; and whosoever refused to abjure his +first offense, or committed a second, was to die like a felon." +Art. Henry VIII. "The royal reformer persecuted alike Catholics and +Protestants. Thus, on one occasion, three Catholics who denied that +the king was the rightful head of the church, and three Protestants +who disputed the doctrine of the real presence in the sacrament,... +were dragged on the same sled to the place of execution." In +speaking of that period of history and of the religious +persecutions of the times, Myers says: "Punishment of heresy was +then regarded, by both Catholics and Protestants alike, as a duty +which could be neglected by those in authority only at the peril of +Heaven's displeasure. Believing this, those of that age could +consistently do nothing less than labor to exterminate heresy with +axe, sword and fagot." General History, p. 553.</p> +<p>That religious intolerance even at a later date was practised in +England, witness the twelve years' imprisonment of John Bunyan and +the hundreds confined in jails throughout that country for not +conforming to the established religion. It was such severe +persecution by that early Protestant sect that drove the Puritans +from England's fair country to the then inhospitable shores of +America, that they might have an opportunity to worship God +according to the dictates of their own conscience. In Scotland the +Covenanters "insisted on their right to worship God in their own +way. They were therefore subjected <span class="pagenum"><a id= +"page294" name="page294"></a>[pg 294]</span> to most cruel and +unrelenting persecution. They were hunted by English troopers over +their native moors and among the wild recesses of their mountains, +whither they secretly retired for prayer and worship. The tales of +the suffering of the Scotch Covenanters at the hands of the English +Protestants form a most harrowing chapter of the records of the +ages of religious persecution." This list might be considerably +augmented, but it is unnecessary. However, that Protestant +persecution and tyranny should never reach the enormous extent of +the Romanists before them is proved by the fact that her horns were +"like a lamb." Chap. <a href="#chap13-11">13:11</a>.</p> +<p>4. It is very important for us to ascertain the <i>time</i> for +the beginning of these plagues; for they can not be identified +unless we understand the chronology of the events described. It is +a fact no one can question that the seventh plague is the judgment +of the last day, for in the seven "is filled up" the wrath of God; +hence they are denominated the <i>last</i> plagues. It is also a +fact, well-known to all who are spiritual and who understand the +truth in the present reformation, that certain events said to occur +under the period of the sixth plague are <i>now</i> taking place; +namely, the confederation of all false religions to oppose the +people of God, led on by the "unclean spirits" that come "out of +the mouth of the dragon, and out of the mouth of the beast, and out +of the mouth of the false prophet." Verses 13, 14.</p> +<p>Therefore five of the plagues precede the time in which we are +now living. It is evident that the plagues could not begin before +the reformation; for the vials were poured out upon the "image of +the <span class="pagenum"><a id="page295" name="page295"></a>[pg +295]</span> beast"—Protestantism—also. Hence we are +directed to some period between the sixteenth century and the +present day for their commencement. The reason <i>why</i> the first +judgments especially were poured out will assist us in determining +the starting-point—"They have shed the blood of saints and +prophets." This expression seems to indicate that the time for the +plagues to begin was after Romanism and Protestantism ceased +putting people to death because of their religious sentiments. That +this is the correct idea is clearly proved by what was said to the +martyrs when they cried unto God for the avenging of their blood on +them that dwell on the earth. "And it was said unto them, that they +should rest yet for a little season, until their fellow-servants +also and their brethren, that should be killed as they were, should +be fulfilled." Chap. 6:10, 11. For additional information +concerning the terrible persecutions that followed the Sixteenth +Century Reformation, see remarks on chapter <a href= +"#chap6-10">6:10, 11</a>.</p> +<p>We must now determine about what time the great persecutions +referred to ceased, or nearly ceased, and that will give us the +right starting-point from which to reckon the pouring out of the +first vial. In A.D. 1685 the revocation of the Edict of Nantes, by +Louis XIV. of France, took place, and in the terrible persecutions +that occurred during his reign three hundred thousand are said to +have lost their lives. The time that we are endeavoring to +establish, then, must be later than the seventeenth century. Louis +died in 1714. Persecutions continued from time to time in France, +with considerable severity, until about the middle of the century. +"Soon after this ... the <span class="pagenum"><a id="page296" +name="page296"></a>[pg 296]</span> flowing of heretic blood ceased, +though an effort was made in 1765 by the Popish clergy to resist +the tendency to toleration by a remonstrance to the king." History +of Romanism, p. 608. A few individual cases of persecution may have +occurred later in other countries; but in the main we are safe in +pointing to about the middle of the eighteenth century for the +general cessation of these religious <i>murders</i>. We will now +consider the nature of the first plague.</p> +<p>The pouring out of this vial produced the most painful malignant +ulcers upon the human body. Such ulcers are evidently not political +calamities; for the symbol is drawn, not from nature, but from +human life. Still, it is not drawn from a human being as a whole +(in which case religious events would be symbolized), but only from +his body. What, then, is the analagous object of which the human +body may stand as a proper representative? Evidently, the mind. We +would naturally pass from the bodily to the mental; and what +painful ulcers are to the one, marring its beauty and filling it +with burning anguish, such are blasphemous opinions and malignant +principles to the other.</p> +<p>Considering the time for this plague pointed out above, the +student of Revelation who is acquainted with the history of the +past will scarcely fail to discern at once, in the striking points +of this symbol, those horrible principles of infidelity, atheism, +and licentiousness, which were spread so extensively over Europe +during the latter half of the eighteenth century, and which were +the most efficient causes in bringing about the fearful convulsions +which followed in the French Revolution. That all may understand +<span class="pagenum"><a id="page297" name="page297"></a>[pg +297]</span> this matter in its proper light, however, it will be +necessary to state some of the facts respecting this "noisome and +grievous sore" that fell at that time upon the inhabitants of +Europe. In writing upon the causes that led up to the French +Revolution, Mr. Wickes gathered the following facts of history +mainly from the Encyclopædia of Religious Knowledge, under +the articles headed <i>Philosophists</i> and <i>Illuminati</i>. I +will quote his own language, as it is very pointed.</p> +<p>"Philosophists was a name given to several persons in France, +who entered into a combination to overthrow the religion of Jesus, +and eradicate from the human heart every religious sentiment. The +man more particularly to whom this idea first occurred, was +Voltaire, who being weary (as he said himself) of hearing it +repeated that twelve men were sufficient to establish Christianity, +resolved to prove that one might be sufficient to overturn it. Full +of this project, he swore, before the year 1730, to devote his life +to its accomplishment, and for some time he flattered himself that +he should enjoy alone the glory of destroying the Christian +religion. He found, however, that associates would be necessary; +and from the numerous tribe of his admirers and disciples, he chose +D'Alembert and Diderot, as the most proper persons to co-operate +with him in his designs. He contrived also to enlist Frederick II., +king of Prussia, who became one of his most zealous coadjutors, +until he found that Voltaire was waging war with the throne as well +as the altar. This, indeed, was not originally Voltaire's +intention. He was vain; from natural disposition an aristocrat, and +an admirer of royalty. But when he found that almost every +sovereign but <span class="pagenum"><a id="page298" name= +"page298"></a>[pg 298]</span> Frederick disapproved of his +ambitious designs, as soon as he perceived their issue, he +determined to oppose all the governments on earth rather than +forfeit the glory with which he flattered himself, of vanquishing +Christ and his apostles in the field of controversy.</p> +<p>"He now set himself, with his associates, D'Alembert and +Diderot, to excite universal discontent with the established order +of things. For this purpose, they formed secret societies, assumed +new names, and employed an enigmatical language. In their secret +meetings they professed to celebrate the mysteries of +<i>Mythra</i>; and their great object, as they professed to one +another, was to confound the wretch, meaning Jesus Christ. Hence +their secret watchword was 'Crush the wretch.' The following are +some of their doctrines, as found in their books expressly designed +for general circulation. Sometimes standing out in their naked +horror, at other times enveloped in sophistry and disguise. The +Universal Cause, that God of the philosophers, of the Jews, and of +the Christians, is but a chimera and a phantom—The phenomena +of nature only prove the existence of God to a few prepossessed +men—It is more reasonable to admit, with Manes, of a two-fold +God, than of the God of Christianity—We can not know whether +a God really exists, or whether there is any difference between +good and evil, or vice and virtue—Nothing can be more absurd +than to believe the soul a spiritual being—The immortality of +the soul, so far from stimulating men to the practise of virtue, is +nothing but a barbarous, desperate, fatal tenet, and contrary to +all legislation—All ideas of justice and injustice, of virtue +and vice, of glory and infamy, are purely arbitrary, <span class= +"pagenum"><a id="page299" name="page299"></a>[pg 299]</span> and +dependent on custom—Conscience and remorse are nothing but +the foresight of those physical penalties to which crimes expose +us—The man who is above the law, can commit, without remorse, +the dishonest act that may serve his purpose—The fear of God, +so far from being the beginning of wisdom, should be the beginning +of folly—The command to love one's parents is more the work +of education than of nature—Modesty is only an invention of +refined voluptuousness—The law which condemns married people +to live together, becomes barbarous and cruel on the day they cease +to love one another.</p> +<p>"Such were the atrocious sentiments, though sometimes artfully +veiled, which were disseminated in their books, and which, +spreading all over Europe, imperceptibly took possession of the +public mind, and prepared the way for the subversion of religion, +morals, and government. As soon as the sale of the works was +sufficient to pay expenses, inferior editions were printed and +given away, or sold at a very low price; circulating libraries of +them were formed, and reading societies instituted. While they +constantly denied these productions to the world, they contrived to +give them a false celebrity through their confidential agents and +correspondents, who were not themselves always trusted with the +entire secret.</p> +<p>"By degrees they got possession nearly of all the reviews and +periodical publications; established a general intercourse, by +means of hawkers and pedlars, with the distant provinces; and +instituted an office to supply all schools with teachers; and thus +did they acquire unprecedented dominion over every species of +literature, over the minds of all ranks of people, and <span class= +"pagenum"><a id="page300" name="page300"></a>[pg 300]</span> the +education of the youth, without giving any alarm to the world. The +lovers of wit and polite literature were caught by Voltaire; the +men of science were perverted, and children corrupted in the first +rudiments of learning, by D'Alembert and Diderot; stronger +appetites were fed by the secret club of Baron Holbach; the +imaginations of the higher orders were set dangerously afloat by +Montesquieu; and the multitude of all ranks was surprised, +confounded, and hurried away by Rousseau. Thus was the public mind +in France completely corrupted, and the way prepared for the +dreadful scenes that followed."</p> +<p>But there is also another chapter to the dark history of this +"noisome and grievous sore." The same author says again:</p> +<p>"After Voltaire had broached his system of infidel philosophy, +and brought it unto perfection, it was taken up by the celebrated +Dr. Adam Weishaupt, professor of canon law in the University of +Ingolstadt, and by him perfected as a system of light or +illuminism. On the 1st of May, 1776, he founded, among the students +of the above-named University, a secret society under the name of +the <i>Illuminati</i>, whose avowed object was to diffuse the light +of science, these secret societies being so many radiating centers +of light. But the science taught was the most atrocious infidelity, +and its object the overturning of all government and religion. Free +masonry, being in high repute all over Europe when Weishaupt first +formed the plan of his society, he availed himself of its secrecy +to introduce his new order, which rapidly spread, by the efforts of +its founders and disciples, through all those countries, and found +its way even to the United States. It <span class="pagenum"><a id= +"page301" name="page301"></a>[pg 301]</span> would not be possible +here to give even an outline of the nature and constitution of this +extraordinary society—of its secrets and mysteries—of +the deep dissimulation, consummate hypocrisy, and shocking impiety +of its founder and his associates—of their Jesuitical arts in +concealing their real objects, and their incredible industry and +astonishing exertions in making converts—of the absolute +despotism and complete system of <i>espionage</i> established +throughout the order—of the blind obedience exacted of the +<i>novices</i>, and the absolute power of life and death assumed by +the order and conceded by the novices—of the pretended +morality, real blasphemies, and absolute atheism of the founder and +his tried friends. Reference can only be made to these things as +well-established facts.</p> +<p>"It is important here to bear in mind one or two facts, in order +to realize what an engine of corruption this secret organization of +the <i>Illuminati</i> was. One fact is, the high popularity which +these secret societies at that period enjoyed. It was unbounded. +There is something which commends such secret organizations most +powerfully to the depraved human nature. Men love them because they +are secret, and because they can wield such tremendous power. The +other fact to be considered, is the absence, to a such vast extent, +of the controlling elements of true religion in the European mind, +and its predisposition to skepticism. The Reformation of the +Sixteenth Century had broken the shackles of priestly Papal +superstition over the human mind; and [true] evangelical doctrine +not being introduced to supply the vacuum, the mass swung readily +over from the regions of dark <span class="pagenum"><a id="page302" +name="page302"></a>[pg 302]</span> superstition to blank atheism. +Thus were the elements ready prepared to hand for such spirits as +Voltaire, D'Alembert, Diderot, Weishaupt, and others, to work upon, +and by reason of their secret powerful agencies, to mould to their +own liking.</p> +<p>"It was now this damning system of infidelity, under the +specious name of philosophy, light, and science, spread with such +untiring industry over the European mind, that unhinged the whole +framework of society, and prepared it, like a vast magazine, for an +awful explosion. All the principles that held society together in +the fear of God and future retribution—regard for human +law—respect for magistrates, parents, and the +marriage-tie—yea, in the very distinctions of virtue and +vice, had been unsettled or taken away. They had been reasoned down +and laughed out of the world; and when these only restraints, which +God has imposed upon human selfishness and passion were removed, +what was then to hold back those fierce passions and that deep +selfishness from the most unbounded excesses? God was no more +feared—government was no more sacred—religion was a +delusion—immorality was a lie—virtue was a +name—the marriage-tie was a farce—modesty was refined +voluptuousness: and when men were persuaded of these things, +society began to roll and heave under the long swells of that +portentous storm of wrath which was soon to break, in all its +desolating fury, over the earth."</p> +<p>In the facts here presented it may be seen how far we are +justified in applying to them this first vial of wrath. The vial +was poured out "upon the earth"—on the inhabitants of the ten +kingdoms when in a <span class="pagenum"><a id="page303" name= +"page303"></a>[pg 303]</span> state of tranquility. This was their +condition, unsuspicious of danger, when the dread infection was +spread through society. According to the testimony of Pres. Dwight, +within ten years from the first establishment of the Illuminati, in +1776, "they were established in great numbers through Germany, +Sweden, Prussia, Poland, Austria, Holland, France, Switzerland, +Italy, England, Scotland, and America. They spread with a rapidity +which nothing but fact could have induced any sober mind to +believe."</p> +<p>This system of infidelity is well symbolized by a noisome, +grevious ulcer, which is loathsome to the sight, offensive to the +smell, corrupting to the body, and productive of awful pain. That +it appeared so to others besides the author of the Revelation is +shown by the following epithets which Burke, the celebrated English +orator, applied to the spirit of the French Revolution, which was +only the discharged virus of these ulcers. He styled it "the fever +of Jacobinism;" "the epidemic of atheistical fanaticism;" "an evil +lying deep in the corruptions of human nature;" "such a plague, +that the precaution of the most severe quarantine ought to be +established against it." The result, he says, was "the corruption +of all morals," "the decomposition of all society." What greater +plague could fall upon Romanism and Protestantism than this fearful +scourge of infidelity?</p> +<p>I have dwelt for a considerable length of time upon this +subject, because of its deep interest, and also because I desired +to verify the application of the symbol as much as possible, on +account of its close connection with the pouring out of the vials +which follow.</p> +<span class="pagenum"><a id="page304" name="page304"></a>[pg +304]</span> <a name="chap16-3" id="chap16-3"></a> +<blockquote> +<p>3. And the second angel poured out his vial upon the sea; and it +became as the blood of a dead man: and every living soul died in +the sea.</p> +</blockquote> +<p>This vial was poured out upon the "sea." The sea is a large body +of water within the earth, subject to violent storms and +agitations. As a symbol it would denote some central power or +kingdom within the symbolic earth in a state of revolution. The +effects produced by this vial were two-fold—the waters were +changed into blood as of a dead man, and all the living creatures +in the sea died. The waters of the sea represent the inhabitants of +this kingdom (see a similar explanation of <i>water</i> in chap. +<a href="#chap17-15">17:15</a>) as the earth does the inhabitants +of the empire, or the ten kingdoms. The living creatures in the +sea, therefore, could signify the rulers and princes of the +kingdom, as they bear an analagous relation to the people that +fishes do to the waters. The statement that the waters of the sea +became "as the blood of a dead man" is doubtless intended to +signify a much more dreadful state of things than if they had +simply been changed to blood. They were converted into black and +poisonous, or corrupt, blood. This denotes the vast slaughter and +massacre of the inhabitants of this kingdom; while the death of the +living creatures denotes the extinction of those in power.</p> +<p>It may appear at first that making the conversion of water into +blood a symbol of bloodshed is adopting the literal method of +interpretation; but not so, and for the following reason: The +symbol is taken from nature, the waters of the sea representing the +inhabitants of the kingdom. The waters are changed into an +unnatural state or element, that of blood, and this <span class= +"pagenum"><a id="page305" name="page305"></a>[pg 305]</span> change +denotes an analagous one passing upon the inhabitants. Their +continuing in life would be their remaining as waters: their +massacre and destruction would be the waters changed to +blood—a horrible and unnatural element. Likewise, the death +of the living things in the sea is a similar destruction overtaking +the kings, rulers, and princes.</p> +<p>With our understanding of the nature of the first vial, which +prepared the way for the pouring out of this one, we shall have no +difficulty whatever in identifying this symbol with the terrible +convulsions of the French Revolution. It followed as a necessary +consequence of the first. Voltaire and his coadjutors had insulted +and trampled in the dust everything held sacred in human eyes, and +this fully prepared the way for the scenes of terror that +followed.</p> +<p>In studying these vials the reader should bear in mind +constantly the reason <i>why</i> they were sent as judgments upon +the nations of Europe—because of their former oppression of +God's people. From the days when the Popes received their first +temporal authority at the hands of the Carlovingian king, Pepin and +Charlemagne, France<a id="footnotetag11" name= +"footnotetag11"></a><a href="#footnote11"><sup>11</sup></a> +constituted the real backbone of the Papacy, the very center of her +power and authority, as all history will show. In the fourteenth +century the Papal seat was removed from Rome to Avignon, in France, +where it remained for about seventy years. During this period all +the Popes <span class="pagenum"><a id="page306" name= +"page306"></a>[pg 306]</span> were French, and "all their policies +were shaped and controlled by the French kings." To write a history +of the Papacy during the Dark Ages is to outline the history of +France, so closely are their affairs interwoven. Hence it is only +natural that she should be symbolized as the "sea" in this part of +the Apocalypse, with the other nations as tributaries. Ver. 4-6. +That the French Revolution was in its effects a terrible blow to +the thrones of despotism throughout Europe is shown by the +following quotation from the Encyclopædia Britannica: "We are +coming to the verge of the French Revolution, which <i>surpasses +all other revolutions the world has seen</i> in its completeness, +the largeness of its theatre, the long preparation for it ... its +<i>influence on the modern history of Europe</i>." Art. France.</p> +<blockquote class="footnote"><a id="footnote11" name= +"footnote11"></a><b>Footnote 11:</b> <a href= +"#footnotetag11">(return)</a> +<p>Pepin and Charlemagne were, properly speaking, simply German +princes reigning in Gaul. The kingdom of France is usually dated +from the accession of the first of the Capetian kings, late in the +tenth century, 987. However, the Frankish nation, of whom the +Carlovingian kings were leaders, laid the foundation of the French +kingdom and gave a new name to Gaul—France.</p> +</blockquote> +<p>This revolution commenced on the fifth of May, 1789, in the +Convocation of the States General, for the redress of grievances +and the extrication of the government and nation from the +difficulties under which they were laboring. A conflict had been +going on between despotism and popular rights, the throne and +nobility contending for absolute power, and the people, for +freedom. But when in this encounter the popular party triumphed, +there was no fear of God before the eyes of those who seized the +reins of government. The infidelity of Voltaire and his associates +had removed the last restraint upon human passion, and the scenes +of terror that followed are without a parallel in history. The king +was condemned to death and executed. The barbarous execution of the +queen, Marie Antoinette, followed in about six months, and this was +immediately succeeded by the decree of <span class="pagenum"><a id= +"page307" name="page307"></a>[pg 307]</span> the National +Convention, of the most infamous character, that of the violation +of the tombs of St. Dennis and the profanation of the sepulchres of +the kings of France. I will quote from Sir A. Alison's noted +History of Europe:</p> +<p>"By a decree of the Convention, these venerable asylums of +departed greatness were ordered to be destroyed.... A furious +multitude precipitated itself out of Paris; the tombs of Henry IV., +of Francis I., and of Louis XII., were ransacked, and their bones +scattered in the air. Even the glorious name of Turenne could not +protect his grave from spoilation. His remains were almost +undecayed, as when he received the fatal wound on the banks of the +Lech. The bones of Charles V., the savior of his country, were +dispersed. At his feet was found the coffin of the faithful Du +Gueselin, and the French hands profaned the skeleton before which +English invasion had rolled back. Most of these tombs were found to +be strongly secured. Much time, and no small exertion of skill and +labor, were required to burst their barriers. They would have +resisted forever the decay of time or the violence of enemies; they +yielded to the fury of domestic dissension. This was followed +immediately by a general attack upon the monuments and remains of +antiquity throughout all France. The sepulchres of the great of +past ages, of the barons and generals of the feudal ages, of the +paladins, and of the crusaders, were involved in one +undistinguished ruin. It seemed as if the glories of antiquity were +forgotten, or sought to be buried in oblivion. The tomb of Du +Gueselin shared the same fate as that of Louis XIV. The skulls of +monarchs and heroes were tossed about <span class="pagenum"><a id= +"page308" name="page308"></a>[pg 308]</span> like foot balls by the +profane multitude; like the grave-diggers in Hamlet, they made a +jest of the lips before which the nations had trembled."</p> +<p>Having begun by waging this profane warfare upon their own +glorious dead, another scene of the fatal drama immediately +succeeded. The same author continues: "Having massacred the great +of the present and insulted the illustrious of former ages, nothing +remained to the revolutionists but to direct their vengeance +against heaven itself. Pache, Hebert, and Chaumette, the leaders of +the municipality publicly expressed their determination 'to +dethrone the God of heaven, as well as the monarchs of earth.' To +accomplish this design, they prevailed on Gobet, the apostate +constitutional bishop of Paris, to appear at the bar of the +Assembly, accompanied by some of the clergy of his diocese, and +there abjure the Christian faith. He declared 'that no other +national religion was now required but that of Liberty, equality, +and morality.' Many of the constitutional bishops and clergy in the +Convention joined in the proposition. Crowds of drunken artisans +and shameless prostitutes crowded to the bar, and trampled under +their feet the sacred vases, consecrated for ages to the holiest +purposes of religion. The churches were stripped of all their +ornaments; their plate and valuable contents brought in heaps to +the municipality and the Convention, from whence they were sent to +the mint to be melted down. Trampling under foot the images of our +Savior and the Virgin, they elevated, amid shouts of applause, the +busts of Marat and Lepelletier, and danced around them, singing +parodies on the Halleluiah, and dancing the Carmagnole.</p> +<span class="pagenum"><a id="page309" name="page309"></a>[pg +309]</span> +<p>"Shortly after a still more indecent exhibition took place +before the assembly.... Hebert and Chaumette, and their associates, +appeared at the bar and declared 'that God did not exist, and that +the worship of Reason was to be substituted in his stead.' A veiled +female, arrayed in blue drapery, was brought into the Assembly; and +Chaumette, taking her by the hand, 'Mortals,' said he, 'cease to +tremble before the powerless thunders of a God whom your fears have +created. Henceforth acknowledge no divinity but Reason. I offer you +its noblest and purest image; if you must have idols, sacrifice +only to this.' When, letting fall the veil, he exclaimed, 'Fall +before the august Senate of Freedom, O Veil of Reason!' At the same +time, the goddess appeared personified by a celebrated beauty, the +wife of Momoro, a printer, known in more than one character to most +of the Convention. The goddess after being embraced by the +president, was mounted on a magnificent car, and conducted, amid an +immense crowd, to the cathedral of Notre Dame, to take the place of +the Deity. There she was elevated on a high altar, and received the +adoration of all present, while the young women, her attendants, +whose alluring looks already sufficiently indicated their +profession, retired into the chapels around the choir, where every +species of licentiousness and obscenity was indulged in without +control, with hardly any veil from the public gaze. To such a +length was this carried, that Robespierre afterward declared that +Chaumette deserved death for the abominations he had permitted on +that occasion. Thenceforward that ancient edifice was called the +<i>Temple of Reason</i>."</p> +<span class="pagenum"><a id="page310" name="page310"></a>[pg +310]</span> +<p>Such horrible events are sickening to relate; but as I started +out to describe the condition of this "sea" when it became as the +blood of a dead man, I must be faithful to the task. God was now +dethroned; the services of religion abandoned; every tenth day set +apart for the hellish orgies of atheism and Reason; Marat was +deified; the instrument of death sanctified by the name "the holy +Guillotine"; on the public cemeteries was inscribed, "Death is an +Eternal Sleep"; marriage was a civil contract, binding only during +the pleasure of the contracting parties. Mademoiselle Arnout, a +celebrated comedian, expressed the public feeling when she said, +"<i>Marriage the sacrament of adultery</i>." What an awful harvest +would be expected of such seed! Alison continues:</p> +<p>"A Revolutionary Tribunal was formed at Nantes, under the +direction of Carrier, and it soon outstripped even the rapid march +of Danton and Robespierre. Their principle was that it was +necessary to destroy <i>en masse</i>, all the prisoners. At their +command was formed a corps, called the Legion of Marat, composed of +the most determined and bloodthirsty of the revolutionists, the +members of which were entitled, on their own authority, to +incarcerate any person whom they chose. The number of their +prisoners was soon between three and four thousand, and they +divided among themselves all their property. Whenever a further +supply of captives was wanted, the alarm was spread of a +counter-revolution, the <i>generale</i> beat, the cannon planted; +and this was followed immediately by innumerable arrests. Nor were +they long in disposing of their captives. The miserable wretches +were either slain with poinards in prison, <span class= +"pagenum"><a id="page311" name="page311"></a>[pg 311]</span> or +carried out in a vessel and drowned by wholesale in the Loire. On +one occasion a hundred 'fanatical priests,' as they were termed, +were taken out together, striped of their clothes, and precipitated +into the waters.... Women big with child, infants eight, nine, and +ten years of age, were thrown together into the stream, on the +sides of which men, armed with sabres, were placed to cut off their +heads if the waves should throw them undrowned on the shore.</p> +<p>"On one occasion, by orders of Carrier, twenty-three of the +revolutionists, on another twenty-four, were guillotined without +any trial. The executioner remonstrated, but in vain. Among them +were many children of seven or eight years of age, and seven women; +the executioner died two or three days after, with horror at what +he himself had done. So great was the multitude of captives who +were brought in on all sides, that the executioners, as well as the +company of Marat, declared themselves exhausted with fatigue; and a +new method of disposing of them was adopted, borrowed from Nero, +but improved on the plan of that tyrant. A hundred or a hundred and +fifty victims, for the most part women and children, were crowded +together in a boat, with a concealed trap-door in the bottom, which +was conducted into the middle of the Loire; at a signal given, the +crew leaped into another boast, the bolts were withdrawn, and the +shrieking victims precipitated into the waters, amid the laughter +of the company of Marat, who stood on the banks to cut down any who +approached the shore. This was what Carrier called his +<i>Republican Baptisms</i>. The <i>Republican Marriages</i> were, +if possible, a still <span class="pagenum"><a id="page312" name= +"page312"></a>[pg 312]</span> greater refinement of cruelty. Two +persons of different sexes, bereft of every species of dress, were +bound together, and after being left in torture in that situation +for half an hour, thrown into the river. Such was the quantity of +corpses accumulated in the Loire, that the water of that river was +affected, so as to render a public ordinance necessary, forbidding +the use of it to the inhabitants; and the mariners, when they +heaved their anchors, frequently brought up boats charged with +corpses. Birds of prey flocked to the shores and fed on human +flesh; while the very fish became so poisonous, as to induce an +order of the municipality of Nantes, prohibiting them to be taken +by the fishermen.</p> +<p>"The scenes in the prisons which preceded these horrible +executions exceeded all that romance had figured of the terrible. +Many women died of terror the moment a man entered their cells, +conceiving that they were about to be led out to the noyades; the +floors were covered with the bodies of their infants, numbers of +whom were yet quivering in the agonies of death. On one occasion, +the inspector entered the prison to seek for a child, where, the +evening before, he had left above three hundred infants; they were +all gone in the morning, having been drowned the preceding night. +Fifteen thousand persons perished either under the hands of the +executioner, or of disease in prison, in one month: the total +victims of the Reign of Terror at that place exceeded thirty +thousand."</p> +<p>After narrating scenes of terror in Paris, Alison says again: +"Such accumulated horrors annihilated all the charities and +intercourse of life. Before daybreak <span class="pagenum"><a id= +"page313" name="page313"></a>[pg 313]</span> the shops of the +provision merchants were besieged by crowds of women and children, +clamoring for the food which the law of the <i>maximum</i> in +general prevented them from obtaining. The farmers trembled to +bring their fruits to the market, the shop-keepers to expose them +to sale. The richest quarters of the town were deserted; no +equipages of crowds of passengers were to be seen on the streets; +the sinister words, <i>Propriete Nationale</i>, imprinted in large +characters on the walls, everywhere showed how far the work of +confiscation had proceeded. Passengers hesitated to address their +most intimate friends on meeting; the extent of calamity had +rendered men suspicious even of those they loved most. Every one +assumed the coarsest dress, and the most squalid appearance; an +elegant exterior would have been the certain forerunner of +destruction. At one hour only were any symptoms of animation seen: +it was when the victims were conveyed to execution; the humane fled +with horror from the sight, the infuriated rushed in crowds to +satiate their eyes with the sight of human agony.</p> +<p>"Night came, but with it no diminution of the anxiety of the +people. Every family early assembled its members; with trembling +looks they gazed around the room, fearful that the very walls might +harbor traitors. The sound of a foot, the stroke of a hammer, a +voice in the streets, froze all hearts with horror. If a knock was +heard at the door, every one, in agonized suspense, expected his +fate. Unable to endure such protracted misery, numbers committed +suicide. 'Had the reign of Robespierre,' said Freron, 'continued +longer, multitudes would have thrown <span class="pagenum"><a id= +"page314" name="page314"></a>[pg 314]</span> themselves under the +guillotine; the first of social affections, the love of life, was +already extinguished in almost every heart.'"</p> +<p>With one more quotation from this historian I will dismiss this +horrible theme: "The combination of wicked men who thereafter +governed France, is without parallel in the history of the world. +Their power, based on the organized weight of the multitude, and +the ardent co-operation of the municipalities, everywhere installed +by them in the position of power, was irresistible. All bowed the +neck before this gigantic assemblage of wickedness. The +revolutionary excesses daily increased, in consequence of the union +which the constant dread of retribution produced among their +perpetrators. There was no medium between taking part in these +atrocities, and falling a victim to them. Virtue seemed powerless; +energy appeared only in the extremity of resignation; religion in +the heroism of which death was endured. There was not a hope left +for France, had it not been for the dissentions which, as the +natural result of their wickedness, sprung up among the authors of +the public calamities.</p> +<p>"It is impossible not to be struck, in looking back on the fate +of these different parties, with the singular and providential +manner in which their crimes brought about their own punishment. No +foreign interposition was necessary, no avenging angel was required +to vindicate the justice of divine administration. They fell the +victims of their own atrocity, of the passions which they +themselves had let loose, of the injustice of which they had given +the first example to others The Constitutionalists overthrew the +ancient monarchy, <span class="pagenum"><a id="page315" name= +"page315"></a>[pg 315]</span> and formed a limited government; but +their imprudence in raising popular ambition paved the way for the +tenth of August, and speedily brought themselves to the scaffold; +the Girondists established their favored dream of a republic, and +were the first victims of the fury which it excited; the Dantonists +roused the populace against the Gironde, and soon fell under the +axe which they had prepared for their rivals; the anarchists defied +the power of 'heaven itself,' but scarce were their blasphemies +uttered, when they were swept off by the partners of their bloody +triumphs. One only power remained, alone, terrible, irresistible. +This was the power of Death, wielded by a faction steeled against +every feeling of humanity, dead to every principle of justice. In +their iron hands, order resumed its sway from the influence of +terror; obedience became universal, from the extinction of hope. +Silent and unresisted, they led their victims to the scaffold, +dreaded alike by the soldiers who crouched, the people who +trembled, and the victims who suffered. The history of the world +<i>has no parallel</i> to that long night of suffering, because +<i>it has none to the guilt which preceded it</i>; tyranny never +assumed so hideous a form, because licentiousness never required so +severe a punishment."</p> +<p>Prom this awful description, which might be carried to almost +any extent, the reader will understand the force of the prophecy +which declared that the "sea became as the blood of a dead man, and +every living soul died in the sea."</p> +<a name="chap16-4" id="chap16-4"></a> +<blockquote> +<p>4. And the third angel poured out his vial upon the rivers and +fountains of waters; and they became blood.</p> +<span class="pagenum"><a id="page316" name="page316"></a>[pg +316]</span> +<p>5. And I heard the angel of the waters say, Thou art righteous, +O Lord, which art, and wast, and shalt be, because thou hast judged +thus.</p> +<a name="chap16-6" id="chap16-6"></a> +<p>6. For they have shed the blood of saints and prophets, and thou +hast given them blood to drink; for they are worthy.</p> +<a name="chap16-7" id="chap16-7"></a> +<p>7. And I heard another out of the altar say, Even so, Lord God +Almighty, true and righteous are thy judgments.</p> +</blockquote> +<p>Fountains and rivers are tributaries to the sea, and thus, they +symbolize the inferior communities and nations belonging to the +Apocalyptic earth. France was the great central power and the sea +of revolution upon which the second vial descended. The surrounding +nations were the rivers and fountains upon which the third was +poured. It is not said of them that they became as the blood of a +dead man, nor that every living thing in them died, but only that +"they became blood." This symbol denotes the insurrections and +desolating wars in which the nations of Europe were involved for a +number of years, growing out of the French Revolution. I shall not +here take time nor space to enter into the historical details +relating to this statement; the facts are well known. "The +blood-thirsty Jacobinism of France waged war not only upon its own +monarchy, but sought to overturn all the thrones and fabrics of +despotism in Europe. The same system of infidelity and atheism had +been spread through the kingdoms there, though not to so great an +extent as in France, and prepared the elements for revolution in +them likewise." The French republic encouraged these agitations and +by a unanimous decree of the Assembly, in 1792, set itself in open +hostility with all the established governments <span class= +"pagenum"><a id="page317" name="page317"></a>[pg 317]</span> of +Europe. It was in these words: "The National Convention declares in +the name of the French nation, that it will grant fraternity and +assistance to all people who wish to recover their liberty; and it +charges the executive power to send the necessary orders to the +generals, to give succor to such people, and to defend those +citizens who have suffered, or may suffer in the cause of liberty." +"The Revolution, having accomplished its work in France, having +there destroyed royal despotism, ... now set itself about +fulfilling its early promise of giving liberty to all peoples. In a +word, the revolutionists became propagandists. France now exhibits +what her historians call her social, her communicative genius." +Napoleon was right when he said that a revolution in France was +sure to be followed by a revolution throughout Europe. "France +conceived the idea that she had a Divine mission, as the great +apostle of liberty, to propagate republicanism through all the +kingdoms of Europe. In her madness of intoxication she undertook +the work, threw down the gauntlet, and the fierce tocsin of war +sounded from nation to nation, until the continent was converted +into one vast battle-field."</p> +<p>The "angel of the waters" signifies the angel that had charge of +the vial of wrath poured out upon the rivers and fountains of +waters. In full view of the awful plagues sent upon the inhabitants +of earth, one grand thought seemed to occupy his mind—the +righteousness of these judgments. It is not such a thought as +humanity would have in mind when reading the history of these +fearful convulsions of society, one scene of terror only preparing +the way for <span class="pagenum"><a id="page318" name= +"page318"></a>[pg 318]</span> another more horrible, until they +would feel like closing the book and asking, "When will this awful +night of horror be over? When will these avenging judgments cease?" +These, however, were not the thoughts of this angel clothed in +spotless garments; for, draining his vial to the dregs and forcing +the nations to drink it, he said: "Thou art righteous, O Lord, +which art, and wast, and shalt be, because thou hast judged thus. +For they have shed the blood of saints and prophets, and thou hast +given them <i>blood to drink</i>; for they are worthy." Truly, in +this the Word of God is fulfilled, which says, "My thoughts are not +your thoughts, neither are your ways my ways." Isa. 55:8. That +class of people who represent God as a kind, loving Father only, +one who will not take vengeance upon the objects of his own +creation—let them visit in the pages of history these nations +of Europe, scathed and blasted with the hot thunderbolts of divine +wrath, until their minds sicken with horror at the sight of human +agony and blood. In full view of these horrifying scenes let them +hear the angel of the waters saying, "Thou art righteous, O Lord +... because thou hast judged thus; for they have shed the blood of +saints and prophets, and thou hast given them blood to drink, for +they are worthy"; while another voice from heaven, even from the +altar, replies, "Even so, Lord God Almighty, <i>true and +righteous</i> are thy judgments"—and their theology must here +break down.</p> +<p>The thoughts just expressed confirm with certainty our +interpretation of the "sea" and "rivers and fountains of waters" as +signifying those nations which had been the persecutors of the +saints, and <span class="pagenum"><a id="page319" name= +"page319"></a>[pg 319]</span> show, also, the character of the +divine judgments as being the shedding of their blood. They had +shed the blood of saints and prophets, and now the same cup of +wrath was placed to their lips, and they were forced to drink it to +the dregs. God remembered the sighs and groans of his faithful +followers; the cry of the martyrs for the avenging of their blood +on "them that dwell on the earth" reached his ear; and now the time +of retribution began.</p> +<a name="chap16-8" id="chap16-8"></a> +<blockquote> +<p>8. And the fourth angel poured out his vial upon the sun; and +power was given unto him to scorch men with fire.</p> +<p>9. And men were scorched with great heat, and blasphemed the +name of God, which hath power over these plagues: and they repented +not to give him glory.</p> +</blockquote> +<p>The sun is the great central luminary of the earth, under whose +genial light and warmth everything rejoices and develops in forms +of beauty. When, however, a scorching power is given to his rays, +the earth becomes as a furnace in which every green thing is burnt +up. What the sun is to this world, such are the ruling powers to a +kingdom; and power being given them to scorch as with fire denotes +that the government would be administered, not for the good of the +people, but for the purpose of oppression. A scorching sun, +therefore, is a proper symbol of tyrant rulers.</p> +<p>Still keeping in view the object of God in sending these first +plagues—the punishment of the nations embraced within the +territory of the ten former kingdoms of Europe—we are +directed with certainty to <span class="pagenum"><a id="page320" +name="page320"></a>[pg 320]</span> the next great scourge that +followed as a result of those already developed—the almost +universal military empire of Napoleon. The success of three of the +four greatest military leaders the world has ever +seen—Alexander, Cæsar, and Charlemagne—has been +so clearly predicted by inspiration that no believer in the truth +of Revelation attempts to deny it; therefore it is not surprising +that the fourth—Napoleon—should also be assigned a +place in Apocalyptic vision: not so much because of his +all-powerful military genius merely, but because of his mighty +influence and effects upon the very nations that were especially +made the subject of prophecy, as they stand connected with the +history of God's people for centuries. At the close of the +Revolution the French nation had not virtue nor religion necessary +to remedy the evils under which they had long been suffering from +the oppression of their monarchs; for when they undertook the work +and demolished the throne, they let loose all the wildest elements +of wrath to rage without restraint. The nation rejected God, and +God rejected the nation. He gave them up to their own madness, to +the fury of the most atrocious wickedness that was ever developed +under heaven. "From the wild excesses and intolerable calamities of +blood-red republicanism, the people were rejoiced at length to find +a refuge in a gigantic military despotism, which became the terror +and scourge of Europe." But the hand of God was in this thing, +also. When the sun scorches the earth with burning heat, it is God +that gives it its power. So Napoleon with his iron will and +towering genius was only an instrument in God's hand for scourging +the guilty nations. In the ordinary <span class="pagenum"><a id= +"page321" name="page321"></a>[pg 321]</span> sense of the term +Napoleon was not a tyrant to his own nation. Still, his government +was a despotism to France; while to the Apocalyptic earth, or the +ten kingdoms, he was a scorching sun, for his empire extended over +the whole. It finally became a saying that "if Napoleon's cocked +hat and gray coat should be raised on the cliffs of Boulogne, all +Europe would run to arms." This agrees with the statement of the +historian Judson, concerning the monarchs of Europe, that "the mere +name of Napoleon was a dread to them." None of them could stand +before his terrible onset. "Europe was shaken from end to end by +such armies as the world had not seen since the days of Xerxes. +Napoleon, whose hands were upheld by a score of distinguished +marshals, performed the miracles of genius. His brilliant +achievements still dazzle, while they amaze, the world." The crowns +and scepters of Europe he held as play-things in his hand, to +dispose of at pleasure. Says Wickes: "Never in the history of +Christendom were ancient dynasties overthrown, and new ones +created, kings made and unmade, within so short a period, as during +the unparallelled career of this great conqueror. He had the crowns +and kingdoms of all Europe in his gift, to settle as he pleased, or +bestow as presents upon his relatives and friends. To his brother +Jerome he gave the crown of Westphalia; to his brother Louis, the +crown of Holland; to his brother Joseph, the kingdom of Spain; to +his brother-in-law and general Murat, the kingdom of Naples; and +others he conferred upon his favorite marshals."</p> +<p>When he invaded Russia, a territory outside of the Apocalyptic +earth, he exceeded his mission, and there <span class= +"pagenum"><a id="page322" name="page322"></a>[pg 322]</span> met +with the most terrible overthrow. Although he entered that kingdom +with the most magnificent army that he had ever gathered together, +yet for suffering and disaster that famous retreat from burning +Moscow stands without a parallel in history. It was not the Russian +armies that prevailed against him; it was God that fought against +him with the blasts of his north wind. These speedily silenced +those tremendous parks of artillery that had thundered upon the +fields of Jena, Friedland, Wagram, Marengo and Austerlitz, and +scattered those invincible battalions that had marched triumphant +over Europe. Ney, at the head of the National Guards, ever before +victorious, was compelled to beat a hasty retreat, glad to escape +with the smallest remnant of his host. Napoleon failed here because +God had given him no mission to perform in that territory.</p> +<p>Concerning his ambition, the Encyclopædia Britannica says: +"With a frame of iron, Napoleon could endure any hardships; and in +war, in artillery especially and engineering, he stands unrivalled +in the world's history.... He could not rest, and knew not when he +had achieved success.... He succeeded in alienating the peoples of +Europe, in whose behalf he pretended to be acting. And when they +learned by bitter experience that he had absolutely no love for +liberty, and encouraged equality only so long as it was an equality +of subjects under his rule, they soon began to war against what was +in fact a world-destroying military despotism." He was inspired +with the most unbounded ambition, which was nothing short of +despotism over all Europe, if not the world. <span class= +"pagenum"><a id="page323" name="page323"></a>[pg 323]</span> +Universal empire was his grand object, or, as it has been expressed +by historians, a desire to concentrate "the world in +Europe—Europe in France—France in Paris—Paris in +<i>himself</i>." Says Wickes: "The empire which he actually reared +in Europe was a vast, oppressive, centralized despotism.... To +build it up, he desolated France through his terrible +conscriptions, requiring the whole strength and flower of the +nation to supply his armies. It is stated that after the wars of +Napoleon there were three times the number of women in France that +there were of men. The fathers, the husbands, the sons, the +brothers, had fallen upon the battle-field, and thus desolated +almost every household in the kingdom. Similar desolation also he +carried by his wars into the other kingdoms."</p> +<p>The dread of Napoleon settled down upon all the nations of +Europe. They could not cope with his mighty genius, and therefore +his presence was a terror to them. When the allied powers secured +his first abdication, in 1814, and sent him to the island of Elba, +the desolating results of his long career were shown in the work +that the Congress of Vienna was called upon to perform when it +assembled in the fall of 1814. While the representatives of the +powers were laboring to repair the damage that had been wrought and +to adjust the territorial limitations of the various nations that +had been altered or entirely demolished, the assemblage was +suddenly surprised the following spring by the news that Napoleon +had escaped from Elba and was enroute to Paris. The terror and +consternation in Europe then experienced is shown by the following +quotation from Sir James Mackintosh, a <span class="pagenum"><a id= +"page324" name="page324"></a>[pg 324]</span> man of high reputation +as a jurist, as a historian, and as a far-sighted and candid +statesman:</p> +<p>"Was it in the power of language to describe the evil! Wars +which had raged for more than twenty years throughout Europe, which +had spread blood and desolation from Cadiz to Moscow, and from +Naples to Copenhagen; which had wasted the means of human +enjoyment, and destroyed the instruments of social improvement; +which threatened to diffuse among the European nations the +dissolute and ferocious habits of a predatory soldiery ... had been +brought to a close.... Europe seemed to breathe after her +sufferings. In the midst of this fair prospect and of these +consolatory hopes, Napoleon Bonaparte escaped from Elba; three +small vessels reached the coast of Provence; their hopes are +instantly dispelled; the work of our toil and fortitude is undone: +the blood of Europe is spilled in vain."</p> +<p>The bitterest ingredients in the cup of these nations was the +humiliating overthrow of their own government and their subjection +to the hated <i>republican</i> despotism of France. It was a +scorching sun that they could not endure. Still, they repented not +to give God glory; they continued as before. After Napoleon had +accomplished the purpose for which he was intended, God permitted +this stupendous genius to be subdued; but it required the combined +powers of Europe to secure his downfall.</p> +<p>Creasy, in his Fifteen Decisive Battles of the World, says +concerning the battle of Waterloo, "The great battle which ended +the twenty-three years' war of the first French revolution, and +which quelled the man whose genius and ambition had so long +<i>disturbed and desolated the world</i>, <span class= +"pagenum"><a id="page325" name="page325"></a>[pg 325]</span> +deserves to be regarded by us ... with peculiar gratitude for the +repose which it secured for us and for the greater part of the +human race."</p> +<a name="chap16-10" id="chap16-10"></a> +<blockquote> +<p>10. And the fifth angel poured out his vial upon the seat of the +beast; and his kingdom was full of darkness; and they gnawed their +tongues for pain,</p> +<p>11. And blasphemed the God of heaven because of their pains and +their sores, and repented not of their deeds.</p> +</blockquote> +<p>Under this vial the symbols differ somewhat. The "beast" is +evidently the one of whom the image was made, referred to in verse +2—the Papacy. The seat that the Papacy occupied from the time +the dragon resigned in favor of the beast (chap. <a href= +"#chap13-2">13:2</a>) was his position of temporal power and +authority. In the following chapter the Papacy is described as +<i>seated</i> upon a ten-horned beast, the ten horns of which +symbolized the kingdoms of Europe. In this position it was able to +exercise a guiding influence over the European nations. We have +already seen what great power the Popes exercised in this direction +during the Dark Ages. But the "beast" of <a href="#chap17">chapter +17</a> himself, as distinguished from his horns, symbolizes the +Holy Roman Empire, which was a revival of the old empire of the +Cæsars. This revived "world-empire" was closely allied to the +Papacy. When Charlemagne, the Carlovingian king, restored the +empire of the West, he was crowned "Emperor of the Romans" by Pope +Leo III., A.D. 800. "The Popes made the descendants of Charles +Martel kings and emperors; the grateful Frankish princes defended +the Popes <span class="pagenum"><a id="page326" name= +"page326"></a>[pg 326]</span> against all their enemies, imperial +and barbarian, and dowering them with cities and provinces, laid +the basis of their temporal sovereignty, which continued for more +than a thousand years." After the decline of the Carlovingian power +the imperial authority was again revived by Otto the Great (962), +who was crowned Emperor of the Romans by the Pope. Henceforth the +empire of the West was termed the <i>Holy Roman Empire</i>. "From +this time on it was the rule that the German king who was crowned +at Aachen had a right to be crowned ... emperor at Rome." So the +general rule was that the Popes upheld the emperors, and the +emperors sustained the Popes in their position as the spiritual +heads of the church and as temporal rulers over the Papal states, +which were granted them originally by the donations of Pepin and +Charlemagne.</p> +<p>In <a href="#chap13">chapter 13</a> the civil powers of Europe +and the ecclesiastical power of Rome are not shown by a double +symbol—a woman and a beast—as in <a href= +"#chap17">chapter 17</a>, but are there represented by a +combination of symbols drawn from the departments of human life and +animal life, which shows that a politico-religious system is +intended, as heretofore explained; hence the term <i>beast</i>, as +there used, signifies either the Papacy or the civil power. Thus +the term is used in the present chapter under consideration, and +has reference here to the beast as an ecclesiastical +power—the Papacy—and his "seat" refers to his temporal +authority.</p> +<p>This vial, then, being poured out upon his seat, with the result +that his kingdom was filled with darkness—a symbol drawn from +nature—points to the <span class="pagenum"><a id="page327" +name="page327"></a>[pg 327]</span> downfall of the Pope as a +temporal ruler. Thus he would be deprived of his "seat."</p> +<p>We have already seen that each plague prepares the way for a +succeeding one. Under the reign of Napoleon the Holy Roman Empire +was dissolved (1806). This was the beginning of the end of the +Pope's temporal authority; for the two had in a great measure been +for ages interdependent upon each other. Pius VII. was made a +prisoner and the temporal sovereignty of the Roman See declared to +be at an end; while the Pope himself was forced to disown all claim +to rank as a temporal ruler. Of course, this was but a temporary +overthrow; for when the period of Reaction came, the Pope recovered +also temporal authority. But the vast territories of Avignon, +Venaissin, Bologna, Ferrara, and the Romagna—representing +fully <i>a third</i> of all the Papal dominions—which had +been forcibly ceded to France under Napoleon, was never restored to +the Roman See. From that time the sun of the Pope's temporal +kingdom rapidly approached the horizon; while the inhabitants of +his dominions continued to blaspheme God through the atheistical +Jacobinism that infested to so great an extent the whole mass of +society—symbolized by their "sores"—and the firm +supporters of Popery were filled with excessive chagrin and +mortification of mind—symbolized by their +"pains"—because the power of their leader, who professed +temporal sovereignty over the whole earth, was being suddenly +destroyed and his kingdom left in darkness. Concerning this matter +the People's Cyclopædia, after speaking of the blow the +Pope's spiritual supremacy received at the Reformation, says: "But +in her relations to the State <span class="pagenum"><a id="page328" +name="page328"></a>[pg 328]</span> the Roman church has since +passed through <i>a long and critical struggle</i>. The new +theories <i>to which the French Revolution gave currency</i> have +still further modified these relations." In the second revolution +of 1848 the Pope's temporal authority was about to be entirely +destroyed by the attempted establishment of the republic of Italy; +but at this juncture France, who, notwithstanding her plagues, had +not repented of her former deeds, not willing to desert entirely +the Papal cause after upholding it faithfully for centuries, +interfered, and the Pope was sustained in his position by a French +garrison until 1870 (except a short time in 1867), at which time +the success of King Victor Emmanuel and his capture of the Eternal +City established the free government of United Italy. The temporal +sun of the Pope set forever; his kingdom was left in darkness.</p> +<a name="chap16-12" id="chap16-12"></a> +<blockquote> +<p>12. And the sixth angel poured out his vial upon the great river +Euphrates; and the water thereof was dried up, that the way of the +kings of the east might be prepared.</p> +<a name="chap16-13" id="chap16-13"></a> +<p>13. And I saw three unclean spirits like frogs come out of the +mouth of the dragon, and out of the mouth of the beast, and out of +the mouth of the false prophet.</p> +<a name="chap16-14" id="chap16-14"></a> +<p>14. For they are the spirits of devils, working miracles, which +go forth unto the kings of the earth and of the whole world, to +gather them to the battle of that great day of God Almighty.</p> +<p>15. Behold, I come as a thief. Blessed is he that watcheth, and +keepeth his garments, lest he walk naked, and they see his +shame.</p> +<p>16. And he gathered them together into a place called in the +Hebrew tongue Armageddon.</p> +</blockquote> +<span class="pagenum"><a id="page329" name="page329"></a>[pg +329]</span> +<p>The symbols under this vial are so different that at first they +scarcely look like anything constituting a plague. By recalling a +few circumstances of history we shall understand why the river +Euphrates was selected as a symbol, and also, its true +signification in this connection. This river was connected with +ancient Babylon, and while running in its own channel was the +protection of the city and an obstacle to its capture. By turning +the water of this river from its course, King Cyrus (according to +the account given by Herodotus) succeeded in overthrowing the city, +with the result that God's people who were at that time in +captivity there received permission to return to their own land and +to rebuild the house of God in Jerusalem. Ezra 1:1-3. Under the +sixth trumpet this symbol was applied to the four angels as a +symbol of the restraint placed upon their operations, they being +bound in that river. As there are no agents in this vision who are +represented as bound, we must apply it to the city itself, the name +of which is given in verse 19—Babylon—being a symbol of +one of its defenses. According to verse 19 this mystical Babylon is +composed of three parts, being made up of the dragon (in his modern +form), the beast, and the false prophet mentioned in verse 13. And +its location is not confined to the territory of the ten kingdoms; +for its field of operations is not only that of the +"earth"—the Apocalyptic earth—but "<i>of the whole +world</i>." Ver. 14. In one division of this great city, that of +the false prophet, God's people were long held in captivity; but +its spiritual overthrow was to be accomplished by the drying up of +the <span class="pagenum"><a id="page330" name="page330"></a>[pg +330]</span> Euphrates of its defenses, that the way of the kings of +the East might be prepared.<a id="footnotetag12" name= +"footnotetag12"></a><a href="#footnote12"><sup>12</sup></a></p> +<blockquote class="footnote"><a id="footnote12" name= +"footnote12"></a><b>Footnote 12:</b> <a href= +"#footnotetag12">(return)</a> +<p>Applying the Euphrates (an object from nature) as a symbol of +ecclesiastical affairs in this manner appears to be in violation of +the laws of symbolic language laid down; but we should bear in mind +the fact that events of whatever nature connected with the history +of God's chosen people in the old dispensation are of themselves +proper symbols of similar events in the New Testament dispensation. +Thus the temple, altar, candle-sticks, incense, holy city, etc., of +the former dispensation, although of themselves objects from +nature, are nevertheless clearly used to represent affairs of the +church, because of their former significance as connected with the +people of God. The fact that the great city of this chapter is +spiritual Babylon (see verse 19) is positive proof that the river +Euphrates is here applied in the proper manner.</p> +</blockquote> +<p>To the Hebrews the term <i>east</i> had a much more extensive +signification than with us, to whom its only distinction is that it +is the point of the sun's rising. But beyond this, it was to the +Jews the cardinal point of the compass to which they naturally +looked first. Their temple was built toward the east, its principal +entrance being in that direction. The most powerful and enlightened +kingdoms of the world lay to the east of Judea, and they included +them all under the general term, sons or children of the East +(Orientals) and kings of the East, comprehending not only Arabia +and the lands of Moab and Ammon, but also Armenia, Assyria, +Mesopotamia, Babylonia and Chaldea. Travelers from these countries +would all enter Judea from the east, and they were considered +Orientals. These nations were also distinguished for their +proficiency in science and learning. The Magi, or wise men of the +East, came to worship the infant Jesus at Jerusalem. They were +eminent in the science of astrology, which was considered the +greatest science of that day. The East, therefore, was looked to +for <span class="pagenum"><a id="page331" name="page331"></a>[pg +331]</span> wise men; and it is a noticeable fact that the pathway +of science, of literature, and of empire has ever been from that +direction, so as to have passed into a proverb, "westward the star +of empire holds its way." "The kings of the East," then, employed +as a symbol of this sixth vial, is not intended to signify any +persons literally from that quarter of the earth, but represents +the bringing in of knowledge and understanding. Thank God that we +live in the time when the defenses of spiritual Babylon have been +broken through and when light and knowledge on the Word of God has +reached the hearts of many redeemed souls held in bondage there! +And like the Israelites of old, when Cyrus, entered the ancient +Babylon through the dry river-bed of the Euphrates, they have come +out with rejoicing and made their way to Zion again. Halleluiah! +That the spiritual downfall of Babylon is a real plague to +sectarians there can be no doubt, and it is plainly declared to be +such in chap. 18:8, where the same event is described.</p> +<p>At the very time when the defenses of Babylon are thrown down, +the three unclean spirits like frogs come out of the mouth of the +dragon (Paganism), and out of the mouth of the beast (Romanism), +and out of the mouth of the false prophet (Protestantism), to +gather together all the wicked powers throughout "the whole world" +for that last great day of God Almighty.<a id="footnotetag13" name= +"footnotetag13"></a><a href="#footnote13"><sup>13</sup></a> There +is no analagous object to which a <i>spirit</i> can be <span class= +"pagenum"><a id="page332" name="page332"></a>[pg 332]</span> made a +symbol; therefore we must regard them as being literally spirits of +devils, here appearing under their own appropriate title. Their +mission is to form a confederation of all the gigantic powers of +wickedness, slimy and loathsome as the animal to which they are +likened, and to array themselves against the cause of Christ.</p> +<blockquote class="footnote"><a id="footnote13" name= +"footnote13"></a><b>Footnote 13:</b> <a href= +"#footnotetag13">(return)</a> +<p>I do not suppose that these three unclean spirits should be +limited in their operations to Paganism, Romanism, and +Protestantism; for that leaves out Mohammedanism, which is neither +Pagan, Roman, nor Protestant, yet is certainly "false prophecy"; +and the three spirits were to gather the "whole world."</p> +</blockquote> +<p>Armageddon, where the spirits gathered all the enemies of truth +and righteousness together, means the mountain of Megiddo, the +memorable field of the overthrow of Sisera's mighty host by Barak. +It was also the place of great defeat to the Israelites in the time +of Josiah and the scene of his death. The name, therefore, stands +as a symbol for a field of slaughter or defeat and denotes that +when the confederation of wickedness is complete, the united host +of God's enemies will be utterly defeated, as by the overthrow of +Megiddo. This great conflict with powers of wickedness and spirits +infernal will be further explained in <a href="#chap20">chapter +XX</a>.</p> +<p>Simultaneous with the notable events of this vial, the +announcement is made of the near-coming of Christ to the +world—"Behold I come as a thief. Blessed is he that watcheth, +and keepeth his garments, lest he walk naked, and they see his +shame." The children of God that have been gathered out of old +Babylon rejoice in the glad announcement and say, "Even so come, +Lord Jesus."</p> +<a name="chap16-17" id="chap16-17"></a> +<blockquote> +<p>17. And the seventh angel poured out his vial into the air; and +there came a great voice out of the temple of heaven, from the +throne, saying, It is done.</p> +<span class="pagenum"><a id="page333" name="page333"></a>[pg +333]</span> +<p>18. And there were voices, and thunders, and lightnings; and +there was a great earthquake, such as was not since men were upon +the earth, so mighty an earthquake, and so great.</p> +<p>19. And the great city was divided into three parts, and the +cities of the nations fell: and great Babylon came in remembrance +before God, to give unto her the cup of the wine of the fierceness +of his wrath.</p> +<p>20. And every island fled away, and the mountains were not +found.</p> +<p>21. And there fell upon men a great hail out of heaven, every +stone about the weight of a talent: and men blasphemed God because +of the plague of the hail; for the plague thereof was exceeding +great.</p> +</blockquote> +<p>The application of this vial to the judgments of the last great +day is so plain that but little comment is here necessary. It was +poured "into the air," a region of vast extent, not confined to a +given locality, but embracing the whole earth. Hence this plague is +universal. When the seventh angel emptied his vial, "There came a +great voice out of the temple of heaven, from the throne, saying, +It is done." All is now fulfilled. The work of wrath is finished. +The description of the plague follows, but it follows only <i>as a +description</i>. As actually accomplished, it preceded that great +voice, which was uttered in view of the thing already brought to +pass.</p> +<p>The dissolution of the earth itself upon which we live is not +here described, although according to the teaching of other +scriptures it occurs at this time; but the symbols, being drawn +from the department of the operations both of humanity and of +nature, show the complete and final overthrow of all the +<span class="pagenum"><a id="page334" name="page334"></a>[pg +334]</span> great powers civil and ecclesiastical. The dominancy of +these great powers has been the chief burden of Apocalyptic vision, +and here their utter destruction at last is set forth under various +symbols. The weight of the Jewish talent is said to have been one +hundred and fourteen pounds. Such a mass of ice descending from +heaven would beat down everything in its resistless, desolating +fury. There is no intimation, however, of men being killed under +this or the accompanying symbols; therefore as individuals they +survive, while the storm of wrath falls upon the civil and +ecclesiastical institutions of society, resulting in their utter +annihilation. This is the "great day of his wrath" described under +the sixth seal, to the symbols of which this description bears a +striking resemblance, as any one can see at a glance. Well may the +oppressors of earth say to the mountains and hills, "Fall on us, +and hide us from the face of him that sitteth on the throne, and +from the wrath of the Lamb: for the great day of his wrath is come; +and who shall be able to stand?" Chap. <a href="#chap6-16">6:16, +17</a>.</p> +<span class="pagenum"><a id="page335" name="page335"></a>[pg +335]</span> <a name="chap17" id="chap17"></a> +<h2>CHAPTER XVII.</h2> +<a name="chap17-1" id="chap17-1"></a> +<blockquote> +<p>And there came one of the seven angels which had the seven +vials, and talked with me, saying unto me, Come hither; I will show +unto thee the judgment of the great whore that sitteth upon many +waters:</p> +<p>2. With whom the kings of the earth have committed fornication, +and the inhabitants of the earth have been made drunk with the wine +of her fornication.</p> +<p>3. So he carried me away in the spirit into the wilderness: and +I saw a woman sit upon a scarlet colored beast, full of names of +blasphemy, having seven heads and ten horns.</p> +<p>4. And the woman was arrayed in purple and scarlet color, and +decked with gold and precious stones and pearls, having a golden +cup in her hand full of abominations and filthiness of her +fornication:</p> +<a name="chap17-5" id="chap17-5"></a> +<p>5. And upon her forehead was a name written, MYSTERY, BABYLON +THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.</p> +<a name="chap17-6" id="chap17-6"></a> +<p>6. And I saw the woman drunken with the blood of the saints, and +with the blood of the martyrs of Jesus: and when I saw her, I +wondered with great admiration.</p> +</blockquote> +<p>Here again the narrative returns to take up another series of +the history. A number of times we have been taken over the same +ground. It is this feature of the Apocalypse more than any other +that has misled and perplexed commentators. Attempting to explain +it as one continuous narrative from beginning <span class= +"pagenum"><a id="page336" name="page336"></a>[pg 336]</span> to +end, they have been compelled to consider numerous passages as +"digressions," "parentheses," or "episodes," etc. As already +observed, however, the prophecy is not arranged after the ordinary +plan of histories, narrating all the contemporaneous events in a +given period, whether civil, religious, literary, scientific, or +biographical, thus finishing up the history of that period; but it +consists of a number of distinct themes running over the same +ground.</p> +<p>In this chapter a more particular description of the church of +Rome, "that great city which reigneth over the kings of the earth" +(verse 18), is given under the symbol of a drunken harlot. With +this vile prostitute "the kings of the earth have committed +fornication"—they have encouraged her in her corruption and +idolatries—"and the inhabitants of the earth have been made +drunk with the wine of her fornication." This latter symbol is +doubtless taken from the cup of drugged wine with which lewd women +were accustomed to inflame their lovers. So had this apostate +church made "the inhabitants of the earth"—of the ten +kingdoms—drunken with her wine-cup and thus rendered them +willing partakers in her abominable idolatries. She is described in +two positions—first, as "sitting upon many waters," which the +angel informs us "are peoples, and multitudes, and nations, and +tongues" (verse 15); and second, "upon a scarlet-colored beast, +full of names of blasphemy, having seven heads and ten horns." The +first position denotes her wide supremacy in the world over distant +peoples and nations; the second, the close relationship that she +sustained to the civil power. That beast carried her in royal +state. The civil powers of Europe <span class="pagenum"><a id= +"page337" name="page337"></a>[pg 337]</span> have usually lent +themselves as a caparisoned hack for this great whore to ride upon +and have considered themselves highly honored thereby. This beast +was full of the names of blasphemy, which were the same as the +blasphemous assumptions of the Papacy, as explained in <a href= +"#chap13">chapter XIII</a>, showing that he agreed perfectly with +this apostate church in her impious claims and supported her in +them, making himself equally guilty and deserving of the same name. +What is intended exactly by his scarlet color I do not know. The +same power under its Pagan form was represented as a red +dragon.</p> +<p>The appearance of this woman was that of the most splendid +character, nor are we to suppose the contrary because she was such +an infamous prostitute. She may have been, and according to the +description was, all that, but still her appearance was such as to +bewitch her admirers and votaries. Robes of purple and scarlet, +with the most costly profusion of gold and diamonds, were superb +adorning, even regal splendor. All that skill and wealth could do +in magnificence of attire was bestowed upon her to set forth her +charms. The "golden cup in her hand" was as to richness in harmony +with her dress, while as to contents it set forth her character, +for it was "full of abominations and filthiness of her +fornication." This cup was an appropriate symbol of her atrocious +wickedness and idolatries.</p> +<p>This woman had also a name written on her forehead. It was not, +indeed, placed there by herself nor by her admirers; but He who +drew this symbolic picture placed it there that all might know her +true character. "MYSTERY, BABYLON THE GREAT, <span class= +"pagenum"><a id="page338" name="page338"></a>[pg 338]</span> THE +MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH." Although this +apostate church was only in embryo in the apostles' day, yet the +apostle who gave us a careful delineation of its terrible +characteristics declared that it was then developing and +denominated it a <i>mystery</i>. "The mystery of iniquity doth +already work." 2 Thes. 2:7. The same apostle regarded as an +unquestionable fact that <i>godliness</i> was a mystery (1 Tim. +3:16); but he who peruses the history of the Papacy will be forced +to declare with emphasis, "Without controversy great is the mystery +of Romanism." She is also styled Babylon the Great. This name is +derived from ancient Babylon. This city was the center of the +earth's idolatry and stood first of all as the direct enemy of +God's people. So, likewise, this church is the center of earth's +spiritual idolatry. There are other harlots, or corrupt churches, +in the world beside her; but she is the <i>mother</i> of them all. +They are all children by her side. Some of them greatly honor her +and in deep veneration call her "<i>our holy mother church</i>;" +but God brands her as the "mother of harlots and abominations of +the earth."</p> +<p>But the statement that she was a harlot merely, does not +entirely describe her character. She was a <i>drunken</i> harlot. +Drunken with what—wine? No indeed; that were a very small sin +for her. She was "drunken with the blood of the saints, and with +the blood of the martyrs of Jesus." Romanists positively declare +that their church never persecutes; but with the picture of this +drunken prostitute before our eyes, we shall be hard to convince. +To illustrate this point fully would be to write a book of martyrs +much <span class="pagenum"><a id="page339" name="page339"></a>[pg +339]</span> larger than the present work; so, for lack of space +only, we shall have to content ourselves with merely bringing +forward a few of many historical proofs showing <i>that they +themselves</i> claim the right to exterminate heretics.</p> +<p>Innumerable provincial and national councils have issued the +most cruel and bloody laws for the extermination of the Waldenses +and other so-called heretics; such as the Councils of Oxford, +Toledo, Avignon, Tours, Lavaur, Albi, Narbonne, Beziers, Tolosa, +etc. Since Papists will assert that these had no authority to +establish a doctrine of the church (although they clearly reflect +its spirit), I remind the reader that some of their <i>General</i> +Councils have by their decrees pronounced the punishment of death +for heresy. At least six of these highest judicial assemblies of +the Romish church, with the Pope at their head, have +authoritatively enjoined the persecution and extermination of +heretics. Extracts from the Acts of these Councils could be given +if space permitted. 1. The second General Council of Lateran +(1139), in its twenty-third canon. 2. The third General Council of +Lateran (1179), under Pope Alexander III. 3. The fourth General +Council of Lateran (1215), under the inhuman Pope Innocent III., +which exceeded in ferocity all similar decrees that had preceded +it. 4. The sixteenth General Council, held at Constance in 1414. +This Council, with Pope Martin present in person, condemned the +reformers Huss and Jerome to be burned at the stake and then +prevailed on the emperor Sigismund to violate the safe-conduct that +he had given Huss, signed by his own hand, in which he guaranteed +the reformer a safe return to Bohemia; <span class="pagenum"><a id= +"page340" name="page340"></a>[pg 340]</span> and the inhuman +sentence was carried out, with the haughty prelates standing by to +satiate their eyes on the sight of human agony. This council also +condemned the writings of Wickliffe and <i>ordered his bones to be +dug up and burnt</i>, which savage sentence was afterwards carried +into effect; and after lying in their grave for forty years, the +remains of this first translator of the English Bible were reduced +to ashes and thrown into the brook Swift. Well has the historian +Fuller said, in reference to this subject, "The brook Swift did +convey his ashes into Avon, the Avon into Severn, the Severn into +the narrow seas, and they into the main ocean. And thus the ashes +of Wickliffe are the emblem of his doctrie, which is now dispersed +all over the world." 5. The Council of Sienna (1423), which was +afterwards continued at Basil. 6. The fifth General Council of the +Lateran (1514). The laws enacted in each succeeding Council were +generally marked, if possible, with augmented barbarity.</p> +<p>Says the learned Edgar, in his Variations of Popery: "The +principle of persecution, being sanctioned not only by theologians, +Popes and provincial synods but also by General Councils, <i>is a +necessary and integral part of Romanism</i>. The Romish communion +has, by its representatives, declared its right to compel men to +renounce heterodoxy and embrace Catholicism, and to consign the +obstinate to the civil power to be banished, tortured, or killed." +St. Aquinas, whom Romanists call the "angelic Doctor," says, +"Heretics are to be compelled by corporeal punishments, that they +may adhere to the faith." Again, "Heretics may not only be +excommunicated, but <i>justly killed</i>." He says that "the church +consigns such to the secular <span class="pagenum"><a id="page341" +name="page341"></a>[pg 341]</span> judges <i>to be exterminated +from the world by death</i>."</p> +<p>Cardinal Bellarmine is the great champion of Romanism and +expounder of its doctrines. He was the nephew of Pope Marcellus, +and he is acknowledged to be a standard writer with Romanists. In +the twenty-first and twenty-second chapters of the third book of +his work entitled <i>De Laicis</i>, he enters into a regular +argument to prove that the church has the right, and should +exercise it, of punishing heretics with death. The heading is his, +together with what follows.</p> +<p>"Chapter XXI. <i>That heretics, condemned by the church, may be +punished with temporal penalties and even death.</i> We will +briefly show that the church has the <i>power and ought</i> to cast +off incorrigible heretics, especially those who have elapsed, and +that the secular power ought to inflict on such temporal +punishments and even death itself. 1. This may be proved from the +Scripture. 2. It is proved from the opinions and laws of the +emperors, <i>which the church has always approved</i>. 3. <i>It is +proved by the laws of the church ... experience proves that there +is no other remedy;</i> for the church has tried step by step all +remedies—first excommunication alone; then pecuniary +penalties; afterward banishment; <i>and lastly has been forced to +put them to death; to send them to their own place</i>.... There +are three grounds on which reason shows that heretics should be put +to death: the first is, Lest the wicked should injure the +righteous; second, That by the punishment of a few many may be +reformed. For many who were made torpid by impunity, are <i>roused +by the fear of punishment</i>; AND THIS WE <span class= +"pagenum"><a id="page342" name="page342"></a>[pg 342]</span> DAILY +SEE IS THE RESULT WHERE THE INQUISITION FLOURISHES," etc.</p> +<p>"Chapter XXII. <i>Objections answered.</i> It remains to answer +the objections of Luther and other heretics. Argument 1. From the +history of the church at large. 'The church,' says Luther, 'from +the beginning even to this time, <i>has never burned a heretic</i>. +Therefore it does not seem to be the mind of the Holy Spirit that +they should be burnt!' [He surely misunderstood Luther.] I reply +that this argument proves not the sentiment, but the ignorance, or +impudence of Luther; FOR AS ALMOST AN INFINITE NUMBER WERE EITHER +BURNED OR OTHERWISE PUT TO DEATH, Luther either did not know it, +and was therefore ignorant; or if he knew it, he is convicted of +impudence and falsehood,—for <i>that heretics were often +burnt</i> BY THE CHURCH may be proved by adducing a few from many +examples. Argument 2. 'Experience shows that terror is not useful.' +I reply EXPERIENCE PROVES THE CONTRARY—for the Donatists, +Manicheans, and Albigenses WERE ROUTED AND ANNIHILATED BY ARMS," +etc.</p> +<p>So this high dignitary of the Catholic church, a cardinal, a +nephew of one Pope and the special favorite of others, freely +admits the charge so often laid to Popery by creditable +historians—the butchering of an "infinite number" of people +that differed from them—and here labors hard to uphold it as +a principle of righteousness. Their bloody crusades against the +innocent, unoffending Waldenses, Albigenses, and other peoples, in +which thousands, and in the aggregate <i>millions</i>, were +slaughtered like venomous reptiles, stand out on the page of +history with a prominence that can <span class="pagenum"><a id= +"page343" name="page343"></a>[pg 343]</span> not be mistaken; and +they themselves can not deny it. Dowling has well said that their +"history is written in lines of blood. Compared with the butcheries +of holy men and women by the Papal Antichrist, the persecutions of +the Pagan emperors of the first three centuries sink into +comparative insignificance. For not a tithe of the blood of martyrs +was shed by Paganism, that has been poured forth by Popery; and the +persecutors of Pagan Rome never dreamed of the thousand ingenious +contrivances of torture which the malignity of Popish inquisitors +succeeded in inventing." P. 541.</p> +<p>If any of my readers suppose that the character of Popery has +changed with the lapse of ages, I must tell you that such is not +the ease. Popery is unchangeable and this her ablest advocates +declare. Chas. Butler, in the work he wrote in reply to Southey's +book of the church, says, "It is most true that the Roman Catholics +believe the doctrines of their church to be unchangeable; and that +it is a tenet of their creed, that what their faith ever has been, +such it was from the beginning, <i>such it is now</i>, and SUCH IT +EVER WILL BE." A copy of the eleventh edition of The Faith of Our +Fathers, published in Baltimore, Maryland, in 1883, lies before me. +It was written by Archbishop (now Cardinal) James Gibbons, the +highest authority of the Roman Catholic church in this country. In +page 95 he says: "It is a marvelous fact, worthy of record, that in +the whole history of the church, from the nineteenth century to the +first, no solitary example can be adduced to show that any Pope or +General Council ever revoked a decree of faith or morals enacted by +any preceding pontiff or <span class="pagenum"><a id="page344" +name="page344"></a>[pg 344]</span> council. Her record in the past +ought to be a sufficient warrant that she will <i>tolerate no +doctrinal variations in the future</i>." So the doctrine of her +inherent right to persecute and slay every one who disagrees with +her, which has been enacted by Pontiffs and General Councils and so +carried out in the past, is still in vogue and would now be +enforced were it in her power to do so.</p> +<p>While this statement of Gibbons' shows the unchangeable spirit +of Popery, still it is the basest presumption upon the historical +knowledge of the reader. The facts are that the <i>official</i> +acts of some of their Popes and General Councils have been so far +wrong that Romanists themselves have been compelled to admit it. +Thus the <i>sixth</i> General Council, which was held at +Constantinople in 680, and which every Catholic accepts as +Ecumenical, condemned, in the strongest terms, Pope Honorius as a +Monothelite <i>heretic</i>. Let them attempt to deny it, and we +will bring forward our proof. Romish authors themselves admit it, +the well-known Dupin with the rest, as appears by the following +extract from his writings: "The Council had as much reason to +censure him as Sergius, Paulus, Peter, and the other Patriarchs +o£ Constantinople." He adds in language yet more emphatic, +"This will stand for certain, then, that Honorius <i>was +condemned</i>, AND JUSTLY TOO, AS A HERETIC, by the sixth General +Council." Dupin's Eccl. History, Vol. II, p. 16.</p> +<p>The Decretals of Isodore furnish another example of Papal +infallibility (?). For ages these documents were the chief +instrument of the Popes in extending their power and the proof of +the righteousness of <span class="pagenum"><a id="page345" name= +"page345"></a>[pg 345]</span> their assumptions to excessive +temporal authority. Wickliffe declared them false and apocryphal. +For this he was condemned by the sixteenth <i>General Council</i>, +held at Constance in 1414, and his bones ordered dug up and burnt +because of his daring impudence. The spurious character of these +false decretals have since been proved beyond the shadow of a +doubt; and since it is impossible to deny it longer, it is admitted +even by Romanists. So, after all, this <i>infallible</i> Council +was wrong, the Papists themselves being the judges.</p> +<p>Pope Benedict IX. was guilty of such flagitious crimes that he +became an object of public abhorrence, and he finally <i>sold</i> +the Popedom. One of his infallible (?) successors in the Papal +chair, Pope Victor III., pronounced this infallible (?) profligate +a person "abandoned to all manner of vice. A <i>successor of</i> +SIMON THE SORCERER, and NOT OF SIMON THE APOSTLE." I do not +question the truth of this assertion, but what becomes of their +boasted uninterrupted apostolical succession? Baronius, the Popish +annalist, confesses that Pope Sergius III. was "the slave of every +vice, and the most wicked of men." Among other horrid acts Platina +relates that he <i>rescinded the acts</i> of Pope Formosus, +compelled those whom he had ordained to be re-ordained, dragged his +dead body from the sepulchre, beheaded him as though he were alive, +and then threw him into the Tiber! This Pope cohabited with an +infamous prostitute named Marozia and by her had a son named John, +who afterwards ascended the Papal throne, through the influence of +his licentious mother, under the name of John XI. So the unlawful +amours of Sergius produced this infallible, necessary link in the +<i>holy</i> chain <span class="pagenum"><a id="page346" name= +"page346"></a>[pg 346]</span> of uninterrupted apostolical +succession! It must be remembered, also, that the Popes have for +ages laid claim themselves to infallibility; and in the last +General Council of that body, held at the Vatican in 1870, it was +declared a dogma of the church. Romanists will tell us that this +decree refers only to his official acts, and not to his personal +character; but official acts have been the main thing under +consideration in the case of Sergius, Honorius, and Benedict. But +if such monsters of vice can produce good, holy, infallible acts, +as Papists declare, then Jesus Christ is mistaken; for he declared +positively that "a corrupt tree <i>bringeth forth evil fruit</i> +... neither can a corrupt tree bring forth good fruit." Mat. 7:17, +18. "God forbid: yea, let God be true, but every man a liar." Rom. +3:4. During these dark ages thousands of priests, who were by the +laws of the church denied their Scriptural right of possessing a +wife (1 Cor. 7:9, etc.), lived openly with concubines; and the +Council of Toledo decreed that they should not be condemned +therefor, provided they were content with one.</p> +<p>But the devil produced his master-piece of iniquity in the +person of Roderic Borgia, who ascended the Papal throne in 1492 +under the name of Alexander VI. The utmost limits assigned to Papal +depravity were realized in him, so that the very name Borgia has +come to be used as a designation of any person unusually wicked. +Says Waddington: "The ecclesiastical records of fifteen centuries +... contain no name so loathsome, no crimes so foul as his.... Not +one among the many zealous annalists of the Roman church has +breathed a whisper in his praise.... He publicly cohabited with a +Roman matron named <span class="pagenum"><a id="page347" name= +"page347"></a>[pg 347]</span> Vanozia, by whom he had five +acknowledged children. Neither in his manners nor in his language +did he affect any regard for morality or decency; and one of the +earliest acts of his pontificate was, to celebrate, with scandalous +magnificence, in his own palace, the marriage of his daughter +Lucretia. On one occasion this prodigy of vice gave a splendid +entertainment, within the walls of the Vatican, to no less than +fifty public prostitutes at once, and that in the presence of his +daughter Lucretia, at which entertainment deeds of darkness were +done, over which decency must throw a veil; and yet this monster of +vice was, according to Papist ... the vicar of God upon earth, and +was addressed by the title of HIS HOLINESS!!" But why stir this +cesspool of filth any longer? Is not that church of which Alexander +VI. was for eleven years the crowned and anointed head—a +necessary link in the boasted chain of <i>holy</i> apostolical +succession, the pretended vicar of Christ upon earth—is it +not, I ask, fitly described by the pen of inspiration "MOTHER OF +HARLOTS AND ABOMINATIONS OF THE EARTH," as she reeled onward in the +career of ages, "drunken with the blood of the saints"?</p> +<a name="chap17-7" id="chap17-7"></a> +<blockquote> +<p>7. And the angel said unto me, Wherefore didst thou marvel? I +will tell thee the mystery of the woman, and of the beast that +carriest her, which hath the seven heads and ten horns.</p> +<p>8. The beast that thou sawest was, and is not; and shall ascend +out of the bottomless pit, and go into perdition: and they that +dwell on the earth shall wonder, whose names were not written in +the book of life from the foundation of the world, when they behold +the beast that was, and is not, and yet is.</p> +<span class="pagenum"><a id="page348" name="page348"></a>[pg +348]</span> +<p>9. And here is the mind which hath wisdom. The seven heads are +seven mountains, on which the woman sitteth.</p> +<a name="chap17-10" id="chap17-10"></a> +<p>10. And there are seven kings; five are fallen, and one is, and +the other is not yet come; and when he cometh, he must continue a +short space.</p> +<p>11. And the beast that was, and is not, even he is the eighth, +and is of the seven, and goeth into perdition.</p> +<a name="chap17-12" id="chap17-12"></a> +<p>12. And the ten horns which thou sawest are ten kings, which +have received no kingdom as yet; but receive power as kings one +hour with the beast.</p> +<p>13. These have one mind, and shall give their power and strength +unto the beast.</p> +<p>14. These shall make war with the Lamb, and the Lamb shall +overcome them: for he is Lord of lords, and King of kings: and they +that are with him are called, and chosen, and faithful.</p> +</blockquote> +<p>The angel promises to explain "the mystery of the woman and of +the beast that carried her." The beast is the same as the secular +beast with seven heads and ten horns, described in chapter 13. An +explanation of its heads and horns has already been given. The +expression "the seven heads are seven mountains, on which the woman +sitteth, and there are seven kings," requires further explanation. +Many have understood the mountains to signify the seven mountains +on which the city of Rome is said to be built; but that is adopting +the literal mode of interpretation, and is contrary to the laws of +symbolic language. The more obvious meaning is that the seven heads +represent seven mountains and also seven kings; but this probably +is not the idea intended. The heads of a beast are not the proper +symbol of mountains. The fact, too, that the woman is represented +as sitting upon these mountains, <span class="pagenum"><a id= +"page349" name="page349"></a>[pg 349]</span> shows that they are to +be taken as a symbol, as well as the woman, and not the object +symbolized. They are, then, the same as the heads and denote the +seven kings or seven forms of government under which the Roman +empire subsisted.</p> +<p>The seventh and last head has not yet been identified. Before +considering it, however, I wish to call attention to another point +that has already been referred to. The beast that John here saw, +with the seven heads and ten horns, was Rome under the Papal power. +Did new Rome in reality have the seven heads? No. The dragon John +saw in <a href="#chap12">chapter 12</a> is represented as having +seven heads and ten horns, and signified Rome under the Pagan +power. Did old Rome really possess the ten horns? No. According to +verse 12 in this chapter, they were to arise future of John's time. +But notice carefully that the seven heads, which according to this +description, belonged to the beast sustaining the Papal power in +after years, are here explained by the angel as signifying the very +forms of government by which <i>Pagan</i> Rome subsisted. "Five +<i>are fallen</i> [a past event], one <i>is</i> [exists at this +present time], and the other <i>is not yet come</i>." So according +to divine interpretation, the same heads and horns serve for both +the dragon and the beast. This could not possibly be a true +representation unless they were both in reality the <i>same +beast</i>, they being represented as two only for the purpose of +describing the two phases of Roman history—Pagan and +Papal.</p> +<p>With this point established, that these two forms of Roman +history are the same beast, we are now prepared to understand the +statement that the beast "was and is not, and yet is." This is +equivalent to <span class="pagenum"><a id="page350" name= +"page350"></a>[pg 350]</span> saying that the beast existed, it +ceased to exist, and then it came into existence again. This was +exactly the history of Rome. Its downfall under the Pagan form was +described under the fourth trumpet as an eclipse of the sun, moon +and stars, so that they shone not for a third part of the day and +night. For a time it seemed not to exist. A little later the +eclipse is lifted; the beast exists again under the Papal form. In +this is set forth clearly the wounding and the healing of the +beast. The wound was inflicted on its sixth, or Imperial, head (for +the first five had already fallen, according to the historical +facts just related), being accomplished by the hordes of Northern +barbarians overturning the empire of the West. It appeared for a +time that the beast was indeed wounded unto death; but not so: to +the surprise of all, he survived under the form of the seventh +head. At this point the question is sure to be asked, How could the +beast continue to live if its seventh head was to continue but "a +short space"? This is accounted for by the fact that there was what +might be appropriately called an eighth head, but which was in +reality of the seven. "And the beast that was, and is not, even he +is the eighth, and is of the seven." Verse 11.</p> +<p>The identification of the seventh head will now make the matter +complete. The facts all meet in the Carlovingian empire, or the +empire of Charlemagne. In the year 774 Charlemagne completed the +work begun by Pepin twenty years before and overthrew the kingdom +of the Lombards in Italy, which was the last of the three horns +plucked up before the little horn of Daniel. By this victory he +became complete master of Italy, and he received the title +Patrician of Rome. <span class="pagenum"><a id="page351" name= +"page351"></a>[pg 351]</span> This was not merely an honorary +title, such as had for ages been conferred upon certain +individuals; but it was a distinct form of civil government and +supreme, taking the same rank with that of the Consular, the +Decemvirate, the Triumvirate, etc., in the earlier history of the +nation. It lasted, however, only "a short space," or twenty-six +years, when Charlemagne, having extended his conquests over all the +western part of Europe, assumed the Imperial title and thus revived +the empire of Rome in the West under its Gothic form. In his +Decline and Fall of the Roman Empire, Gibbon says: "In the +twenty-six years that elapsed between the conquest of Lombardy and +his Imperial coronation, Rome, which had been delivered by the +sword, was subject, as his own, to the scepter, of Charlemagne. The +people swore allegiance to his person and family; in his name, +money was coined, and justice was administered, and the election of +Popes was examined and confirmed by his authority—except an +original and self-inherent claim of sovereignity, there was not any +prerogative remaining which the title of emperor could add to the +Patrician of Rome." This decisive testimony by the highest +authority on the subject shows conclusively that all the power of +sovereignty resided in Charlemagne as the Patrician of Rome, and +that this, therefore, is a proper head to be ranked with the other +six that preceded it.<a id="footnotetag14" name= +"footnotetag14"></a><a href="#footnote14"><sup>14</sup></a></p> +<blockquote class="footnote"><a id="footnote14" name= +"footnote14"></a><b>Footnote 14:</b> <a href= +"#footnotetag14">(return)</a> +<p>Commentators frequently identify the seventh head with the +Exarchate of Ravenna. After the overthrow of the kingdom of the +Ostrogoths in Italy by Belisarius, the general of Justinian, about +the middle of the sixth century, the territory became subject to +the emperor of the Eastern empire and was ruled by him through an +Exarch whose place of residence was Ravenna. This Exarchate +(sometimes called <i>Patriciate</i>) continued until about the +middle of the eighth century, when it was terminated by Astolphus, +king of the Lombards, who made Ravenna the capital of the Lombardic +kingdom in 752. Three years later the Lombards were defeated by +Pepin, who made the Holy See a present of the lands he conquered +from them—the origin of the temporal power of the Popes. +Pepin was succeeded by his son Charlemagne, who was appointed +<i>Patrician</i> of Rome, by the Pope, in 774. During the last half +century that the Exarchate of Ravenna remained its existence was +but little more than a name, the real power of government being +usurped by the Papacy. It could hardly be considered an +inconsistency were we to interpret the seventh head as signifying +both the Patriciate of Ravenna and the Patriciate of Charlemagne +that closely followed it; but in the present work I have restricted +its application to the latter form because of its distinctive +characteristic as constituting a supreme civil power entirely +independent of the empire of the East, and because of its +importance in the revival of the empire of the West.</p> +</blockquote> +<span class="pagenum"><a id="page352" name="page352"></a>[pg +352]</span> +<p>This head, however, continued only "a short space"; and an +eighth arose on Christmas, the first day of the year 800 (as time +was then reckoned), when Charlemagne was crowned emperor of Rome, +and thus revived the empire of the West. This eighth head, however, +was "of the seven"; for it was the same as the sixth, both being +Imperial—the first being in the Augustan line, and the other +in the Carlovingian, and separated from each other by the seventh, +or Patriciate. Considered one way, there were eight heads, but two +of them were alike, hence only seven; for the eighth was of the +seven. According to verse 11 it was under the eighth head that the +beast subsisted at the time he was carrying the woman of this +chapter, which exactly accords with the historical facts in the +case; and the same was continued in a line of emperors reaching +down to the time of the French Revolution.</p> +<p>The ten horns had "received no kingdom as yet." This signifies +that at the time when the Revelation <span class="pagenum"><a id= +"page353" name="page353"></a>[pg 353]</span> was given they had not +yet arisen. When they did come into existence they were to receive +power as kings with the beast and were to give to it their power +and strength. It is a singular fact that a distinct head should +continue to exist after these horns had arisen and developed into +powerful kingdoms; but herein the remarkable accuracy of prophecy +is clearly shown. It is said that they should make war with the +Lamb and that the Lamb should overcome them. Some think that this +has reference to the persecution of the saints during the Dark +Ages; but it seems to me that it would have been stated differently +if such were its meaning. It may be a prophetical reference to the +battle of Armageddon, which will be terminated by the coming of the +Son of God himself to overthrow completely all the powers of +wickedness.</p> +<a name="chap17-15" id="chap17-15"></a> +<blockquote> +<p>15. And he saith unto me, The waters which thou sawest, where +the whore sitteth, are peoples, and multitudes, and nations, and +tongues.</p> +<a name="chap17-16" id="chap17-16"></a> +<p>16. And the ten horns which thou sawest upon the beast, these +shall hate the whore, and shall make her desolate and naked, and +shall eat her flesh, and burn her with fire.</p> +<p>17. For God hath put in their hearts to fulfil his will, and to +agree, and give their kingdom unto the beast, until the words of +God shall be fulfilled.</p> +<a name="chap17-18" id="chap17-18"></a> +<p>18. And the woman which thou sawest is that great city, which +reigneth over the kings of the earth.</p> +</blockquote> +<p>The special thoughts contained in these verses have been so far +explained already that it is unnecessary to go over the same ground +again. Already the civil powers of Europe are beginning to cast +this woman <span class="pagenum"><a id="page354" name= +"page354"></a>[pg 354]</span> aside as an old, wrinkled, haggard +prostitute is cast off by her lovers. Already they have deprived +her of all temporal authority such as she possessed in guiding this +beast of chapter 17, as explained under the fifth plague in the +preceding chapter. Whether they are destined to become a still +greater enemy to her, the future will determine.</p> +<span class="pagenum"><a id="page355" name="page355"></a>[pg +355]</span> <a name="chap18" id="chap18"></a> +<h2>CHAPTER XVIII.</h2> +<a name="chap18-1" id="chap18-1"></a> +<blockquote> +<p>And after these things I saw another angel come down from +heaven, having great power; and the earth was lightened with his +glory.</p> +<a name="chap18-2" id="chap18-2"></a> +<p>2. And he cried mightily with a strong voice, saying, Babylon +the great is fallen, is fallen, and is become the habitation of +devils, and the hold of every foul spirit, and a cage of every +unclean and hateful bird.</p> +<p>3. For all nations have drunk of the wine of the wrath of her +fornication, and the kings of the earth have committed fornication +with her, and the merchants of the earth are waxed rich through the +abundance of her delicacies.</p> +</blockquote> +<p>A movement of mighty power is symbolized in these verses. The +chronology of the events described in the preceding chapter brings +us down to the time when the ten horns turn against the Papacy by +depriving her of her temporal authority. This, as we have already +seen, was completely fulfilled in 1870 and constituted the fifth +plague. In the description of the sixth plague which followed, it +was shown that the great city which was invaded was composed of +three parts—Paganism (the modern form of the dragon power), +Catholicism, and Protestantism. The same great city is here brought +to view, and the angel from heaven, with a mighty voice, cries, +"Babylon the Great is fallen, is fallen." This fall of Babylon can +not signify a literal destruction; for there are certain events to +take place in Babylon after her fall which entirely precludes that +idea; for instance, the <span class="pagenum"><a id="page356" name= +"page356"></a>[pg 356]</span> calling of God's people out of her, +in order that they may not receive of her plagues. In these plagues +is embraced her literal destruction, or complete overthrow. The +fall is therefore a moral one; for the result of it is that Babylon +becomes "the habitation of devils, and the hold of every foul +spirit, and a cage of every unclean and hateful bird."</p> +<p>Protestants who make any attempt to interpret these prophecies +usually limit the designation "Babylon the Great" in these verses +to the church of Rome, because the woman symbolizing the apostate +church in the preceding chapter is denominated "Babylon the Great." +Ver. 5. But the same verse also declares her to be the +"<i>Mother</i> of harlots;" and if she as a degraded woman stands +as the representative of a corrupt church, her unchaste daughters, +also, must symbolize churches that are her descendants; and if the +real name of the <i>mother</i> is Babylon, as stated, the proper +name of her harlot daughters must be Babylon also. Whether, +therefore, the mother or the daughters are referred to, it is all +"Babylon the Great," because it is all the same family and is a +part of that "GREAT CITY which reigneth over the kings of the +earth." Chap. <a href="#chap17-18">17:18</a>. We must, therefore, +have something besides the mere title "Babylon the Great" to +determine which division of the great city is referred to in a +given instance—whether Pagan, Papal, or Protestant.</p> +<p>A careful study of the prophecy now under consideration will +show that it has particular reference to the Protestant division of +Babylon. It contained many of God's children; whereas Paganism was +always a false religion and never held any of God's saints. +<span class="pagenum"><a id="page357" name="page357"></a>[pg +357]</span> Under the reign of Catholicism, the people of God are +represented in all the symbols of this book relating thereto as +existing entirely separate from that communion. The description of +this apostate church given in the preceding chapter shows clearly +that instead of being partly composed of God's saints, she was +their most bitter and relentless persecutor, yea, was "<i>drunken +with the blood of the saints</i>, and with the blood of the martyrs +of Jesus." This is definite proof that the present phase of Babylon +under consideration is the Protestant division; and her moral fall +is the grand signal for the escape of God's people who have partly +composed her number, as the fall of ancient Babylon was for the +escape of the Israelites. In their younger days the Protestant +organizations (symbolized by the daughters) were of much better +character than the mother church from whom they descended. Many of +them started out on reform. While a spiritual people, God worked +with them; but when they made their image to the beast, they +suddenly declined, and this voice from heaven finally declares them +to be in a fallen condition—entirely void of salvation, +except a very few chosen saints that have not defiled their +garments, contained therein.</p> +<p>That this application of the term <i>Babylon</i> is correct, and +also, the fallen condition ascribed to her in accordance with the +facts, I will prove by the following testimonies of Protestants +themselves. The first is from Vision of the Ages; or, Lectures on +the Apocalypse, by B.W. Johnson, member of the Christian sect.</p> +<p>"It is needful to inquire what the term <i>Babylon</i> means. It +occurs several times in the New Testament. <span class= +"pagenum"><a id="page358" name="page358"></a>[pg 358]</span> Here +(in the Apocalypse) it is spoken of as 'that great city,' and her +fall is doomed 'because she hath made all nations drunk with the +wine of her fornication.' In Rev. 17:5, a scarlet harlot is seen +sitting upon the seven-headed and ten-horned monster, and upon her +forehead is written, 'Mystery, Babylon the Great.' With this woman +the kings of the earth are said to have committed fornication. In +chapter 18 the fall of the great city, Babylon is detailed at +length, and it is again said that all the kings of the earth have +committed fornication with her. The harlot with Babylon stamped on +her brow, and the great city of fornication styled Babylon, in +chapters 14 and 18, are one and the same existence.</p> +<p>"There is an ancient city of Babylon often mentioned in the Old +Testament, but ages before John wrote, it had ceased to be +inhabited, the only dwellers among its lonely ruins were howling +beasts and hissing serpents. It has never been rebuilt to this day +and has passed away forever. John refers therefore not to old +Babylon, but to some power yet unseen (when he was upon the earth), +that should be revealed in due time, and of which old Babylon was a +symbol. Let us notice some of the features of ancient Babylon.</p> +<p>"1. On that site took place the confusion of tongues which +divided those who before had been of one speech and one family, +into various tribes and schisms at variance with each other and of +various tongues. The word Babylon, a memorial of this event, means +confusion, and is derived from Babel.</p> +<p>"2. Old Babylon persecuted the people of God and destroyed the +temple in Jerusalem.</p> +<span class="pagenum"><a id="page359" name="page359"></a>[pg +359]</span> +<p>"3. It carried the people of God into captivity.</p> +<p>"4. It was a mighty, resistless universal empire. The antitype, +the spiritual Babylon, must correspond. There is a power that +exhibits all these characteristics. By apostasy from the truth it +originated the schism which has divided the family of God into +different sects and parties which speak a different spiritual +language. It has carried the church into a long captivity by +binding upon it the thralldom of superstition. It has been a +constant persecutor of the saints, and has enjoyed an almost +universal dominion. That power is the woman that sits upon the +seven-headed beast ... the false woman, symbolical of a false +church, the great apostate spiritual dominion of Rome. And we may +add, out of which have come—directly or +indirectly—<i>all the religious sects of the present +day</i>."</p> +<p>Dr. Barnes says: "The word <i>Babylon</i> became the emblem of +all that was haughty and oppressive, and especially of all that +persecuted the church of God. The word here (Rev. 18:4) must be +used to denote some power that resembled the ancient and literal +Babylon in these characteristics. The literal Babylon was no more; +but the name might be used properly to denote a similar power."</p> +<p>Wm. Kinkade, in Bible Doctrine, page 249, says, "I think Christ +has a true church on earth, but its members are scattered among the +various denominations, and are more or less under the influence of +mystery Babylon and her daughters."</p> +<p>Alexander Campbell says: "A reformation of Popery was attempted +in Europe full three centuries ago. It ended in a Protestant +hierarchy, and swarms <span class="pagenum"><a id="page360" name= +"page360"></a>[pg 360]</span> of dissenters. Protestantism has been +reformed into Presbyterianism, that into Congregationalism, and +that into Baptistism, etc., etc. Methodism has attempted to reform +all, but has reformed itself into many forms of Wesleyanism. All of +them retain in their bosom—in their ecclesiastical +organizations, worship, doctrines, and observances—various +relics of Popery. They are at best a reformation of Popery, and +only reformations in part. The doctrines and traditions of men yet +impair the power and progress of the gospel in their hands." On +Baptism, p.15.</p> +<p>Again, he says: "The worshiping establishments now in operation +throughout Christendom, increased and cemented by their respective +voluminous confessions of faith, and their ecclesiastical +constitutions, are not churches of Jesus Christ, but the legitimate +daughters of that mother of harlots, the church of Rome." How any +man could possess as much light on this subject as did Mr. +Campbell, and then build a sect himself, is more than I can +understand.</p> +<p>Lorenzo Dow says of the Romish Church: "If she be the mother, +who are the daughters? It must be the corrupt, national, +established churches that came out of her." Dow's Life, p. 542.</p> +<p>In the Religious Encyclopaedia, Article Antichrist, we read: +"The writer of the book of Revelation tells us he heard a voice +from heaven saying, 'Come out of her, my people, that ye partake +not of her sins, and receive not of her plagues.' If such persons +are to be found in the 'mother of harlots,' with much less +hesitation may it be inferred that they are connected with her +unchaste daughters, those national churches <span class= +"pagenum"><a id="page361" name="page361"></a>[pg 361]</span> which +are founded upon what are called Protestant principles."</p> +<p>In the Encyclopædia of Religious Knowledge we read: "An +important question, however, says Mr. Jones, stills remains for +inquiry: Is Antichrist confined to the church of Rome? The answer +is readily returned in the affirmative by Protestants in general; +and happy had it been for the world had that been the case. But +although we are fully warranted to consider that church as 'the +mother of harlots,' the truth is that by whatsoever arguments we +succeed in fixing that odius charge upon her, we shall, by parity +of reasoning, be obliged to allow other national churches to be her +unchaste daughters, and for this plain reason, among others, +because in their very constitution and tendency they are hostile to +the nature of the kingdom of Christ."</p> +<p>One of Martin Luther's guests remarked that the world might +continue fifty years, and he replied: "Pray God that it may not +exist so long; matters would be even worse than they have been. +There would rise up infinite sects and schisms, which are at +present hidden in men's hearts and nature. No; may the Lord come at +once, for there is no amendment to be expected."</p> +<p>Mr. Hartly, a learned churchman, has remarked as follows: "There +are many prophecies which declare the fall of the ecclesiastical +powers of the Christian world, and though each church seems to +flatter itself with the hope of being exempted, yet it is very +plain that the prophetical characters belong to all. They all have +left the true, pure, simple religion, and teach for doctrines the +commandments of men."</p> +<span class="pagenum"><a id="page362" name="page362"></a>[pg +362]</span> +<p>Says Mr. Simpson, in Plea for Religion: "We Protestants, too, +read the declaration of the third angel against the worshipers of +the beast and his image, and make ourselves easy under the awful +denunciation by applying it exclusively to the church of Rome; +never dreaming that they are equally applicable not only to the +English, but to every church establishment in Christendom, which +retains any of the marks of the beast. For though the Pope and the +church of Rome is at the head of the grand twelve hundred and sixty +years' delusion, yet all other churches, of whatever denomination, +whether established or tolerated, which partake of the same spirit, +or have instituted doctrines and ceremonies inimical to the pure +and unadulterated gospel of Christ, shall sooner or later share in +the fate of that immense fabric of human ordinances."</p> +<p>Says Mr. Hopkins: "There is no reason to consider the +antichristian spirit and practices confined to that which is now +called the church of Rome. The Protestant churches have much of +Antichrist in them, and are far from being wholly reformed from the +corruptions and wickedness, in doctrine and practice, in it. Some +churches may be more pure and may have proceeded farther in a +reformation than others; but where can the church be found which is +thoroughly purged from her abominations? None are wholly clear from +an antichristian spirit and the fruits of it.... And as the church +of Rome will have a large share in the cup of indignation and wrath +which will be poured out, so all the Christian world will have a +distinguished portion of it: as the inhabitants of it are much more +guilty than others. There is great <span class="pagenum"><a id= +"page363" name="page363"></a>[pg 363]</span> reason to conclude +that the world, particularly that part of it called Christian and +Protestant, will yet make greater and more rapid advances in all +kinds of moral corruption and open wickedness, till it will come to +that state in which it will be fully ripe and prepared to be cut +down by the sickle of divine justice and wrath."</p> +<p>Mr. O. Scott (Wesleyan Methodist) says: "The church is as deeply +infected with a desire for worldly gain as the world. Most of the +denominations of the present day might be called <i>churches of the +world</i>, with more propriety than churches of Christ. The +churches have so far gone from primitive Christianity that they +need a fresh regeneration—a new kind of religion."</p> +<p>Said T. DeWitt Talmage: "I simply state a fact when I say that +in many places the church is surrendering, and the world is +conquering.... There is a mighty host in the Christian church, +positively professing Christianity, who do not believe the Bible, +out and out and in and in.... Oh! we have magnificient church +machinery in this country; we have sixty thousand American +ministers; we have costly music; we have great Sunday-schools; and +yet I give you the appalling statistics that in the last +twenty-five years, laying aside last year, the statistics of which +I have not yet seen,—within the last twenty-five years the +churches of God in this country have averaged <i>less than two +conversions a year</i> each! There has been an average of four or +five deaths in the churches. How soon, at that rate, will this +world be brought to God? We gain two; we lose four. Eternal God! +what will this come to?"</p> +<span class="pagenum"><a id="page364" name="page364"></a>[pg +364]</span> +<p>Bishop Roberts said: "The popular religion of this country is +not the religion of the New Testament. It has some of its features +but not all. It is lacking in grand fundamental elements. It +answers many good purposes—restrains, refines, elevates, and +gives to society a high grade of civilization; but fails to secure +the great end which Christianity is designed to +accomplish—the salvation of the soul. It dazzles but to +blind, it promises but to deceive; it allures by worldly +considerations to a heaven of purity, which no worldling can enter; +it gives to its votaries, who long to eat of forbidden fruit, the +assurance of impunity from the threatened evils, and leads them on +by siren strains from the Paradise of purity into the broad road +which ends at last in the blackness of the darkness of an eternal +night of despair!"</p> +<p>Says the Golden Rule: "The Protestants are outdoing the Popes in +splendid, extravagant folly in church building. Thousands on +thousands are expended in gay and costly ornaments to gratify pride +and a wicked ambition, that might and should go to redeem the +perishing millions! Does the evil, the folly, and the madness of +these proud, formal, fashionable worshiper, stop here? These +splendid monuments of Popish pride, upon which millions are +squandered in our cities, virtually exclude the poor for whom +Christ died, and for whom he came especially to preach."</p> +<p>The report of the Michigan Yearly Conference, even as long ago +as 1851, published in the True Wesleyan of Nov. 15, says: "The +world, commercial, political, and ecclesiastical are alike, and are +together going in the broad way that leads to death. Politics, +commerce, and nominal religion, all connive at sin, <span class= +"pagenum"><a id="page365" name="page365"></a>[pg 365]</span> +reciprocally aid each other, and unite to crush the poor. Falsehood +is unblushingly uttered in the forum and in the pulpit; and <i>sins +that would shock the moral sensibilities of the heathen, go +unrebuked in all the great denominations of our land</i>. These +churches are like the Jewish church when the Savior exclaimed, 'Woe +unto you, scribes and Pharisees, hypocrites.'"</p> +<p>Robert Atkins, in a sermon preached in London, says: "The truly +righteous are diminished from the earth, and no man layeth it to +heart. The professors of religion of the present day, in every +church, are lovers of the world, conformers to the world. Lovers of +creature-comfort, and aspirers after respectability. They are +called to <i>suffer</i> with Christ, but they shrink even from +reproach. Apostasy, <i>apostasy</i>, APOSTASY, is engraven on the +very front of every church; and did they know it, and did they feel +it, there might be hope; but alas! they cry 'We are rich, and +increased in goods, and stand in need of nothing.'"</p> +<p>I have by no means exhausted the supply of similar testimonies +of Protestants now before me, but for lack of space I must +conclude. In the face of these amazing facts can any one deny that +Protestantism is a part of great Babylon and is in a fallen +condition?</p> +<p>"The merchants of the earth are waxed rich through the abundance +of her delicacies." A certain writer on this text has said: "Who +take the lead in all the extravagancies of the age? Church-members. +Who load their tables with the richest and choicest viands? +Church-members. Who are foremost in extravagance in dress, and all +costly attire? Church-members. Who are the very personification of +pride and arrogance? <span class="pagenum"><a id="page366" name= +"page366"></a>[pg 366]</span> Church-members. Where shall we look +for the very highest exhibition of the luxury, even show, and pride +of life, resulting from the vanity and sin of the race? Answer, To +a modern church-assembly on a pleasant Sunday." Though this writer +interpreted the text literally, yet he spoke a vast amount of +truth, as every one knows.</p> +<p>Consider, too, the wickedness carried on everywhere in sect +Babylon unrebuked, with the preachers ofttimes in the lead. Shows, +festivals, frolics, grab-bag parties, cake-walk lotteries, +kissing-bees, etc., etc. If the apostle were here to-day and we +should inform him of a modern church entertainment where a bared +female foot, projecting from beneath a curtain, was sold to the +highest gentleman bidder, who had the privilege of kissing its +owner and taking her to supper, he would probably answer, "Have I +not told you, 'Babylon is fallen'?" If his attention was called to +the fact that the members of a prominent church, in a novel +entertainment, displayed the likeness of a donkey, minus the tail, +while the members one by one were blindfolded, and, amid the +uproarous laughter of the crowd assembled, were given the detached +part to see who could place it the nearest where it belonged, he +would say with double emphasis, "<i>Have I not told you</i>, +'BABYLON THE GREAT IS FALLEN, IS FALLEN, AND IS BECOME THE +HABITATION OF DEVILS, AND THE HOLD OF EVERY FOUL SPIRIT, AND A CAGE +OF EVERY UNCLEAN AND HATEFUL BIRD'?" The "abominations" are by no +means confined to the <i>mother</i> in the Revelation, but are also +to be found in abundance in connection with her harlot +daughters.</p> +<span class="pagenum"><a id="page367" name="page367"></a>[pg +367]</span> <a name="chap18-4" id="chap18-4"></a> +<blockquote> +<p>4. And I heard another voice from heaven, saying, Come out of +her, my people, that ye be not partakers of her sins, and that ye +receive not of her plagues.</p> +<p>5. For her sins have reached unto heaven, and God hath +remembered her iniquities.</p> +<p>6. Reward her even as she rewarded yon, and double unto her +double according to her works: in the cup which she hath filled +fill to her double.</p> +<p>7. How much she hath glorified herself, and lived deliciously, +so much torment and sorrow give her: for she saith in her heart, I +sit a queen, and am no widow, and shall see no sorrow.</p> +<p>8. Therefore shall her plagues come in one day, death, and +mourning, and famine; and she shall be utterly burned with fire: +for strong is the Lord God who judgeth her.</p> +</blockquote> +<p>Here we have a number of important truths brought before +us—first, that God had a people in Babylon who up to this +time were free from her contaminations; second, that they received +a positive call from heaven to "come out"; third, that all who +refused to obey the heavenly command would become partakers of her +sins and receive of her plagues; fourth, that those who came out +were to pour the strongest judgments upon Babylon—"reward her +even as she rewarded you, and double unto her double according to +her works: in the cup which she hath filled, fill to her double." +It is evident that the "torment and sorrow" which God's people give +Babylon after their departure is not a temporal +retaliation—for they never indulge in such, and the Word of +God forbids it—but is altogether of a spiritual nature; hence +the fierce judgment they inflict is executing the Word of truth, +which brings to light all the wickedness and abominations +<span class="pagenum"><a id="page368" name="page368"></a>[pg +368]</span> contained therein. "Death, and mourning, and famine" +only remain. This symbolizes that all spiritual life has departed, +while famine and mourning are left. That such is the actual fact is +shown by the following lamentation of the late Bishop R.S. Foster +concerning his own sect, the Methodist Episcopal:</p> +<p>"The ball, the theatre, nude and lewd art, social luxuries, with +all their loose moralities, are making inroads into the sacred +enclosure of the church; and as a satisfaction for all this +worldliness, Christians are making a great deal of Lent and Easter +and Good Friday, and church ornamentations. It is the old trick of +Satan. The Jewish church struck on that rock; the Romish church was +wrecked on the same; and the Protestant church is fast reaching the +same doom.</p> +<p>"Our great dangers as we see them, are assimilation to the +world, neglect of the poor, substitution of the form for the fact +of godliness, abandonment of discipline, a hireling ministry, an +impure gospel, which summed up is a fashionable church. That +Methodists should be liable to such an outcome, and that there +should be signs of it in a hundred years from the 'sail-loft,' +seems almost the miracle of history; but who that looks about him +to-day can fail to see the fact?</p> +<p>"Do not Methodists, in violation of God's Word and their own +discipline, dress as extravagantly and as fashionably as any other +class? Do not the ladies, and even the wives and daughters of the +ministry, put on 'gold and pearls and costly array'? Would not the +plain dress insisted upon by John Wesley and Bishop Asbury, and +worn by Hester Ann Rodgers, <span class="pagenum"><a id="page369" +name="page369"></a>[pg 369]</span> Lady Huntington, and many others +equally distinguished, be now regarded in Methodist circles as +fanaticism? Can any one going into the Methodist church in any of +our chief cities distinguish the attire of the communicants from +that of the theater and ball-goers? Is not worldliness seen in the +music? Elaborately dressed and ornamented choirs, who in many cases +make no profession of religion and are often sneering skeptics, go +through a cold artistic or operatic performance, which is as much +in harmony with spiritual worship as an opera or theater. Under +such worldly performances spirituality is frozen to death.</p> +<p>"Formerly every Methodist attended class and gave testimony of +experimental religion. Now the class-meeting is attended by very +few, and in many churches abandoned. Seldom the stewards, trustees +and elders of the church attend class. Formerly nearly every +Methodist prayed, testified or exhorted in prayer-meeting. Now but +very few are heard. Formerly shouts and praises were heard; now +such demostrations of holy enthusiasm and joy are regarded as +fanaticism.</p> +<p>"Worldly socials, and fairs, festivals, concerts and such like +have taken the place of religious gatherings, revival meetings, +class and prayer meetings of earlier days. How true that the +Methodist discipline is a dead letter! Its rules forbid the wearing +of gold or pearls or costly array; yet no one ever thinks of +disciplining its members for violating them. They forbid the +reading of such books and the taking of such diversions as do not +minister to godliness, yet the church itself goes to frolics and +festivals and fairs, <span class="pagenum"><a id="page370" name= +"page370"></a>[pg 370]</span> which destroy the spiritual life of +the young, as well as the old. The extent to which this is now +carried on is appalling. The <i>spiritual death it carries in its +train</i> will only be known when <i>the millions it has swept into +hell</i> shall stand before the judgment.</p> +<p>"The early Methodist ministers went forth to sacrifice and to +suffer for Christ. They sought not places of ease and affluence, +but of privation and suffering. They gloried not in their big +salaries, fine parsonages, and refined congregations, but in the +souls that had been won for Jesus. Oh, <i>how changed!</i> A +hireling ministry will be a feeble, a timid, a truckling, a +timeserving ministry, without faith, endurance, and holy power. +Methodism formerly dealt in the great central truth. Now the +pulpits deal largely in the generalities and in popular lectures. +The glorious doctrine of entire sanctification is rarely heard and +seldom witnessed in the pulpits."</p> +<p>This lengthy quotation shows clearly the spiritual condition of +Methodism, and certainly she is no worse than the rest. God is +calling his people out of "all the places where they have been +scattered in the cloudy and dark day." Ezek. 34:12. Those who +refuse to walk in the light will go into darkness. God help people +to "flee out of the midst of Babylon, and deliver every man his +soul."</p> +<blockquote> +<p>9. And the kings of the earth, who have committed fornication +and lived deliciously with her, shall bewail her, and lament for +her, when they shall see the smoke of her burning,</p> +<p>10. Standing afar off for the fear of her torment, saying, Alas, +alas that great city Babylon, that mighty city! for in one hour is +thy judgment come.</p> +<span class="pagenum"><a id="page371" name="page371"></a>[pg +371]</span> +<p>11. And the merchants of the earth shall weep and mourn over +her; for no man buyeth their merchandise any more:</p> +<p>12. The merchandise of gold, and silver, and precious stones, +and of pearls, and fine linen, and purple, and silk, and scarlet, +and all thyine wood, and all manner vessels of ivory, and all +manner vessels of most precious wood, and of brass, and iron, and +marble,</p> +<p>13. And cinnamon, and odors, and ointments, and frankincense, +and wine, and oil, and fine flour, and wheat, and beasts, and +sheep, and horses, and chariots, and slaves, and souls of men.</p> +<p>14. And the fruits that thy soul lusted after are departed from +thee, and all things which were dainty and goodly are departed from +thee, and thou shalt find them no more at all.</p> +<p>15. The merchants of these things, which were made rich by her, +shall stand afar off for the fear of her torment, weeping and +wailing,</p> +<p>16. And saying, Alas, alas that great city, that was clothed in +fine linen, and purple, and scarlet, and decked with gold, and +precious stones, and pearls!</p> +<p>17. For in one hour so great riches is come to nought. And every +shipmaster, and all the company in ships, and sailors, and as many +as trade by sea, stood afar off,</p> +<p>18. And cried when they saw the smoke of her burning, saying, +What city is like unto this great city!</p> +<p>19. And they cast dust on their heads, and cried, weeping and +wailing, saying, Alas, alas that great city, wherein were made rich +all that had ships in the sea by reason of her costliness! for in +one hour is she made desolate.</p> +</blockquote> +<p>In this description we have a continuation of the judgments of +Babylon already introduced. It must <span class="pagenum"><a id= +"page372" name="page372"></a>[pg 372]</span> be borne in mind, +however, that this is the spiritual judgments following her moral +fall, and not her final and everlasting literal destruction. The +latter is described under another symbol a little further on in +this series of prophecy.</p> +<p>The symbol here is that of a great city, the grand metropolis of +the world, the mart of earth's commerce; a superb city, their +[<i>sic</i>] being no end to its luxuries and magnificence. In it +everything that can minister to the appetite, gratify the taste, +and feed the pride of the human soul is to be found in profusion, +being described at length. This great city is suddenly afire, and +her merchants and the great men of the world who sustain her are +overwhelmed with sorrow at the sight of all their wealth +disappearing. Thus is great sect Babylon represented. She is a +mighty city extending not only over the Apocalyptic earth, but, as +symbolized by the ship-masters, sailors, and foreign traders, over +the whole world. Suddenly she is set on fire by heaven's truth and +her spiritual magnificence destroyed. The apostle Paul describes +the great apostasy as a system that the "Lord shall <i>consume</i> +with the spirit of his mouth, and shall <i>destroy</i> with the +brightness of his coming." 2 Thes. 2:8. That spiritual consumption +is now taking place in accordance with the symbols of this chapter, +but the entire literal destruction of old Babylon will take place +coincident "with the brightness of his coming," as described in the +following chapter.</p> +<p>That sectarians are greatly alarmed over the sad condition of +their fallen churches is clearly shown by the many quotations +already given from Protestant writers. They may not be aware that +it is a judgment <span class="pagenum"><a id="page373" name= +"page373"></a>[pg 373]</span> from heaven upon man-made +organizations; but such we know it to be in the light of eternal +truth. Not only are they bewailing the loss of spiritual life and +the desolating famine in sectdom, as was Bishop Foster and others, +but they are beginning to tremble for their own safety and to +wonder what the final outcome of it all will be. Wherever the +gospel truth has been preached in all its purity, the sectarian +denominations have been left destitute of spiritual life; for the +children of God have heard his call, "Come out of her, my people," +and have made their escape to Zion. Hence the ministers of Babylon +cry out continually, "Stop! you are tearing our churches down," +"You are taking our best members away from us," etc. But we can not +withhold the truth; for the time has come when God is gathering his +people together out of all the "places where they have been +scattered in the cloudy and dark day" (Ezek. 34:12) into the one +church that Jesus built. "Babylon is fallen, is fallen."</p> +<blockquote> +<p>20. Rejoice over her, thou heaven, and ye holy apostles and +prophets; for God hath avenged you on her.</p> +</blockquote> +<p>This verse is so clear that it requires no special explanation. +God's people are delivered from sect Babylon; and while the +judgments of eternal truth are being poured out upon her, all +heaven and earth is called upon to rejoice and to give glory to +God.</p> +<div class="poem"> +<div class="stanza"> +<p>"We stand in the glory that Jesus has given,</p> +<p class="i2">The moon as the day-spring doth shine;</p> +<p>The light of the sun is now equal to seven,</p> +<p class="i2">So bright is the glory divine.</p> +<span class="pagenum"><a id="page374" name="page374"></a>[pg +374]</span></div> +<div class="stanza"> +<p>"Now filled with the Spirit and clad in the armor</p> +<p class="i2">Of light and omnipotent truth,</p> +<p>We'll testify ever and Jesus we'll honor,</p> +<p class="i2">And stand from sin Babel aloof.</p> +</div> +<div class="stanza"> +<p>"The prophet's keen vision transpiercing the ages,</p> +<p class="i2">Beheld us to Zion return;</p> +<p>We'll sing of our freedom, though Babylon rages,</p> +<p class="i2">We'll shout as her city doth burn."</p> +</div> +</div> +<blockquote> +<p>21. And a mighty angel took up a stone like a great millstone, +and cast it into the sea, saying, Thus with violence shall that +great city Babylon be thrown down, and shall be found no more at +all.</p> +<p>22. And the voice of harpers, and musicians, and of pipers, and +trumpeters, shall be heard no more at all in thee; and no +craftsman, of whatsoever craft he be, shall be found any more in +thee; and the sound of a millstone shall be heard no more at all in +thee;</p> +<p>23. And the light of a candle shall shine no more at all in +thee; and the voice of the bridegroom and of the bride shall be +heard no more at all in thee: for thy merchants were the great men +of the earth; for by thy sorceries were all nations deceived.</p> +<p>24. And in her was found the blood of prophets, and of saints, +and of all that were slain upon the earth.</p> +</blockquote> +<p>Following the moral fall of Babylon and the call of God's people +out of her, a mighty angel predicts her eternal doom. "With +violence shall that great city Babylon be thrown down, and <i>shall +be found no more at all</i>." This doubtless has reference to the +entire city of Babylon in all her divisions brought to view in this +series of prophecy and shows her final destruction <span class= +"pagenum"><a id="page375" name="page375"></a>[pg 375]</span> at the +coming of Christ, when she shall suddenly be thrown with terrific +force, like a great millstone descending into the sea, and "shall +be found no more at all." According to the symbols here given she +will be like a city completely destroyed, not one inhabitant or +living creature remaining. Thus her eternal doom is pictured and +remains to be yet fulfilled.</p> +<p>"And in her was found the blood of prophets, and of saints, and +of all that were slain upon the earth." We have already shown that +Protestantism, as well as her mother Romanism, has been guilty of +shedding innocent blood; and as the term Babylon includes both +these divisions, when the great city is thrown down with violence, +Romanism and Protestantism will sink together, and then this awful +treasure—the blood of prophets and of saints—shall be +brought to light in that last great day of God Almighty.</p> +<span class="pagenum"><a id="page376" name="page376"></a>[pg +376]</span> <a name="chap19" id="chap19"></a> +<h2>CHAPTER XIX.</h2> +<a name="chap19-1" id="chap19-1"></a> +<blockquote> +<p>And after these things I heard a great voice of much people in +heaven, saying, Alleluia; Salvation, and glory, and honor, and +power, unto the Lord our God:</p> +<p>2. For true and righteous are his judgments: for he hath judged +the great whore, which did corrupt the earth with her fornication, +and hath avenged the blood of his servants at her hand.</p> +<p>3. And again they said, Alleluia. And her smoke rose up for ever +and ever.</p> +<p>4. And the four and twenty elders and the four beasts fell down +and worshipped God that sat on the throne, saying, Amen; +Alleluia.</p> +<p>5. And a voice came out of the throne, saying, Praise our God, +all ye his servants, and ye that fear him, both small and +great.</p> +<p>6. And I heard as it were the voice of a great multitude, and as +the voice of many waters, and as the voice of mighty thunderings, +saying, Alleluia: for the Lord God omnipotent reigneth.</p> +<p>7. Let us be glad and rejoice, and give honor to him: for the +marriage of the Lamb is come, and his wife hath made herself +ready.</p> +<a name="chap19-8" id="chap19-8"></a> +<p>8. And to her was granted that she should be arrayed in fine +linen, clean and white: for the fine linen is the righteousness of +saints.</p> +<p>9. And he saith unto me, Write, Blessed are they which are +called unto the marriage supper of the Lamb. And he saith unto me, +These are the true sayings of God.</p> +<a name="chap19-10" id="chap19-10"></a> +<p>10. And I fell at his feet to worship him. And he said unto me, +See thou do it not: I am thy fellowservant, and of thy brethren +that have the testimony of Jesus: worship God: for the testimony of +Jesus is the spirit of prophecy.</p> +</blockquote> +<span class="pagenum"><a id="page377" name="page377"></a>[pg +377]</span> +<p>The scene of this vision is laid in heaven. John heard a great +voice of much people saying, "Alleluia; Salvation, and glory, and +honor, and power, unto the Lord our God." This great song of praise +doubtless came from the lips of the angelic throng; for immediately +the four living creatures and the four and twenty elders reechoed +the same shout of praise, saying, "Amen; Alleluia." Then came a +voice from the throne calling upon the servants of God, both small +and great, to unite on this occasion in one grand and sacred song +of praise; and this sublime chorus fell upon the ear of the +enraptured apostle "as it were the voice of a great multitude, and +as the voice of many waters, and as the voice of mighty +thunderings, saying, Alleluia: for the Lord God omnipotent +reigneth. Let us be glad and rejoice, and give honor to him for the +marriage of the Lamb is come, and his wife [or bride] hath made +herself ready." Was not here a hearty response to that call, +"Rejoice over her thou heaven"? While this scene shows the interest +all heaven takes in these wondrous scenes of earth, it is doubtless +intended especially to represent the joy and thanksgiving of God's +people who have "gotten the victory over the beast, and over his +image, and over his mark, and over the number of his name."</p> +<p>The marriage of the Lamb which was about to take place was a +special theme of joy on this occasion. In the Scripture the term +<i>marriage</i> is frequently used to represent a special union +between Christ and his people. Thus, the early church was +represented as being free because of the death of the law, that +they "should be <i>married</i> to another, even to him who is +raised from the dead." Rom. 7:4. So, also, the <span class= +"pagenum"><a id="page378" name="page378"></a>[pg 378]</span> +eternal union of Christ with his people is here described under the +figure of marriage. In one sense they have been married to Christ +all through this dispensation; in another sense they have not. The +church has had the promise of this eternal union, hence she has +been betrothed to Christ; but left in the world, she has been +driven into the wilderness, while a corrupt and drunken prostitute +and her harlot daughters have been in the public view. Now, +however, the judgments of God have descended upon Babylon, and the +bride of Christ appears in all her beauty again, "arrayed in fine +linen, clean and white"; and the next great event is her public +marriage to Christ when he comes to claim her as his own.</p> +<p>The marriage scene is one of the most joyful that we witness on +earth, and among Eastern nations especially was celebrated with +great pomp and magnificence, the joy and splendor of the occasion +being enhanced according to the rank and wealth of the parties. But +earth has never witnessed such an event as this special <i>marriage +of the Lamb</i>. Well may the inhabitants of heaven and earth, in +view of this sublime spectacle, swell the song of praise—"Let +us be glad and rejoice, and give honor to him: for the marriage of +the Lamb is come, and his wife hath made herself ready." The +special preparations that the bride is making represents the +glorious holiness reformation that is now sweeping over the world, +gathering God's people together for the splendid event. "Blessed +are they which are called unto the marriage supper of the +Lamb."</p> +<p>"These are the true sayings of God." They are almost too +glorious to be believed; still, they are no <span class= +"pagenum"><a id="page379" name="page379"></a>[pg 379]</span> idle +dreams of fancy: they are true, yea "the true sayings of God." In +the contemplation of such a wonderful event, the beloved apostle +was carried away, as it were, with holy enthusiasm, and he fell at +the feet of the angel to worship. We do not know just what the +motives or impressions were that caused him to do this. But his +soul was full, full to overflowing, and he could not but adore and +worship. The angel, however, refused the homage thus offered, by +the declaration that he himself, also, was the servant of Christ +and one of the brethren that had the testimony of Jesus; "for the +testimony of Jesus is the spirit of prophecy." The idea is: "I am a +fellowservant with you, and we both have his testimony. You bear +witness to him now in this present generation; I bear witness to +those who are to come. You witness now of his death and +resurrection; I tell of his future glory and triumphs. We are both, +therefore, engaged in the same good work. The testimony of Jesus +and the spirit of prophecy are the same. To God, therefore, we must +both bow." See remarks on chap. 1:1.</p> +<a name="chap19-11" id="chap19-11"></a> +<blockquote> +<p>11. And I saw heaven opened, and behold a white horse; and he +that sat upon him was called Faithful and True, and in +righteousness he doth judge and make war.</p> +<p>12. His eyes were as a flame <i>of</i> fire, and on his head +were many crowns; and he had a name written, that no man knew, but +he himself.</p> +<p>13. And he was clothed with a vesture dipped in blood: and his +name is called The Word of God.</p> +<p>14. And the armies which were in heaven followed him upon white +horses, clothed in fine linen, white and clean.</p> +<span class="pagenum"><a id="page380" name="page380"></a>[pg +380]</span> +<p>15. And out of his mouth goeth a sharp sword, that with it he +should smite the nations: and he shall rule them with a rod of +iron: and he treadeth the winepress of the fierceness and wrath of +Almighty God.</p> +<p>16. And he hath on his vesture and on his thigh a name written, +KING OF KINGS, AND LORD OF LORDS.</p> +</blockquote> +<p>That the person described in this vision is Christ is questioned +by no one. He is the same one who appeared to John in the +beginning. Then he stood in the midst of the seven golden +candle-sticks, the sure defense of the churches, holding the seven +stars in his right hand. Now, however, he appears from the opened +heavens on a white horse, his mission "to judge and make war." The +description of his person, his names, and his attributes, +unmistakably proclaim him the Son of God. He is the "faithful and +true," the name by which he made himself known to the churches of +Philadelphia and Laodicea. "His eyes as a flame of fire" denotes +omniscience; and as a searcher of all hearts he made himself known +to the church of Thyatira. "Many crowns" are a symbol of supreme +sovereignty and doubtless signify his many victories. "And he had a +name written which no man knew but he himself." He had names by +which he might be known to mortals; but he had one name that no +created intelligence could understand: it was known only to him. +What that name was, of course, is not given; it could not be. If +the human mind could not conceive it, human language could not +convey it. We can know him as the Faithful and true Witness, as the +Word of God, and as King of kings and Lord of <span class= +"pagenum"><a id="page381" name="page381"></a>[pg 381]</span> lords; +but there is one name that we can not know. His "vesture dipped in +blood" refers, not to the blood of atonement, but to the blood of +his enemies sprinkled upon his raiment in treading the winepress of +God's wrath, and denotes that he was going forth to the dread work +of vengeance. To this I shall refer more fully hereafter. His name +is also called "the Word of God," which, when used as a personal +appellation in the Scriptures, always signifies Jesus Christ.</p> +<p>Before considering his mission further and the armies that +accompanied him, I wish to call special attention to the nature and +the chronology of this event. If the present series of prophetic +symbols (which begin with <a href="#chap17">chap. 17</a>) is a +narrative of continuous events reaching to the end, then the vision +before us is a description of the second coming of Christ, the +event which was just previously announced and for which the bride +had made herself ready. The usual interpretation given it is, that +it is a sublime description of the servants of Christ going forth +under his direction to spread the truth everywhere among the +nations—in short, that it is the triumph of gospel truth over +error under the <i>providential</i> government of Christ. That such +a meaning can be derived from the vision by taking it in a +<i>figurative</i> sense there can be no doubt, and this is what +commentators generally do. They make the whole a figurative +description of the triumph of the gospel, Christ being present only +by his superintending providence. It is made simply a highly poetic +description of the victory of truth and righteousness. In this +case, however, the principles of symbolic language are clearly +abandoned and a mere ordinary figurative meaning <span class= +"pagenum"><a id="page382" name="page382"></a>[pg 382]</span> given. +If we follow strictly the laws of symbolic language, as we +manifestly ought, we shall be compelled to take another view of +it.</p> +<p>In the first place, if this does not describe the actual coming +of Christ, then his second coming is nowhere described in the +Revelation. That so great an event should merely be alluded to in a +few places and nowhere symbolically described seems incredible. At +the judgment scene brought to view in the following chapter the +presence of Christ is <i>assumed</i>, but it is not stated. Again, +there are no victories of love and mercy described at all in the +vision before us; but, on the contrary, it is a scene of fearful +judgment—a terrible treading of "the winepress of the +fierceness and wrath of Almighty God," the complete overthrow of +every opposing power; while the beast and the false prophet are +represented as taken and cast alive into a lake of fire burning +with brimstone. Surely, this is not the work of the church of God. +But let it be remembered especially that this last event takes +place under the <i>seventh</i> plague, which is the "filling up" of +the wrath of God, and that Christ previously announced under the +sixth vial, "Behold, <i>I come</i> as a thief." Christ comes in +reality when this seventh plague occurs. To represent the glorious +triumphs of Christianity by the mission of the church, the gospel +and the Holy Spirit, under the symbol of Christ, going forth to +judge, to make war, and to tread the winepress of God's wrath, is +at war with every principle of symbolic language.</p> +<p>But can this vision of Christ upon a white horse denote a mere +providential superintendence, such as Christ constantly exercises +over the church and its <span class="pagenum"><a id="page383" name= +"page383"></a>[pg 383]</span> spiritual affairs on earth? Certainly +not by any principle of symbolic language. Throughout the whole +prophecy thus far we have seen that whenever any symbolic agent is +brought upon the panorama, whether horseman, or beasts, or locusts, +or harlot, or whatever else, it always denotes some corresponding +agents appearing on earth and beginning their appropriate work. The +symbolic agent is real. But here is a symbolic appearance of +Christ. By what law could such a symbolic appearance represent +merely a providential superintendence? And if his appearance was +necessary in this case, why was it not necessary in every event, to +show that it was done under his direction? Again, if this symbolic +appearance of Christ is not his real appearance, how can we tell +that there is any reality in the appearance of the horsemen of the +first four seals, the ten-horned beast, or the harlot woman? What +right have we to remove one agent from the panorama as an actual +agent there any more than another? And if this is not his real +appearance, upon what principle of interpretation can we ever +establish the fact of his second coming? It is evident to all that, +if we can turn this agent into a mere providential one, we can do +the same with another, and thus set aside his second coming +altogether. Then, what shall we say in the next chapter when some +one steals our weapons and declares that the great white throne +before which all the dead, small and great, stand is nothing but +that providential government of God under which all sinners pass +condemnation upon themselves and their sins find them out? If we +can deal thus with symbols, we can do <span class="pagenum"><a id= +"page384" name="page384"></a>[pg 384]</span> anything with them and +can make out any meaning we please.</p> +<p>The laws of symbolic language require us to take the appearance +of Christ in this vision just as we do the appearance of any other +agent, as a real event. We can not consistently give it any other +meaning. His <i>symbolic</i> appearance must represent his +<i>real</i> appearance; otherwise, it can never be represented by +anything. Jesus appears in his own name and person because there is +no other that can represent his infinite dignity and majesty. And +the symbols connected with him denote the object of his mission and +the work which he performs. His white horse shows him now a +glorious conqueror; his crowns denote his supreme dominion; the +sword of his mouth and his vesture dipped in blood denote the dread +work of vengeance upon his enemies; while the army following him +doubtless denotes the "ten thousands of his saints" that accompany +him when he comes. Jude 14. The bride has already prepared herself +for his coming, and now the eternal union takes place. "Blessed are +they which are called unto the marriage supper of the Lamb."</p> +<blockquote> +<p>17. And I saw an angel standing in the sun; and he cried with a +loud voice, saying to all the fowls that fly in the midst of +heaven, Come and gather yourselves together unto the supper of the +great God;</p> +<p>18. That ye may eat the flesh of kings, and the flesh of +captains, and the flesh of mighty men, and the flesh of horses; and +of them that sit on them, and the flesh of all men, both free and +bond, both small and great.</p> +<span class="pagenum"><a id="page385" name="page385"></a>[pg +385]</span> +<p>19. And I saw the beast, and the kings of the earth, and their +armies, gathered together to make war against him that sat on the +horse, and against his army.</p> +<a name="chap19-20" id="chap19-20"></a> +<p>20. And the beast was taken, and with him the false prophet that +wrought miracles before him, with which he deceived them that had +received the mark of the beast, and them that worshipped his image. +These both were cast alive into a lake of fire burning with +brimstone.</p> +<p>21. And the remnant were slain with the sword of him that sat +upon the horse, which sword proceeded out of his mouth: and all the +fowls were filled with their flesh.</p> +</blockquote> +<p>The foregoing explanation so nearly covers this ground that +little remains to be said. The symbol is that of vast slaughter on +a battle-field, which gathers all the birds of heaven and the +beasts of the forest to the prey. The enemies gathered for this +battle were "the beast, and the kings of the earth, and their +armies," together with the false prophet. This is the grand +confederacy of wickedness formed under the mission of the three +unclean spirits that went forth, not only unto the kings of the +earth, but also into the whole world. This is not a literal +collecting of armies, hence not a literal slaughter upon a +battlefield, nor a literal assembling of carrion birds; but it is a +symbolic representation of the final and eternal destruction of the +allied powers of sin. As will be further described in the following +chapter, they were gathered together for the purpose of +overthrowing the church of God and anticipated a complete victory +in the battle of Armageddon; but the sudden appearance of Jesus +Christ to rescue his bride results in <span class="pagenum"><a id= +"page386" name="page386"></a>[pg 386]</span> their complete +overthrow. The special theme of this series of prophecy has been +the history of apostate Christendom; hence the beast and the false +prophet are represented as being taken and thrown into the lake of +fire burning with brimstone. "The remnant" that were slain refers +to the other powers of wickedness not embraced in Catholicism and +Protestantism This series being now traced to its close, the +narrative returns to take up another important theme of prophetic +truth.</p> +<span class="pagenum"><a id="page387" name="page387"></a>[pg +387]</span> <a name="chap20" id="chap20"></a> +<h2>CHAPTER XX.</h2> +<a name="chap20-1" id="chap20-1"></a> +<blockquote> +<p>And I saw an angel come down from heaven, having the key of the +bottomless pit and a great chain in his hand.</p> +<p>2. And he laid hold on the dragon, that old serpent, which is +the Devil, and Satan, and bound him a thousand years.</p> +<p>3. And cast him into the bottomless pit, and shut him up, and +set a seal upon him, that he should deceive the nations no more, +till the thousand years should be fulfilled: and after that he must +be loosed a little season.</p> +</blockquote> +<p>It is commonly supposed that the events here described are to +occur at the second advent; but by considering carefully the +different things enumerated in this chapter—the binding of +the dragon; then a thousand years; after that the Armageddon +battle; and last of all the judgment scene, in which all the dead, +both small and great, are rewarded, and all the powers of +wickedness cast into the lake of fire—it will be seen at once +that this is not a continuation of the series of prophecy +immediately preceding, but an entirely new theme, running partly +parallel with that series, and both ending at the same +point—the second coming of Christ and the general judgment, +in which the lake of fire is the final doom of the combined powers +of wickedness. In that series the beast and the false +prophet—Romanism and Protestantism—were the chief +powers of evil under consideration; in this series the dragon +feature predominates. If this be not true, then there will be two +judgment scenes <span class="pagenum"><a id="page388" name= +"page388"></a>[pg 388]</span> and the wicked cast into the lake of +fire twice. Positive proof of the position here taken will be given +as we proceed.</p> +<p>The power here referred to as "the Devil and Satan" is also +denominated "the dragon." This use of the definite article shows +clearly that a particular character is designated—<i>the</i> +dragon—and implies that the object has already been +introduced. In his first appearance upon the symbolic panorama +(chap. <a href="#chap12-3">12:3</a>) he is simply styled <i>a</i> +dragon, but in every subsequent instance he is called <i>the</i> +dragon, which proves that the same character is meant. In addition +to the former remarks on chapter <a href="#chap12-9">12:9</a> +relative to the terms applied to this antichristian power, the +following quotation from the People's Cyclopædia will throw +some light on the subject: "In the mythical history and legendary +poetry of almost every nation, the dragon appears as the emblem of +the destructive and anarchistic principle.... Like the serpent, the +dragon is always a minister of evil ... the object of which is to +fight order, harmony, and progress. In Christian art, the dragon is +the emblem of sin.... It is often represented as crushed under the +feet of saints and martyrs.... Sometimes its prostrate attitude +signifies the triumph of Christianity over Paganism." Art. Dragon. +Considering this usage of these terms for ages, it is not strange +that they were applied also to that great antichristian, +persecuting system of Paganism, which stood before Christianity as +its greatest barrier to "order, harmony, and progress."</p> +<p>The angel that overthrew this public system of Pagan infidelity +symbolizes the primitive host of <span class="pagenum"><a id= +"page389" name="page389"></a>[pg 389]</span> Christians, the +ministers in particular. Some have supposed that he represented +Christ; but, as already shown conclusively, Christ can not be +symbolized by an inferior intelligence, hence always appears upon +the scene in his own character, proclaiming his own eternal name. +The fact that this angel possessed the key of the bottomless pit is +no proof that he is Christ, even though in chapter <a href= +"#chap1-18">1:18</a> Jesus is said to have certain keys; for in +chapter <a href="#chap9-1">9:1</a> we find that a <i>fallen +star</i>—the symbol of Mohammed—is said to have "the +key of the bottomless pit" also. At the most, this expression is +only a symbol of power and authority, be it good or bad. In the +gospel the same figure is applied to God's ministers, where they +are given authority to bind the powers of wickedness on earth. Mat. +16:19; 18:18. The chain is a symbol of the power to bind.</p> +<p>When Christianity first commenced its warfare with this huge +system of error, almost the entire then-known world was under its +deceptive influence; but by a long conflict, in which thousands of +the noble followers of the Lamb were slaughtered, this +antichristian public system of Pagan infidelity was at last +completely overthrown, and the final result was, that the civilized +world became as completely Christian (nominally at least) as it +ever had been Pagan. This great transformation could never have +been effected without the undying heroism and whole-hearted +consecration of the first disciples of Christ. From this time the +dragon <i>as such</i>—as a public deceiver of the nations +throughout the Apocalyptic earth—was overthrown. This marks +the beginning of the thousand years mentioned.</p> +<span class="pagenum"><a id="page390" name="page390"></a>[pg +390]</span> +<p>Since many of the principles of heathenism were copied by the +church of Rome, it may be difficult for some to understand at first +why it is said that the dragon no longer deceived the nations after +being cast down by primitive Christianity; but this becomes clear +when we consider what the dragon really was and what the church of +Rome was understood to be. A time came when the entire civilized +world knew that heathenism as such was wrong and rejected the very +idea of a plurality of gods; but they were led to believe that they +could adapt many of their former rites and ceremonies to the +worship of the one true God in whom they believed and thereby +render acceptable service to him, and were sure that the Romish +church was the one true apostolic church. It was not the dragon, or +heathenism, that then deceived them; it was Christianity—<i>a +false Christianity</i>. The manner in which the people were +deceived during the time following the casting down of heathenism +in the beginning has already been considered in chapters <a href= +"#chap12">XII</a>, <a href="#chap13">XIII</a>, <a href= +"#chap17">XVII</a>, <a href="#chap18">XVIII</a>, etc., covering the +same period of time included in the one thousand years in the +vision before us.</p> +<p>We can not apply this period specified as literally one thousand +years without varying from every principle of time prophecy in the +Revelation, for they are all symbolic; neither can we apply it +according to the usual year-day method, which, signifying three +hundred and sixty thousand years, would throw this series of events +out of harmony with the time-periods allotted to the other themes +of truth running over the same ground and terminating at the same +point—the general judgment. Therefore, to be consistent, we +<span class="pagenum"><a id="page391" name="page391"></a>[pg +391]</span> shall have to apply it as (so far as human knowledge of +the exact dates is concerned) an indefinite length of time, on the +same principle that "the hour of temptation" in chapter <a href= +"#chap3-10">3:10</a>, the three and one-half days in chapter +<a href="#chap11-9">11:9</a>, and the "hour" in which the ten +kingdoms receive power with the beast (chap. <a href= +"#chap17-12">17:12</a>), etc., are applied.</p> +<a name="chap20-4" id="chap20-4"></a> +<blockquote> +<p>4. And I saw thrones, and they sat upon them, and judgment was +given unto them: and I saw the souls of them that were beheaded for +the witness of Jesus, and for the word of God, and which had not +worshipped the beast, neither his image, neither had received his +mark upon their foreheads, or in their hands; and they lived and +reigned with Christ a thousand years.</p> +<p>5. But the rest of the dead lived not again until the thousand +years were finished. This is the first resurrection.</p> +<a name="chap20-6" id="chap20-6"></a> +<p>6. Blessed and holy is he that hath part in the first +resurrection: on such the second death hath no power, but they +shall be priests of God and of Christ, and shall reign with him a +thousand years.</p> +</blockquote> +<p>We have in this description another division of the subject +introduced—a history of God's people, or one phase of the +church, during the same thousand years following the casting down +of the dragon. "They lived and reigned with Christ." It was those +who had "part in the first resurrection" that were exalted to this +honored position with Christ. Millenarians always <i>assume</i> +that this refers to a literal resurrection at the second coming of +Christ, but no such thing is hinted at. Not one word is said about +literally resurrected saints reigning. John says, "I <span class= +"pagenum"><a id="page392" name="page392"></a>[pg 392]</span> saw +the <i>souls</i> of them which were beheaded for the witness of +Jesus ... and <i>they</i> lived and reigned with Christ a thousand +years." Nothing whatever is said about any reign on earth at all; +but the description shows plainly that it was disembodied spirits +that were reigning with Christ in Paradise during the period that +followed the casting down of the dragon, which was in reality one +of long apostasy and darkness on earth. Before and during this +conflict with Paganism the church of God was publicly triumphant on +earth. Afterward, during the apostasy, a false church was, in the +public view, triumphant, while the church of God was crowded out of +sight into the wilderness. However, the reign of God's saints did +not cease; for when they were slaughtered by their relentless +persecutors and deprived of their reign on earth, they were, as +symbolized by the man-child, caught up to God and to his throne and +there "lived and reigned with Christ" during the thousand years +under consideration.</p> +<p>This same thought concerning the reign of the martyrs in +Paradise while the powers of evil triumphed on earth, was brought +to view on the opening of the fifth seal in chapter <a href= +"#chap6-9">6:9-11</a>. "And when he had opened the fifth seal, I +saw under the altar the <i>souls of them that were slain</i> for +the word of God, and for 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 them that dwell on the +earth? And white robes were given unto every one of them; and it +was said unto them, that they should rest yet for a little season, +until their fellowservants also and their <span class= +"pagenum"><a id="page393" name="page393"></a>[pg 393]</span> +brethren, <i>that should be killed as they were</i> should be +fulfilled." This quotation will make clear one point concerning the +refusal of the martyrs to worship the beast and his image. We are +not to understand that every soul of the martyrs John saw in these +visions reigned during the entire period under consideration; but +he beheld the reign of the saints above during the one thousand +years, and he saw there the souls of all the martyrs—such as +had been slain in the early days of Christianity (chap. <a href= +"#chap12-11">12:11</a>); such as refused to worship the beast and +were martyred therefor (chap. <a href="#chap13-7">13:7</a>); and +also, such as "should be killed as they were" (chap. <a href= +"#chap6-11">6:11</a>) and were put to death shortly after the +formation of the image of the beast. Chap. <a href= +"#chap13-15">13:15</a>; <a href="#chap16-6">16:6</a>.</p> +<p>This company of souls that the apostle saw reigning with Christ +above were those who had had part "in the first resurrection," +which had made them "blessed and holy." They were not on earth; +they were disembodied spirits above, hence had not been literally +resurrected. The Scriptures clearly teach that mankind in their +ordinary condition are "<i>dead</i> in trespasses and in sins," and +that through salvation, which makes them "blessed and holy," they +are "quickened" to a new life in Christ. Eph. 2:1. That this is +Scripturally "the first resurrection" is proved most positively by +the words of Christ—"Verily, verily, I say unto you, the hour +is coming, <i>and now is</i>, when the <i>dead</i> shall hear the +voice of the Son of God: and they that hear <i>shall live</i>. He +that heareth my word, and believeth on him that sent me, +<i>hath</i> everlasting life, and shall not come into condemnation, +but is <i>passed from death unto life</i>." John 5:25, 24. +<span class="pagenum"><a id="page394" name="page394"></a>[pg +394]</span> Although many other proofs could easily be given, this +of itself is sufficient to establish the point that the host of +early Christians who had "passed from death unto life" in Christ +and who gave their lives gladly for the sake of Christ, constituted +the ones referred to as having had "part in the first +resurrection." According to verse 6 it was only on those who had +part in the first resurrection that the second death had no power. +The church at Smyrna received the sure promise from Christ himself +that they should "not be hurt of the second death" (chap. <a href= +"#chap2-11">2:11</a>); and this shows beyond all question that even +at that early date they had had part in this first resurrection +that makes men blessed and holy.</p> +<p>It is the trick of Beelzebub to deceive souls by causing them to +overlook the fact that this first resurrection that made men +blessed and holy is of a spiritual nature and to fix their hopes in +two literal resurrections at the end. There will be but one literal +resurrection then, as is clearly shown by the account given of the +judgment in this chapter, verses 11-15. The writer of the +Revelation declared positively, "Behold, he cometh with clouds: and +<i>every eye</i> shall see him, and they also which pierced him: +and all kindreds of the earth shall wail because of him." Chap. +<a href="#chap1-7">1:7</a>. If this does not prove that there is +but one literal resurrection when Christ comes, then I would not +know how to state such a fact if I desired. Furthermore, Jesus +himself, in the same chapter in which he described "the first +resurrection," says most positively that all the literal dead shall +be resurrected at the same time. "Marvel not at this," he says: +"the <i>hour</i> is coming, in the which all that are in the graves +<span class="pagenum"><a id="page395" name="page395"></a>[pg +395]</span> shall hear his voice, and shall come forth; they that +have done good, unto the resurrection of life; and they that have +done evil, unto the resurrection of damnation." John 5:28, 29. This +<i>hour</i> certainly can not signify more than a short period of +time. In their efforts to prove two literal resurrections, +millenarians always quote with emphasis, "The dead in Christ shall +rise first." 1 Thes. 4:16. In doing so they, either ignorantly or +wilfully, wrest the Scriptures to their own destruction; for any +one can see at a glance that no such thing as two resurrections is +even hinted at. Verses 15-17 simply teach this, that the righteous +who are living on the earth at the time Christ appears will not +ascend to heaven <i>before</i> the righteous dead are resurrected, +but the dead will rise first, then they will all be caught up +together at one and the same time. The wicked are not mentioned in +this connection; for, as stated, Paul was writing this only for the +comfort and the edification of the church. In the following +chapter, however, their "sudden destruction" at the second coming +of Christ is mentioned as a warning to the church.</p> +<p>It is evident that the first resurrection as applied in this +connection specified particularly that phase of the church which, +as symbolized by the man-child, was caught up to God through +martyrdom and there "lived and reigned with Christ." The other +phase of the church, symbolized by the woman, is not said to reign +with Christ a thousand years, but, on the other hand, is +represented as driven into the wilderness, her public reign on +earth being ended by the holy city being trodden under foot of a +profane multitude of apostate beast-worshipers; and the two +witnesses, <span class="pagenum"><a id="page396" name= +"page396"></a>[pg 396]</span> clothed in sackcloth, were +prophesying only in a few isolated, individual hearts.</p> +<p>A careful study of this scripture, taken in connection with +others in the Revelation applying to the same object, will show +that all God's people, both those here brought to view during the +thousand years and those following that period, are spoken of as +dead people resurrected and reigning. They are considered under two +phases—those who, as symbolized by the man-child, were caught +up to God through martyrdom and there lived and reigned with +Christ; and those who, as symbolized by the woman, were deprived of +their public reign on earth and were driven into the wilderness +during the same period. The first phase were "priests of God and of +Christ" and reigned with him in Paradise (chap. <a href= +"#chap6-9">6:9-11</a>); but "the rest," the phase symbolized by the +woman, did not live and enjoy their public reign again, as in the +early days of Christianity, until the expiration of the +thousand-year period. It is true that individuals on earth received +life from God and were thus spiritually resurrected during the +thousand-year period; but the dominant beast-power martyred them by +thousands, the two witnesses were then in their sack-cloth state, +and thus the public triumphal reign of the saints on earth ceased. +The statement of verse five that "the rest of the dead lived not +again until the thousand years were finished" should be applied not +in an individual, but in a general sense, the same as the reign +above during the same period is considered. There is also some +doubt as to the authenticity of this sentence. It is not found in +the Vatican Manuscript, which is one of the oldest in existence; +and the Syriac Version, <span class="pagenum"><a id="page397" name= +"page397"></a>[pg 397]</span> which has come down to us from early +days through an entirely separate channel, does not contain it. +However, it is evident that the phase of the church symbolized by +the woman actually reigns triumphantly on earth after the thousand +years is finished; for verses 7-9 of this chapter show that the +dragon, combined with Gog and Magog, goes forth on the breadth of +the earth to compass the camp of the saints just before the end of +time.</p> +<p>The fact that the reign of God's people on earth is divided into +two distinct periods is shown also by other prophecies. In the +seventh chapter of Daniel is recorded a vision of four great +beasts, symbolizing the Babylonian, Medo-Persian, Grecian, and +Roman empires. Verse 18, connected with Dan. 2:31-44, shows that +the saints were to possess the kingdom of God before the overthrow +of all these four kingdoms, which was actually fulfilled by Jesus +Christ appearing during the reign of the Roman empire and planting +the kingdom of God in the earth. See Mark 1:15; Luke 12:32; 16:16; +Col. 1:13. Then follows a description of the rise of the Papacy, +which was to "<i>wear out the saints of the most High</i>" for a +time, times, and the dividing of times—three and one-half +times, or forty-two months, or, prophetically, twelve hundred and +sixty years. This, as before explained, reaches to the year A.D. +1530. During this period the public reign of the saints on earth +ceased. Then immediately following it is said, "The judgment shall +sit, and they shall take away his dominion, to consume and to +destroy it <i>unto the end</i>." This does not refer to the final +judgment; it is a spiritual judgment that commences before that +time and continues "<i>unto the end</i>." <span class= +"pagenum"><a id="page398" name="page398"></a>[pg 398]</span> For +example of a similar <i>judgment</i> see Acts 7:7.</p> +<p>God had a people during the Protestant era who walked in all the +light they possessed and who were filled with judgment against the +beast-power that had worn out the saints for ages. And though in +places some were put to death for refusing to worship the image of +the beast that lifeless professors had set up, yet there were from +time to time reformations that resurrected many people to life in +Christ. A little later, however, the real spiritual reign of the +saints is perfectly restored in the pure gospel light of the +evening time, and now the next verse is fulfilled, which says, "And +the kingdom and dominion, and the greatness of the kingdom under +the whole heaven, shall be given to the people of the saints of the +most High, whose kingdom is an everlasting kingdom." It is only +reasonable to suppose that the public reign on earth would commence +gradually and would finally reach its perfect fulfilment, just the +same as it ceased gradually in the beginning. Therefore we can not +point to a definite date exactly marking the end of the thousand +years, any more than we can locate exactly the time of its +commencement; but we must be satisfied just to consider this +symbolic expression as covering a long period of time during which +these important phases of deep truth are considered merely from a +general standpoint.</p> +<p>This special reign of a thousand years above is doubtless +brought to our view for the express purpose of making the history +of the triumph of Christianity continuous. When interrupted on +earth, the scene is suddenly transferred to Paradise; then when the +<span class="pagenum"><a id="page399" name="page399"></a>[pg +399]</span> woman comes out of the wilderness and the public reign +on earth begins again, while the woman is being prepared as a bride +for the coming of the Lamb, the scene, as the following description +in verse 9 also will show, is again transferred to earth. The reign +above does not in reality cease with the expiration of the thousand +years, but we are permitted to obtain a view of it only for that +length of time during the down-trodden state of the church on +earth. This reign of the martyrs' above is placed in direct +contrast with the public reign on earth during the same time, which +consisted of multitudes of people worshiping the beast, recieving +his image and his mark. What the "thrones" on which they sat and +the "judgment" given them signifies, I do not know for certain, but +it is doubtless the same exalted privilege and authority which +Christ promised to all his over-comers—to sit with him on his +throne. Chap. <a href="#chap3-21">3:21</a>.</p> +<a name="chap20-7" id="chap20-7"></a> +<blockquote> +<p>7. And when the thousand years are expired, Satan shall be +loosed out of his prison,</p> +<p>8. And shall go out to deceive the nations which are in the four +quarters of the earth, Gog and Magog, to gather them together to +battle: the number of whom is as the sand of the sea.</p> +<p>9. And they went up on the breadth of the earth, and compassed +the camp of the saints about, and the beloved city: and fire came +down from God out of heaven, and devoured them.</p> +<a name="chap20-10" id="chap20-10"></a> +<p>10. And the devil that deceived them was cast into the lake of +fire and brimstone, where the beast and the false prophet are, and +shall be tormented day and night for ever and ever.</p> +</blockquote> +<p>The loosing of Satan, or the dragon, is the first important +point to be considered. Before this matter <span class= +"pagenum"><a id="page400" name="page400"></a>[pg 400]</span> can be +rightly understood, however, we must take into account carefully +certain facts regarding his binding. It was not the dragon as a +political power that Christianity attacked (it did not labor to +that end), but it was its huge public system of false belief that +was overthrown. This great system, as opposed to Christianity, can +all be summed up under the one word <i>infidelity</i>. +<i>Infidel</i> signifies "a heathen; one who disbelieves in Christ, +or the divine origin and authority of Christianity."—Webster. +This system was positively an antichristian power that sought by +every possible means to destroy the religion of Jesus and to blot +out his very name. It failed in the attempt. It was bound. During +the long reign of Popery, when the doctrine was +be-a-Catholic-or-die, infidelity could not publicly lift its head +in the sense in which it was cast down by the early Christians. It +had no power over the nations of the Apocalyptic earth to then +deceive them; but they were greatly deceived by a false +Christianity until almost all the world wondered after the beast. +The release of the dragon, then, in order to be entirely +satisfactory and consistent, must embrace the following points: +First, it must at least include the development of a great public +antichristian power whose avowed object is to destroy the whole +fabric of Christianity. Second, being bound by divine power, his +release must be the result of divine permission for a special +purpose. Third, the scene of his imprisonment must necessarily be +the place of his release; namely, the earth—the Apocalyptic +earth—the territory of the Roman empire.</p> +<p>We find all these requirements meeting a most perfect fulfilment +in the events described under the <span class="pagenum"><a id= +"page401" name="page401"></a>[pg 401]</span> pouring out of the +first vial, which was done by the direction of Him that sat upon +the throne. A sufficient history of that fearful system of +infidelity which, through the labors of Voltaire and his +coadjutors, spread throughout all Europe has already been given. +The very object of the leaders of this movement was the +extermination of the Christian religion, and their secret watchword +was "Crush the wretch," meaning Jesus Christ. The dragon was loose +in all his terrible features. The Pagans upheld a false belief; +these modern worshipers of the dragon did likewise and publicly +exalted the "Goddess of Reason" as an object of devotion, setting +aside every tenth day for their hellish orgies in her honor. The +former endeavored to overthrow the Christian religion; the latter +had for its special aim the utter destruction of everything +Christian either in name or in character. This devilish system +spread over all Europe and almost undermined the whole fabric of +society, and threatened to convert the world from Christianity to +the worship of the Goddess of Reason. Its foothold gained was so +extensive and its effects so far-reaching that prominent +historians, D'Aubigne among the number, have denominated the period +of its greatest triumph "the day of Reason." It is one of the three +and one-half days covered by the prophecy in Rev. <a href= +"#chap11-9">11:9</a>.</p> +<p>I do not wish to be understood, however, as limiting the release +of the dragon and his work to the system of infidelity that had its +origin in France. I merely refer to that unfortunate system as the +beginning of the dragon's release and work—the +re-introduction to the world of those principles of public +hostility to <span class="pagenum"><a id="page402" name= +"page402"></a>[pg 402]</span> Christianity which had lain buried +since the days of Pagan Rome. The dragon in the beginning was a +deceptive system, one that "deceived the whole world"; but its +deceptions were uncovered by the light of Christianity, and then it +became the bitter public opposer of the religion of Christ. In the +release of the dragon the order is reversed. He first appears as +the public enemy of Christianity in the form already mentioned, but +afterwards changes his tactics to milder methods in order the +better to "deceive" the people, as we shall see hereafter.</p> +<p>But there is another chapter in the history of the dragon's +career that we must not overlook—his partnership with Gog and +Magog. The original signification of the terms <i>Gog and Magog</i> +is difficult to ascertain, as all known accounts are conflicting. +The terms occur in Ezek. 38 and 39 also. In the Revelation, +however, it is clear that these terms are applied to Romanism and +Protestantism, and under the special leadership of this spirit of +antichrist they are gathered together to battle against the saints +of the most High. I will again quote the description of this union +as given under the sixth vial, which refers to the present time: +"And I saw three unclean spirits like frogs come out of the mouth +of the dragon, and out of the mouth of the beast, and out of the +mouth of the false prophet. For they are the spirits of devils, +working miracles, which go forth unto the kings of the earth and of +the whole world, to gather them to the battle of that great day of +God Almighty.... And he gathered them into a place called in the +Hebrew tongue Armageddon." Chap. <a href="#chap16-13">16:13-16</a>. +It will be <span class="pagenum"><a id="page403" name= +"page403"></a>[pg 403]</span> noticed that the field of operations +under this grand confederation of the three unclean spirits is +enlarged so that it includes not merely the Apocalyptic earth, but +"the whole world."</p> +<p>In order to form a confederation of powers each of which holds +its own distinctive principles, it is necessary that each make +certain concessions, in outward appearance at least, so that they +can work together in harmony against a common foe. In this case it +will be necessary that three points be conceded before the dragon, +the beast, and the false prophet can agree. First, the dragon must +not appear in his true character as antichristian; he must be +clothed in some different attire in order to "deceive." Second, +Catholicism must stop her work of slaying those who disagree with +her and cover up her true principles. Third, Protestantism must +cease protesting against the abominations of Catholicism. We are +living in the time when this confederation of the powers of +wickedness is being effected; therefore we must not expect to see +the dragon as a terrible creature with heads and horns standing as +the open adversary of God, but we must look for him dressed up in a +garb "to deceive." If necessary he can place himself under a +Christian garb without violating his conscience—of which he +has none.</p> +<p>It will perhaps be beneficial to give the reader a short account +of some of the forms under which the dragon is manifesting himself +at the present time in order to "deceive" the people. It will be +remembered that, in the description of the first vial, which +represented the awful system of infidelity that was spread over +Europe, Dr. Adam Weishaupt of the University <span class= +"pagenum"><a id="page404" name="page404"></a>[pg 404]</span> of +Ingolstadt, formed a secret society under the name of the +Illuminati in order the better to spread these wicked principles. A +quotation was also made showing that "<i>Freemasonry</i> being in +high repute all over Europe when Weishaupt first formed the plan of +his society, he availed himself of its secrecy to introduce his new +order, which rapidly spread, by the efforts of its founders and +disciples, through all those countries." Now, if Freemasonry was +such an excellent channel for the dragon to begin his work through, +is it not reasonable to suppose that he would still retain his +position in that order, and especially since <i>the very name of +Christ</i> is barred from its rites, rules, and ceremonies? And +this thought is especially convincing when we consider the fact +that Freemasonry is in its very nature and constitution only a form +of Paganism. This vast body is founded on what they call the +"ancient mysteries." The following is taken from Masonic Salvation +by Fred Husted:</p> +<p>"Warburton says: 'Each of the Pagan gods had (beside the public +and open) a secret worship paid unto him, to which none were +admitted but those who had been selected by preparatory ceremonies +called initiation. This secret worship was called "the +mysteries."'</p> +<p>"Mackey, another member of this order, says: 'These mysteries +existed in every country of heathendom, in each under a different +name, and to some extent under a different form, but always and +everywhere with the same design of inculcating (teaching) by +allegorical and symbolical teachings the great Masonic doctrines of +the unity of God and the immortality of the soul. This one +important proposition <span class="pagenum"><a id="page405" name= +"page405"></a>[pg 405]</span> and the fact which it enumerates +(states) must never be lost sight of, in any inquiry into the +origin of Freemasonry; for the Pagan mysteries were to the spurious +Freemasonry of antiquity precisely what the Masters' lodges are to +the Freemasonry of the present day.'</p> +<p>"This is certainly a frank statement, coming as it does from a +man who is an acknowledged and highly esteemed authority in matters +pertaining to the craft. Daniel Sickles says, 'In Egypt, Greece, +and many other ancient nations Freemasonry, that is, the Mysteries, +was one of the earliest agencies employed to effect the improvement +and enlightenment of man.' Pierson says, 'The identity of the +Masonic institutions with the ancient Mysteries is obvious,' which +means clearly to be seen, manifest to any and all.</p> +<p>"Masons say that the order is founded on the Bible—that +is, unlearned Masons say so. Geo. Wingate Chase, in the Digest of +Masonic Law, says: 'The Jews, the Turks, each reject either the New +Testament or the Old or both, and yet we see no good reasons why +they should not be made Masons. In fact, Blue Lodge [first three +degrees] Masonry has nothing whatever to do with the Bible. It is +not founded on the Bible. If it were, it would not be Masonry; it +would be something else.'</p> +<p>"Sickles says in speaking of the third, or Master Mason's +degree, 'There are characters impressed upon it which can not be +mistaken. <i>It is thoroughly Egyptian</i>.' He further says that +the tradition is older by a thousand years than Solomon. 'That our +[Masonic] rites embrace all the possible circumstances of man, +moral, social, and spiritual, and have a meaning high <span class= +"pagenum"><a id="page406" name="page406"></a>[pg 406]</span> as the +heavens, broad as the universe, and profound as eternity.' Sickles +in Gen. Chiman Rezon.</p> +<p>"The writer was informed when the charges were given him 'that +our ancient brethren worshiped in high hills and in low vales, and +that guards were placed to keep off cowans or eves-droppers.' By +referring to Scripture we at once find the character of those who +worshiped in high hills and low vales, and why they needed a guard +to keep off eves-droppers. 'Thou saidst, I will not transgress; +when upon every high hill and under every green tree thou +wanderest, playing the harlot.' Jer. 2:20; 3:6. 'Ye shall utterly +destroy all the places, wherein the nations which ye shall possess +served other gods, upon the high mountains, and upon the hills, and +under every green tree.' Deut. 12:2. 'Enflaming themselves with +idols under every green tree, slaying the children in the vales +under the clifts of the rocks.... Even thither wentest thou up to +offer sacrifice.' Isa. 57:5-7. They were not afraid of Ahab and +Jezebel (2 Kings 7:10; 1 Kings 14:23), and they grew and multiplied +in their reigns, and in the reigns of all those of whom it is +recorded that 'they did that which was evil in the sight of the +Lord.' Some of the kings of Israel and of Judah destroyed their +high places for them and were highly favored of God for so +doing.</p> +<p>"Again, 'The precepts of Jesus could not have been made +obligatory upon a Jew. A Christian would have denied the sanction +of the Koran. A Mohammedan must have rejected the law of Moses, and +a disciple of Zoroaster would have turned from all, to the teaching +of his Zend-Avesta. The universal law of nature, which the authors +of the old charges have <span class="pagenum"><a id="page407" name= +"page407"></a>[pg 407]</span> properly called the moral, is +therefore the <i>only law</i> suited in every respect to be adopted +as the Masonic code.' Mackeys' Textbook, Masonic Jurisprudence. If +the statements just quoted do not place the secret society of +Masonry on a footing decidedly Pagan, it is difficult to say just +where it does stand....</p> +<p>"Tammuz, or Osiris of Egypt, who is declared to be the original +of Hiram Abiff the temple-builder, is still mourned for. Ezek. +8:14. See Young's Analytical Concordance or any standard Greek +Mythology. Now see Piersons' Traditions of Freemasonry. 'The +Masonic legend stands by itself, unsupported by history, or other +than its own traditions. Yet we readily recognize in Hiram Abiff +the Osiris of the Egyptians, the Mithras of the Persians, the +Bacchus of the Greeks [god of drunkenness, or feasts and the like], +the Dionysis of the fraternity of artificers, and the Atys of the +Phrygians, whose passions, deaths, and resurrections were +celebrated by these people respectively.' Thus it is clearly shown +that each of these ancient nations had its counterfeit Savior and +Redeemer, and it is here proved by the words of Masonic Grand +Masters, authors, and authorities, that Masonry is of Pagan +origin."</p> +<p>When we think of the millions of devotees of this form of +Paganism, multitudes of church-members and preachers, surely it is +not difficult to see that the dragon is loose in deceiving power +again. That he is meeting with great success in forming his +confederation of all false religions, is obvious. The world's +Parliament of Religions, held in Chicago in the year 1893, is an +illustration of this statement. The dragon, the beast, and the +false prophet met in "mutual confidence <span class= +"pagenum"><a id="page408" name="page408"></a>[pg 408]</span> and +respect," a "brotherhood" of religions. Theism, Judaism, +Mohammedanism, Hinduism, Buddhism, Taoism, Confucianism, Shintoism, +Zoroastrianism, Catholicism, the Greek Church, and Protestantism in +many forms—all these were represented. And the devotees of +these religions met, as they said, "To unite all religion against +all irreligion; to make the golden rule the basis of this union; +and to present to the world <i>substantial unity of many +religions</i>." The following are a few extracts from addresses +made before the Parliament.</p> +<p>President Charles Carroll Bonney, in the opening address, said: +"Worshipers of God and lovers of man: Let us rejoice that we have +lived to see this glorious day.... That we are permitted to take +part in this solemn and majestic event of a World's Congress of +Religions. The importance of this event can not be overestimated. +Its influence on the future relations of the various races of men, +can not be too highly esteemed. If this Congress shall faithfully +execute its duties with which it has been charged, it shall become +the joy of the whole earth, and stand in human history like a +<i>new Mount Zion</i>, crowned with glory, and marking the actual +beginning of a <i>new epoch of brotherhood</i> and peace. <i>For +when the religious faiths of the world recognize each other as +brothers, children of one Father</i>, whom all profess to love and +serve, then, and not until then, will the nations of the earth +yield to the spirit of concord and learn war no more.... We meet on +the mountain height of absolute respect for the religious +convictions of each other.... This day the sun of a new era of +religious peace and progress arises over the world, dispelling the +dark <span class="pagenum"><a id="page409" name="page409"></a>[pg +409]</span> clouds of sectarian strife. <i>It is the brotherhood of +religions.</i>"</p> +<p>Chairman John Henry Barrows, in his address, said: "We are here +not as Baptists and Buddhists, Catholics and Confucians, Parsees +and Presbyterians, Methodists and Moslems; we are here as members +of a Parliament of Religions, over which flies no sectarian flag, +... but where for the first time in large council is lifted up the +banner of love, fellowship, brotherhood.... Welcome, one and all, +thrice welcome to the world's first Parliament of Religions! +Welcome to the men and women of Israel, the standing miracle of +nations and religions! Welcome to the disciples of Prince +Siddartha, the many millions who worship their lord Buddha as the +light of Asia! Welcome to the high-priests of the national religion +of Japan! This city has every reason to be grateful to the +enlightened ruler of 'the sunrise kingdom.' Welcome to the men of +India, and all faiths! Welcome to all the disciples of Christ! ... +It seems to me that the spirits of just and good men hover over +this assembly. I believe the spirit of Paul is here. I believe the +spirit of the wise and humane Buddha is here, and of Socrates the +searcher after truth.... When a few days ago I met for the first +time the delegates who have come to us from Japan, and shortly +after the delegates who have come to us from India, I felt that the +arms of human brotherhood had reached almost around the globe." +World's Parliament of Religions, Chap. III. Similar congresses have +since been held. While I never expect to see all these principles +of evil under one organized form, yet it is evident that the +spirits of devils that have <span class="pagenum"><a id="page410" +name="page410"></a>[pg 410]</span> gone forth into "all the world" +are uniting them all under one <i>spirit</i>—that of +Antichrist.</p> +<p>Another form in which the old dragon is manifesting himself and +uniting thousands of people against the truth, and one in which the +"miracles" ascribed to this latest confederation of Satan are +performed, is that of "Christian Science." Attracted by its healing +doctrine, multitudes are lured into this deceptive communion of +Mrs. Eddy's. At the very best her system is, as every historian +knows, only a slight revision of the Oriental Philosophy; and +notwithstanding its forged name <i>Christian</i>, it is truly +subversive of the doctrine of Christ. Her grand central doctrine of +the "allness" of mind and the unreality of matter is a true copy of +the "fantastic idealism" of the Gnostics. Gnosticism was based on +"speculative knowledge." So is Mrs. Eddy's theory. Gnosticism +denied the "<i>true humanity</i> of the Redeemer, and made his +person a mere phantom, and his work a mere illusion." So does +Christian Science. Although Mrs. Eddy clamours loudly that her work +is <i>Christian</i> and her multitude of followers believe her +claim, still a careful study of her work Science and Health will +convince any unprejudiced person that she utterly repudiates the +atonement-work of Jesus Christ by denying his person and the +reality of sin and matter. Though the system may contain some good +moral principles, yet it has no power to save men from sin, since +it denies the existence of actual sin. Her denial of the one +personal God—"all is infinite mind, and its infinite +manifestations,"—is but a swing of the pendulum from the +godless and graceless system of the materialistic philosophy +propounded by <span class="pagenum"><a id="page411" name= +"page411"></a>[pg 411]</span> Darwin and Haeckel and is as absurd +and unscriptural (although opposite) as the rankest Pantheism.</p> +<p>The salvation of the soul through faith in Jesus Christ has +absolutely no place in the Christian Science creed. It is nothing +but a species of universalism. Individuals of every evil class and +character—self-lovers, covetous, boasters, proud, +blasphemers, disobedient to parents, unthankful, unholy, without +natural affection, trucebreakers, false accusers, incontinent, +fierce, despisers of those that are good, traitors, heady, +highminded, lovers of pleasure more than lovers of God, profane, +murderers of fathers and mothers, man-slayers, whoremongers, liars, +drunkards, sorcerers, perjured persons, backbiters, haters of God, +despiteful, inventors of evil things, implacable, unmerciful, +abominable, and those unto every good work reprobate—any and +all of these characters can and do come to the healers of Christian +Science, and <i>not one word is said to them about getting +salvation</i> through repentance and living faith in the Savior; +but, on the other hand, they are received as follows: "As +<i>children of God</i> you have a right to the healing of your +bodies"! The dragon is in it! I warn people to beware. "They are +the spirits of devils, working miracles," and form an important +proof that we are near the end of time.</p> +<p>Another form in which the dragon is manifesting his power on the +deceptive and miracle-working line is modern Spiritualism. +Multitudes of people of all classes are believers in this +soul-destroying doctrine. The system is generally acknowledged to +be but a modern form of what was anciently styled witchcraft, +necromancy, magic, etc., while the mediums of to-day <span class= +"pagenum"><a id="page412" name="page412"></a>[pg 412]</span> are of +the same class as those formerly known as "witches," "sorcerers," +"magicians." This they themselves often admit. The system is so +well known both in doctrine and in its pernicious effects that I +will not devote further space to the matter.<a id="footnotetag15" +name="footnotetag15"></a><a href="#footnote15"><sup>15</sup></a> In +many other forms the dragon is working his deceptions upon the +people.</p> +<blockquote class="footnote"><a id="footnote15" name= +"footnote15"></a><b>Footnote 15:</b> <a href= +"#footnotetag15">(return)</a> +<p>For further consideration of this subject read the book "Modern +Spiritualism Exposed," by the publishers of this work.</p> +</blockquote> +<p>Millions of church-members and thousands of preachers are +numbered among these antichristian organizations of Freemasonry, +Christian Science, Spiritualism, etc., etc., gathered together +under the influence of the spirits of devils working miracles, +mighty signs, and wonders. On the other hand, the churches are +filled with persons who in spirit are nothing but skeptics and +infidels. Said T. De Witt Talmage on one occasion, "There is a +mighty host in the Christian church, positively professing +Christianity, who <i>do not believe the Bible</i>, out and out, in +and in, from the first word of the first verse of the first chapter +of the Book of Genesis, down to the last word of the last verse of +the last chapter of the Book of Revelation." Is it any wonder that +such is the case when a large number of the preachers themselves +are in reality skeptics? A newspaper clipping before me contains +the following, uttered on March 28, 1905, by the Rev. B.A. Green, +pastor of the First Baptist Church, of Evanstown, Ill., before +about a hundred of his fellow ministers: "All the truth in the +world is not contained in one book, nor in books of theology, God +was too big for one temple and he is also too big <span class= +"pagenum"><a id="page413" name="page413"></a>[pg 413]</span> for +one book. God is everywhere. His truth is found in all good books. +The pastor of to-day should read the modern psychology and modern +literature, <i>especially the works of fiction</i> which deal with +religious or social phases of modern life." A large portion of the +sectarian ministry reject entirely the Mosaic account of the +creation, and accept instead the modern theory of evolution.</p> +<p>The following quotation is from the Rev. Minton J. Savage, +pastor of the Church of the Messiah, New York, N.Y., who is an +acknowledged leader in the "higher criticism." This was in answer +to an attack made on the higher critics by a convention of the +American Bible League.</p> +<p>"The men who are leading in the higher criticism of the Bible +and who are now being assailed so bitterly by the American Bible +League, are representative scholars of the world, scientific +thinkers, leaders, teachers, who have given us a new universe, a +new conception of God, a new idea concerning the origin and nature +of man. They are not seeking to support or to undermine anything. +They are seeking for the truth as the only sacred thing on +earth.</p> +<p>"I would like to consider what this book is about over which all +this controversy is raging. It is really not one book, but +sixty-six small volumes. They were written during a period of +nearly a thousand years, in different countries, by different +people. The first book was written about eight hundred years before +Christ. The first five books of the Bible were written between five +and six hundred years before Christ. The historical books tell us +about the day of Judges, then <span class="pagenum"><a id="page414" +name="page414"></a>[pg 414]</span> of Kings, the wars of Israel, +until the time of captivity. Then the book of Job, purely +anonymous, and no one knows who wrote it. Then the book of the +Psalms, the hymn-book of the people of Israel, and the books of the +prophets. It would be more proper to call them preachers, for they +make no effort to foretell anything, but merely told the people +that if they followed certain lines of conduct certain things would +happen.</p> +<p>"No book was placed in the Bible by anything that claimed to be +divine authority. No law concerning the Biblical canon was ever +issued by the church earlier than the sixteenth century and that +changed nothing; it simply recognized what had come to be a fact. +These books drifted together and came to be bound as one, by force +of gravity, by common consent, and there are one or two books in +the New Testament which scholars could miss without feeling any the +poorer.</p> +<p>"Nobody, then, is assaulting the Bible, for the simple reason +that the Bible as such has never made any claim. The Bible does not +claim to be inspired; it does not claim to be infallible. No writer +of one book is authorized to speak for the author of any other +book. One verse is sometimes referred to as meaning something. The +writer of the last book in the Bible utters a curse against anybody +who should presume to add to or take from the words of that book. +He does not say that the book is infallible; he simple curses +anybody that interferes with it, as Shakespeare uttered a curse +against anybody who interfered with his bones. I suppose that God +might have given us an <span class="pagenum"><a id="page415" name= +"page415"></a>[pg 415]</span> infallible book, if he had chosen, +and if he had given us such a book he would have made us sure that +it was infallible."</p> +<p>"If I were compelled to believe that God holds me responsible +for Adam's sin and that the immense majority of the world is doomed +to everlasting torment, and that only a selected few here and there +are to enter eternal felicity, I might bow my head and accept it, +but I could not rejoice in it. It is barbarous. Men who try to make +us accept such dogmas are the real infidels of the world, and it is +infidelity which they are creating—infidelity a hundred times +worse than that which they call by the name. If you would blot out +every Bible in the world to-day you would not even endanger its +life, nor would you destroy religion." From <i>The Toledo +News-Bee</i>, May 14, 1904.</p> +<p>All these allied powers of wickedness in conflict with the few +of God's saints who serve him acceptably, constitute the battle of +Armageddon—that battle of the last great day. It is not a +literal collecting of armies nor a literal conflict, but a fierce +battle between truth and error. The outward indications are that +the enemies of God will triumph; but let us remember that it is +destined to "end in the victory of Him unto whom triumph belongs." +Fire will come down from God out of heaven and devour them. This +symbol is doubtless taken from the circumstance of Elijah where he +commanded fire to come down and destroy his enemies; and it will be +as with such an overthrow that the powers of wickedness shall meet +their doom in that last great day of God Almighty.</p> +<span class="pagenum"><a id="page416" name="page416"></a>[pg +416]</span> <a name="chap20-11" id="chap20-11"></a> +<blockquote> +<p>11. And I saw a great white throne, and him that sat on it, from +whose face the earth and the heaven fled away; and there was found +no place for them.</p> +<p>12. And I saw the dead, small and great, stand before God; and +the books were opened; and another book was opened, which is the +book of life: and the dead were judged out of those things which +were written in the books, according to their works.</p> +<p>13. And the sea gave up the dead which were in it; and death and +hell delivered up the dead which were in them: and they were judged +every man according to their works.</p> +<p>14. And death and hell were cast, into the lake of fire. This is +the second death.</p> +<p>15. And whosoever was not found written in the book of life was +cast into the lake of fire.</p> +</blockquote> +<p>This series of events, as far as it pertains to the doom of evil +men, ends properly with verse 10, where the combined powers of +wickedness are represented as being cast into the lake of fire. +This last event, however, is in the present scene more fully +described. It is fitting that the judgment scene should be more +fully described; for with this chapter we have the last special +history of the powers of evil given. Many times we have been led up +to the time of the final overthrow of all the powers of wickedness, +but the manner in which that great event occurs has not been +perfectly detailed.</p> +<p>Here we have another illustration of that principle of symbolic +language laid down in the beginning—that objects and events +whose nature forbids their symbolization appear under their own +names or titles and their description must of necessity be literal. +The <span class="pagenum"><a id="page417" name="page417"></a>[pg +417]</span> appearance of the great God must be considered an +actual event; for, as clearly shown, he can not be symbolized, +neither can he appear as the symbol of some other object, from the +fact that there is no other object of analagous nature of which he +could stand as the representative. The resurrection of itself is an +event of such a peculiar nature as to forbid its symbolization. +What is there analagous to it which could here be employed? There +are, perhaps, analagous changes in the vegetable and animal +kingdoms; but symbols drawn from that quarter would indicate some +political change instead. Paul may, indeed, speak of the decay and +the growth of seeds to <i>illustrate</i> the resurrection; but the +decay of a seed does not <i>symbolize</i> the death of a saint, +neither does its germination <i>symbolize</i> his resurrection. Nor +is there any change that can do it. There is the same necessity of +speaking of the resurrection in its literal meaning as there was of +representing the spirits of the martyrs under their own appropriate +titles.</p> +<p>The earth and the heaven fleeing away from before God's presence +so that no place is found for them, must be understood as +describing the literal dissolution of this world when Christ comes; +for it is clear from the Scriptures that such an event will occur +at that time. Peter says that "the day of the Lord will come as a +thief in the night; in the which <i>the heavens shall pass away</i> +with a great noise, and the elements shall melt with fervent heat, +<i>the earth also</i> and the works that are therein <i>shall be +burned up</i>." 2 Pet. 3:10. Nothing can be found to symbolize +perfectly such a mighty event; hence it appears as a literal +description of the final catastrophe of this old world.</p> +<span class="pagenum"><a id="page418" name="page418"></a>[pg +418]</span> +<p>It is evident that there are symbols connected with this +appearance of God, as truly as there were symbols connected with +Christ in his appearance in chap. 19. The <i>throne</i> is a symbol +of judgment and of supreme sovereignty, its dazzling whiteness +indicating the impartiality and justice of the proceedings. The +<i>books</i>, likewise, are symbols. We are not to suppose that +there are literal books in heaven, in which Christ or some angelic +secretary notes down all the affairs of earth. The language and the +symbols of Scripture are accommodated to the human understanding, +hence books are used as a symbol to denote that the character and +the actions of men are all as perfectly known and remembered as if +they had been recorded in the archives of heaven. The <i>book of +life</i>, in which the names of the faithful are often said to be +inscribed, denotes that God knows all his chosen people. In the +following chapter it is called the Lamb's book of life.</p> +<p>This scene, then, as a whole, is a sublime description of the +resurrection and the final judgment of all men and the dissolution +of the earth on which we now live. That the righteous will be +judged at this time is shown by the fact that the book of life, in +which the names of the righteous only are recorded (Chap. <a href= +"#chap21-27">21:27</a>; Exod. 32:33), will also be opened; and +verse fifteen implies that the names of some during this judgment +scene were found recorded in that book. The wicked receive their +eternal portion by being cast into the lake of fire; while the +reward of the righteous is described in the remaining part of this +series, contained in the two following chapters.</p> +<span class="pagenum"><a id="page419" name="page419"></a>[pg +419]</span> <a name="chap21" id="chap21"></a> +<h2>CHAPTER XXI.</h2> +<a name="chap21-1" id="chap21-1"></a> +<blockquote> +<p>And I saw a new heaven and a new earth: for the first heaven and +the first earth were passed away; and there was no more sea.</p> +<p>2. And I John saw the holy city, new Jerusalem, coming down from +God out of heaven, prepared as a bride adorned for her husband.</p> +<p>3. And I heard a great voice out of heaven saying, Behold, the +tabernacle of God is with men, and he will dwell with them, and +they shall be his people, and God himself shall be with them, and +be their God.</p> +<p>4. And God shall wipe away all tears from their eyes; and there +shall be no more death, neither sorrow, nor crying, neither shall +there be any more pain: for the former things are passed away.</p> +</blockquote> +<p>The events of this chapter are a continuation of the series of +prophecy considered in the preceding one, only describing an +entirely different phase—the final reward and eternal home of +God's people. We have traced many series of prophecies through the +long weary pathway of centuries, only to find the termination of +the powers of wickedness in the lake of fire at the end of time or +their overthrow otherwise set forth under appropriate symbols; but +in no instance has the final reward of God's people after the +judgment been fully described. That glorious event of the future +was referred to in <a href="#chap7">chap. 7</a> as the final +in-gathering of the redeemed "of all nations, and kindreds, and +people, and tongues." The description however, was incomplete. +Since the eternal abode <span class="pagenum"><a id="page420" name= +"page420"></a>[pg 420]</span> of the wicked is referred to often, +the subject would seem incomplete without a description of the +final glories and triumphs of the redeemed in their future and +eternal home. Though their earthly pilgrimage is fraught with +sorrow, death, pain, wretchedness, and misery, by the hands of +their violent oppressors, yet they shall witness the complete +overthrow of all their enemies in the lake that burns with fire and +brimstone, and they themselves shall be rewarded eternally; for +"God shall wipe away all tears from their eyes; and there shall be +no more death, neither sorrow, neither crying, neither shall there +be any more pain; for the former things are passed away." It is +fitting that such a sublime theme should be reserved as the grand +climax of the book of Revelation.</p> +<p>With the dissolution of the earth on which we live, which event +has just been described, it is evident that the many lines of +prophecy leading up to that great event are no longer under special +consideration, but that a new theme subsequent to the judgment +scene is introduced with the words of the Revelator immediately +following—"I saw <i>a new heaven and a new earth:</i> for the +first heaven and the first earth were passed away; and there was no +more sea." The heaven, earth, and sea that passed away certainly +refers to the earth that now is and to the aerial heaven +surrounding it; therefore the new heaven and the new earth brought +to view must signify the future and eternal home that Jesus went to +prepare. We could not consistently make the one literal and the +other symbolical. This accords perfectly with the teaching of the +apostle Peter where he says: "The day of the Lord will come as a +thief in the night; in the which the <span class="pagenum"><a id= +"page421" name="page421"></a>[pg 421]</span> heavens shall pass +away with a great noise, and the elements shall melt with fervent +heat, the earth also and the works that are therein shall be burned +up.... Nevertheless we, according to his promise, look for <i>new +heavens and a new earth</i>, wherein dwelleth righteousness." 2 +Pet. 3:10-13.</p> +<p>The holy city of God, the New Jerusalem, is next introduced. +Since this meets its fulfilment in the new order of things +subsequent to the judgment scene, it must have special reference to +the future abode of the saints in the new earth. Many of the +symbols here describing the New Jerusalem, and even New Jerusalem +itself, are often used to set forth the church of God in the New +Testament dispensation. The church on earth and the church of God +in heaven are in one important sense the same thing, as they +constitute but one family (Eph. 3:15); yet in another sense there +is a difference, and the proper distinction must be observed even +when the same symbols or titles are used to describe or designate +both phases. A similar two-foldness is seen in many lines of truth. +In Heb. 12:22, 23, we are represented as dwelling in the city of +God in this dispensation; yet verse 27 of this chapter and the +fourteenth of the following chapter plainly show our entrance into +the city at the end. The Scriptures represent God as dwelling on +earth in his church, which, of course, is considered in a spiritual +sense; but his actual throne and place of abode is in heaven. A new +creation brought about by Christ in his first advent is set forth +by various texts; still, it remains a fact that a new creation will +actually be brought to view after the present world is no more and +that the same will be our eternal <span class="pagenum"><a id= +"page422" name="page422"></a>[pg 422]</span> home. We obtain +spiritual life through Christ now, hence have right to the tree of +life; yet in another sense our access to the tree of life is at the +end and we then enter in through the gates into the city. Chap. +<a href="#chap22-14">22:14</a>. Hence it is proper to speak of the +city of God as both present and future, by observing the proper +distinction, just as the Scriptures speak of the church in a +twofold sense as being both on earth and in heaven, or of the +spiritual kingdom in the present and the eternal kingdom in the +end. It is Scriptural to speak of God's throne as being on earth in +the midst of his saints in a spiritual sense and also of its being +located in heaven. The tree of life is a present realization +spiritually and also a future reality. We dwell in the city of God +now—in the suburbs, as it were—but we shall "have a +right" to it in the future state when we are ushered into the very +heart of the great metropolis and stand before the actual throne of +the Deity, in the presence of his August Majesty.</p> +<p>In the New Testament dispensation the heavenly elements of the +New Jerusalem have descended to earth in the form of the new +covenant, and God's people obtain a foretaste of heaven's glory and +are made pure even as Christ is pure, and are therefore represented +as having "come unto Mount Sion, and unto the city of the living +God, the heavenly Jerusalem" (Heb. 12:22, 23); and God dwells with +them in a very important sense. 2 Cor. 6:16. They are one with the +redeemed above, and together they constitute one "family in heaven +and earth," all loving the same Father, adoring the same King, +drinking from the same fountain of life eternal, and all basking in +the same divine light that beams from the throne of God. +<span class="pagenum"><a id="page423" name="page423"></a>[pg +423]</span> In another sense, however, there is a difference +between them; for they are separated by the line of mortality, one +phase being located on earth and the other in heaven. But when at +the last day the redeemed of earth have access to the tree of life +in its perfect sense, there will be henceforth only one phase to +the New Jerusalem, or church of God, which will be in its relation +to the new earth, as specially described in the prophecy under +consideration, when "<i>all things</i>" are made new and "the +former things are passed away."</p> +<blockquote> +<p>5. And he that sat upon the throne said, Behold, I make all +things new. And he said unto me, Write: for these words are true +and faithful.</p> +<p>6. And he said unto me, It is done. I am Alpha and Omega, the +beginning and the end. I will give unto him that is athirst of the +fountain of the water of life freely.</p> +<p>7. He that overcometh shall inherit all things; and I will be +his God, and he shall be my son.</p> +<p>8. But the fearful, and unbelieving, and the abominable, and +murderers, and whoremongers, and sorcerers, and idolaters, and all +liars, shall have their part in the lake which burneth with fire +and brimstone: which is the second death.</p> +</blockquote> +<p>The declarations contained in these verses proceed from God +himself and announce the fact that he hath now fulfilled all that +he designed. His promises to his faithful children are brought to +pass, as well as his threatening to his foes. All things are made +new and the former things are passed away. Not only has the strife, +the commotion, and the sin in the old order of things passed away, +but the new creation, wherein dwelleth righteousness, has been +introduced, the grand <span class="pagenum"><a id="page424" name= +"page424"></a>[pg 424]</span> long-looked-for era of eternal +blessedness to the saints. Oh, halleluiah! "And he said unto me, +Write: for these words are true and faithful."</p> +<p>"And he said unto me, It is done. I am Alpha and Omega, the +beginning and the end." When the seventh angel of chap. <a href= +"#chap16-17">16:17</a> poured out his vial, the voice of God from +the throne said, "It is done," signifying that the last judgments +were complete. Here again the same voice is heard as before, +referring to the same thing—the accomplishment of God's great +purposes. The enemies of the church have been overthrown, her long +period of warfare has ended, and the eternal day of Zion's glory +has come. Then follow his blessed promises held out to the +faithful, and also the reward to the wicked. These are to be +understood as referring to these classes, not at the day of +judgment, but when the Revelation was given to John and therefore +to us. "I will give unto him that is athirst of the fountain of the +water of life freely. He that overcometh shall inherit all things +[in the margin, <i>these things</i>]: and I will be his God, and he +shall be my son." "This is the reward in reserve for those who +endure through this period of trial and overcome at last. They +shall drink of living waters, which will be sweet and refreshing +indeed to those who have toiled through this fight; and they shall +inherit these things—these new heavens and earth. God shall +be their God, and they his sons. Oh, what an honor! what a destiny +in reserve for the faithful! with what glorious anticipations may +the believer look forward to the revelations of that day, and with +Paul say, 'If by any means I may attain unto the resurrection of +the dead.'</p> +<span class="pagenum"><a id="page425" name="page425"></a>[pg +425]</span> +<p>"What warning also to the wicked! The same voice that utters the +promise, pronounces also the threatening. 'The fearful, and +unbelieving, and the abominable, and murderers, and whoremongers, +and sorcerers, and idolaters, and all liars, shall have their part +in the lake which burneth with fire and brimstone: which is the +second death.' God says, 'These words are true and faithful.' They +came from him who sat upon the throne, the Alpha and Omega. He has +put his everlasting seal to them, and pledged his veracity to their +truth." Dear reader, will you accept the word of Him who can not +lie and choose to suffer affliction with the people of God until +our Lord shall come to call his ransomed home? Or will you decide +to enjoy the pleasures of sin for a season, only to be resurrected +at the last great day to "shame and everlasting contempt"? There is +no intimation of future salvation for the transgressor. The lake of +fire still stands as the symbol of eternal destruction, and into it +the fearful and unbelieving and wicked of every name are cast.</p> +<a name="chap21-9" id="chap21-9"></a> +<blockquote> +<p>9. And there came unto me one of the seven angels which had the +seven vials full of the seven last plagues, and talked with me, +saying, Come hither, I will show thee the bride, the Lamb's +wife.</p> +<p>10. And he carried me away in the spirit to a great and high +mountain, and showed me that great city, the holy Jerusalem, +descending out of heaven from God,</p> +<a name="chap21-11" id="chap21-11"></a> +<p>11. Having the glory of God: and her light was like unto a stone +most precious, even like a jasper stone, clear as crystal;</p> +<span class="pagenum"><a id="page426" name="page426"></a>[pg +426]</span> <a name="chap21-12" id="chap21-12"></a> +<p>12. And had a wall great and high, and had twelve gates, and at +the gates twelve angels, and names written thereon, which are the +names of the twelve tribes of the children of Israel:</p> +<p>13. On the east three gates; on the north three gates; on the +south three gates; and on the west three gates.</p> +<a name="chap21-14" id="chap21-14"></a> +<p>14. And the wall of the city had twelve foundations, and in them +the names of the twelve apostles of the Lamb.</p> +<p>15. And he that talked with me had a golden reed to measure the +city, and the gates thereof, and the wall thereof.</p> +<p>16. And the city lieth foursquare, and the length is as large as +the breadth: and he measured the city with the reed, twelve +thousand furlongs. The length and the breadth and the height of it +are equal.</p> +<p>17. And he measured the wall thereof, an hundred and forty and +four cubits, according to the measure of a man, that is, of the +angel.</p> +<p>18. And the building of the wall of it was of jasper: and the +city was pure gold, like unto clear glass.</p> +<p>19. And the foundations of the wall of the city were garnished +with all manner of precious stones. The first foundation was +jasper; the second, sapphire; the third, a chalcedony; the fourth, +an emerald;</p> +<p>20. The fifth, sardonyx; the sixth, sardius; the seventh, +chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a +chrysoprasus; the eleventh, a jacinth; the twelfth, an +amethyst.</p> +<p>21. And the twelve gates were twelve pearls; every several gate +was of one pearl: and the street of the city was pure gold, as it +were transparent glass.</p> +<a name="chap21-22" id="chap21-22"></a> +<p>22. And I saw no temple therein: for the Lord God Almighty and +the Lamb are the temple of it.</p> +<span class="pagenum"><a id="page427" name="page427"></a>[pg +427]</span> +<p>23. And the city had no need of the sun, neither of the moon, to +shine in it: for the glory of God did lighten it, and the Lamb is +the light thereof.</p> +<p>24. And the nations of them which are saved shall walk in the +light of it: and the kings of the earth do bring their glory and +honor into it.</p> +<p>25. And the gates of it shall not be shut at all by day: for +there shall be no night there.</p> +<p>26. And they shall bring the glory and honor of the nations into +it.</p> +<a name="chap21-27" id="chap21-27"></a> +<p>27. And there shall in no wise enter into it any thing that +defileth, neither whatsoever worketh abomination, or maketh a lie: +but they which are written in the Lamb's book of life.</p> +</blockquote> +<p>We have here a magnificent description of the New Jerusalem, +representing the home of the redeemed. The various symbols employed +in its description must of course he understood as symbolical. We +have no means of knowing just what our future home will be like; +but that it will be a place of wondrous beauty and transcendent +glory is shown by the fact that everything which is considered +grand and glorious in this world is here chosen to represent the +home of the redeemed. The symbols selected to describe it are +objects of such priceless worth, even exceeding royal splendor, +that we pause in astonishment and exclaim, "What must the reality +be?" The conditions upon which entrance to this city may be +obtained (ver. 27; chap. <a href="#chap22-14">22:14</a>) show +clearly that our future and eternal home is the chief burden of +this vision and not merely our spiritual inheritance in this +world.</p> +<p>"In approaching Jerusalem, the traveller is not aware of its +proximity, until, ascending an eminence, <span class= +"pagenum"><a id="page428" name="page428"></a>[pg 428]</span> the +glorious city bursts upon his astonished vision, when he is ready +to exclaim with the Psalmist—'Beautiful for situation, the +joy of the whole earth is Mount Zion, on the sides of the north, +the city of the great king.'" Psa. 48:2. John was carried to "a +great and high mountain," from which commanding point of view he +was enabled to survey in all its boundless extent the surpassing +glories of the New Jerusalem. Never did imagination conceive +anything approaching the sublimity and grandeur of the scene here +described by the pen of inspiration. It was "a great +city"—how great we shall soon discover—the <i>holy</i> +Jerusalem, descending out of heaven from God.</p> +<p>The ancient city of Jerusalem was regarded as sacred because in +it God had recorded his name, and it contained his holy temple, his +place of residence on earth. Thither the tribes of Israel went up +to worship; "Jerusalem is the place where men ought to worship." +So, also, this New Jerusalem was "<i>the holy city</i>," an +antitype of the former. It is described as "having the glory of +God, and her light was like unto a stone most precious, even like a +jasper stone, clear as crystal." "The glory of God" was that +visible manifestation, called the Shekinah, which Jehovah made of +himself in the tabernacle of his ancient people. The following +facts concerning it will give us an understanding of its +signification as connected with the New Jerusalem:</p> +<p>"Jehovah was the accepted King and Lawgiver of his people +Israel, and he had his tabernacle among them, where he abode by his +presence, where he might be approached and consulted, and make +communications <span class="pagenum"><a id="page429" name= +"page429"></a>[pg 429]</span> of his will. That visible presence +was 'the glory of God' or the Shekinah; and the Jews regarded it +with the highest possible veneration, as the embodiment of the +Deity. The sacred writers often speak of it in the same terms as of +Jehovah himself. They refer to this when they speak of <i>seeing +God</i>. 'Then went up Moses and Aaron, Nadab and Abihu, and +seventy of the elders of Israel, <i>and they saw the God of +Israel</i>.' Ex. 24:9, 10. 'I saw also the Lord sitting upon a +throne, high and lifted up, and his train filled the temple.' Isa. +6:1. And again in verse 5: 'For mine eyes <i>have seen</i> the +King, the Lord of hosts.' The spiritual essence of God can not, of +course, be revealed to mortal vision, yet there was a manifestation +of the Deity which was made visible to the eyes of men, and which +Moses and Isaiah speak of as <i>seeing God</i>. It is spoken of as +the <i>presence</i> and <i>face</i> of Jehovah. 'And he said, <i>My +presence</i> shall go with thee, and I will give thee rest.' Ex. +33:14. 'And the Lord spake unto Moses <i>face to face</i>, as a man +speaketh unto his friend.' Ex. 33:11."</p> +<p>The New Jerusalem that John saw descending from God—which +denotes its heavenly origin—had "the glory of God: and her +light was like unto a stone most precious, even like a jasper +stone, clear as crystal." It dazzled as the purest diamond. In +verse 23 we are informed that it illuminated the whole city so that +there was "no need of the sun, neither of the moon, to shine in it: +for the <i>glory of God did lighten it, and the Lamb is the light +thereof</i>." In ancient times "the glory of God" filled the +<i>tabernacle</i>, the place of his abode; but here it filled +<i>the whole city</i>. In that tabernacle the Shekinah was the +<span class="pagenum"><a id="page430" name="page430"></a>[pg +430]</span> manifestation of the divine glory of Jehovah. In the +New Jerusalem Jesus Christ, who is "the brightness of his glory, +and the express image of his person," illuminates the entire city +of God. Oh, halleluiah!</p> +<p>In olden times the cities were surrounded with walls, designed +as a defense against all enemies. The more important the city, the +higher and stronger were the walls built. Having walls, it was +necessary also to have gates to furnish ingress and egress to the +inhabitants. These gates were in charge of faithful guardians, who +had authority to open and to close them according to the +regulations of the city. In accordance with this idea the city of +God is represented as having "a wall great and high." This wall +represents the security of Zion, whose inhabitants within can rest +in peace and safety. The three gates on each side represent the +free and easy access into the city from every quarter. Anciently, +it was customary to give names to the gates of a city, just as we +now do to our streets. The gates of this holy city were named after +the twelve tribes of the children of Israel, which embraced all +God's ancient covenant people, and which denotes the perfection and +completeness of our heavenly home as including all the spiritual +Israel.</p> +<p>"And the wall of the city had twelve foundations, and in them +the names of the twelve apostles of the Lamb." The twelve +foundations, or rather the twelve courses of stone in the +foundation, are more fully described hereafter. The names of the +twelve tribes were on the gates to denote that the city was +composed of God's true and complete Israel, and the <span class= +"pagenum"><a id="page431" name="page431"></a>[pg 431]</span> names +of the twelve apostles are on the foundation to denote that this +contains the church which was "built upon the foundation of the +apostles and prophets, Jesus Christ himself being the chief +cornerstone." Eph. 2:20. The system of truth that they preached to +the world forms the doctrinal basis of the church of God, they +having received it from heaven "by inspiration of God," and their +names all appear; and together they constitute one harmonious, +solid foundation upon which the church shall stand forever.</p> +<p>The dimensions of the city as measured by the angel are next +given as twelve thousand furlongs, or one thousand five hundred +miles. By the statement that the length, the breadth and the height +are equal, some have supposed that the city was one thousand five +hundred miles high. To quote the words of a certain commentator: +"The language, however, will bear another meaning, which is far +more natural. It is not that the length and breadth and height were +severally equal to <i>each other</i>, but <i>equal with +themselves</i>; that is the length was everywhere the same, the +breadth everywhere the same, and the height the same. It was +perfect and symmetrical in all its proportions. This is confirmed +by the fact distinctly stated, that the wall was one hundred and +forty and four cubits high, or two hundred and sixteen feet, a +proper height for a wall; while it is said only that 'the length is +as large as the breadth.'" This writer reckoned but eighteen inches +for a cubit, whereas some figure twenty-two. A city one thousand +and five hundred miles high with a wall only two hundred and +sixteen or two hundred and sixty four feet high, would be +altogether out of proportion.</p> +<span class="pagenum"><a id="page432" name="page432"></a>[pg +432]</span> +<p>The wondrous dimensions of this city set forth the fact that our +future home far exceeds in grandeur and extent everything that is +looked upon as glorious upon earth. Who ever heard of a city one +thousand and five hundred miles square? We have had empires so +large, but no such cities. In this representation the city does not +encompass the entire earth as she in one sense really does, because +it would be impossible thus to represent her and at the same time +she be represented as a city within the earth, into which the +nations bring their "glory and honor." The ancient city of Babylon +with its beautiful hanging-gardens, the very triumph of human +skill, and the city itself lying in a foursquare, being fifteen +miles on each side, was unsurpassed in human loveliness. But the +city of God is represented as <i>fifteen hundred</i> miles square, +which dimensions are out of all proportion with anything existing +on earth; hence its beauty and magnificence must be ascribed to God +only.</p> +<p>"And the building of the wall of it was of jasper: and the city +was pure gold like unto clear glass." The jasper is the same +crystal gem before mentioned. What a wondrous wall it must have +been! It was not made of such common material as granite, +freestone, or marble, which can make the most imposing structures +that human pride can rear, and which are fit for the residence of +lofty kings; but it was of jasper, clear as crystal. Think of the +wall of this holy city being nearly three hundred feet high and +stretching around the city six thousand miles, all built of the +purest diamond! No stretch of the human imagination can properly +compass such a vision. In rearing earthly <span class= +"pagenum"><a id="page433" name="page433"></a>[pg 433]</span> +structures men seek such material as combine durability, cheapness, +beauty, and ease of being wrought. Look at this wall! For +<i>durability</i>, it has the most indestructible material that can +be found on earth. For <i>beauty</i>, the language of man can not +even convey a meagre description of its amazing loveliness. For +<i>cheapness</i>—God's riches were inexhaustible, hence it +was not necessary to take this into consideration. For <i>ease of +being wrought</i>—think of the vast amount of labor it +requires to cut and shape even one large diamond, it being said to +require in some cases years of incessant toil; yet God could afford +to build the wall of this city of such material. Oh, wonders of +God's handiwork! How inexpressibly glorious! This, my dear reader, +symbolizes the priceless worth of our eternal home, secured through +the atonement. Study the plan of redemption. There is nothing equal +to it in the universe. "What is a man profited, if he gain the +whole world, and <i>lose his own soul</i>?"</p> +<p>Men become greatly agitated over the announcement of the +discovery of gold in the Klondyke, in the Australian continent, in +California, and with feverish excitement they abandon their homes +and rush headlong to the reputed El Dorado, fearing neither famine, +storms, deserts, nor the icy northern blasts. But all the gold ever +mined from the bowels of the earth is insignificant and forms no +comparison with the representation of this city. Its streets and +mansions were built, not of common cement, lumber, nor even granite +and marble, but <i>of pure gold</i>.</p> +<p>The twelve courses of stone in the foundation of the wall have +already been mentioned. It is here particularly described. One +might suppose that, according <span class="pagenum"><a id="page434" +name="page434"></a>[pg 434]</span> to human custom, rougher +material would be selected for the foundation. Not so, however. The +most brilliant and costly gems were chosen to lay these courses. +Nothing cheap nor common had anything to do in the construction of +this marvelous city. It was altogether beyond the reach of men to +imitate: it was God's own handiwork; and we can not but admire its +wondrous beauty. It is unnecessary to give a minute description of +the gems of which these foundation-courses were composed. They were +the most beautiful and costly of which men possess any knowledge. +In appearance they represent various colors of the most delicate +shades. Royal persons wear even the smallest of these gems upon +their persons and imagine themselves richly adorned; but in this +city of God they appear in such abundance that they are even +selected to form the basis, or foundation, of the wall. "And the +twelve gates were twelve pearls; every several gate was of one +pearl." We have rich necklaces of pearl; but where is the +individual that was ever blessed with such a profusion of wealth +that he could ornament the gates of a city with pearls? The gates +of the New Jerusalem, however, were not merely ornamented or +studded with pearls—that were a very small thing for +her—but each gate was of one solid pearl. To conceive the +immensity of this representation we must consider the size of the +gates required to accommodate the multitudes constantly entering +and departing from a city. To be in proportion to the wall they +would have to be of immense size, and also of prodigious strength +in order to resist the assaults of enemies, as they would be the +first places attacked. The gate of the temple called <span class= +"pagenum"><a id="page435" name="page435"></a>[pg 435]</span> +Beautiful, mentioned in the Book of Acts, which was in the wall +surrounding the temple, is said to have been seventy-five feet high +and sixty in width, built of Corinthian brass. Yet immense as they +were, those in the New Jerusalem were each of one solid pearl. Oh, +beautiful city of God, the home of the saints!</p> +<p>The most prominent object within the walls of the ancient +Jerusalem was the magnificent temple on Mount Zion. It was the +chief ornament and glory of the city. In the New Jerusalem, +however, no temple is seen. Alas! is not this a great defect? What +is Jerusalem without a temple where the tribes may go up and +worship before the Lord? Oh, they need no temple in this glorious +city of God; for there is one there greater than the temple: "the +Lord God Almighty and the Lamb are the temple of it." This +doubtless sets forth the fact that the worship of God is pure and +spiritual and of free access to all. Under the old dispensation the +high priest alone, and he but once a year, was permitted to enter +the sacred precincts of the Deity as limited to the inner sanctuary +of the temple. Now God's people need no mediating priest to offer +up a special sacrifice that the will of God might be known; but all +are kings and priests who offer up spiritual sacrifices acceptable +to God by Jesus Christ (1 Pet. 2:5); yea, as saith the prophet, +"they <i>shall all know me</i> from the least of them unto the +greatest of them, saith the Lord." Jer. 31:34. No temple is needed +that the Shekinah of the divine presence may take up its abode +between the cherubim in the most holy place, but "the glory of the +Lord" fills the entire city. It can not be confined to a given +locality. "The Lord God Almighty and the Lamb are <span class= +"pagenum"><a id="page436" name="page436"></a>[pg 436]</span> the +temple of it," and they constitute the glory of the New Jerusalem +as did the temple on Mount Zion that of the old.</p> +<p>"The nations of them which are saved shall walk in the light of +it." Can any one conceive the grandeur and the sublimity of the +scene when a light that eclipses the sun and the moon is reflected +from streets and mansions of gold, or comes streaming through a +wall composed of the most brilliant gems of different hues, with +gates of solid pearl? No wonder, then, that the poet has +denominated it "the beautiful light of God"! The gates are open +continuously, for they are not closed by day, and "there shall be +no night there." But "there shall in no wise enter into it anything +that defileth, neither whatsoever worketh abomination, or maketh a +lie: but they which are written in the Lamb's book of Life." This, +my dear reader, is the reward of the New Testament church, "the +church of God."</p> +<span class="pagenum"><a id="page437" name="page437"></a>[pg +437]</span> <a name="chap22" id="chap22"></a> +<h2>CHAPTER XXII.</h2> +<a name="chap22-1" id="chap22-1"></a> +<blockquote> +<p>And he showed me a pure river of water of life, dear as crystal, +proceeding out of the throne of God and of the Lamb.</p> +<p>2. In the midst of the street of it, and on either side of the +river, was there the tree of life, which bare twelve manner of +fruits, and yielded her fruit every month: and the leaves of the +tree were for the healing of the nations.</p> +<p>3. And there shall be no more curse: but the throne of God and +of the Lamb shall be in it; and his servants shall serve him:</p> +<p>4. And they shall see his face; and his name shall be in their +foreheads.</p> +<p>5. And there shall be no night there; and they need no candle, +neither light of the sun; for the Lord God giveth them light: and +they shall reign for ever and ever.</p> +</blockquote> +<p>The description of the New Jerusalem continues in the first five +verses of this chapter. By the "river of the water of life" is +doubtless meant full salvation, which as a mighty flowing stream +issues "out of the throne of God and of the Lamb." To this fountain +of living waters an invitation is now given to all to come and +partake to their satisfaction. "The Spirit and the bride say, Come. +And let him that heareth say, Come. And whosoever will, let him +take the water of life freely." Verse 17. As a defense to God's +people in this world salvation is represented as a great wall +surrounding them (Isa. 26:12); but as a source of joy, holiness and +happiness, it is a living stream <span class="pagenum"><a id= +"page438" name="page438"></a>[pg 438]</span> whereof all may +partake. While this symbol meets an appropriate fulfilment in the +present dispensation, yet salvation will also be the eternal +possession of the saints in the world to come, when "they shall +hunger no more, neither thirst any more; neither shall the sun +light on them, nor any heat. For the Lamb, which is in the midst +thereof, shall feed them, and shall <i>lead them unto living +fountains of waters</i>; and God shall wipe away all tears from +their eyes." Chap. <a href="#chap7-16">7:16, 17</a>.</p> +<p>In a most appropriate place, upon the banks of the river, grew +"the tree of life, which bare twelve manner of fruits, and yielded +her fruit every month: and the leaves of the tree were for the +healing of the nations." The tree of life in the garden of Eden was +a symbol of man's immortality or incorruption, or rather the +<i>means</i> of it; for after his fall it was securely guarded and +he driven from the garden, "lest he put forth his hand, and take +also of the tree of life, and eat, and live forever" (Gen. 3:22) +and thus frustrate the decree of God just uttered—that he +should return unto dust and corruption. In the New Jerusalem, +however, that tree of life blooms again and bears fruit abundantly, +yea continuously, as symbolized by "every month," and no cherubim +with flaming sword are placed to guard all approach to it. The +privilege is open; for it is added immediately, "There <i>shall be +no more curse</i>." This, then, symbolizes the removal of spiritual +death and the impartation of everlasting life in this world and +immortality in the next. The tree of life grew on both sides of the +river. On this side of the line of mortality we have <span class= +"pagenum"><a id="page439" name="page439"></a>[pg 439]</span> access +to it in one important sense, while those in the future world are +preserved also by its healing benefits.</p> +<p>The Father, Son, and Holy Spirit abide in this city. God reveals +himself, not to a few chosen priests only through the Shekinah of +his presence, but to all his servants—"they all see his +face." As in the ancient tabernacle he manifested himself by "the +glory of the Lord," or the Shekinah, which was represented as +"seeing his face"; so, also, the "glory of the Lord" abides in the +New Jerusalem, filling the entire city with the holy manifestation +of the divine presence. His people are "sealed with that Holy +Spirit of promise," by which they possess the name of their +Father—not the name of the beast nor of his image, but <i>the +name of the Father</i>.</p> +<p>"And there shall be no night there; and they need no candle, +neither light of the sun; for the Lord God giveth them light: and +they shall reign forever and ever." This city has no need of +natural or artificial light, "for the Lamb is the light thereof." +Chap. 21:23. The light of the sun stands connected with the light +of a candle and both are represented as unnecessary, which denotes +that "there shall be no night there," but one clear eternal +day.</p> +<a name="chap22-6" id="chap22-6"></a> +<blockquote> +<p>6. And he said unto me, These sayings are faithful and true: and +the Lord God of the holy prophets sent his angel to show unto his +servants the things which must shortly be done.</p> +<p>7. Behold, I come quickly: blessed is he that keepeth the +sayings of the prophecy of this book.</p> +</blockquote> +<p>The language of symbols is discontinued. With the description of +the New Jerusalem closes the grand <span class="pagenum"><a id= +"page440" name="page440"></a>[pg 440]</span> panoramic scene of +this book. Wondrous indeed have been the events of earth +prophetically outlined, but we have the assurance that "these +things are faithful and true." A continuous political and +ecclesiastical history of that portion of the earth made the +subject of Apocalyptic vision, from the dawn of Christianity until +the last day, was here written down in advance. After the permanent +division of the empire, which occurred under Valens and +Valentinian<a id="footnotetag16" name="footnotetag16"></a><a href= +"#footnote16"><sup>16</sup></a> in A.D. 364, it was necessary that +the political and the ecclesiastical history of the empire should +be divided in the prophecy. This inspiration has done. The downfall +of the Western empire is clearly predicted in the symbols under the +first four trumpets; but the eclipse is afterwards lifted, and the +same Western empire again appears in Imperial form under the +control of the Papacy. After giving their power and strength unto +the beast during the Dark Ages, the horns afterward turn against +the Papacy and rob her of all her temporal authority and power, +thus pointing us clearly to the history of modern Europe, in which +the prophecy has been actually fulfilled. They themselves end at +the judgment of the last day. Thus, the political history of the +Western empire is carried through to the end. The <span class= +"pagenum"><a id="page441" name="page441"></a>[pg 441]</span> +Eastern division of the empire is also made a subject of prophecy, +and its overthrow is described under the sixth trumpet. This was +effected by the second woe, or the rise of the Ottoman power, and +that woe is represented as continuing until after the death and the +resurrection of the two witnesses and terminating shortly before +the end of time. Therefore the political history of the Eastern +empire, which has been under the power of the Turks for centuries, +is outlined until the end. The ecclesiastical history of the +Eastern empire is also given, its most prominent feature being the +rise and the development of that pest of Mohammedanism, which rests +like a dark cloud over that fair country until this day. In the +Western division the rise of the Papacy, its continuation, the rise +of Protestantism and its duration, are all clearly outlined, +reaching down to these last days. Then the scene is suddenly +enlarged and is carried beyond the limits of the earth—the +Apocalyptic earth—into "the whole world," when the powers of +wickedness are combined in spirit to antagonize the reformation of +holiness and truth which God is using to gather his faithful ones +together in preparation for the coming of the Son of God to +judgment. In view of these wonderful events of the last days, how +comforting the words of the text before us—"Behold, <i>I come +quickly:</i> blessed is he that keepeth the sayings of the prophecy +of this book"!</p> +<blockquote class="footnote"><a id="footnote16" name= +"footnote16"></a><b>Footnote 16:</b> <a href= +"#footnotetag16">(return)</a> +<p>Some historians give A.D. 395 as the date of the permanent +division of the empire. The government of the Eastern and Western +divisions was separate from the accession of Valens and +Valentinian, in 364, until during the reign of Theodosius the +Great, when the West, through the jealous rivalries of different +competitors for the throne, had fallen into great disorder. +Theodosius twice interposed to right matters and finally took the +government into his own hands for the space of four months, in 395, +when he died, after arranging for the division of the empire +between his two sons Arcadius and Honorius.</p> +</blockquote> +<a name="chap22-8" id="chap22-8"></a> +<blockquote> +<p>8. And I John saw these things, and heard them. And when I had +heard and seen, I fell down to worship before the feet of the angel +which showed me these things.</p> +<span class="pagenum"><a id="page442" name="page442"></a>[pg +442]</span> <a name="chap22-9" id="chap22-9"></a> +<p>9. Then saith he unto me, See thou do it not: for I am thy +fellowservant, and of thy brethren the prophets, and of them which +keep the sayings of this book: worship God.</p> +</blockquote> +<p>The mind of the apostle was so enraptured with the visions he +beheld that he could not but adore and worship; but the angel that +had been the chosen instrument to reveal these prophecies refused +his act of homage and instructed him to "worship God." Created +intelligences are not worthy of such respect; to God alone all +honor and praise belongs. Jesus Christ our Redeemer is +God—God over all, blessed forever. As such he is worthy of +the homage supreme of all our hearts, the praises of all our +lips.</p> +<blockquote> +<p>10. And he saith unto me, Seal not the sayings of the prophecy +of this book: for the time is at hand.</p> +<p>11. He that is unjust, let him be unjust still: and he which is +filthy, let him be filthy still: and he that is righteous, let him +be righteous still: and he that is holy, let him be holy still.</p> +<p>12. And, behold, I come quickly; and my reward is with me, to +give every man according as his work shall be.</p> +<p>13. I am Alpha and Omega, the beginning and the end, the first +and the last.</p> +<a name="chap22-14" id="chap22-14"></a> +<p>14. Blessed are they that do his commandments, that they may +have right to the tree of life, and may enter in through the gates +into the city.</p> +<p>15. For without are dogs, and sorcerers, and whoremongers, and +murderers, and idolaters, and whosoever loveth and maketh a +lie.</p> +</blockquote> +<span class="pagenum"><a id="page443" name="page443"></a>[pg +443]</span> +<p>The popular opinion is that this book of the Revelation is +sealed; but John received the direct command, "<i>Seal not</i> the +sayings of the prophecy of this book." The majority of the teachers +of Babylon to-day are fulfilling Isaiah 29:9-11, and that is the +reason why it has become to them a sealed book. God makes known the +blessed truths of the prophecies of this book to his own beloved +children, who walk before him in sincerity and truth. A blessing is +pronounced upon us if we keep them. His coming is near at hand, and +his reward is with him to render unto every man according as his +work shall be. No offers of salvation will be extended when Christ +appears to give us access to the tree of immortal life and an +abundant entrance into the eternal city beyond; but it will then be +said, "He that is unjust, <i>let him be</i> unjust still: and he +which is filthy, let him be filthy still: and he that is righteous, +let him be righteous still: and he that is holy, let him be holy +still." "Dogs" are left without. This term as applied to a person +is one of great reproach. It is so among us, and much more so among +the Jews, by whom that animal was regarded as unclean. It signifies +evil workers. Evil characters of every class will have no part in +the heavenly realm, but will be cast into the lake of fire. It will +be the perfection of misery to be banished forever from the +presence of God and the companionship of all that is good and holy. +"Blessed are they that do his commandments, that they may have +right to the tree of Life, and may enter in through the gates into +the city."</p> +<span class="pagenum"><a id="page444" name="page444"></a>[pg +444]</span> +<blockquote> +<p>16. I Jesus have sent mine angel to testify unto you these +things in the churches. I am the root and the offspring of David, +and the bright and morning star.</p> +<p>17. And the Spirit and the bride say, Come. And let him that +heareth say, Come. And let him that is athirst come. And whosoever +will, let him take the water of life freely.</p> +</blockquote> +<p>The statements of these verses have been considered heretofore, +hence there is no necessity of further comment on them in this +connection.</p> +<blockquote> +<p>18. For I testify unto every man that heareth the words of the +prophecy of this book, If any man shall add unto these things, God +shall add unto him the plagues that are written in this book:</p> +<p>19. And if any man shall take away from the words of the book of +this prophecy, God shall take away his part out of the book of +life, and out of the holy city, and from the things which are +written in this book.</p> +</blockquote> +<p>Here is the most solemn warning against any one who should +presume to corrupt the prophecies of the Revelation by adding to or +taking away from them. Nor was such a warning needless. This book +contains the long history of God's church, and also the history of +all her persecutors, painted in colors of deepest infamy, and the +final doom that awaits them. These enemies were to ride in triumph +over the earth during a long career of centuries, when the children +of God should be trodden down beneath their feet, as it were, while +they boasted themselves as being the true church, the anointed of +heaven. These <span class="pagenum"><a id="page445" name= +"page445"></a>[pg 445]</span> Revelations were to be handed down to +succeeding generations through these very persecutors. The great +whore of Babylon had her likeness taken and then committed to her +for preservation. Would she not falsify them? Nearly all the early +records of the church have been corrupted by the church of Rome. +For ages it has been a doctrine of that institution that pious +fraud was consistent and even commendable when practised to further +the influence of that church. Yea, she has proclaimed openly and +unblushingly that if her cause could be promoted by deception and +lies they were perfectly justifiable; and her practise has been +consistent with her teachings. In view of the fact that God's Word +was to pass through the depths of this "mystery of iniquity," it is +not surprising that we find annexed to this concluding portion of +Holy Writ the awful anathema: "If any man shall add unto these +things, God shall add unto him the plagues that are written in this +book: and if any man shall take away from the words of the book of +this prophecy, God shall take away his part out of the book of +life, and out of the holy city, and from the things which are +written in this book."</p> +<blockquote> +<p>20. He which testifieth these things saith, Surely I come +quickly. Amen. Even so, come, Lord Jesus.</p> +<p>21. The grace of our Lord Jesus Christ be with you all. +Amen.</p> +</blockquote> +<p>What importance is attached to the second coming of Christ! Over +and over again it is stated distinctly. It is the grand climax unto +which all the series of events in this book leads.</p> +<span class="pagenum"><a id="page446" name="page446"></a>[pg +446]</span> +<div class="poem"> +<div class="stanza"> +<p>"Are you ready, waiting for the Lord?</p> +<p class="i2">See, the signs proclaim him near;</p> +<p>In the awful thunders of his Word,</p> +<p class="i2">Now his coming steps we hear.</p> +</div> +<div class="stanza"> +<p>"Now are many running to and fro,</p> +<p class="i2">Spreading holiness around;</p> +<p>And the evening light begins to glow,</p> +<p class="i2">Soon we'll hear the trumpet's sound.</p> +</div> +<div class="stanza"> +<p>"Hark! the solemn warning unto all,</p> +<p class="i2">Judgment's coming, oh, how soon!</p> +<p>Flee, O man, at Mercy's final call,</p> +<p class="i2">Heaven trembles at your doom.</p> +</div> +<div class="stanza"> +<p>"Christ is coming, oh, the heavenly sight!</p> +<p class="i2">Our Beloved can't delay,</p> +<p>For his bride is robed in snowy white,</p> +<p class="i2">Ready for the marriage-day."</p> +</div> +</div> +<p>Amen. "Even so come, Lord Jesus." Then will appear the great +"Alpha and Omega, the beginning and the ending." In the beginning +he "created the heaven and the earth." In the end, John said, "I +saw a new heaven and a new earth: for the first heaven and the +first earth were passed away; and there was no more sea." In the +beginning Satan entered the domain of God's people to deceive and +destroy. In the end he is cast out, and will deceive the nations no +more. In the beginning sickness, pain, sorrow, and wretchedness +found entrance to the world. In the end "God shall wipe away all +tears from their eyes; and there shall be no more sorrow, nor +crying, neither shall there be any more pain: for the former things +are passed away." In the beginning the people of earth were placed +under the iron hand of <span class="pagenum"><a id="page447" name= +"page447"></a>[pg 447]</span> death, who has claimed his teeming +millions. In the end, "I saw the dead, small and great, stand +before God.... And the sea gave up the dead which were in it; and +death and hell delivered up the dead which were in them ... and +death and hell were cast into the lake of fire." In the beginning +was a blooming garden containing the tree of immortal life. In the +end we find the tree of life again "in the midst of the Paradise of +God." In the beginning a curse was placed upon this earth. In the +world to come "there shall be no more curse: but the throne of God +and of the Lamb shall be in it." In the beginning the first Adam +lost his universal dominion over the earth. In the end we find +Jesus Christ, the second Adam, crowned King of kings and Lord of +lords, and reigning in triumph and glory forever. In the beginning +man was barred from the tree of life and driven from the garden of +Eden. In the end, "Blessed are they that do his commandments, that +they may have right to the tree of life, and may enter in through +the gates into the city." <a name="Index" id="Index"></a></p> +<h2>INDEX</h2> +<pre> +A + +Aachen, <a href="#page326">326</a>. +Abaddon, <a href="#page162">162</a>. +Abubekr, first caliph, <a href="#page155">155</a>. +Aegean Sea, <a href="#page36">36</a>, <a href="#page46">46</a>. +Africa, conquered by Saracens, <a href="#page160">160</a>. +Ahab, <a href="#page53">53</a>. +Alani, <a href="#page145">145</a>. +Alans, <a href="#page146">146</a>, <a href="#page215">215</a>. +Alaric, invades Italy, <a href="#page136">136-141</a>, <a href= +"#page149">149</a>. +Ala-Shehr, <a href="#page63">63</a>. +Albi, council of, <a href="#page339">339</a>. +Albigenses, <a href="#page113">113</a>, <a href= +"#page161">161</a>, <a href="#page196">196</a>, <a href= +"#page270">270</a>, <a href="#page342">342</a>. +Aleppo, <a href="#page165">165</a>. +Alexander I., <a href="#page172">172</a>. +Alexander the Great, <a href="#page320">320</a>. +Alexander VI., Pope, <a href="#page346">346</a>, <a href= +"#page347">347</a>. +Alexandria, <a href="#page109">109</a>, <a href="#page110">110</a>. +Alison, A., quoted, <a href="#page307">307-315</a>. +Ammianus Marcellinus, quoted, <a href="#page188">188</a>. +Amiens, <a href="#page140">140</a>. +Ammon, <a href="#page330">330</a>. +Anabaptists, <a href="#page292">292</a>. +Anglo-Saxons, <a href="#page215">215</a>. +Anthony, founder of monasticism, <a href= +"#page189">189</a>, <a href="#page190">190</a>. +Antioch, <a href="#page104">104</a>, <a href= +"#page109">109</a>, <a href="#page110">110</a>. +Antioch Epiphanes, <a href="#page230">230</a>. +Antipas, <a href="#page49">49</a>. +Apollo, <a href="#page241">241</a>. +Apollyon, <a href="#page162">162</a>. +Aquinas, Thos., <a href="#page340">340</a>, <a href= +"#page341">341</a>. +Arabia, <a href="#page330">330</a>; conquered by Saracens, <a href= +"#page160">160</a>. +Arras, <a href="#page140">140</a>. +Arcadius, Roman emp., <a href="#page137">137</a>, <a href= +"#page138">138</a>, <a href="#page440">440</a>, <a href= +"#footnote16">n</a>. +Argos, <a href="#page137">137</a>. +Armageddon, <a href="#page332">332</a>. +Armenia, <a href="#page330">330</a>; conquered by Turks, <a href= +"#page165">165</a>. +Arnout, Mme., quoted, <a href="#page310">310</a>. +Asbury, Bishop, <a href="#page368">368</a>. +Assyria, <a href="#page330">330</a>. +Astolphus, k. of Lombards, <a href="#page351">351</a>, <a href= +"#footnote14">n</a>. +Athanasius, <a href="#page190">190</a>. +Athens, <a href="#page137">137</a>. +Attalus, <a href="#page139">139</a>. +Atkins, Robert, quoted, <a href="#page365">365</a>. +Attica, <a href="#page137">137</a>. +Attila, <a href="#page142">142</a>, <a href= +"#page145">145</a>, <a href="#page146">146</a>, <a href= +"#page149">149</a>. +Atys, <a href="#page407">407</a>. +Augsburg, <a href="#page191">191</a>. +Augsburg Confession (A.D. 1530), <a href= +"#page191">191</a>, <a href="#page247">247</a>, <a href= +"#page252">252</a>, <a href="#page253">253</a>. +Augustine, <a href="#page96">96</a>. +Augustines, Order of, <a href="#page246">246</a>, <a href= +"#page251">251</a>. +Augustulus, Roman emp., <a href="#page148">148</a>. +Augustus Cæsar, first Roman emp., <a href="#page222">222</a>. +Aurelian, Roman emp., <a href="#page189">189</a>. +Aurelius, Marcus, Roman emp., <a href="#page46">46</a>, <a href= +"#page98">98</a>. +Austerlitz, battle of, <a href="#page322">322</a>. +Avignon, 327; removal of Papal chair to, <a href= +"#page305">305</a>, <a href="#page306">306</a>; + council of, <a href="#page339">339</a>. + + +B + +Babylon, taken by Cyrus, <a href="#page166">166</a>, <a href= +"#page329">329</a>, <a href="#page331">331</a>; + great edifices of, <a href="#page432">432</a>. +Babylonian empire, <a href="#page330">330</a>, <a href= +"#page397">397</a>. +Bacchus, <a href="#page407">407</a>. +Bagdad, founded (A.D. 762), <a href="#page160">160</a>, <a href= +"#page165">165</a>. +Balaam, <a href="#page49">49</a>, <a href="#page50">50</a>. +Balak, <a href="#page50">50</a>. +Barak, <a href="#page332">332</a>. +Barnes, Dr., quoted, <a href="#page359">359</a>. +Baronius, quoted, <a href="#page345">345</a>. +Barrows, John Henry, quoted, <a href="#page409">409</a>, <a href= +"#page410">410</a>. +Basil, council of, <a href="#page340">340</a>. +Bayazid, Sultan, <a href="#page61">61</a>. +Bedford jail, <a href="#page36">36</a>. +Beethoven, <a href="#page88">88</a>. +Behiston rock, noted inscription on, <a href= +"#page18">18</a>, <a href="#footnote1">n</a>. +Belisarius, general of Justinian, <a href= +"#page148">148</a>, <a href="#page236">236</a>, <a href= +"#page351">351</a>, <a href="#footnote14">n</a>. +Bellarmine, Cardinal, quoted, <a href="#page341">341</a>, <a href= +"#page342">342</a>. +Benedict IX., Pope, <a href="#page345">345</a>, <a href= +"#page346">346</a>. +Bernard, 197; quoted, <a href="#page199">199</a>. +Beziers, council of, <a href="#page339">339</a>. +Boetia, <a href="#page137">137</a>. +Bohemia, <a href="#page244">244</a>, <a href="#page339">339</a>. +Bologna, <a href="#page327">327</a>. +Bonaparte, Jerome, <a href="#page321">321</a>. +Bonaparte, Louis, <a href="#page321">321</a>. +Bonaparte, Joseph, <a href="#page321">321</a>. +Bonaparte, Napoleon, <a href="#page172">172</a>, <a href= +"#page317">317</a>, <a href="#page320">320-325</a>, <a href= +"#page327">327</a>. +Boniface IV., Pope, <a href="#page240">240</a>. +Bonney, Chas. Carroll, quoted, <a href="#page408">408</a>, <a href= +"#page409">409</a>. +Borgia, Roderick, <a href="#page346">346</a>, <a href= +"#page347">347</a>. +Bosphorus, <a href="#page171">171</a>. +Bouchard, M., <a href="#page18">18</a>, <a href="#footnote1">n</a>. +Buddha, <a href="#page409">409</a>. +Bunyan, John, his imprisonment, <a href="#page36">36</a>, <a href= +"#footnote2">n</a>., <a href="#page293">293</a>. +Burgundians, <a href="#page215">215</a>. +Burgundy, <a href="#page215">215</a>. +Burke, quoted, <a href="#page303">303</a>. +Butler, quoted, <a href="#page222">222</a>, <a href= +"#page223">223</a>, <a href="#page224">224</a>, <a href= +"#page230">230</a>, <a href="#page231">231</a>. + + +C + +Cadiz, <a href="#page324">324</a>. +Cæsar, <a href="#page320">320</a>. +Cæsar Augustus, Roman emp., <a href="#page222">222</a>. +Calcedon, council of, <a href="#page110">110</a>. +Calvin, John, reformer, <a href="#page252">252</a> +Calvinists, <a href="#page252">252</a>, <a href="#page291">291</a>. +Campbell, Alexander, quoted, <a href="#page359">359</a>, <a href= +"#page360">360</a>. +Canoosa, <a href="#page111">111</a>. +Canterbury, See of, <a href="#page112">112</a>, <a href= +"#footnote4">n</a>. +Carlovingian dynasty, <a href="#page325">325</a>, <a href= +"#page326">326</a>, <a href="#page350">350-352</a>. +Carrier, <a href="#page310">310</a>, <a href="#page311">311</a>. +Cassini, quoted, <a href="#page200">200</a>. +Cathari, <a href="#page196">196</a>. +Catherine de Medici, <a href="#page118">118</a>. +Catherine the Great of Russia, <a href="#page172">172</a>. +Chaldea, <a href="#page330">330</a>. +Chalons, <a href="#page146">146</a>. +Charlemagne, <a href="#page236">236</a>, <a href= +"#page305">305</a>, <a href="#page320">320</a>, <a href= +"#page325">325</a>; + restores the Western empire, <a href="#page325">325</a>, <a href= +"#page326">326</a>, <a href="#page350">350-352</a>; + patriciate of, <a href="#page350">350</a>, <a href= +"#page351">351</a>, also <a href="#footnote14">n</a>. +Charles Martel, <a href="#page161">161</a>, <a href= +"#page325">325</a>. +Charles V., k. of France, <a href="#page307">307</a>. +Charles IX., k. of France, <a href="#page118">118</a>. +Chase, Chas. Wingate, quoted, <a href="#page405">405</a>. +Chaumette, <a href="#page308">308</a>, <a href="#page309">309</a>. +Christians, + persecutions of, <a href="#page97">97</a>, <a href= +"#page295">295</a>; + by the Roman emperors (ten seasons of), <a href= +"#page98">98</a>, <a href="#page116">116</a>, <a href= +"#page230">230</a>, <a href="#page231">231</a>; + by the Papacy, <a href="#page113">113</a>, <a href= +"#page116">116-118</a>, <a href="#page196">196-200</a>, <a href= +"#page243">243</a>, <a href="#page295">295</a>, <a href= +"#page338">338-344</a>; + by Protestants, <a href="#page252">252</a>, <a href= +"#page291">291-294</a>. +Christian Science, <a href="#page410">410</a>, <a href= +"#page411">411</a>. +Chrysostom, <a href="#page96">96</a>. +Cicero, <a href="#page222">222</a>. +Claudius, quoted, <a href="#page199">199</a>. +Clement of Rome, <a href="#page95">95</a>. +Cologne (wrongly spelled Colonge in text), <a href= +"#page197">197</a>. +Constance, council of, <a href="#page244">244</a>, <a href= +"#page245">245</a>, <a href="#page339">339</a>, <a href= +"#page345">345</a>. +Constantine the Great, <a href="#page189">189</a>, <a href= +"#page231">231</a>, <a href="#page241">241</a>. +Constantinople, <a href="#page158">158</a>; + captured by the Turks (A.D. 1453), <a href="#page169">169</a>; + council of, <a href="#page109">109</a>, <a href= +"#page344">344</a>. +Constitutionalists, <a href="#page314">314</a>. +Consular power, <a href="#page214">214</a>, also <a href= +"#footnote8">n</a>., <a href="#page351">351</a>. +Copenhagen, <a href="#page324">324</a>. +Corinth, <a href="#page137">137</a>. +Council, first of church, <a href="#page231">231</a>. +Councils, general, of church, <a href="#page109">109</a>, <a href= +"#page231">231</a>, <a href="#page321">321</a>, <a href= +"#page339">339</a>, <a href="#page340">340</a>, <a href= +"#page345">345</a>, <a href="#page346">346</a>. +Covenanters, Scotch, <a href="#page293">293</a>, <a href= +"#page294">294</a>. +Creasy, quoted, <a href="#page324">324</a>. +Crellius, <a href="#page292">292</a>. +Croesus, k. of Lydia, <a href="#page56">56</a>. +Crusades, <a href="#page166">166</a>. +Cyprian, <a href="#page107">107</a>. +Cyrus the Great, his capture of Babylon, <a href= +"#page166">166</a>, <a href="#page329">329</a>, <a href= +"#page331">331</a>. + + +D + +Dacia, <a href="#page137">137</a>. +D'Alembert, <a href="#page297">297-303</a>. +Dalmatia, <a href="#page136">136</a>. +Damascus, <a href="#page165">165</a>. +Daniel, prophecies of, <a href="#page235">235-238</a>. +Danton, <a href="#page310">310</a>. +Dantonists, <a href="#page315">315</a>. +Darwin, <a href="#page411">411</a>. +D'Aubigne, quoted, <a href="#page96">96</a>, <a href= +"#page185">185</a>, <a href="#page191">191</a>, <a href= +"#page192">192</a>, <a href="#page195">195</a>, <a href= +"#page208">208</a>, <a href="#page209">209</a>, <a href= +"#page244">244</a>, <a href="#page245">245</a>, <a href= +"#page247">247</a>, <a href="#page253">253</a>, <a href= +"#page276">276</a>, <a href="#page277">277</a>. +Decemvirate, <a href="#page214">214</a>, also <a href= +"#footnote8">n</a>., <a href="#page351">351</a>. +Decius, Roman emp., <a href="#page98">98</a>. +Decretals of Isodore, <a href="#page344">344</a>. +Demetrius, <a href="#page43">43</a>. +Demetrius Cantemir, quoted, <a href="#page170">170</a>. +Diana, <a href="#page241">241</a>; + temple of at Ephesus, <a href="#page42">42</a>, <a href= +"#page64">64</a>. +Diderot, <a href="#page297">297-308</a>. +Dictator, office of, at Rome, <a href="#page214">214</a>, <a href= +"#footnote8">n</a>. +Diocletian, Roman emp., <a href="#page48">48</a>, <a href= +"#page98">98</a>, <a href="#page230">230</a>. +Dionysis, <a href="#page407">407</a>. +Diotrephes, <a href="#page102">102</a>, <a href="#page103">103</a>. +Donatists, <a href="#page342">342</a>. +Domitian, Roman emp., <a href="#page36">36</a>, <a href= +"#page98">98</a>. +Domnus, <a href="#page189">189</a>. +Dow, Lorenzo, quoted, <a href="#page278">278</a>, <a href= +"#page360">360</a>. +Dowling, quoted, <a href="#page187">187</a>, <a href= +"#page188">188</a>, <a href="#page189">189</a>, <a href= +"#page190">190</a>, <a href="#page196">196</a>, <a href= +"#page241">241</a>, <a href="#page243">243</a>. +Duke of Alva, <a href="#page118">118</a>. +Du Guesclin, <a href="#page307">307</a>. +Dupin, quoted, <a href="#page344">344</a>. +Dwight, Pres., quoted, <a href="#page303">303</a>. + + +E + +Easter, <a href="#page105">105</a>. +Eastern Empire, See <i>Roman Empire</i>. +Eastern Question, <a href="#page172">172</a>, <a href= +"#page173">173</a>. +Edgar, quoted, <a href="#page340">340</a>. +Edict of Nantes, <a href="#page118">118</a>, <a href= +"#page295">295</a>. +Egbert, quoted, <a href="#page196">196</a>, <a href= +"#page197">197</a>. +Egypt, conquered by Saracens, <a href="#page160">160</a>. +Elba, Island of, <a href="#page323">323</a>, <a href= +"#page324">324</a>. +Ephesus, fate of, <a href="#page45">45</a>, <a href= +"#page64">64</a>, <a href="#page68">68</a>; temple at, <a href= +"#page42">42</a>. +Eudoxia, <a href="#page143">143</a>. +Euphrates, <a href="#page164">164</a>, <a href= +"#page166">166</a>; turned by Cyrus, <a href= +"#page166">166</a>, <a href="#page329">329</a>, <a href= +"#page331">331</a>. +Eusebius, quoted, <a href="#page188">188</a>, <a href= +"#page189">189</a>. +Evervinus, quoted. <a href="#page197">197-199</a>. + + +F + +Farrara, <a href="#page327">327</a>. +Feldkirchen, <a href="#page247">247</a>. +Fisher, Geo., quoted, <a href="#page103">103</a>, <a href= +"#page189">189</a>. +Fletcher, John, quoted, <a href="#page277">277</a>. +Formosus, Pope, <a href="#page345">345</a>. +Foster, Bishop R.S., quoted, <a href="#page368">368-370</a>. +France, invaded by Saracens, <a href="#page161">161</a>. +Francis I., of France, <a href="#page307">307</a>. +Franks, <a href="#page146">146</a>, <a href="#page215">215</a>. +Frederick of Saxony, quoted, <a href="#page247">247-249</a>. +Frederick II., k. of Prussia, <a href="#page297">297</a>. +French Revolution, <a href="#page305">305-315</a>, <a href= +"#page324">324</a>, <a href="#page352">352</a>. +Freron, quoted, <a href="#page313">313</a>, <a href= +"#page314">314</a>. +Friedland, battle of, <a href="#page322">322</a>. +Fuller, quoted, <a href="#page340">340</a>. + + +G + +Gallienus, Roman emp., <a href="#page187">187</a> +Gallus, Roman emp., <a href="#page98">98</a>. +Gascoigne, <a href="#page215">215</a>. +Gates, Theophilus R., quoted, <a href="#page278">278-283</a>. +Geneva, <a href="#page252">252</a>. +Genseric, k. of Vandals, <a href="#page25">25</a>, <a href= +"#page142">142</a>, <a href="#page143">143</a>, <a href= +"#page149">149</a>. +Germania, <a href="#page139">139</a>. +Gepidæ, <a href="#page145">145</a>. +Gibbon, quoted, <a href="#page64">64</a>, <a href= +"#page136">136-138</a>, <a href="#page142">142</a>, <a href= +"#page143">143</a>, <a href="#page145">145</a>, <a href= +"#page158">158</a>, <a href="#page351">351</a>. +Gibbons, Cardinal, quoted <a href="#page343">343</a>, <a href= +"#page344">344</a>. +Gieseler, quoted, <a href="#page103">103</a>. +Girondists, <a href="#page315">315</a>. +Gnostics, <a href="#page410">410</a>. +Gobet, <a href="#page308">308</a>. +Goddess of Reason, <a href="#page209">209</a>, <a href= +"#page401">401</a>. +Goths, <a href="#page136">136</a>, <a href="#page141">141</a>. +Greek Empire (Eastern Empire), See <i>Roman Empire</i>. +Green, B.A., quoted, <a href="#page412">412</a>, <a href= +"#page413">413</a>. +Gregory VII., Pope, <a href="#page111">111</a>, <a href= +"#page184">184</a>, <a href="#page242">242</a>. + + +H + +Haeckel, <a href="#page411">411</a>. +Hamlet, <a href="#page307">307</a>. +Handel, <a href="#page88">88</a>. +Hartley, quoted, <a href="#page361">361</a>. +Heads, seven, of dragon and Papal beasts, + signifying seven forms of government, + <a href="#page214">214</a>, also <a href= +"#footnote8">n</a>., <a href="#page235">235</a>, <a href= +"#page349">349</a>, <a href="#page350">350</a>. +Hebert, <a href="#page308">308</a>, <a href="#page309">309</a>. +Henry VIII., k. of England, <a href="#page292">292</a>. +Henry IV., k. of France, <a href="#page307">307</a>. +Henry IV., emperor of Holy Roman empire, <a href= +"#page111">111</a>. +Henry, k. of Navarre, <a href="#page118">118</a>. +Hera, <a href="#page154">154</a>. +Hermus, <a href="#page56">56</a>. +Herod Agrippa, <a href="#page240">240</a>. +Herodotus, <a href="#page166">166</a>, <a href="#page329">329</a>. +Heruli, <a href="#page145">145</a>, <a href= +"#page148">148</a>, <a href="#page215">215</a>, <a href= +"#page236">236</a>. +Hieroglyphics, <a href="#page18">18</a>, <a href= +"#page19">19</a>, <a href="#footnote1">n</a>. +Hilarion, <a href="#page189">189</a>. +Hildebrand, See <i>Gregory VII</i>. +Hilton, John, quoted, <a href="#page246">246</a>, <a href= +"#page247">247</a>. +Hiram Abiff, <a href="#page407">407</a>. +Holbach, Baron, <a href="#page300">300</a>. +Holland, <a href="#page321">321</a>. +Holy Roman Empire, <a href="#page325">325</a>, <a href= +"#page326">326</a>, <a href="#page351">351</a>; + dissolved (A.D. 1806), <a href="#page327">327</a>. +Honorius, Roman emp., <a href="#page136">136</a>, <a href= +"#page138">138</a>, <a href="#page139">139</a>, <a href= +"#page440">440</a>, <a href="#footnote16">n</a>. +Honorius, Pope, <a href="#page344">344</a>, <a href= +"#page346">346</a>. +Hopkins, quoted, <a href="#page362">362</a>. +Horn, the little, of Daniel <a href="#page7">7</a>, + a symbol of the Papacy, <a href="#page235">235-238</a>, <a href= +"#page350">350</a>, <a href="#page357">357</a>. +Horn, of the goat, symbol of Alexander, <a href="#page20">20</a>. +Horns, ten, of the Dragon and Papal beast, + signifying ten kingdoms, <a href="#page14">14</a>, <a href= +"#page215">215</a>, <a href="#page235">235</a>, <a href= +"#page236">236</a>, <a href="#page349">349</a>. +Horns, three, plucked up before the little horn, + <a href="#page236">236</a>, <a href="#page350">350</a>, <a href= +"#page351">351</a>. +Horns, four, of the goat, + symbolizing four divisions of Alexander's empire, <a href= +"#page20">20</a>. +Hugenots, <a href="#page118">118</a>. +Hugenot wars, <a href="#page252">252</a>. +Hungary, <a href="#page169">169</a>, <a href="#page215">215</a>. +Huns, <a href="#page141">141</a>, <a href= +"#page145">145</a>, <a href="#page146">146</a>, <a href= +"#page215">215</a>. +Huntington, Lady, <a href="#page369">369</a>. +Huss, John, <a href="#page62">62</a>, <a href= +"#page244">244</a>, <a href="#page245">245</a>, <a href= +"#page249">249</a>, <a href="#page339">339</a>. + + +I + +Iconium, <a href="#page165">165</a>. +Ignatius, his epistles, extracts from, <a href="#page104">104</a>. +Illuminati, <a href="#page297">297-303</a>, <a href= +"#page404">404</a>. +Illyricum, <a href="#page137">137</a>. +Indulgences, <a href="#page250">250</a>, <a href= +"#page251">251</a>. +Imperial power, <a href="#page214">214</a>, also <a href= +"#footnote8">n</a>. +Innocent III., Pope, <a href="#page111">111</a>, <a href= +"#footnote4">n</a>., <a href="#page339">339</a>. +Innocent XI., Pope, <a href="#page118">118</a>. +Institorus, Henry, quoted, <a href="#page246">246</a>. +Interdicts, <a href="#page111">111</a>, also <a href= +"#footnote4">n</a>., <a href="#page112">112</a>, also <a href= +"#footnote4">n</a>. +Ionia, <a href="#page64">64</a>. +Isodore, false Decretals of, <a href="#page344">344</a>, <a href= +"#page345">345</a>. +Islam, See <i>Mohammedanism</i>. + + +J + +Jena, battle of, <a href="#page322">322</a>. +Jerome, <a href="#page36">36</a>, <a href="#page96">96</a>. +Jerome of Prague, <a href="#page62">62</a>, <a href= +"#page339">339</a>. +Jerusalem, captured by Saracens, <a href="#page110">110</a>. +Jezebel, <a href="#page53">53</a>. +John XI., Pope, <a href="#page345">345</a>. +John, k. of England, + his quarrel with Innocent III., <a href= +"#page112">112</a>, <a href="#footnote4">n</a>. +Johnson, B.W., quoted, <a href="#page357">357-359</a>. +Judson, quoted, <a href="#page171">171</a>, <a href= +"#page172">172</a>, <a href="#page321">321</a>. +Jupiter, <a href="#page241">241</a>. +Justinian, Roman emp., <a href="#page148">148</a>, <a href= +"#page351">351</a>, <a href="#footnote14">n</a>. + + +K + +Kinkade, Wm., quoted, <a href="#page359">359</a>. +Klondyke, <a href="#page433">433</a>. +Koran, <a href="#page158">158</a>, <a href="#page406">406</a>. +Kurtz, quoted, <a href="#page95">95</a>, <a href="#page96">96</a>. + + +L + +Laodicea, fate of, <a href="#page64">64</a>, <a href= +"#page67">67</a>, <a href="#page68">68</a>. +Lateran, councils of, <a href="#page329">329</a>, <a href= +"#page339">339</a>, <a href="#page340">340</a>. +Lavaur, council of, <a href="#page339">339</a>. +Leo III., Pope, <a href="#page325">325</a>. +Leo X., Pope, <a href="#page250">250</a>. +Lepelletier, <a href="#page308">308</a>. +Liszt, <a href="#page88">88</a>. +Lombards, <a href="#page196">196</a>. +Lombards (barbarians), <a href="#page215">215</a>, <a href= +"#page236">236</a>, <a href="#page350">350</a>. +Lombardy, <a href="#page351">351</a>. +Lord, Mr., quoted, <a href="#page100">100</a>. +Louis XII., k. of France, <a href="#page307">307</a>. +Louis, XIV., k. of France, <a href="#page118">118</a>, <a href= +"#page295">295</a>, <a href="#page307">307</a>. +Lucretia, <a href="#page347">347</a>. +Luther, Martin, reformer, + <a href="#page62">62</a>, <a href="#page244">244</a>, <a href= +"#page246">246</a>, <a href="#page247">247</a>, <a href= +"#page249">249</a>, <a href="#page251">251</a>, + <a href="#page252">252</a>, <a href= +"#page342">342</a>; quoted, <a href="#page361">361</a>. +Lutherans, <a href="#page252">252</a>, <a href="#page291">291</a>. +Lydia, <a href="#page56">56</a>, <a href="#page64">64</a>. + + +M + +Machiard, <a href="#page215">215</a>. +Mackey, quoted, <a href="#page405">405</a>. +Mackintosh, Sir James, quoted, <a href="#page323">323</a>, <a href= +"#page324">324</a>. +Mæcenas, <a href="#page222">222</a>. +Mæsia, <a href="#page215">215</a>. +Mahomet, See <i>Mohammed</i>. +Manes, <a href="#page298">298</a>. +Manicheans, <a href="#page342">342</a>. +Mantz, Felix, <a href="#page292">292</a>. +Marat, <a href="#page308">308</a>, <a href= +"#page310">310</a>, <a href="#page311">311</a>. +Marathon, battle of, <a href="#page191">191</a>. +Marcellus, Pope, <a href="#page341">341</a>. +Marcus Aurelius, Roman emp., <a href="#page46">46</a>, <a href= +"#page98">98</a>. +Marengo, battle of, <a href="#page191">191</a>, <a href= +"#page322">322</a>. +Marie Antoinette, q. of France, her execution, <a href= +"#page306">306</a>. +Marozia, <a href="#page345">345</a>. +Marsh, quoted, <a href="#page186">186</a>. +Martin, Pope, <a href="#page339">339</a>. +Mary Tudor, <a href="#page117">117</a>. +Maximus, Roman emp., <a href="#page98">98</a>, <a href= +"#page143">143</a>. +Mecca, <a href="#page154">154</a>. +Megara, <a href="#page137">137</a>. +Megiddo, <a href="#page332">332</a>. +Melanchthon, Philip, <a href="#page247">247</a>. +Mentz, <a href="#page140">140</a>. +Mesopotamia, <a href="#page330">330</a>. +Metropolitan, office of, <a href="#page105">105</a>, <a href= +"#page106">106</a>. +Military Tribunes, <a href="#page214">214</a>, also <a href= +"#footnote8">n</a>. +Milman, quoted, <a href="#page95">95</a>. +Milner, Joseph, quoted, <a href="#page190">190</a>, <a href= +"#page191">191</a>. +Mithras, <a href="#page407">407</a>. +Moab, <a href="#page330">330</a>. +Mohammed, <a href="#page61">61</a>, <a href= +"#page154">154-162</a>, <a href="#page389">389</a>. +Mohammedanism, <a href="#page25">25</a>, <a href= +"#page61">61</a>, <a href="#page134">134</a>, <a href= +"#page154">154-173</a>, <a href="#page331">331</a>, <a href= +"#page341">341</a>. +Moldavia, prince of, <a href="#page170">170</a>. +Momoro, <a href="#page309">309</a>. +Momyllus Augustulus, Roman emp., <a href="#page148">148</a>. +Montanism, <a href="#page105">105</a>. +Monasticism, rise of, <a href="#page189">189</a>, <a href= +"#page190">190</a>. +Montesquieu, <a href="#page300">300</a>. +Morea, <a href="#page170">170</a>. +Moscow, <a href="#page322">322</a>, <a href="#page324">324</a>. +Mosheim, quoted, <a href="#page94">94</a>, <a href= +"#page105">105</a>, <a href="#page106">106</a>, <a href= +"#page109">109</a>. +Mozart, <a href="#page87">87</a>. +Murat, <a href="#page321">321</a>. +Myers, quoted, <a href="#page293">293</a>. +Mysia, <a href="#page49">49</a>. +Mythra, mysteries of, <a href="#page298">298</a>. + + +N + +Nantes, <a href="#page310">310</a>; edict of, <a href= +"#page118">118</a>, <a href="#page295">295</a>. +Naples, <a href="#page324">324</a>. +Napoleon, See <i>Bonaparte</i>. +Narbonne, council of, <a href="#page339">339</a>. +National Convention of France, <a href="#page307">307</a>, <a href= +"#page317">317</a>. +Nero, Roman emp., <a href="#page98">98</a>, <a href= +"#page311">311</a>. +Nerva, Roman emp., <a href="#page36">36</a>. +Ney, Marshal, <a href="#page322">322</a>. +Niagara Falls, <a href="#page87">87</a>. +Nicaea, council of, <a href="#page109">109</a>, <a href= +"#page231">231</a>. +Nicolaitans, <a href="#page44">44</a>, <a href= +"#page49">49</a>, <a href="#page50">50</a> +Nicholas, <a href="#page172">172</a>. +Nicolas, <a href="#page44">44</a>. +Notre Dame, <a href="#page309">309</a>. + + +O + +Odoacer, <a href="#page148">148</a>, <a href="#page236">236</a>. +Oppede, <a href="#page117">117</a>. +Oriental Philosophy, <a href="#page410">410</a>. +Origen, <a href="#page107">107</a>. +Osiris, <a href="#page407">407</a>. +Ostrogoths, <a href="#page141">141</a>, <a href= +"#page145">145</a>, <a href="#page148">148</a>, <a href= +"#page215">215</a>, <a href="#page236">236</a>, <a href= +"#page351">351</a>, <a href="#footnote14">n</a>. +Othman, See <i>Ottoman</i>. +Otto the Great, <a href="#page326">326</a> +Ottoman, <a href="#page61">61</a>, <a href="#page169">169</a>. +Ottoman empire, <a href="#page64">64</a>, <a href= +"#page165">165</a>, <a href="#page173">173</a>, <a href= +"#page441">441</a>. +Oxford, council of, <a href="#page339">339</a>. + + +P + +Pactolus, <a href="#page56">56</a>. +Pache, <a href="#page308">308</a>. +Paderewski, <a href="#page88">88</a>. +Paganism, <a href="#page97">97</a>, <a href= +"#page214">214-232</a>, <a href="#page331">331</a>, <a href= +"#page388">388-390</a>. +Palestine, conquered by Saracens, <a href="#page160">160</a>; + invaded by Crusaders, <a href="#page166">166</a>. +Pannonia, <a href="#page215">215</a>. +Papacy, first steps to apostasy, + <a href="#page102">102</a>, <a href="#page184">184</a>, <a href= +"#page185">185</a>; growth of its power, + <a href="#page103">103-107</a>, <a href= +"#page108">108</a>, <a href="#page110">110</a>, <a href= +"#page111">111</a>, <a href="#page184">184</a>, <a href= +"#page236">236-243</a>, <a href="#page352">352</a>, <a href= +"#footnote14">n</a>.; + Pope styled Universal Bishop, <a href= +"#page110">110</a>, <a href="#page184">184</a>; + blasphemous titles of, <a href="#page242">242</a>, <a href= +"#page243">243</a>, <a href="#page264">264</a>, <a href= +"#page337">337</a>; + its war against the saints, See <i>Christians, + persecutions of;</i> at its height, <a href="#page111">111</a>, + also <a href="#footnote4">n</a>., <a href= +"#page184">184</a>, <a href="#page236">236</a>, <a href= +"#page305">305</a>, <a href="#page326">326</a>, <a href= +"#page236">236-243</a>; + temporal power of, <a href="#page184">184</a>, <a href= +"#page236">236</a>, <a href="#page305">305</a>, <a href= +"#page326">326</a>, <a href="#page336">336</a>, <a href= +"#page352">352</a>, <a href="#footnote14">n</a>.; + removal of Papal chair to Avignon, <a href= +"#page305">305</a>, <a href="#page306">306</a>; + spiritual supremacy lost at the Reformation, + <a href="#page191">191</a>, <a href="#page249">249-251</a>; + revolt of the temporal princes, <a href= +"#page255">255</a>, <a href="#page355">355</a>; + end of its temporal power, <a href="#page255">255</a>, <a href= +"#page327">327</a>, <a href="#page328">328</a>; + decree of Papal infallibility, <a href= +"#page243">243</a>, <a href="#page346">346</a>. +Papal States, See <i>Papacy, temporal power of.</i> +Patmos, <a href="#page36">36</a>. +Patriarch, office of, <a href="#page109">109</a>, <a href= +"#page110">110</a>. +Patriciate, <a href="#page350">350</a>, <a href= +"#page351">351</a>, also <a href="#footnote14">n</a>. +Paul of Antioch, <a href="#page188">188</a>, <a href= +"#page189">189</a>. +Paulus, <a href="#page344">344</a>. +Pavia, battle of, <a href="#page191">191</a>. +Pepin, Carlovingian king, <a href="#page236">236</a>, <a href= +"#page305">305</a>, <a href="#page326">326</a>, <a href= +"#page350">350</a>. +Pergamus, fate of, <a href="#page64">64</a>, <a href= +"#page68">68</a>. +Persecutions, See <i>Christians, persecutions of.</i> +Persia, conquered by Saracens, <a href="#page160">160</a>. +Petrus Lombardus, <a href="#page96">96</a>. +Peucer, <a href="#page292">292</a>. +Philadelphia, remarkable preservation of, <a href= +"#page61">61-64</a>, <a href="#page68">68</a>. +Philip Augustus, <a href="#page111">111</a>. +Philosophists, <a href="#page297">297-303</a>. +Phocas, Roman emp. <a href="#page184">184</a>. +Phocis, <a href="#page137">137</a>. +Pius IV., Pope, <a href="#page327">327</a>. +Platina, <a href="#page345">345</a>. +Pliny, <a href="#page222">222</a>, <a href="#page226">226</a>. +Poland, <a href="#page169">169</a>. +Polycarp, <a href="#page46">46</a>. +Pontifex Maxima, <a href="#page222">222</a>, <a href= +"#page239">239</a>. +Poor Men of Lyons, <a href="#page198">198</a>. +Popes, power of, See <i>Papacy</i>. +Portugal overrun by Saracens, <a href="#page160">160</a>. +Prague, <a href="#page244">244</a>. +Proles, Andrew, quoted, <a href="#page246">246</a>. +Protestantism, rise of, <a href="#page191">191</a>, <a href= +"#page252">252</a>, <a href="#page254">254</a>; + its false miracles, <a href="#page259">259-261</a>; + its persecutions, See <i>Christians, + persecutions of.</i> +Proetextatus, <a href="#page188">188</a>. +Puritans, <a href="#page293">293</a>. + + +R + +Ravenna, <a href="#page148">148</a>, <a href= +"#page351">351</a>, <a href="#page352">352</a>, <a href= +"#footnote14">n</a>.; + exarchate of, <a href="#page351">351</a>, <a href= +"#footnote14">n</a>. +Reformation, the, <a href="#page249">249-252</a>; + predictions of by medieval Christians, <a href= +"#page243">243-249</a>. +Regal power, <a href="#page214">214</a>, also <a href= +"#footnotetag8">n</a>. +Reign of Terror in France, <a href="#page306">306-315</a>. +Revival of Learning, <a href="#page249">249</a>. +Rheims, <a href="#page140">140</a>. +Roberts, Bishop, quoted, <a href="#page364">364</a>. +Robespierre, <a href="#page307">307</a>, <a href= +"#page309">309</a>, <a href="#page313">313</a>. +Rodgers, Hester Ann, <a href="#page368">368</a>. +Romagna, <a href="#page327">327</a>. +Roman Empire, forms of, See <i>Heads, seven</i>, and <i>Horns, ten</i>; + Christianity the State religion under Constantine, <a href= +"#page116">116</a>, <a href="#page231">231</a>; + division of under Valens and Valentinian, <a href= +"#page440">440</a>; + overrun by barbarians, <a href="#page25">25</a>, <a href= +"#page125">125</a>, <a href="#page136">136-141</a>, <a href= +"#page142">142</a>, <a href="#page143">143</a>, <a href= +"#page145">145</a>, <a href="#page146">146</a>, <a href= +"#page148">148</a>; + fall of Western division (A.D. 476), <a href= +"#page133">133</a>, <a href="#page148">148</a>, <a href= +"#page236">236</a>, <a href="#page440">440</a>; + fall of Eastern division (A.D. 1453), <a href= +"#page167">167</a>, <a href="#page169">169</a>, <a href= +"#page172">172</a>, <a href="#page440">440</a>, <a href= +"#page441">441</a>. +Rome, <a href="#page109">109</a>, <a href= +"#page138">138</a>, <a href="#page139">139</a>, <a href= +"#page143">143</a>. +Rosetta stone, <a href="#page18">18</a>, <a href= +"#footnote1">n</a>. +Rosseau, <a href="#page300">300</a>. +Rubenstein, <a href="#page88">88</a>. +Rutter, quoted, <a href="#page186">186</a>. + + +S + +St. Anthony, <a href="#page189">189</a>, <a href= +"#page190">190</a>. +St. Aquinas, quoted, <a href="#page340">340</a>. +St. Bartholomew, massacre of, <a href="#page117">117</a>. +St. Dennis, <a href="#page307">307</a>. +St. Petersburg, <a href="#page172">172</a>. +Salutaris Vibius, <a href="#page42">42</a>. +Saracens, <a href="#page26">26</a>, <a href= +"#page61">61</a>, <a href="#page110">110</a>, <a href= +"#page156">156-163</a>. +Sardinia, <a href="#page143">143</a>. +Sardis, capital of Lydia, <a href="#page56">56</a>; + fate of, <a href="#page58">58</a>, <a href= +"#page64">64</a>, <a href="#page68">68</a>. +Savage, Minton J., quoted, <a href="#page413">413-415</a>. +Saxons, See <i>Anglo-Saxons.</i> +Saxony, <a href="#page244">244</a>, <a href= +"#page250">250</a>, <a href="#page251">251</a>. +Schweinitz, <a href="#page248">248</a>. +Scott, 0., quoted, <a href="#page363">363</a>. +Scythia, <a href="#page136">136</a>, <a href="#page139">139</a>. +Septimus Severus, Roman emp., <a href="#page98">98</a>, <a href= +"#page224">224</a>. +Sergius, Pope, <a href="#page344">344</a>, <a href= +"#page345">345</a>, <a href="#page346">346</a>. +Sickles, Daniel, quoted, <a href="#page405">405</a>. +Siddartha, <a href="#page409">409</a>. +Sienna, council of, <a href="#page340">340</a>. +Simpson, quoted, <a href="#page362">362</a>. +Sisera, <a href="#page332">332</a>. +Smyrna, preservation of, <a href="#page48">48</a>, <a href= +"#page64">64</a>, <a href="#page68">68</a>. +Socrates, <a href="#page409">409</a>. +Spain, overrun by Saracens, <a href="#page160">160</a>. +Sparta, <a href="#page137">137</a>. +Spires, <a href="#page140">140</a>, <a href="#page191">191</a>; + diet of, <a href="#page191">191</a>, <a href="#page253">253</a>. +Spiritualism, <a href="#page411">411</a>, <a href= +"#page412">412</a>. +States-General, of France, <a href="#page306">306</a>. +Strasburg, <a href="#page140">140</a>. +Suevi, <a href="#page215">215</a>. +Sultanies, Turkish, names of, <a href="#page165">165</a>. +Sunium, <a href="#page137">137</a>. +Symbols, See <i>Hieroglyphics</i>. + + +T + +Tables of Laws, Roman, <a href="#page214">214</a>. +Talmage, T. DeWitt, quoted, <a href="#page363">363</a>, <a href= +"#page412">412</a>. +Temple of Reason, <a href="#page309">309</a>. +Tertullian, <a href="#page107">107</a>; + quoted, <a href="#page134">134</a>, <a href= +"#page224">224-226</a>. +Tetzel, <a href="#page250">250</a>, <a href="#page251">251</a>. +Theodoret, <a href="#page96">96</a>. +Theodoric, <a href="#page148">148</a>, <a href="#page236">236</a>. +Theodosius the Great, Roman emp., <a href= +"#page136">136</a>, <a href="#page440">440</a>, <a href= +"#footnote16">n</a>. +Thermopylae, <a href="#page137">137</a>. +Thrace, <a href="#page137">137</a>. +Thuanus, quoted, <a href="#page200">200</a>. +Thyatira, fate of, <a href="#page64">64</a>, <a href= +"#page68">68</a>. +Tiberius Cæsar, Roman emp., <a href="#page66">66</a>. +Tilsit, <a href="#page172">172</a>. +Tmolus, Mount, <a href="#page56">56</a>. +Toledo, council of, <a href="#page339">339</a>, <a href= +"#page346">346</a>. +Toloso, council of, <a href="#page339">339</a>. +Torgaw, <a href="#page291">291</a>. +Tournay, <a href="#page140">140</a>. +Tours, <a href="#page161">161</a>; + council of, <a href="#page339">339</a>. +Trajan, Roman emp., <a href="#page98">98</a>, <a href= +"#page104">104</a>, <a href="#page222">222</a>. +Trent, council of, <a href="#page96">96</a>. +Tribunes, <a href="#page214">214</a>, also <a href= +"#footnote8">n</a>. +Tripoli, <a href="#page143">143</a>. +Triumvirate, <a href="#page214">214</a>, also <a href= +"#footnote8">n</a>., <a href="#page351">351</a>. +Turenne, <a href="#page307">307</a>. +Turin, <a href="#page199">199</a>. +Turings, <a href="#page215">215</a>. +Turks, See <i>Ottoman empire.</i> + + +U + +Universal Bishop, Pope styled, See <i>Papacy.</i> +Urban II., <a href="#page96">96</a>. + + +V + +Valens, Roman emp., <a href="#page440">440</a>, also <a href= +"#footnote16">n</a>. +Valentinian, Roman emp., <a href="#page143">143</a>, <a href= +"#page440">440</a>, also <a href="#footnote16">n</a>. +Valerian, Roman emp., <a href="#page98">98</a>. +Vandals, <a href="#page25">25</a>, <a href= +"#page142">142</a>, <a href="#page143">143</a>, <a href= +"#page215">215</a>. +Vanosia, <a href="#page347">347</a>. +Vatican, council of, <a href="#page346">346</a>. +Vaudois, <a href="#page196">196</a>. +Venaissin, <a href="#page327">327</a>. +Venus, <a href="#page241">241</a>. +Vicarius Filii Dei, blasphemous title of the Pope, <a href= +"#page264">264</a>. +Victor Emmanuel, <a href="#page255">255</a>, <a href= +"#page328">328</a>. +Victor III., Pope, <a href="#page345">345</a>. +Vienna, attacked by Turks, <a href="#page169">169</a>; + congress of, <a href="#page323">323</a>. +Visigoths, <a href="#page138">138</a>, <a href= +"#page141">141</a>, <a href="#page146">146</a>, <a href= +"#page215">215</a>. +Voltaire, <a href="#page297">297-302</a>, <a href= +"#page305">305</a>, <a href="#page306">306</a>, <a href= +"#page401">401</a>. + + +W + +Waddington, quoted, <a href="#page94">94</a>, <a href= +"#page186">186</a>, <a href="#page346">346</a>, <a href= +"#page347">347</a>. +Wagram, battle of, <a href="#page322">322</a>. +Waldenses, <a href="#page113">113</a>, <a href= +"#page117">117</a>, <a href="#page161">161</a>, <a href= +"#page196">196</a>, <a href="#page200">200</a>, <a href= +"#page270">270</a>, <a href="#page339">339</a>, <a href= +"#page342">342</a>. +Warburton, quoted, <a href="#page404">404</a>. +Waterloo, battle of, <a href="#page324">324</a>. +Weishaupt, Dr. Adam, <a href="#page300">300</a>, <a href= +"#page302">302</a>, <a href="#page403">403</a>. +Wesley, John, <a href="#page368">368</a>. +Western Empire, See <i>Roman Empire</i> also <i>Charlemagne</i> + and <i>Holy Roman Empire.</i> +Westphalia, <a href="#page321">321</a>. +Wicks, Thos., quoted, <a href="#page297">297-303</a>, <a href= +"#page321">321</a>, <a href="#page323">323</a>. +Wittemberg, <a href="#page248">248</a>, <a href="#page249">249</a>; + university of, <a href="#page251">251</a>. +Wurms, <a href="#page140">140</a>. +Wycliffe, <a href="#page61">61</a>, <a href= +"#page340">340</a>, <a href="#page344">344</a>. + + +X + +Xerxes, <a href="#page321">321</a>. + + +Y + +Yellowstone Park, <a href="#page87">87</a>. +Yosemite Valley, <a href="#page87">87</a>. +Yuruks, <a href="#page58">58</a>. + + +Z + +Zend-Avesta, <a href="#page406">406</a>. +Zoroaster, <a href="#page406">406</a>. +Zurich, <a href="#page292">292</a>. +Zwingle, Ulrich, reformer, <a href="#page252">252</a>. +</pre> + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 13229 ***</div> +</body> +</html> |