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| author | Roger Frank <rfrank@pglaf.org> | 2025-10-15 02:31:51 -0700 |
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| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-15 02:31:51 -0700 |
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diff --git a/26639-tei/26639-tei.tei b/26639-tei/26639-tei.tei new file mode 100644 index 0000000..416d1d7 --- /dev/null +++ b/26639-tei/26639-tei.tei @@ -0,0 +1,15942 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>A Brief Commentary on the Apocalypse</title> + <author><name reg="Bliss, Sylvester">Sylvester Bliss</name></author> + </titleStmt> + <editionStmt> + <edition n="2">Edition 2</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>September 16, 2008</date> + <idno type="etext-no">26639</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2008-09-16">September 16, 2008</date> + <respStmt> + <name> + Produced by Heiko Evermann, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + (This file was produced from scanned images of public domain + material from the Google Print project.) + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: x-large; text-align: center">A</p> + <p rend="font-size: xx-large; text-align: center">BRIEF COMMENTARY</p> + <p rend="font-size: x-large; text-align: center">ON THE</p> + <p rend="font-size: xx-large; text-align: center">APOCALYPSE</p> + <p rend="font-size: xx-large; text-align: center">By SYLVESTER BLISS,</p> + <p rend="font-size: large; text-align: center">AUTHOR OF <q>ANALYSIS OF SACRED CHRONOLOGY,</q> ETC.</p> + <p rend="font-size: large; text-align: center">SECOND EDITION</p> + <p rend="font-size: large; text-align: center">BOSTON:</p> + <p rend="font-size: large; text-align: center">PUBLISHED BY J. V. HIMES,</p> + <p rend="font-size: large; text-align: center">No. 8 CHARDON STREET.</p> + <p rend="font-size: large; text-align: center">1853.</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + </front> +<body> + +<pb n='005'/><anchor id='Pg005'/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>PREFACE.</head> + +<p> +The Apocalypse should be regarded as a peculiarly interesting +portion of scripture: a blessing being promised those +who read, hear, and keep the things which are written +therein. It has been subjected to so many contradictory +interpretations, that any attempt to comprehend its meaning +is often regarded with distrust; and the impression has +become very prevalent, that it is a <q>sealed book,</q>—that +its meaning is so hidden in unintelligible symbols, that very +little can be known respecting it; and that to attempt to +unfold its meaning, is to tread presumptuously on forbidden +ground. +</p> + +<p> +The attention of the Christian community has been called +more of late to its study, by the publication of several elaborate +Expositions. One in two large volumes, 8vo., by +Prof. Stuart, was published at Andover, Mass., in 1845. A +large 8vo. volume, by David N. Lord, was issued from the +press of the Harpers, in New York, in 1847; and a smaller +work, by Rev. Thomas Wickes, appeared in that city in +1851. These are the more important works on the subject +which have been published in this country. In England, +the <q>Horæ Apocalypticæ,</q> by the Rev. E. B. Elliott, A.M., +late Vicar of Tuxford, and fellow of Trinity College, Cambridge, +has passed through several editions,—the fourth +of which, in four large vols. 8vo., was published in London, +<pb n='006'/><anchor id='Pg006'/> +in 1851. These works, with the writings of Habershon, +Cunningham, Croly, Bickersteth, Birks, Brooks, Keith, and +other distinguished English writers, have caused the study +of the Apocalypse to be regarded with more favor of late +than heretofore. +</p> + +<p> +The Expositions of <hi rend='smallcaps'>Mr. Lord</hi> have thrown much light +on the nature and laws of symbols, by unfolding the principles +in accordance with which they are used. The evolving +of these has removed from many passages the obscurity +which had before caused them to be regarded as enigmatical. +There are, doubtless, many portions of the Apocalypse, +the meaning of which is as yet only dimly perceived, +and which will be more clearly unfolded by the transpiring +of future events; and it would be arrogant to claim that +its interpretation had been freed from all perplexities. But +it is believed that it may be as profitably and as satisfactorily +studied as other portions of Scripture; and that the +reader may feel an assurance of approximating to a knowledge +of the true meaning of its symbolic teachings. +</p> + +<p> +The Bible is its own interpreter; and when practicable, +scripture should be explained by scripture. The meaning +imputed to any passage must never contradict, but must +harmonize with that of parallel texts. In illustrating the +several references in the Apocalypse to the same events and +epochs, a repetition of scripture is somewhat unavoidable. +</p> + +<p> +These pages have resulted from notes prepared in a familiar +course of Bible-class instruction, where the study of +brevity was necessary. Without designing to speak dogmatically, +the didactic was found the more direct and simple +mode of expression. In presenting this exposition, merely +as the opinion of the writer, it is with the hope that it will +give, in a small compass, a common-sense view of the intricacies +of this book, and be acceptable to those interested in +the study of prophecy. +</p> + +</div> + +<pb n='007'/><anchor id='Pg007'/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>ELEMENTS OF PROPHETIC INTERPRETATION.</head> + +<p> +1. <hi rend='smallcaps'>The Grammar</hi> of any science is a development of the +principles by which it is governed. As the science of interpretation +must be founded on some fixed and uniform laws, +the unfolding of these is the first step in the study of +prophecy. +</p> + +<p> +2. <hi rend='smallcaps'>Biblical Exegesis</hi> and <hi rend='smallcaps'>Sacred +Hermeneutics</hi>, are terms applied to the science of interpretation, or of learning +the meaning of Biblical words and phrases. +</p> + +<p> +3. <hi rend='smallcaps'>The Usus Loquendi</hi>, is the usual mode of speaking. +When applied to the Scriptures, it denotes the general +<hi rend='italic'>scriptural use</hi> of words. +</p> + +<p> +4. To learn the meaning of scriptural terms, their general +use must be ascertained, by comparing their contexts in the +several places of their occurrence. +</p> + +<p> +5. <hi rend='smallcaps'>Prophecy</hi> is the prediction of a future event. The +term sometimes denotes a book of prophecies (Rev. 22:18); +and sometimes a history.—2 Chron. 9:29. +</p> + +<p> +6. <hi rend='smallcaps'>Consecutive</hi> Prophecy gives the succession of future +events in the order in which they will transpire. +<hi rend='italic'>Examples.</hi>—See +Dan. 2d, 7th, 8th, 11th, and Rev. 6th and 7th, +9th to the 11th; 12th and 15th, &c. +</p> + +<p> +7. <hi rend='smallcaps'>Discursive</hi> Prophecy presents future events, irrespective +of the order of their occurrence. +<hi rend='italic'>Examples.</hi>—<hi rend='smallcaps'>Isaiah</hi> +and the minor prophets. +</p> + +<p> +8. <hi rend='smallcaps'>Conditional</hi> Prophecy is when the fulfilment is dependent +on the compliance of those to whom the promise is +made, with the conditions on which it is given. +<hi rend='italic'>Examples.</hi>—<q><emph>If</emph> +ye walk in my statutes and keep my commandments, +and do them: then I will give you rain in due season, +and the land shall yield her increase, and the trees of +the field shall yield their fruit.</q> Lev. 26:3, 4. <q>But <emph>if</emph> +ye will <emph>not</emph> hearken unto me, and will <emph>not</emph> do all +these commandments; and <emph>if</emph> ye shall despise my statutes, or if your +soul abhor my judgments, so that ye will not do all my +commandments, <emph>but</emph> that ye break my covenant: I also will +do this unto you, I will even appoint over you terror, consumption, +and the burning ague, that shall consume the +<pb n='008'/><anchor id='Pg008'/> +eyes, and cause sorrow of heart: and ye shall sow your +seed in vain; for your enemies shall eat it.</q> <hi rend='italic'>Ib.</hi> 14-16. +</p> + +<p> +<q>And it shall come to pass, <emph>if</emph> thou shalt hearken diligently +unto the voice of the Lord thy God, to observe and +to do all his commandments which I command thee this +day: that the Lord thy God will set thee on high above all +nations of the earth: and all these blessings shall come on +thee, and overtake thee, <emph>if</emph> thou shalt hearken unto the voice +of the Lord thy God.</q> Deut. 28:1, 2. <q>But it shall +come to pass, <emph>if</emph> thou wilt not hearken unto the voice of the +Lord thy God, to observe to do all his commandments and +his statutes which I command thee this day: that all these +curses shall come upon thee, and overtake thee,</q> &c. <hi rend='italic'>Ib.</hi> +15. +</p> + +<p> +Predictions of mere national prosperity, or adversity, are +usually conditional. When the condition is not expressed, +it is implied. <hi rend='italic'>Example.</hi>—The Lord said unto Jonah, +<q>Arise, go unto Nineveh, that great city, and preach unto +it the preaching that I bid thee.... And Jonah began to +enter into the city a day's journey, and he cried, and said, +Yet forty days, and Nineveh shall be overthrown. So the +people of Nineveh believed God, and proclaimed a fast, and +put on sackcloth, from the greatest of them even to the least +of them.... And God saw their works, that they turned +from their evil way; and God repented of the evil that +he had said that he would do unto them: and he did it +not.</q> +</p> + +<p> +For all cases of this kind, the Lord has given the following +general <hi rend='smallcaps'>Rule</hi>: <q>At what instant I shall speak concerning +a nation, and concerning a kingdom, to pluck up, +and to pull down, and to destroy it: if that nation against +whom I have pronounced turn from their evil, I will repent +of the evil that I thought to do unto them. And at what +instant I shall speak concerning a nation, and concerning a +kingdom, to build and to plant it; if it do evil in my +sight, that it obey not my voice, then I will repent of the +good wherewith I said I would benefit them.</q> Jer. 18:7-10. +</p> + +<p> +9. <hi rend='smallcaps'>Unconditional</hi> Prophecy includes all predictions +which are absolute in their nature. <hi rend='italic'>Examples.</hi>—<q>But +as truly as I live, all the earth shall be filled with the glory +of the Lord.</q> Num. 14:21. +</p> + +<pb n='009'/><anchor id='Pg009'/> + +<p> +<q>For behold, the darkness shall cover the earth, and +gross darkness the people: but the Lord shall arise upon +thee, and his glory shall be seen upon thee. And the Gentiles +shall come to thy light, and kings to the brightness of +thy rising.... For the nation and kingdom that will not +serve thee shall perish; yea, those nations shall be utterly +wasted.... Thy people also shall be all righteous: they +shall inherit the land for ever, the branch of my planting, +the work of my hands, that I may be glorified.</q> Isa. 60:2, +3, 12, 21. +</p> + +<p> +<q>But in the last days it shall come to pass, that the +mountain of the house of the Lord shall be established in +the top of the mountains, and it shall be exalted above the +hills; and people shall flow unto it.</q> Micah 4:1. +</p> + +<p> +10. A <hi rend='smallcaps'>Vision</hi> is a revelation from +<hi rend='smallcaps'>God</hi>, supernaturally +presented. Future events are made to pass before the mind +of the <emph>seer</emph>, as if actually transpiring. +<hi rend='italic'>Examples.</hi>—See +the prophecies of <hi rend='smallcaps'>Isaiah</hi>, <hi rend='smallcaps'>Amos</hi>, +<hi rend='smallcaps'>Obadiah</hi>, &c. +</p> + +<p> +11. A <hi rend='smallcaps'>Symbolic Vision</hi> is where the future events, instead +of being presented to the mind of the prophet, are +represented by analogous objects. <hi rend='italic'>Examples.</hi>—The prophecies +of <hi rend='smallcaps'>Ezekiel</hi>, <hi rend='smallcaps'>Daniel</hi>, +<hi rend='smallcaps'>Zechariah</hi>, and <hi rend='smallcaps'>John</hi>, are of this +kind. +</p> + +<p> +12. A <hi rend='smallcaps'>Literal</hi> Prophecy is where the prediction is given +in words used according to their primary and natural import. +<hi rend='italic'>Examples.</hi>—Num. 14:21-35; Jer. 25:1-33. +</p> + +<p> +13. Prophecy is <hi rend='italic'>figurative</hi> when it abounds in tropes, as +in much of <hi rend='smallcaps'>Isaiah</hi> and the minor prophets; and it is symbolic, +when symbols instead of the objects themselves are +presented—as in <hi rend='smallcaps'>Daniel</hi> and +<hi rend='smallcaps'>John</hi>. +</p> + +<p> +14. <hi rend='smallcaps'>Poetry</hi> is writing thus constituted by the metrical +or rhythmical structure of its sentences; and is not necessarily +any more figurative or obscure than prose writing. It +is, also, a term sometimes applied to the language of excited +imagination and feeling. +</p> + +<p> +The Poetry of the Bible consists in Hebrew parallelisms, +where the idea of the preceding line is repeated, or contrasted, +in the succeeding one. <hi rend='italic'>Examples.</hi>—The Psalms, +<hi rend='smallcaps'>Isaiah</hi>, and other prophets. +</p> + +<p> +15. <hi rend='smallcaps'>Highly Figurative</hi>, or <hi rend='smallcaps'>Symbolic</hi> +Prophecies—the +<pb n='010'/><anchor id='Pg010'/> +laws and use of <hi rend='italic'>Tropes</hi> and <hi rend='italic'>Symbols</hi> being +understood are not necessarily more equivocal, enigmatical or obscure, +than those which are literal. +</p> + +<p> +16. <hi rend='smallcaps'>Literal Fulfilment</hi> of prophecy is prophecy fulfilled +in accordance with the <emph>grammatical interpretation</emph> of +its language. +</p> + +<p> +17. <hi rend='smallcaps'>Literal Interpretation</hi>, when <emph>technically</emph> +applied to the interpretation of prophecy, is not opposed to tropes +or figures of speech, but to <emph>spiritual</emph> interpretation. It interprets +the language of the Scriptures, as similar language +would be interpreted <emph>in all other writings</emph>. +</p> + +<p> +18. <hi rend='smallcaps'>Spiritual Interpretation</hi> (<emph>mystical</emph>) seeks, in +the language of Scripture, a meaning that is not expressed by +any of the ordinary rules of language. It sets at defiance +all the laws of language, and makes fancy the interpreter +of prophecy. <q>It subjects clear predictions to an exegetical +alembic that effectually subtilizes and evaporates their +meaning.</q>—<hi rend='italic'>Bush.</hi> +</p> + +<p> +19. <hi rend='smallcaps'>Ultra Literal Interpretation</hi> is a disregard of the +peculiarities of symbols and of the several kinds of tropes—understanding +them as if they were <emph>literally</emph> expressed. +</p> + +<p> +20. <hi rend='smallcaps'>Symbols</hi> and <hi rend='smallcaps'>Tropes</hi> are +<emph>literally</emph> explained, when +interpreted in accordance with the <emph>grammatical laws</emph> which +respectively govern their use. +</p> + +<p> +21. <hi rend='smallcaps'>Prophetic Symbols</hi> are objects, real or imaginary, +<emph>representative</emph> of agents or objects possessing analogous characteristics. +All agents or objects <emph>seen</emph> in symbolic visions +are symbols. The inspired <emph>explanations</emph> of symbols are always +literal, except when they are affirmed to be the same +as some other symbol which represents the same object, as +in Rev. 17:9. +</p> + +<p> +22. <hi rend='smallcaps'>Laws of Symbols.</hi> +</p> + +<p> +I. <q>The Symbol and that which it represents resemble +each other in the station they fill, the relation they sustain, +and the agencies they exert in their respective +spheres.</q>—<hi rend='italic'>Lord.</hi> +</p> + +<p> +II. The Symbol and that which it represents are of the <emph>same</emph>, +or they are of <emph>different</emph> species, kinds, or rank, according +to the <emph>nature</emph> and <emph>use</emph> of the symbol. +</p> + +<p> +III. <q>When the Symbol is of such nature, or is used in +such a relation that it can properly symbolise something +<pb n='011'/><anchor id='Pg011'/> +<emph>different</emph> from itself, the representative and that which it +represents, while the counterpart of each other, are of +<emph>different</emph> species, kinds, or rank.</q>—<hi rend='italic'>Lord.</hi> +</p> + +<p> +<hi rend='italic'>Example.</hi>—Dan. 7:3, beasts; v. 17, governments. +</p> + +<p> +IV. <q>Symbols that are of such a nature, station or relation, +that there is nothing of an analogous kind that they can +represent, symbolize agents, objects, acts, or events of <emph>their +own</emph> kind.</q>—<hi rend='italic'>Ib.</hi> +<hi rend='italic'>Example.</hi>—Dan. 7:9. +</p> + +<p> +V. <q>When the Symbol and that which it symbolizes +differ from each other, the correspondence between the representative +and that which it represents, still extends to +their chief parts; and the elements or parts of the symbols denote +corresponding parts in that which is symbolized.</q>—<hi rend='italic'>Ib.</hi> +</p> + +<p> +VI. <q>The Names of Symbols are their literal and proper +names, not metaphorical titles.</q>—<hi rend='italic'>Ib.</hi> +</p> + +<p> +VII. <q>A single agent, in many instances, symbolizes a +body and succession of agents.</q>—<hi rend='italic'>Ib.</hi> +</p> + +<p> +VIII. Symbols of the same kind, and used in the same +relations, always represent one class of objects; and when +the office of a symbol has been once shown, the same symbol, +similarly used, always fills a like office. They are never +used arbitrarily. +</p> + +<p> +IX. While like symbols represent like objects, the same +agents are often indicated by different symbols. +</p> + +<p> +Thus, a church may be symbolized by a city and a woman; +and government, by a beast and a mountain, &c. +</p> + +<p> +23. <hi rend='smallcaps'>Inspired Explanations of Symbolic Representations</hi>:— +</p> + +<list type="simple"> +<item>Ancient of Days—The Most High.—Dan. 7:9, 22.</item> +<item>Candlesticks—Churches.—Rev. 1:20.</item> +<item>Carpenters—Destroyers of governments.—Zech. 1:21.</item> +<item>Days—Years.—Num. 14:34. Ezek. 4:4-6.</item> +<item>Horns, of a wild beast—Kings or kingdoms succeeding +to a divided empire.—Dan. 8:22 and 7:24.</item> +<item>Heads, of a wild beast—Kings or forms of government.—Rev. +17:9, 10.</item> +<item>Image, of different metals—A succession of governments.—Dan. +2:37-42.</item> +<item>Incense, or odors—Prayers.—Rev. 5:8 and 8:4.</item> +<item>Lamb, the—Christ.—Rev. 5:6, 9, 10.</item> +<pb n='012'/><anchor id='Pg012'/> +<item>Lamb's wife—Risen saints.—Rev. 19:7, 8.</item> +<item>Lake of fire and brimstone—The place of the second +death.—Rev. 20:15.</item> +<item>Likeness of a man—The Lord.—Ezek. 1:26, 28, and +8:2, 4.</item> +<item>Linen, fine and clean—Righteousness of saints—Rev. +19:8.</item> +<item>Mountains—Kings, or forms of government.—Rev. 17:9, +10.</item> +<item>New Jerusalem—The redeemed Church, or the Bride, +the Lamb's wife.—Rev. 21:9, 10.</item> +<item>Revivification of dry bones—Resurrection of the dead.—Ezek. +37:11, 12.</item> +<item>Stars—Angels, <hi rend='italic'>i.e.</hi>, messengers of the +churches.—Rev. 1:20.</item> +<item>Souls of martyrs living again—The first resurrection.—Rev. +20:4, 5.</item> +<item>Stone, becoming a mountain—Kingdom of God.—Dan. +2:45.</item> +<item>Waters—Peoples.—Rev. 17:15.</item> +<item>Wild Beasts—Governments.—Dan. 7:17.</item> +<item>Woman—A city.—Rev. 17:18. Explained to be a +church.—21:9, 10.</item> +</list> + +<p> +24. <hi rend='smallcaps'>Tropes</hi> are figures of various kinds, used to +<emph>illustrate</emph> the subjects to which they are applied.—They embrace the +Simile, Metaphor, Prosopopœia, Apostrophe, Synecdoche, +Allegory, &c. +</p> + +<p> +25. <hi rend='smallcaps'>Laws of Figures</hi>—(<hi rend='italic'>a.</hi>) <q>The +terms in which they are expressed are used in their ordinary and literal +sense.</q>—<hi rend='italic'>Lord.</hi> +</p> + +<p> +(<hi rend='italic'>b.</hi>) <q>The agents or objects to which figures are applied +are always expressly mentioned. Figures, in that respect, +differ wholly from symbols, which never formally indicate, +unless an interpretation is given, who the agents, or what +the objects are which they represent.</q>—<hi rend='italic'>Ib.</hi> +</p> + +<p> +(<hi rend='italic'>c.</hi>) <q>The figurative terms are always predicates, or are +employed in affirming something of some other agent or object; +and are therefore either nouns, verbs, adjectives or +adverbs.</q>—<hi rend='italic'>Ib.</hi> +</p> + +<p> +(<hi rend='italic'>d.</hi>) <q>As their terms are used literally, the figure lies, +when they are employed in an unusual manner, simply in +<pb n='013'/><anchor id='Pg013'/> +their being applied to objects to which they do not properly +belong.</q>—<hi rend='italic'>Ib.</hi> +</p> + +<p> +(<hi rend='italic'>e.</hi>) <q>They are used accordingly in all such cases for the +purpose of illustration, and their explication is accomplished, +not by assigning to them some new and extraordinary +meaning, but simply by conjoining with them the terms of +a comparison which expresses the relation in which they are +employed.</q>—<hi rend='italic'>Ib.</hi> +</p> + +<p> +(<hi rend='italic'>f.</hi>) <q>It is in metaphors and personification only that +acts and qualities are ascribed to agents and objects that +are incompatible with their nature; or do not properly belong +to them.</q>—<hi rend='italic'>Ib. Theo. & Lit. Jour.</hi>, vol. 1, p. +354. +</p> + +<p> +26. A <hi rend='smallcaps'>Simile</hi>, or comparison, is an affirmation that one +agent, object, or act, is <emph>like</emph>, or as, another,—there being +a real or imaginary resemblance. Sometimes only the mere +fact of a resemblance is affirmed. At others, the nature of +the resemblance is indicated. +</p> + +<p> +<hi rend='italic'>Examples.</hi>—<q>As for man, his days are <emph>as</emph> +grass.</q> Psa. 103:15. <q>Whose garment was <emph>white</emph> as <emph>snow</emph>.</q> +Dan. 7:9. +</p> + +<p> +27. <hi rend='smallcaps'>Antithesis</hi> is a contrast, or placing in opposite +lights things dissimilar. +</p> + +<p> +<hi rend='italic'>Example.</hi>—<q>The wicked are overthrown and are not; +but the house of the righteous shall stand.</q> Prov. 12:7. +</p> + +<p> +28. A <hi rend='smallcaps'>Metaphor</hi> is a simile comprised in a word, without +the <emph>sign</emph> of comparison. It is an affirmation of an object, +incompatible with its nature—<hi rend='italic'>i.e.</hi>, it affirms that an +object is, what literally it is only <emph>like</emph>; or attributes to it +acts, to which its acts only bear a <emph>resemblance</emph>. +</p> + +<p> +<hi rend='italic'>Examples.</hi>—<q>He is the <emph>Rock</emph>.</q> Deut. 32:4. +<q>Her gates shall <emph>lament</emph> and <emph>mourn</emph>.</q> Isa. 3:25. +</p> + +<p> +A metaphor may be a simple affirmation of what an object +is, or it may embrace <q>the agent, the act, the object, +and the effect of an action.</q>—<hi rend='italic'>Lord.</hi> +</p> + +<p> +(<hi rend='italic'>a.</hi>) When an object is affirmed to be what it only resembles, +that of which the affirmation is made is always <emph>literally</emph> +expressed. +</p> + +<p> +(<hi rend='italic'>b.</hi>) <q>When a nature is ascribed to an object that does +not belong to it, the acts or results affirmed to it are proper to +that <emph>imputed nature</emph>, not to its own.</q>—<hi rend='italic'>Lord.</hi> +</p> + +<pb n='014'/><anchor id='Pg014'/> + +<p> +(<hi rend='italic'>c.</hi>) <q>The meaning of a metaphorical passage is precisely +what it would be if a comparison only were affirmed.</q>—<hi rend='italic'>Ib.</hi> +</p> + +<p> +29. <hi rend='smallcaps'>An Elliptical Metaphor</hi> is where the figure is incomplete. +An object, instead of being affirmed to be what +it only resembles, is introduced by the name proper only to +that resemblance. The literal name of the object and the +affirmation to complete the figure are to be supplied. +</p> + +<p> +To find the meaning of an elliptical metaphor, trace the +word through the Bible, and find to what object such metaphorical +term is applied. <hi rend='italic'>Example.</hi>—<q>And in that day there +shall be a <emph>Root</emph> of <hi rend='smallcaps'>Jesse</hi>, which shall stand for +an ensign of the people.</q> Isa. 11:10. <hi rend='italic'>Explanation.</hi>—<q>I +[<hi rend='smallcaps'>Jesus</hi>] am the <emph>Root</emph> and the offspring of +<hi rend='smallcaps'>David</hi>.</q> Rev. 22:16. +</p> + +<p> +30. <hi rend='smallcaps'>Prosopœia</hi>, or <hi rend='smallcaps'>Personification</hi>, is +an address to an inanimate object, as if it were a person, and had +intelligence.—<hi rend='italic'>Lord.</hi> +<hi rend='italic'>Example.</hi>—<q>Give ear, O ye heavens, +and I will speak; and hear, O earth, the words of my +mouth.</q> Deut. 32:1. +</p> + +<p> +31. <hi rend='smallcaps'>An Apostrophe</hi> is a <emph>digression</emph> from the order +of any discourse, and a direct <emph>address</emph> to the persons of whom it +treats, or to those who are to form a judgment respecting +the subject of which it treats.—<hi rend='italic'>Lord.</hi> +<hi rend='italic'>Example.</hi>—<q>Hear +the word of the <hi rend='smallcaps'>Lord</hi>, ye rulers of Sodom: give ear +unto the law of our <hi rend='smallcaps'>God</hi>, ye people of Gomorrah.</q> Isa. +1:10. +</p> + +<p> +32. <hi rend='smallcaps'>An Allegory</hi> is a narrative in which the subject of +the discourse is described by an analogous subject, resembling +it in its characteristics and circumstances—the subject of +which it is descriptive being indicated in its connection. +<hi rend='italic'>Examples.</hi>—See +Ezek. 31:3-9; Ps. 80:8-16; Jud. 9:8-15. +</p> + +<p> +Past <emph>historical</emph> events, instead of supposititious ones, are +sometimes used for illustration. When thus used they serve +as allegories, without affecting their original historical significance. +<hi rend='italic'>Example.</hi>—Gal. 4: 22-31. See also Rom. +9:7, 8; 1 Cor. 9:9, 10, and 10:11. +</p> + +<p> +33. <hi rend='smallcaps'>A Parable</hi> is a similitude taken from natural things, to +instruct us in the knowledge of spiritual. <hi rend='italic'>Examples.</hi>—Matt. +13th, and 21:28-41. +</p> + +<p> +The Parable differs from the Allegory in that the acts ascribed +are appropriate to the agents to which they are attributed. +<pb n='015'/><anchor id='Pg015'/> +In the Allegory, acts may be ascribed to real objects +which are not natural to those objects. <hi rend='italic'>Example.</hi>—See +Judges 9:7-15. +</p> + +<p> +The Parable is sometimes used to denote a prophecy, +(Num. 23:7); sometimes a discourse, (Job 27:1); sometimes +a lamentation, (Micah 2:4); sometimes a proverb, +or wise saying, (Prov. 26:7); and sometimes to indicate +that a thing is apocryphal. Ezek. 20:49. The terms +parable and allegory, are often wrongfully applied. +</p> + +<p> +34. <hi rend='smallcaps'>A Riddle</hi> is an enigma—something to be guessed. +<hi rend='italic'>Example.</hi>—See Judges 14:24-18. It is sometimes used +to denote an allegory. Ezek. 17:1-10. +</p> + +<p> +35. <hi rend='smallcaps'>Types</hi> are emblems—greater events in the future +being prefigured by typical observances, <q>which are a +shadow of good things to come.</q> Col. 2:17. +</p> + +<p> +36. <hi rend='smallcaps'>The Hypocatastasis</hi>, or substitution, is a figure introduced +by Mr. <hi rend='smallcaps'>Lord</hi>, in which the objects, or agents, of +one class are, without any formal notice, employed in the +place of the persons or things of which the passages in +which they occur treat; and they are exhibited either as exerting, +or as subjected to an agency proper to their nature, +in order to represent by analogy, the agency which those +persons are to exert, or of which those things are to be the +subjects. <hi rend='italic'>Example.</hi>—<q>O, my people, they which lead thee +cause thee to err, and destroy the way of thy paths.</q>—Isa. +3:12,—expressive of the manner in which they were misled +by their rulers and kept from the truth. +</p> + +<p> +37. <hi rend='smallcaps'>A Metonymy</hi> is a reversion, or the use of a noun to +express that with which it is intimately connected, instead +of using the term which would literally express the idea. +Thus the cause is used for the effect, the effect for the cause, +the thing containing for that which is contained in it, &c. +<hi rend='italic'>Example.</hi>—<q>Ye have eaten up the <emph>vineyard</emph>.</q> +Isa. 3:14—meaning the fruit of the vineyard. +</p> + +<p> +38. <hi rend='smallcaps'>A Synecdoche</hi> is the use of a word expressive of a +part, to signify the whole; or that expressive of the whole, +to denote only a part—as the genus for the species, or the +species for the genus, &c. +<hi rend='italic'>Example.</hi>—<q><emph>Man</emph> dieth and +wasteth away; yea <emph>man</emph> giveth up the ghost, and where is +he?</q> Job 14:10. +</p> + +<p> +39. <hi rend='smallcaps'>A Hyperbole</hi> is an exaggeration in which more is +<pb n='016'/><anchor id='Pg016'/> +expressed than is intended to be understood. <hi rend='italic'>Example.</hi>—<q>I +suppose that even the world itself could not contain the +books that should be written.</q> John 21:25—meaning +that a great number might be written. +</p> + +<p> +40. <hi rend='smallcaps'>Irony</hi> is the utterance of pointed remarks, contrary +to the actual thoughts of the speaker or writer—not to deceive, +but to add force to the remark. <hi rend='italic'>Examples.</hi>—<q>No +doubt but ye are the people, and wisdom shall die with +you.</q> Job 12:2. +</p> + +<p> +<q>And it came to pass at noon, that Elijah mocked them, +and said, Cry aloud: for he <emph>is</emph> a god: either he is talking, +or he is pursuing, or he is in a journey, or peradventure he +sleepeth and must be awaked.</q> 1 Kings 18:27. +</p> + +<p> +41. <hi rend='smallcaps'>The Interrogation</hi>—while its legitimate use is to +ask a question—is also used to affirm or deny with great +emphasis. Affirmative interrogations usually have <emph>no</emph> or +<emph>not</emph> in connection with the verb. +<hi rend='italic'>Example.</hi>—<q>Is <emph>not</emph> God +in the height of the heavens?</q> Job 22:12. <hi rend='italic'>Examples +of a negative.</hi>—<q>Shall the earth be made to bring forth +in one day? or shall a nation be born at once?</q> Isa. 66:8. +<q>Can the rush grow up without mire?</q> Job 8:11. +</p> + +<p> +42. <hi rend='smallcaps'>Exclamations</hi> are digressions from the order of a +discourse or writing, to give expression to the emotions of +the speaker, or writer. <hi rend='italic'>Example.</hi>—<q>O that I had wings like +a dove! for then would I fly away and be at rest!</q> Psa. +55:6. +</p> + +<p> +43. <hi rend='smallcaps'>Fables</hi> are fictions—additions to the word of +<hi rend='smallcaps'>God</hi>. All false theories and doctrines supposed to be based on +the Bible, all interpretations of Scripture which do violence to +the laws of language and falsify their meaning, and all +opinions which are the result of mere traditions and doctrines +of men, are to be classed as fables. Mark 7:8-13; +1 Pet. 1:18; 1 Tim. 1:4; 4:7; Tit. 1:14. +</p> + +<p> +44. <hi rend='smallcaps'>Synchronous Scriptures</hi> are the several passages +which have reference to any one and the same event. +</p> + +<p> +Each portion of Scripture respecting any subject, must be +considered in connection with all the Scriptures that refer +to the same subject.—<hi rend='italic'>Compare</hi>, for example, Dan. 2:34, +35, 44; 7:18, 27; Matt. 6:10; 13:37-43; 35:34; 1 +Tim. 4:1; Rev. 11:15-18. +</p> + +</div> + +<pb n='017'/><anchor id='Pg017'/> + +<div rend="page-break-before: always"> +<index index="toc"/> +<index index="pdf"/> +<head>EXPOSITION OF THE APOCALYPSE.</head> + +<div> +<head>The Title of the Book.</head> + +<quote rend="display"> +<q>The Revelation of Jesus Christ, which God gave to him, +to show to his servants things which must shortly come to +pass; and sending, he signified <emph>them</emph> through his angel to +his servant John: who testified the word of God, and the +testimony of Jesus Christ, and whatever he saw.</q>—Rev. +1:1, 2.—<hi rend='italic'>Prof. Whiting's Translation.</hi> +</quote> + +<p> +<q>The very title of John's predictions, Apocalypse, +implies the <emph>unveiling</emph> or <q><emph>revelation</emph></q> +of the mystic and hidden sense of the prophetic +oracles, previously uttered by his inspired +predecessors.</q>—<hi rend='smallcaps'>Prof. Bush.</hi> +</p> + +<p> +<q>The Αποκαλυψις, from which we have our +word Apocalypse, signifies, literally, a <emph>revelation</emph>, +or <emph>discovery</emph>, of what was <emph>concealed</emph>, or +<emph>hidden</emph>.</q>—<hi rend='smallcaps'>Dr. Clarke.</hi> +</p> + +<p> +The work of the apostles was <q>to make all +men see what is the fellowship of the mystery, +which, from the beginning of the world, hath +been hid in God, who created all things by +Jesus Christ,</q> (Eph. 3:9); <q>even the mystery +<pb n='018'/><anchor id='Pg018'/> +which hath been hid from ages and from +generations, but now is made manifest to his +saints,</q> Col. 1:26. The entire record of the +New Testament, is a revelation that God +<q>hath in these last days spoken unto us by +his Son;</q> in distinction from the records of +the Old Testament, which He, <q>at sundry +times and in divers manners, spake in time +past unto the fathers by the prophets,</q> Heb. +1:1. But the closing book of the new series +is called, in distinction from the others, <q><hi rend='smallcaps'>The +Revelation of Jesus Christ</hi>.</q> +</p> + +<p> +It contains the <q>many things</q> he had to +say to his disciples, in addition to those recorded +by the evangelists; but which they +could not then bear, John 16:12. It is the +revelation <q>which God gave unto him;</q> for +<q>there is a God in heaven that revealeth secrets, +and maketh known ... what shall be +in the latter days,</q> Dan. 2:28. God communicated +by his servants the prophets what +should <q>come to pass hereafter,</q> by visions +which were <q>certain,</q> and by <q>the interpretation +thereof</q> which was <q>sure,</q> Dan. 2:46. +But Daniel was commanded to <q>shut up +the words, and seal the book, even to the time +of the end,</q> when many should <q>run to and +fro,</q> and knowledge should <q>be increased.</q> +And it was added, <q>Go thy way, Daniel; for +the words are closed up and sealed till the +time of the end: Many shall be purified and +made white, and tried; but the wicked shall +<pb n='019'/><anchor id='Pg019'/> +do wickedly: and none of the wicked shall +understand; but the wise shall understand.</q> +Dan. 12:4, 9, 10. +</p> + +<p> +It will thus be seen, that provision had +been made for the future <emph>unveiling</emph> of what +was left obscure in the predictions of the Old +Testament writers; and for the <emph>unsealing</emph> of +what was then closed up and sealed. This +revelation must come from God; for the Saviour +has testified, that <q>of that day and hour +knoweth no man, no, not the angels of heaven, +but my Father only.</q> Matt. 24:36. <q>The +secret things belong unto the Lord our God: +but those things which are revealed belong +unto us and to our children forever.</q> Deut. +29:29. +</p> + +<p> +As God had provided for a more full <q>revelation</q> +respecting the events of the future, it +was necessary that it should be communicated +through <q>the appointed Heir of all things,</q> by +whom he was to speak in the last days, Heb. +1:2. The <hi rend='smallcaps'>Baptist</hi> said of Christ, that <q>what +he hath seen and heard, this he testifieth,</q> +John 3:22. And the Saviour said of him by +whom he was sent, <q>I speak to the world +those things which I have heard of him,</q> <hi rend='italic'>Ib.</hi> +8:2, 6. And again, he saith, <q>I have not +spoken of myself; but the Father which sent +me, he gave me a commandment; what I +should say, and what I should speak,</q> <hi rend='italic'>Ib.</hi> +12:49. <q>The Lion of the tribe of Judah, +the Root of David, hath prevailed to open the +<pb n='020'/><anchor id='Pg020'/> +book, and to loose the seven seals thereof,</q> +Rev. 5:5. +</p> + +<p> +The design of God in giving this additional +revelation, was that he might <q>show unto +his servants things which must shortly come +to pass;</q> for <q>surely the Lord God doeth +nothing, but he revealeth his secrets unto his +servants the prophets,</q> Amos 3:7. And he +saith, <q>I have told you before it come to pass, +that when it is come to pass ye might believe,</q> +John 14:29. When the old world was +to be destroyed by water, <q>Noah, being +warned of God of things not seen as yet, prepared +an ark to the saving of his house,</q> Heb. +11:7. And when the Lord had purposed the +destruction of Sodom, he said, <q>Shall I hide +from Abraham that thing which I do?</q> and +angels were sent to Lot, that he might say to +his children, <q>Up get ye out of this place; for +the Lord will destroy this city,</q> Gen. 18:17, +and 19:14. So of the times and seasons of +the second advent: while <q>the day of the Lord +so cometh as a thief in the night,</q> he has said +to his chosen ones, <q>Ye brethren are not in +darkness that that day should overtake you +as a thief,</q> 1 Thess. 5:1-4. He has condescended +to give his people <q>a more sure word +of prophecy: whereunto ye do well that ye +take heed, as unto a light that shineth in a +dark place, until the day dawn, and the day +star arise in your hearts,</q> 2 Pet. 1:19. +Therefore it was said to John, <q>I will show +<pb n='021'/><anchor id='Pg021'/> +thee things which must be hereafter,</q> Rev. 4:1; +which things were shortly to begin to come +to pass,—they being a series of successive +events, commencing near the time in which +John wrote, and extending to the end of the +world and the establishment of the everlasting +kingdom. +</p> + +<p> +These were shown to John by symbolic representations, +in a series of visions, the import +of which was signified to him by an angelic +interpreter. Said the Saviour, <q>I, Jesus, have +sent my angel to testify unto you these things +in the churches,</q> 22:16. And <emph>these things</emph> +were not to be sealed up, like the words of +Daniel; for John was commanded to <q><emph>seal +not</emph> the sayings of the prophecy of <emph>this</emph> book: +for the time is at hand,</q> 22:10. He recorded +the words which God thus gave him,—<q>the +testimony of Jesus Christ, and of all things +that he saw.</q> He has given us, in graphic +language, such descriptions of the visions +shown, that we can easily imagine the symbols +which he saw; and we have the inspired +explanations of those which were <q>signified</q> +to him. Therefore we may read, and receive +the blessings promised to those who keep this +testimony of Jesus. +</p> + +</div> + +<div> +<head>The Benediction.</head> + +<quote rend="display"> +<q>Happy is he, who readeth, and those, who hear the +words of this prophecy, and keep the things, written in it: +for the season is near.</q> Rev. 1:3. +</quote> + +<pb n='022'/><anchor id='Pg022'/> + +<p> +Those who teach that the Apocalypse is a +<q>sealed book,</q> most clearly contradict the +testimony of Christ respecting it. To discourage +the study of it, is to treat with neglect, +and to despise what God has spoken in these +last days by his Son, Heb. 1:2; of whom it is +said: <q>See that ye refuse not him that speaketh; +for if they escaped not who refused him +who spake on earth, much more shall not we +escape, if we turn away from him that speaketh +from heaven,</q> Heb. 12:25. Those who +thus neglect it, cannot regard the blessing +promised to those who read, hear, and keep +its sayings. +</p> + +<p> +The Apocalypse is not to be undervalued as +unprofitable; for <q>all scripture is given by inspiration +of God, and is profitable for doctrine, +for reproof, for correction, for instruction in +righteousness: that the man of God may be +perfect, thoroughly furnished unto all good +works,</q> 2 Tim. 3:16, 17. <q>For whatsoever +things were written aforetime, were written +for our learning, that we through patience and +comfort of the scriptures might have hope,</q> +Rom. 15:4. <q>Search the scriptures; for in +them ye think ye have eternal life: and they +are they which testify of me,</q> John 5:39. +<q>Thus saith the Lord, the Holy One of +Israel, and his Maker, Ask me of things to +come concerning my sons, and concerning the +work of my hands command ye me,</q> Isa. 45:11. +<q>Behold, I come quickly: blessed is he +<pb n='023'/><anchor id='Pg023'/> +that keepeth the sayings of the prophecy of +this book,</q> Rev. 22:7. +</p> + +</div> + +<div> +<head>John's Salutation to the Churches.</head> + +<quote rend="display"> +<q>John to the seven congregations in Asia: grace be to +you and peace, from Him who is, and who was, and who +is to be; and from the seven Spirits, that are before his +throne; and from Jesus Christ, the faithful Witness, and +the First-born of the dead, and the Ruler of the kings of the +earth. To him who loved us, and washed us from our sins +in his own blood, and hath made us kings and priests to +God even his father: to him be glory and dominion for ever +and ever. Amen. Behold, he cometh with clouds; and +every eye will see him, and those, who pierced him: and all +the tribes of the earth will wail because of him. Yea, so +be it! I am the Alpha and the Omega, saith the Lord God, +who is, and who was, and who is to be, the Almighty.</q>—Rev. +1:4-8. +</quote> + +<p> +The seven churches to which John sends +salutation, were those of Ephesus, Smyrna, +Pergamos, Thyatira, Sardis, Philadelphia, and +Laodicea, 1:11. The Asia, in which they +were situated, was a province in Asia Minor, +distinct from Pontus, Gallatia, and Bithynia; +which also were in Asia Minor, 1 Pet. 1:1, +and Acts 2:9. Of the province of Asia, +Ephesus was the capital, and was the principal +place of John's residence. The seven +cities which contained those churches, were +situated in a kind of amphitheatre, surrounded +by mountains. Smyrna was 46 miles north of +Ephesus, and Pergamos 64 miles; Thyatira +was 48 miles to the east, and Sardis 33 miles; +Philadelphia 27 miles to the south, and Laodicea +<pb n='024'/><anchor id='Pg024'/> +42 miles. These churches had all been +under the general supervision of John's ministry; +and for this reason, doubtless, they are +especially designated, instead of those with +which he had not been so intimately connected. +</p> + +<p> +John writes to the seven churches, in obedience +to the command,—<q>What thou seest, +write in a book, and send it unto the seven +churches which are in Asia,</q> 1:11. He +seems to have written what he saw, at the +time of its exhibition, and not at the close of +the entire presentation; for when he was +about to write the discordant utterances of +<q>the seven thunders,</q> he was told to <q>write +them not,</q> 10:4. +</p> + +<p> +John observes the oriental custom of placing +his name at the commencement, instead +of the close of his communication. Few persons +now deny that this was John the Evangelist. +Irenæus, who was born only about +30 years after the death of John, speaks of +the writer of the Apocalypse, as <q>the disciple +of Christ,—that same John that leaned on +his breast at the last supper.</q> +</p> + +<p> +Most beautiful reference is here made to the +attributes of <hi rend='smallcaps'>Deity</hi>: <q>Him who is, and who +was, and who is to be,</q> can be no other +than the great Preëxistent, who said to Moses, +<q>I AM THAT I AM,</q> Ex. 13:14. +</p> + +<p> +The seven Spirits, would seem to be irrelevantly +placed between the Father and the +<pb n='025'/><anchor id='Pg025'/> +Son,—the place always occupied by the +Holy Spirit, when spoken of in connection +with them,—if they were merely seven +angels. Grace would also seem to be irreverently +invoked from such,—its presence +being implied where it is invoked,—unless +they are expressive of the Holy Spirit, in +which grace is inherent, and from whom it +may be communicated; as it may not be from +angels. Seven is a full and perfect number, +and it may be here used because in another +place <q>seven lamps of fire burning before the +throne</q> are symbolic of <q>the seven Spirits of +God,</q> (4:5); which, if angels, would be expressly +named, as in other inspired explanations,—as +they are in that of the stars, 1:20. +A burning <emph>flame</emph> is often used as a symbol of +the Holy Spirit. Thus, when God would +make a covenant with Abraham, and the victims +between which the covenanting parties +were to pass, were divided, the presence of +God was symbolized by <q>a burning lamp +that passed between those pieces,</q> Gen. 15:17. +And the descent of the Holy Spirit on the +day of Pentecost, was manifested by <q>cloven +tongues, like as of fire,</q> which <q>sat upon +each of them,</q> Acts 2:3. In Zechariah 3:9, +we read of the symbol of a stone laid before +Joshua, that on it were engraved <q>seven +eyes,</q> which <q>are the eyes of the Lord which +run to and fro, through the whole earth,</q> +(Zech. 4:10);—an expressive figure of +<pb n='026'/><anchor id='Pg026'/> +God's Omniscience. The same is symbolized in +Rev. 5:6, by the <q>seven eyes</q> of the <hi rend='smallcaps'>Lamb</hi>. +</p> + +<p> +Jesus Christ is the faithful Witness. He +<q>was faithful to him that appointed him,</q> +(Heb. 3:2); and he was given as a Witness +to the people, a Leader and Commander to +the people, Isa. 55:4. He is the <q>first-begotten +of the dead,</q> having <q>risen from the +dead, and become the first fruits of them that +slept,</q> 1 Cor. 15:20: he is <q>declared to be +the Son of God, with power according to the +spirit of holiness, by the resurrection from the +dead,</q> Rom. 1:4. He is <q>the Prince of the +kings of the earth,</q> the <q>King of kings and +Lord of lords,</q> 19:16; <q>all kings shall fall +down before him: all nations shall serve +him,</q> Psa. 72:11. He hath shown how he +<q>loved us,</q> by giving himself for us, (Gal. +2:20); and hath cleansed his people from all +sin, not <q>by the blood of goats and calves, +but by his own blood, he entered in once into +the holy place, having obtained eternal redemption +for us,</q> Heb. 9:12. He has redeemed +us to God <q>out of every kindred, and +tongue, and people, and nation,</q> Rev. 5:9. +He is the one who is to come in the clouds of +heaven, in resplendent majesty, to reward his +saints, and to destroy those who destroy the +earth, 11:18. The announcement that he +<q>cometh with clouds</q> is as if John had said +that what he was commanded to write, was a +revelation of the events which were to precede +and usher in that coming. +</p> + +</div> + +<pb n='027'/><anchor id='Pg027'/> + +<div> +<head>Christ's Annunciation.</head> + +<quote rend="display"> +<q>I John, your brother, and partner in the affliction, and +kingdom and patience of Jesus Christ, was in the island +called Patmos, for the word of God, and for the testimony +of Jesus Christ. I was in the Spirit on the Lord's day, +and heard behind me a great voice, like that of a trumpet, +saying, What thou seest, write in a book, and send it to +the seven congregations, to Ephesus, and to Smyrna, and +to Pergamos, and to Thyatira, and to Sardis, and to Philadelphia, +and to Laodicea.</q>—Rev. 1:9-11. +</quote> + +<p> +This gives a clue to the date of the Apocalypse. +It was written when John was in the +Isle of Patmos: <q>It is the general testimony +of ancient authors, that St. John was banished +into Patmos in the time of Domitian, in the +latter part of his reign, and restored by his +successor, Nerva. But the book could not be +published till after John's release, and return +to Ephesus, in Asia. Domitian died in 96, +and his persecution did not commence till near +the close of his reign.</q>—<hi rend='smallcaps'>Dr. Clarke.</hi> +</p> + +<p> +<q><hi rend='smallcaps'>Domitian</hi>, having exercised his cruelty +against many, and unjustly slain no small +number of noble and illustrious men at Rome, ... +at length established himself as the successor +of <hi rend='smallcaps'>Nero</hi>, in his hatred and hostility to +<hi rend='smallcaps'>God</hi>. He was the <emph>second</emph> that raised a persecution +against us. In this persecution, it is +handed down by tradition, that the apostle +and evangelist, <hi rend='smallcaps'>John</hi>, ... was condemned to +dwell on the island of Patmos. <hi rend='smallcaps'>Irenæus</hi>, indeed, +in his fifth book against the heresies, +<pb n='028'/><anchor id='Pg028'/> +where he speaks of the calculation formed on +the epithet of Antichrist, in the above-mentioned +Revelation of <hi rend='smallcaps'>John</hi>, speaks in the following +manner respecting him: <q>If, however, +it were necessary to proclaim his name (<hi rend='italic'>i.e.</hi> +Antichrist's), openly at the present time, it +would have been declared by him who saw +the Revelation, for it was not long since it +was seen, but <emph>almost in our own times</emph>, at the +<emph>close</emph> of <hi rend='smallcaps'>Domitian</hi>'s +reign.</q></q>—<hi rend='smallcaps'>Eusebius.</hi> +</p> + +<p> +Prof. Stuart, who dissents from the opinion, +admits that <q>a majority of the older critics +have been inclined to adopt the opinion of +Irenæus, viz.: that it was written during the +reign of Domitian, <hi rend='italic'>i.e.</hi>, during the last part +of the first century, or in A. D. 95 or 96.</q>—Com. +<hi rend='italic'>Apoc.</hi>, <hi rend='smallcaps'>V. I.</hi>, p. 263. +</p> + +<p> +John's adherence to the word and testimony +of Christ, had caused his banishment—as +others <q>were slain—for the word of God, +and for the testimony which they held,</q> (6:9); +and whose living again and reigning with +Christ, was subsequently shown John in a +vision, 20:4. +</p> + +<p> +John was in the spirit; <hi rend='italic'>i.e.</hi>, he was in a +state of prophetic ecstasy, in which he was, +as it were, caught away from a realization of +the actual and the present, and shown <q>the +things which must be hereafter.</q> It was on +the <q>Lord's day,</q> the first day of the week, +which was so called because on that day the +Lord arose from the dead. It was a day +<pb n='029'/><anchor id='Pg029'/> +which has been observed by all Christians in +especial remembrance of that event. John +does not appear to have anticipated any such +announcement, until he was suddenly startled +from his meditation by a voice in trumpet +tones, announcing itself by the titles of Christ, +and commanding him to write to the churches +what he <emph>saw</emph>. Hearing the voice, he turned +to see who had spoken to him, and beheld a +</p> + +</div> + +<div> +<head>Vision of Christ.</head> + +<quote rend="display"> +<q>And I turned to see the voice, that spoke with me. And +having turned, I saw seven golden lamp-stands; and in the +midst of the seven lamp-stands one like a Son of man, +clothed with a garment reaching the feet, and girded +around the breasts with a golden girdle. His head, even +his hair, was white like white wool, like snow; and his eyes +were like a flame of fire; and his feet like fine brass, +as if they burned in a furnace; and his voice like the sound +of many waters. And he had in his right hand seven stars: +and from his mouth went forth a sharp two-edged sword: +and his countenance was like the sun shining in its strength. +And when I saw him, I fell at his feet as if dead. And he +laid his right hand on me, saying, Fear not; I am the first +and the last, and am he, who liveth, and I became dead; +and behold, I am alive for ever and ever, and have the keys +of death and the pit. Therefore, write the things, which +thou hast seen, and the things, which are, and the things, +which will take place hereafter; the secret of the seven +stars, which thou hast seen in my right hand, and the +seven golden lamp-stands. The seven stars, are the messengers +of the seven congregations: and the seven lamp-stands +are the seven congregations.</q>—Rev. 1:12-20. +</quote> + +<p> +The voice, by a metonymy, is used for the +<pb n='030'/><anchor id='Pg030'/> +person speaking. He turned to see the glorious +personage by whom the trumpet-tones +were uttered. Being turned, he saw the commencement +of those great panoramic presentations, +by which the events of the future were +revealed to him, and the significance of which +were explained by an angelic interpreter. +</p> + +<p> +The <q>seven golden candlesticks,</q> symbolize +<q>the seven churches</q> (1:20), to which +John was commanded to write. By this, and +other symbols which are divinely interpreted, +are unfolded the principles on which symbols +are used. A candle or lamp stand, supports +the light placed on it, as churches are the recipients +and dispensers of the light of the Holy +Scriptures. They are therefore appropriate +symbols of churches. +</p> + +<p> +<q>In the midst of the candlesticks</q> is one +in the form of humanity, surrounded by the +insignia of Deity. It is the same appearance +that Ezekiel saw, when he had a vision <q>of +the likeness of the glory of the Lord,</q> (Ezek. +1:26-28); and before which Daniel fell +trembling, Dan. 10:5-9. The sublime +spectacle was too overwhelming for John's +endurance, and, like Isaiah, Ezekiel, and +Daniel, his strength turned to corruption. +But the glorified Saviour was the same sympathetic +being on whose breast John leaned, +at the last supper, and he lays his endearing +hand on John, and, by soothing words, restores +his confidence. He explains the mystery +<pb n='031'/><anchor id='Pg031'/> +contained in the symbols shown, and +enjoins on him to write the things he had seen—symbolic +of the things which then were, +and of those which were then in the future. +As no created resemblance is a fit representative +of Deity, Christ is shown to John by the +symbol of his own likeness. +</p> + +<p> +The <q>seven stars</q> in the right hand of +the Saviour, are the angels,—the messengers, +or pastors of the seven churches, 1:20. As +the Saviour holds the stars in his hand, so +does he sustain all his gospel ministers, enabling +them to impart light to those who sit +under their ministrations. And as he walked +in the midst of the golden candlesticks, so the +Lord is ever in the midst of those who fear +him, and call upon his name. +</p> + +</div> + +<div> +<head>Epistles to the Seven Churches.</head> + +<div> +<head>Epistle to the Church in Ephesus.</head> + +<quote rend="display"> +<q>To the messenger of the congregation of Ephesus write: +These things saith He who holdeth the seven stars in his +right hand, who walketh in the midst of the seven golden +lamp-stands: I know thy works, and thy toil, and thy patience, +and that thou canst not endure the evil; and thou +hast tried those, who say they are apostles, and are not; +and hast found them liars; and hast patience, and hast endured +on account of my name, and hast not fainted. Nevertheless, +I have this against thee, that thou hast left thy first +love. Remember therefore whence thou hast fallen, and repent +and do the first works; or else I will come to thee quickly, +and will remove thy lamp-stand out of its place, except +<pb n='032'/><anchor id='Pg032'/> +thou repentest. But thou hast this, that thou hatest the +deeds of the Nicolaitanes, which I also hate. He, who hath +an ear, let him hear what the Spirit saith to the congregations: +To him, who overcometh, I will grant to eat of the tree +of life, which is in the paradise of God.</q>—Rev. 2:1-7. +</quote> + +<p> +The seven churches are not, themselves, seen +in vision; they were symbolized by seven +golden candlesticks. Consequently, these are +seven literal churches that are addressed, and +not allegorical, as some teach. The symbolic +portions of the Apocalypse, are the descriptions +of what John saw, and the attendant utterances. +What was addressed to the ear by way +of explanation and instruction, does not come +under the laws of symbolization. +</p> + +<p> +As churches, in all ages, are often in the +several conditions ascribed to the seven +churches, the warnings, admonitions, and consolations +addressed to them, may serve for instruction +to all Christians, as implied in the +declaration: <q>He that hath an ear, let him +hear what the Spirit saith to the churches,</q> +2:29. +</p> + +<p> +<q>By αγγελος, angel [or messenger], we are +to understand the <emph>messenger</emph>, or person sent by +God to preside over the church; and to him +the epistle is directed, not as pointing out his +state, but the state of the church under his +care. The Angel of the Church, here answers +exactly to that officer of the synagogue among +the Jews, called the <emph>messenger</emph> of the church, +whose business it was to <emph>read</emph>, <emph>pray</emph>, and <emph>teach</emph> +in the synagogue.</q>—<hi rend='smallcaps'>Dr. Clarke.</hi> Timothy is +<pb n='033'/><anchor id='Pg033'/> +supposed to have had the care of the Ephesian +church till A. D. 97, when he was martyred. +</p> + +<p> +Ephesus was a large, idolatrous city, <q>a +worshipper of the great goddess Diana, and +of the image which,</q> as they claimed, <q>fell +down from Jupiter,</q> Acts 19:35. The gospel +was first preached there by Paul, and with +such success, that <q>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,</q> <hi rend='italic'>Ib.</hi> 19, 20. They +continued a fine and prosperous church, but had +fallen away from their first love. Therefore He +who walketh in the midst of the seven golden +candlesticks, and holdeth in his hand the messengers +of the churches, admonished them +that, unless they repented he would remove +their candlestick, <hi rend='italic'>i.e.</hi>, their church, of which +the candlestick was a symbol, out of its place. +They did not repent; and, says Gibbon, <q>In +the year 1312, began the <emph>captivity</emph>, or ruin of +the seven churches by the Ottoman power. +In the loss of Ephesus, the Christians deplored +the loss of the first <emph>Angel</emph>, the extinction of +the first <emph>candlestick</emph> of the Revelations. The +desolation is complete, and the temple of <emph>Diana</emph>, +or the church of <emph>Mary</emph>, will equally elude the +search of the curious traveller.</q> +</p> + +<p> +The Nicolaitanes, whose deeds God hated, +were a sect of heretics, who assumed the name +<pb n='034'/><anchor id='Pg034'/> +from Nicholas of Antioch, one of the first +seven deacons of the church in Jerusalem. +It is believed that he was rather the innocent +occasion, than the author of the infamous +practices of those who assumed his name,—who +allowed a community of wives, and ate +meats offered in sacrifice to idols. It was a +short-lived sect. +</p> + +<p> +For hating their deeds, the church of Ephesus +was commended, and also for not giving +countenance to false teachers, who claimed to +be apostles, and were proved to be liars. +Thus are Christians to <q>believe not every +spirit, but try the spirits whether they are of +God: because many false prophets are gone +out into the world,</q> 1 John 4:1. <q>Such +are false apostles, deceitful workers, transforming +themselves into the apostles of +Christ,</q> 2 Cor. 11:13. <q>There were false +prophets also among the people, even as there +shall be false teachers among you, who privily +shall bring in damnable heresies,</q> 2 Pet. 2:1. +</p> + +<p> +The promise to him that overcometh, that +he shall <q>eat of the tree of life,</q> points to the +resurrection and to the new creation. As in +Eden was made to grow <q>the tree of life</q> +(Gen. 2:9), so in Eden restored, <q>they that +do his commandments ... may have right to +the tree of life, and may enter in through the +gates into the city,</q> Rev. 22:2. +</p> + +</div> + +<pb n='035'/><anchor id='Pg035'/> + +<div> +<head>Epistle to the Church in Smyrna.</head> + +<quote rend="display"> +<q>And to the messenger of the congregation in Smyrna, +write: These things saith the First and the Last, who became +dead and is alive: I know thy works, and affliction, +and poverty (but thou art rich); and I know the reviling +of those, who say they are Jews, and are not, but are a synagogue +of Satan. Fear none of the things, which thou wilt +suffer. Behold, the devil will cast some of you into prison, +that ye may be tried, and ye will have affliction ten days. +Be thou faithful to death, and I will give thee the crown of +life. He, who hath an ear, let him hear what the Spirit +saith to the Congregations: he who overcometh, will not be +hurt by the second death.</q>—Rev. 2:8-11. +</quote> + +<p> +The angel of the church in Smyrna is supposed +to have been Polycarp, who, rather than +to apostatize, was burnt alive in that city +about A. D. 166. That church had passed +through the trial of poverty, and was found +<q>rich toward God,</q> Luke 12:21. It had suffered +from the blasphemy of unbelieving Jews, +who had a synagogue there and were particularly +active at the martyrdom of Polycarp. +But <q>He is not a Jew, which is one outwardly; +neither is that circumcision which is +outward in the flesh: but he is a Jew which +is one inwardly; and circumcision is that of +the heart, in the spirit and not in the letter; +whose praise is not of men, but of God,</q> Rom. +2:28, 29. And the crucified and risen Saviour +has said, that they are <q>of the synagogue +of Satan which say they are Jews, and +are not, but do lie,</q> Rev. 3:9. +</p> + +<p> +Not a word of reproof is addressed to this +<pb n='036'/><anchor id='Pg036'/> +faithful flock; but they were to be still further +tried, and a terrible persecution was foretold, +which should continue ten prophetic +days. Ten years was the duration of the last +and bloodiest persecution under Diocletian, +from A. D. 302 to 312, during which all the +Asiatic churches were grievously afflicted. +</p> + +<p> +This church passed triumphantly through +all those trials; and Smyrna is now the most +flourishing city of the Asiatic churches. It +contains a population of 100,000, and is the +seat of an archbishop. From 15,000 to +20,000 of its inhabitants are still professedly +Christian. +</p> + +<p> +The <q>crown of life,</q> promised to those who +are faithful unto death, is to be given at +Christ's second coming, <q>who shall judge the +quick and the dead at his appearing and kingdom,</q> +2 Tim. 4:1: <q>Henceforth there is +laid up for me a crown of righteousness, +which the Lord, the righteous Judge, shall +give me at that day; and not to me only, but +unto all them also that love his appearing,</q> +<hi rend='italic'>Ib.</hi> 8. <q>Blessed is the man that endureth +temptation: for when he is tried he shall receive +the crown of life, which the Lord hath +promised to them that love him,</q> Jam. 1:12. +</p> + +<p> +Those who shall not be hurt of the <q>second +death,</q> are those who shall attain unto the +resurrection of the just, at the commencement +of the millennium. <q>Blessed and holy is he +that hath part in the first resurrection: on +<pb n='037'/><anchor id='Pg037'/> +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,</q> Rev. +20:6. <q>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,</q> 21:8. +</p> + +</div> + +<div> +<head>Epistle to the Church in Pergamos.</head> + +<quote rend="display"> +And to the messenger of the congregation in Pergamos +write: These things saith He who hath the sharp two-edged +sword: I know thy works, and where thou dwellest, even +where Satan's throne is; and thou holdest fast my name, +and hast not denied my faith, even in those days in which +Antipas was my faithful witness: who was slain among you, +where Satan dwelleth. But I have a few things against +thee, because thou hast there those, who hold fast the doctrine +of Balaam, who taught Balak to cast an enticement +to sin before the children of Israel: to eat idol-sacrifices, +and to commit fornication. So thou hast also those, who +hold fast the doctrine of the Nicolaitanes, in like manner. +Repent; or else I will come to thee quickly, and will fight +against them with the sword of my mouth. He, who hath +an ear, let him hear what the Spirit saith to the congregations: +To him, who overcometh, I will grant to eat of the +hidden manna, and will give him a white stone, and on the +stone a new name written, which no one knoweth, but he, +who receiveth it.—Rev. 2:12-17. +</quote> + +<p> +<q>He which hath the sharp sword with +two edges,</q> is the one who walked in the +midst of the seven golden lamp-stands—out +<pb n='038'/><anchor id='Pg038'/> +of whose <q>mouth went a sharp two-edged +sword,</q> 1:16. This identifies him as the +one who was followed by the armies of heaven, +when <q>the remnant were slain with the sword +of him that sat upon the horse: which sword +proceeded out of his mouth,</q> 19:21. <q>The +sword of the Spirit ... is the word of God,</q> +Eph. 6:17. <q>He shall smite the earth with +the rod of his mouth, and with the breath of +his lips shall he slay the wicked,</q> Isa. 11:4. +The One who indites this epistle is thus designated, +probably, because, unless they repented +of the things alleged against them, he would +fight against them with the sword of his +mouth. +</p> + +<p> +The church of Pergamos had refrained from +apostasy, although situated in a wicked and +corrupt city,—even where Satan reigned almost +supreme and received the obedience of +its inhabitants. They had been faithful in +those days when Antipas, a faithful Christian, +and probably the former pastor of the church, +was slain (Dr. Hales thinks) in Domitian's +persecution, in A. D. 94. Yet, the Lord had +some things against them. +</p> + +<p> +The doctrine of Balaam is what that prophet +counselled Balak to cast as a stumbling-block +before Israel: For <q>the people began to commit +whoredom with the daughters of Moab. +And they called the people unto the sacrifices +of their gods; and the people did eat and +bowed down to their gods. And Israel joined +<pb n='039'/><anchor id='Pg039'/> +himself unto Baal-peor,</q> Num. 25:1-3. +And Moses said of the women of Midian, +<q>Behold, these caused the children of Israel, +through the counsel of Balaam, to commit trespass +against the Lord in the matter of Peor,</q> +<hi rend='italic'>Ib.</hi> 31:16. This was also, probably, the same +as the doctrine of the Nicolaitanes, p. <ref target="Pg034">34</ref>. +</p> + +<p> +The <q>hidden manna</q> seems to be a reference +to that hidden in the ark, where it was laid +up before the Lord (Ex. 16:33), in memory +of what was sent for the sustenance of Israel +in the wilderness, where <q>man did eat angel's +food,</q> Ps. 78:25. The law having a shadow +of good things to come (Heb. 10:1), the manna +hidden in the ark may be typical of the angelic +sustenance to be revealed in the future +world. The Saviour said, <q>Verily, verily, I +say unto you, He that believeth on me hath +everlasting life. I am that bread of life. +This is the bread which cometh down from +heaven, that a man may eat thereof, and not +die,</q> John 6:47, 48, 50. +</p> + +<p> +The <q>white stone</q> has received divers interpretations. +In ancient trials, the votes of +the judges were given by <emph>white</emph> and <emph>black</emph> pebbles. +The former signified acquittal, and the +latter condemnation. Conquerors in public +games sometimes received a <emph>white stone</emph> with +their name inscribed on it, which entitled +them, during the remainder of their life, to be +maintained at the public expense. Persons +were sometimes invited to feasts or banquets, +<pb n='040'/><anchor id='Pg040'/> +by the presentation of a white stone, with their +name on it in connection with that of their +hosts. The possession of the white stone evidently +entitles the possessor to all the privileges +of the heavenly inheritance. +</p> + +<p> +The <q>new name</q> is unknown to all but +its possessor; who, on its possession, becomes +a child of God, and will receive, saith God, +<q>in my house and within my walls, a place +and a name better than of sons and of daughters: +I will give them an everlasting name +that shall not be cut off,</q> Isa. 56:5. The +Saviour has promised that <q>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,</q> Rev. 3:12. And his +new <q>name</q> <q>no man knew but he himself,</q> +<hi rend='italic'>Ib.</hi> 19:12. +</p> + +<p> +Pergamos still contains a few thousand inhabitants. +</p> + +</div> + +<div> +<head>Epistle to the Church in Thyatira.</head> + +<quote rend="display"> +<q>And to the messenger of the congregation in Thyatira +write: These things saith the Son of God, who hath his eyes +like a flame of fire, and his feet like fine brass: I know thy +works, and love, and faith, and service, and thy patience, +and thy works; and thy last works to be greater than the +first. Notwithstanding, I have something against thee, because +<pb n='041'/><anchor id='Pg041'/> +thou allowest thy woman Jezebel, who calleth herself +a prophetess, to teach and seduce my servants to commit +fornication, and to eat idol sacrifices. And I gave her time +to repent, and she would not repent of her fornication. Behold, +I will cast her into a bed, and those, who commit adultery +with her, into great affliction, unless they repent of +their deeds. And I will kill her children with pestilence; +and all the congregations will know that I am he, who +searcheth the reins and hearts: and I will give to each of +you according to your works. But to you I say, and to the +rest in Thyatira, As many as have not this doctrine, and +who have not known the depths of Satan, as (they say;) I +will not put on you another burden: but what ye have, +hold fast till I come. And he, who overcometh, and keepeth +my works to the end, to him, I will give power over the +nations: (and he will rule them with a rod of iron; like +the vessels of a potter they will be dashed in pieces:) even +as I received of my Father. And I will give him the morning-star. +He, who hath an ear, let him hear what the +Spirit saith to the congregations</q>—Rev. 2:18-29. +</quote> + +<p> +In commending the general piety of this +church, they are censured for permitting a +woman to teach false doctrines among them. +The church is not only made responsible for +what it teaches, but also for what it suffers +others to teach. In this particular the church +in Thyatira appears in contrast with the +church in Ephesus. The doctrines which +this wicked woman taught appear to be similar +to those of the Nicolaitanes, p. <ref target="Pg034">34</ref>. She is +probably called Jezebel, from her being a +woman of power and influence, like the wife +of Ahab, who <q>did sell himself to work wickedness +in the sight of the Lord: whom Jezebel +his wife stirred up,</q> 1 Kings 21:25. +</p> + +<p> +They who had not fallen into those depths +<pb n='042'/><anchor id='Pg042'/> +of Satan, and should continue faithful to the +end, were to have <q>power over the nations.</q> +<q>The saints of the Most High shall take the +kingdom, and possess the kingdom for ever, +even for ever and ever. 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, +and all dominions shall serve and obey him,</q> +Dan. 7:18, 27. <q>Ask of me, and I shall give +thee the heathen for thine inheritance, and the +uttermost parts of the earth for thy possession. +Thou shalt break them with a rod of +iron; thou shalt dash them in pieces like a +potter's vessel,</q> Ps. 2:8, 9. <q>To execute +vengeance upon the heathen, and punishments +upon the people; To execute upon them the +judgment written: this honor have all the +saints. Praise ye the Lord,</q> <hi rend='italic'>Ib.</hi> 149:7, 9. +</p> + +<p> +To receive the morning star, is to receive +Christ, who testifieth of himself. <q>I am ... +the bright and morning star,</q> Rev. 22:16. +We are commanded to take heed to the <q>sure +word of prophecy ... as unto a light that +shineth in a dark place, until the day dawn, +and the day-star arise in your hearts,</q> 2 Pet. +1:19. As <q>the testimony of Jesus is the +spirit of prophecy</q> (19:10), those who refuse +to consider the revelation he has given of things +which shortly after began to come to pass, and +which must now be verging towards their +<pb n='043'/><anchor id='Pg043'/> +consummation, may fail of becoming illuminated +by the day-star in their hearts. +</p> + +<p> +Says Gibbon: <q>The God of Mahomet, +without a rival or a Son, is invoked in the +mosques of Thyatira and Pergamos.</q> +</p> + +</div> + +<div> +<head>Epistle to the Church in Sardis.</head> + +<quote rend="display"> +<q>And to the messenger of the congregation in Sardis write: +These things saith He, who 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. Be watchful, and +strengthen the things, which remain, which are about to +die: for I have not found thy works complete before God. +Remember therefore how thou hast received and heard, and +hold fast and repent. If therefore thou shalt not watch, I +will come on thee like a thief, and thou wilt not know what +hour I will come on thee. But thou hast a few names in +Sardis, that have not defiled their garments; and they will +walk with me in white: for they are worthy. He, who +overcometh, the same one will be clothed in white raiment; +and I will not blot out his name from the book of life, but I +will acknowledge his name before my Father, and before +his angels. He, who hath an ear, let him hear what the +Spirit saith unto the congregations.</q>—Rev. 3:1-6. +</quote> + +<p> +The church in Sardis was Christian in +name, but was destitute of spiritual life, with +the exception of a few names who had not +defiled their garments. Having become dead +to the revivifying influences of the Holy +Spirit, they are reminded that he who addresses +them is the one who holds their messenger +in his hand, and who hath the seven +Spirits of God; <hi rend='italic'>i.e.</hi>, that it was from the One +<pb n='044'/><anchor id='Pg044'/> +who said of <q>the Comforter, which is the +Holy Ghost</q> (John 14:26), <q>when the Comforter +is come, whom I will send unto you +from the Father, even the Spirit of truth which +proceedeth from the Father, he shall testify +of me,</q> <hi rend='italic'>Ib.</hi> 15:26. +</p> + +<p> +They had doubtless become greatly conformed +to the corrupt worldly influences by +which they were surrounded, without having +actually denied the faith, or embraced the +hated doctrines of the Nicolaitanes. Therefore +they were exhorted to hold fast all that +they still retained, and, by repentance, to recover +what they had lost; and they were +admonished that if they neglected those precautions, +they would be suddenly visited; +without its being designated what would be +the precise nature, time, or manner, of their +visitation: which made the threatening the +more terrible. +</p> + +<p> +The <q>few names</q> which had not defiled +their garments, were used by a metonymy to +signify persons. When an apostle was to be +chosen in the place of Judas, <q>the number +of the names together were about one hundred +and twenty,</q> Acts 1:15. Purity of raiment +is significant of purity of character: +<q>Blessed is he that watcheth and keepeth +his garments,</q> 16:15. White is an emblem +of purity. To the <q>bride,</q> it <q>was granted +that she should be arrayed in fine linen clean +and white: for the fine linen is the righteousness +<pb n='045'/><anchor id='Pg045'/> +of the saints,</q> 19:8. Those who came +out of great tribulation, had <q>washed their +robes and made them white in the blood of +the Lamb,</q> (7:13); and therefore they were +symbolized as standing before the throne and +before the Lamb, clothed with white robes, +and palms of victory in their hands, 7:9. +To be clothed in white raiment, is therefore to +be accepted of the Saviour. +</p> + +<p> +To blot one's name out of the book of life, +is to erase his title to heaven. The figure +seems to be an allusion to the ancient custom +of enrolling in a book the names of all free +citizens. If their names were confessedly +written there, they were entitled to all the +privileges and immunities of citizenship; but +if blotted out, they had forfeited these. <q>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,</q> 17:8. Moses said, if God would not forgive +Israel, <q>blot me, I pray thee, out of thy +book which thou hast written,</q> Ex. 32:32. Of +his enemies, David said, <q>Let them be blotted +out of the book of the living, and not be +written with the righteous,</q> Ps. 67:28. +Those only enter the New Jerusalem, <q>which +are written in the Lamb's book of life,</q> 21:27. +</p> + +<p> +The church in Sardis, has long been utterly +extinct; and what remains of the city is a +miserable Turkish village. +</p> + +</div> + +<pb n='046'/><anchor id='Pg046'/> + +<div> +<head>Epistle to the Church in Philadelphia.</head> + +<quote rend="display"> +<q>And to the messenger of the congregation in Philadelphia +write: These things saith the Holy, the True One, he who +hath the key of David, he who openeth, and no one shutteth; +and shutteth, and no one openeth: I know thy works: +behold, I have set before thee an open door, and no one can +shut it; for thou hast a little strength, and hast held fast +my word, and hast not denied my name. Behold, I will +make those of the synagogue of Satan, who say they are +Jews, and are not, but who lie; behold, I will make them +come and bow down before thy feet, and know that I have +loved thee. Because thou hast kept the word of my patience, +I also will keep thee from the hour of trial, which +will come on all the world, to try those, who dwell on the +earth. I come quickly: hold fast that which thou hast, +that no one take thy crown. I will make him, who overcometh, +a pillar in the temple of my God, and he will go +out no more: and I will write on him the name of my God, +and the name of the city of my God, the new Jerusalem, +(which cometh down out of heaven from my God:) and my +new name. He, who hath an ear, let him hear what the +Spirit saith to the congregations.</q>—Rev. 3:7-13. +</quote> + +<p> +The church of Philadelphia had maintained +her integrity, and is therefore addressed in the +language of commendation, without the rebukes +which were directed to her sister +churches. Having remained true to Him +who <q>was called Faithful and True</q> (19:11), +the epistle to this church makes mention +of the Saviour by those titles, which are significant +of his own faithfulness and inherent +holiness. +</p> + +<p> +<q>The key of David,</q> brings to view the +prediction of that which was to be laid <q>upon +his shoulder;</q> so that <q>he shall open, and +<pb n='047'/><anchor id='Pg047'/> +none shall shut; and he shall shut, and none +shall open,</q> Isa. 22:22. A key symbolizes that +which will open or unlock, or will close fast: +therefore said the Saviour, <q>I ... have the +keys of hell and of death.</q> By virtue of this +power, an open door was set before the church +of Philadelphia, which no man should be able +to close. +</p> + +<p> +The Jews in Philadelphia, who had claimed +to be the only true church of God, but who +were in reality of the synagogue of Satan, +were to cease their opposition to the Christians, +and to seek instruction and protection +from them—recognizing the love of God to +Gentiles as well as to Jews. History is silent +respecting the fulfilment of this; but there is +no reason to suppose that it was not literally +fulfilled. +</p> + +<p> +The <q>hour of temptation,</q> which was to +<q>come upon all the world, to try them that +dwell on the earth,</q> was to be one of peculiar +trial. Some suppose it had reference to the +persecution under Trajan, which was more +severe and extensive than those under Nero, +or Domitian: and others that it was the Mohammedan +delusion. In such times there are +peculiar temptations to apostatize, and the less +faithful are in more danger of apostasy than +others. But because the Philadelphian church +had been faithful thus far, they were to be kept +from that trying hour. When the scourge +of Mohammedanism swept over all the other +<pb n='048'/><anchor id='Pg048'/> +churches of Asia, this church maintained its +integrity. Says Gibbon: <q>Among the Greek +colonies and churches of Asia, Philadelphia is +still erect, a column in a scene of ruins. At a +distance from the sea, forgotten by the emperors, +encompassed on all sides by the Turks, +her valiant citizens defended their religion and +their freedom above fourscore years, and at +length capitulated with the proudest of the +Ottomans.</q> Philadelphia is still the seat of +an archbishop, and contains from six hundred +to seven hundred Greek houses, and several +places of Christian worship. <q>The Lord +knoweth how to deliver the godly out of +temptations,</q> 2 Pet. 2:9. +</p> + +<p> +They are encouraged to constancy by the +prospect of the coming coronation day, when +<q>the Lord; the righteous Judge shall give</q> a +<q>crown of righteousness,</q> <q>unto all them +that love his appearing,</q> 2 Tim. 4:8. He +has said <q>Be thou faithful unto death, and I +will give thee a crown of life</q> (2:10); and +therefore <q>when the chief Shepherd shall appear, +ye shall receive a crown of glory that +fadeth not away,</q> 1 Pet. 5:4. +</p> + +<p> +A pillar in the temple of God, is expressive +of a position which shall give support to the +church, which is erected <q>upon the foundation +of the apostles and prophets, Jesus Christ +himself being the chief corner-stone; In whom +the building, fitly framed together, groweth +unto a holy temple in the Lord: In whom ye +<pb n='049'/><anchor id='Pg049'/> +also are builded together for a habitation of +God through the Spirit,</q> Eph. 2:20-22. +</p> + +<p> +To receive the name of God, is to be recognized +as belonging to God. As masters designated +their servants by branding their name +on them, or by some peculiar mark, so the +children of God are referred to by the same +figure. In a subsequent vision John saw with +the Lamb on Mount Zion, <q>an hundred and +forty and four thousand, having his Father's +name written in their foreheads,</q> 14:1. Their +connection with new Jerusalem is similarly +designated. +</p> + +</div> + +<div> +<head>Epistle to the Church in Laodicea.</head> + +<quote rend="display"> +<q>And to the messenger of the congregation in Laodicea +write: These things saith the Amen, the faithful and true +Witness, the Ruler of the creation of God: I know thy +works, that thou art neither cold nor hot: I would that +thou wast cold or hot. So, because thou art lukewarm, and +neither cold nor hot, I will cast thee out of my mouth: because +thou sayest, I am rich, and have become wealthy, +and have need of nothing; and knowest not that thou art +wretched, and miserable, and poor, and blind, and naked: +I counsel thee to buy of me gold tried by fire, that thou +mayest be rich; and white raiment, that thou mayest be +clothed, and that the shame of thy nakedness may not appear; +and to anoint thine eyes with eye-salve, that thou +mayest see. As many as I love, I rebuke and chastise: be +fervent therefore, and repent. Behold, I stand at the door, +and knock: if any one heareth my voice, and openeth the +door, I will come in to him, and will sup with him, and he +shall sup with me. To him, who overcometh I will grant +to sit with me in my throne, even as I also overcame, and +<pb n='050'/><anchor id='Pg050'/> +have sat down with my Father in his throne. He, who hath +an ear, let him hear what the Spirit saith to the congregations.</q>—Rev. +3:14-22. +</quote> + +<p> +By his titles of truth and verity, the Saviour +prepares the Laodiceans for the humiliating +threatenings, which are uttered against them. +By that of <q>the beginning of the creation of +God,</q> is indicated Christ's kingship as head +and governor of all; and hence the authority +on which his declarations are founded. +</p> + +<p> +The Laodiceans seemed to have been very +well satisfied with their own condition, without +possessing any very marked characteristics. +They were neither good, nor very +wicked; but supposed that they abounded in +all spiritual wealth, when they were destitute +of all the Christian graces. They could not +appreciate their own condition; and not realizing +their need, were unlikely to heed the +counsel given them, and therefore they have +long since ceased to have a name and a place +on the earth. Says Gibbon: <q>The circus +and three stately temples of Laodicea, are +now peopled with wolves and foxes.</q> +</p> + +<p> +The great majority of them seemed to have +become unworthy even of the chastisement +which God bestows on those he loves. <q>Behold, +happy is the man whom God correcteth; +therefore despise not the chastening of the Almighty,</q> +Job 5:17. <q>My son, despise not +the chastening of the Lord: neither be weary +of his correction: For whom the Lord loveth +<pb n='051'/><anchor id='Pg051'/> +he correcteth, even as a father the son in +whom he delighteth,</q> Prov. 3:11, 12. +<q>Blessed is the man that endureth temptation: +for when he is tried, he shall receive +the crown of life, which the Lord hath promised +to them that love him,</q> Jas. 1:12. +</p> + +<p> +The Saviour shows his readiness to receive +those who will open unto him. He is saying, +<q>Open to me ... for my head is filled with +dew, and my locks with the drops of the +night,</q> Cant. 5:2. <q>Blessed are those servants, +whom the Lord, when he cometh, shall +find watching: verily I say unto you, That +he shall gird himself, and make them to sit +down to meat, and will come forth and serve +them,</q> Luke 12:37. Said Jesus, <q>If any +man love me, he will keep my words: and +my Father will love him, and we will come +unto him, and make our abode with him,</q> +John 14:23. +</p> + +<p> +To him that overcometh, as in another +place he is promised a crown, so now there is +the promise of a seat with the Saviour in his +throne. Said the Saviour, <q>Ye which have +followed me, in the regeneration when the Son +of man shall sit in the throne of his glory, ye +also shall sit upon twelve thrones, judging the +twelve tribes of Israel,</q> Matt. 19:28. <q>And +I appoint unto you a kingdom, as my Father +hath appointed unto me,</q> Luke 22:29. <q>If +we suffer</q> <hi rend='italic'>i.e.</hi> with Christ, <q>we shall also +reign with him,</q> 2 Tim. 2:12. +</p> + +</div> + +</div> + +<pb n='052'/><anchor id='Pg052'/> + +<div> +<head>Vision of the Deity.</head> + +<quote rend="display"> +<q>After this, I looked, and behold, a door opened in heaven: +and the first voice, which I heard, was like a trumpet talking +with me; saying, Ascend here, and I will show thee +things, which must take place hereafter. And immediately +I was in the Spirit: and behold, a throne was set in heaven, +and One sat on the throne. And, He, who sat, was in appearance +like a jasper and a cornelian stone: and there was +a rainbow around the throne, in appearance, like an emerald. +And around the throne were twenty-four thrones; +and on the thrones I saw twenty-four elders sitting, clothed +in white raiment; and crowns of gold on their heads. And +from the throne came forth lightnings, and voices and thunders. +And seven lamps of fire were burning before the +throne, which are the seven Spirits of God. And before the +throne there was a transparent sea like crystal: and in the +midst of the throne, and around the throne, were four living +beings, full of eyes before and behind. And the first +living being was like a lion, and the second living being +like a calf, and the third living being had a face like a man, +and the fourth living being was like a flying eagle. And +each of the four living beings had six wings around him; +and within they were full of eyes: and they rest not day or +night, saying, Holy, holy, holy, Lord God Almighty, who +was, and is, and is to be! And when the living beings give +glory, and honor, and thanks to Him seated on the throne, +who liveth for ever and ever, the four and twenty elders fall +down before Him seated on the throne, and worship Him, +who liveth for ever and ever, and cast their crowns before +the throne, saying, Worthy art thou, O Lord, our God, to +receive glory, and honor, and power: for thou hast created +all things, and for thy pleasure they existed and were created.</q>—Rev. +4:1-11. +</quote> + +<p> +This vision is preparatory to the revelations +of <q>things which must be hereafter,</q> which +were given John in the series of visions following. +Their divine origin, and, consequently, +<pb n='053'/><anchor id='Pg053'/> +the deference with which they are to +be received as a revelation from God, are demonstrated +by this symbolization of the presence +chamber of the Almighty. +</p> + +<p> +The revelator had before heard a voice +speaking to him, (1:10); and turning to look, +he beheld the risen Saviour. He then writes +the epistles which the Saviour dictated to the +churches; and again he turns his eyes to the +place where the voice spake to him. +</p> + +<p> +The opening of a door in heaven, appears +to be no part of the <q>things which must be +hereafter;</q> and is, therefore, no symbol. It +was doubtless an appearance of an aperture +in the sky above, through which the revelator +saw the vision. It indicates that he looked +through and beyond the limits prescribed to +human vision; and the summons to <q>come +up hither,</q> indicates that he was to have free +access to the secrets there to be unfolded. +</p> + +<p> +A <q>throne set in heaven,</q> is a symbol of +sovereignty there. Consequently the one who +sits thereon is the Almighty—his greatness, +glory and majesty, being indicated by the +<q>lightnings, thunderings and voices,</q> the +<q>rainbow round about the throne,</q> and the +resemblance to brilliant gems. It is the same +Being, seen in vision by Ezekiel (1:28), round +about whom was <q>as the appearance of the +bow in the day of rain;</q> and who was explained +to be <q>the appearance of the likeness +of the glory of the Lord.</q> +</p> + +<pb n='054'/><anchor id='Pg054'/> + +<p> +The <q>elders</q> seated about the throne, and +the <q>four living creatures,</q> improperly rendered +beasts, are representatives of the redeemed +of our race; for they subsequently +unite in the new song, saying to Christ, +<q>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,</q> 5:8-10. The +difference between the two orders, is not fully +apparent. They have <q>vials full of odors, +which are the prayers of saints.</q> The four +beasts are evidently of the same order as the +<q>living creatures</q> in Ezek. 1:5; the cherubim +of Ezek. 10:20, and the seraphim of +Isa. 6:1. The entire hosts of the redeemed +are thus represented as interested spectators +in the visions which are to be unfolded. +</p> + +<p> +The <q>seven lamps of fire,</q> are explained +to be <q>the seven Spirits of God,</q> which, as +before shown, is expressive of the Holy Spirit. +</p> + +<p> +The <q>sea of glass,</q> corresponds to the +brazen sea, or laver, under the law, which +stood at the door of the tabernacle, Ex. 38:8. +It was an emblem of purity. Before entering +the tabernacle the priest must there +wash. Those admitted on the sea of glass, +are those who are purified and made white in +the blood of the Lamb, 15:2. +</p> + +<p> +With this preliminary representation, the +first series of events extending to the final +consummation, is shown under the symbol of: +</p> + +</div> + +<pb n='055'/><anchor id='Pg055'/> + +<div> +<head>The Sealed Book.</head> + +<quote rend="display"> +<q>And I saw in the right hand of Him seated on the +throne, a book written within and without, sealed with seven +seals. And I saw a mighty angel proclaiming with a loud +voice, Who is worthy to open the book, and to loose its seals? +and no one in heaven, or on the earth, or under the earth, +was able to open the book nor to look in it. And I was +weeping much, because no one was found worthy to open, +and to read the book, nor to look in it. And one of the +elders saith to me, Weep not: behold, the Lion of the tribe +of Judah, the Root of David, hath prevailed to open the +book, and to loose its seven seals. And I saw in the midst +of the throne, and of the four living beings, and in the +midst of the elders, the Lamb standing, as having been slain, +having seven horns, and seven eyes, which are the seven +Spirits of God sent forth into all the earth. And he came +and took the book out of the right hand of Him seated on the +throne. And when he took the book, the living beings, and +twenty-four elders fell down before the Lamb, all of them +having harps, and golden bowls full of incense, which are +the prayers of saints. And they sung a new song, saying, +Worthy art thou to take the book and to open its seals: for +thou wast slain, and hast redeemed us to God by thy blood +out of every tribe, and tongue, and people, and nation; and +hast made us kings and priests to our God, and we shall +reign on the earth! And I beheld, and I heard the voice +of many angels around the throne, and the living beings, +and the elders: and the number of them was ten thousand +times ten thousand, and thousands of thousands; saying +with a loud voice, Worthy is the Lamb, that was slain, to +receive power, and riches, and wisdom, and strength, and +honor, and glory, and blessing. And every creature which +is in heaven, and on the earth, and under the earth, and +those on the sea, even all that are in them, I heard saying, +Blessing, and honor, and glory, and power, be to Him sitting +on the throne, and to the Lamb, for ever and ever! +And the four living beings said, Amen. And the elders +fell down and worshipped.</q>—Rev. 5:1-14. +</quote> + +<p> +The written book, must symbolize God's purposes, +<pb n='056'/><anchor id='Pg056'/> +which were about to be unfolded on +the loosening of the seals. Its being written +within and without, indicates the fulness of +its contents, the completeness of the record:—God's +purposes being fully and unalterably +formed. In like manner Ezekiel was shown +<q>a roll of a book ... written within and without,</q> +symbolizing the <q>lamentations, mourning +and woe</q> (Ezek. 2:9), which were soon +to overtake Israel. +</p> + +<p> +A sealed book is one whose contents are +hidden: <q>The vision of all is become unto +you as the words of a book that is sealed, +which men deliver to one that is learned, +saying, Read this I pray thee: and he saith, +I cannot; for it is sealed,</q> Isa. 29:11. God +said to Daniel, <q>Shut up the words, and seal +the book, till the time of the end,</q> Dan. 12:4. +</p> + +<p> +To open the seals, no one was found worthy. +There was no being in heaven among the +angels, no human being on the earth, and no +disembodied spirit, or demon, under the earth, +who was able to unfold the future. The +tears of the revelator are, however, dried, and +his drooping spirits cheered, by the announcement +of one of the elders, that <q>the <hi rend='smallcaps'>Lion</hi> of +the tribe of <hi rend='smallcaps'>Judah</hi>, the <hi rend='smallcaps'>Root</hi> +of <hi rend='smallcaps'>David</hi>, hath +prevailed to open the book,</q> and to unfold its +mysteries. He stood in the midst of the +assembled intelligences,—his human nature +and sacrificial office, being designated by his +metaphorical title of the <q>Lamb:</q>—John +seeing Jesus coming to him said, <q>Behold the +<pb n='057'/><anchor id='Pg057'/> +Lamb of God, which taketh away the sin of +the world,</q> John 1:29. His sovereignty is +shown by the <q>seven horns,</q> the symbols of +power; and his relation to the Godhead, by +the seven eyes, the seven Spirits of God;—expressive +of the Holy Spirit. See p. <ref target="Pg025">25</ref>. +</p> + +<p> +The rejoicings on the announcement of +Christ's ability to take the book, and to open +the seals, indicate the greatness of the blessing +which God gives the church, when he +thus reveals a knowledge of the future. +All creatures should join in these hosannas, +and praise the Lord for his great condescension, +in showing his servants the things +which must shortly come to pass. To neglect +this revelation, is not joining in the ascription +of praise. +</p> + +<p> +The golden vials, full of odors, symbolize +the prayers of saints. Under the Mosaic dispensation, +the frankincense and odors offered at +the tabernacle were emblematic of prayer and +praise to God. <q>Let my prayer be set forth +before thee as <emph>incense</emph>; and the lifting up of +my hands as the evening sacrifice,</q> Psa. +141:2. +</p> + +<p> +Christ takes the book from the hand of him +who sits on the throne, and opens the seals. +Thus he makes known unto his servants the +revelation which God had given him, 1:1. +As each successive seal is opened, successive +portions of the writing in the book become +accessible,—an <hi rend='italic'>epoch</hi> is marked, following +which, and previous to that symbolized by the +<pb n='058'/><anchor id='Pg058'/> +opening of the next seal, are to be fulfilled, +the events symbolized under it. +</p> + +</div> + +<div> +<head>The First Seal.</head> + +<quote rend="display"> +<q>And I saw when the Lamb opened one of the seven +seals, and I heard one of the four living beings, saying, +with a voice like thunder, Come! And I saw, and behold, a +white horse: and he, who sat on him, had a bow; and a +crown was given him: and he went forth conquering and +to conquer.</q>—Rev. 6:1, 2. +</quote> + +<p> +The voice is evidently addressed to the personage +on the white horse, or to the agencies +thus symbolized. It is the signal for their +appearance on the stage of action. +</p> + +<p> +The symbol is that of a victorious warrior, +armed with weapons of conquest,—success +being indicated by the crown given him. As +there is no analogous order, except in the religious +world, Mr. Lord very properly regards +it as a symbol of the body of religious teachers, +those faithful soldiers of the cross, who, +from the middle of the first to the middle of +the third century, as <q>soldiers of Jesus +Christ</q> (2 Tim. 2:3), went forth to war +<q>against principalities and powers, against +the rulers of the darkness of this world, +against spiritual wickedness in high places,</q> +Eph. 6:12. The apostle, when they received +their commission, said to them, <q>Take +unto you the whole armor of God, that ye +may be able to withstand in the evil day, and +<pb n='059'/><anchor id='Pg059'/> +having done all, to stand. Stand, therefore, +having your loins girt about with truth, and +having on the breast-plate of righteousness; +and your feet shod with the preparation of the +gospel of peace; above all, taking the shield +of faith, wherewith ye shall be able to quench +all the fiery darts of the wicked. And take +the helmet of salvation, and the sword of the +Spirit, which is the word of God,</q> <hi rend='italic'>Ib.</hi> 13-17. +</p> + +<p> +Thus equipped, they went forth, conquering +and to conquer. They assailed the strong-holds +of sin and Satan, and planted the standard of +the cross in all portions of the then civilized +world. And at the end of their warfare thousands +of them could say with the apostle: <q>I +have fought a good fight, I have finished my +course, I have kept the faith: henceforth there +is laid up for me a crown of righteousness, +which the Lord, the righteous Judge, shall +give me at that day: and not to me only, but +unto all them also that love his appearing,</q> +2 Tim. 4:7, 8. +</p> + +<p> +The period symbolized under this seal, was +distinguished for purity of faith in the church, +and devotion to the cause of Christ,—indicated +by the whiteness of the horse that the +warrior rides. +</p> + +</div> + +<div> +<head>The Second Seal.</head> + +<quote rend="display"> +<q>And when he opened the second seal, I heard the +second living being say, Come! And there went out another +<pb n='060'/><anchor id='Pg060'/> +horse that was red: and power was given to him, +who sat on him, to take peace from the earth, and that they +should kill each other: and a great sword was given to +him.</q>—Rev. 6:3, 4. +</quote> + +<p> +This symbol, like the former, is that of a +mounted warrior, and must also symbolize a +body of religious teachers. The color of the +horse, indicates that the doctrine and character +of the body symbolized will have lost the +original purity of the church, and become +more sanguinary; which is also indicated by +the great sword given him. +</p> + +<p> +The warfare under this seal is not against +outside enemies; for they kill each other. +This, then, indicates an era when the church +shall be disquieted, and her peace interrupted +by internal dissensions. Such was its history +during the third, fourth, and fifth centuries. +This period was distinguished for the contentions +of the clergy; their usurpation of +power not conferred by the apostles; their +divisions and sub-divisions into parties; their +opposing councils; their collisions and distractions; +their love of power; their pride, +discord, strife, and tyranny; their mutual +anathemas and excommunications; the envy, +jealousy, and detraction they indulged in, and +the other hateful passions which they exercised. +Thus they marred the peace of the +church; and by causing many to apostatize, +killed each other with spiritual death. +</p> + +</div> + +<pb n='061'/><anchor id='Pg061'/> + +<div> +<head>The Third Seal.</head> + +<quote rend="display"> +<q>And when he opened the third seal I heard the third +living being say, Come! And I beheld, and lo, a black +horse; and he, who sat on him, had a balance in his hand. +And I heard a voice in the midst of the four living beings say, +A measure of wheat for a penny, and three measures of barley +for a penny; and injure thou not the oil and the wine.</q>—Rev. +6:5, 6. +</quote> + +<p> +This foreshadows a period of great scarcity +and cruel exactions. Applying it to the only +department of society which is analogous to +civil life, and the famine symbolized, is like +that predicted by Amos: <q>Behold, the days +come, saith the Lord God, that I will send a +famine into the land, not a famine of bread, +nor a thirst for water, but of hearing the +words of the Lord: and they shall wander +from sea to sea, and from the north even to +the east; they shall run to and fro to seek the +word of the Lord, and shall not find it,</q> +Amos 8:11, 12. +</p> + +<p> +This, then, marks a period when the traditions +and opinions of men are substituted for +the word of God. With Origen was introduced +a new mode of interpreting scripture, +which afterwards became prevalent. The +scriptures, instead of being received in their +natural and obvious sense, were regarded as +mystical and allegorical. Milner, in his +Church History, says: <q>From the fanciful +mode of allegory, introduced by him, and uncontrolled +by scriptural rule and order, there +<pb n='062'/><anchor id='Pg062'/> +arose a vitiated method of commenting on the +sacred pages.</q> And Mosheim says: <q>The +few who explained the sacred writings with +judgment and a true spirit of criticism, could +not oppose, with any success, the torrent of +allegory that was overflowing the church.</q> +Following this example, Luther says, <q>men +make just what they please of the Scriptures, +until some accommodate the word of God +to the most extravagant absurdities.</q> +</p> + +<p> +Substituting the conceptions of their own +fancy for the word of God, they withheld +from the people the bread of life, and produced +a famine for the word of the Lord. Crude +notions took the place of Bible doctrines; and +pernicious speculations were substituted for +the teachings of Christ and his apostles. Baptism +and the Lord's supper, lost their emblematic +significance, and were regarded as +saving ordinances. Heaven was sought to be +merited by works, and sanctification was supposed +to be gained by penance and mortification +of the flesh. In short, all the corruptions +of the apostasy were substituted for the primitive +faith, and the Bible became a sealed book +to the great mass of the people. +</p> + +</div> + +<div> +<head>The Fourth Seal.</head> + +<quote rend="display"> +<q>And when he opened the fourth seal, I heard the voice +of the fourth living being saying, Come! And I looked, +and behold, a pale horse: and his name, who sat on him, +<pb n='063'/><anchor id='Pg063'/> +was Death, and the pit followed with him. And power was +given to them over the fourth part of the earth, to kill with +sword, and with famine, and with pestilence, and with the +wild beasts of the earth.</q>—Rev. 6:7, 8. +</quote> + +<p> +The Christian church alone being analogous +to the civil power, it is within its pale +that the fulfilment of this symbol is to be +looked for. During this period, violence is +substituted for famine; and men are compelled +to apostatize, which results in spiritual death. +The Papacy having the power to enforce her +decrees, Christians had to embrace her faith, +or be handed over to the secular power for +punishment. They produced death by compelling +men to apostatize, by withholding +from them the word of life, by infusing into +their minds pestiferous doctrines, and by the +fear of the civil power,—symbolized by the +sword, famine, pestilence, and beasts of the +earth. +</p> + +</div> + +<div> +<head>The Fifth Seal.</head> + +<quote rend="display"> +<q>And when he opened the fifth seal, I saw under the +altar the souls of those slain on account of the word of God, +and on account of the testimony, which they held: and they +cried with a loud voice, saying, How long, O Lord, holy and +true, dost thou not judge and avenge our blood on those, +who dwell on the earth? And a white robe was given to +each of them; and it was said to them, that they should +rest yet for a short time, until their fellow-servants also and +their brethren, that were to be slain as they were, should +be filled up.</q>—Rev. 6:9-11. +</quote> + +<p> +This symbolized a period intervening between +the time of the martyrdom, of those +<pb n='064'/><anchor id='Pg064'/> +whose souls are seen in vision, and another +time of persecution to follow. Consequently, +the symbol represents the disembodied spirits +of those who had already been slain. They +symbolize the souls of martyrs who counted +not their lives dear unto themselves for the +sake of Christ; and being faithful unto death, +were in expectation of a crown of life. Says +Mr. Lord: <q>The term τα πτωματα is used in +the prophecy to denote the dead bodies of the +martyrs (chap. 11:9), and αι ψυψαι (20:4) +to denote their disembodied spirits. They are +represented as having been slain, and as uttering +their appeal to God because of their blood +having been shed.</q> Also: <q>The martyr +souls are exhibited in their own persons; +and obviously because no others could serve +as their symbol,—there being no others that +have undergone a change from a bodied to a +disembodied life, nor that sustain such relations +to God, of forgiveness, acceptance, and +assurance of a resurrection from death, and a +priesthood with Christ during his victorious +reign on the earth,</q> Ex. Apoc. p. 155. +</p> + +<p> +The altar, symbolizes the atonement made +by Christ for sin; and, consequently, the position +of the souls of the martyrs under it, +indicates their reliance on him for an inheritance +in his everlasting kingdom,—when <q>he +shall come to be glorified in his saints,</q> and +to <q>take vengeance on them that know not +God, and obey not the gospel,</q> 2 Thess. 1:8, +10. +</p> + +<pb n='065'/><anchor id='Pg065'/> + +<p> +The presentation of white robes to them, +symbolizes their acceptance and justification. +</p> + +<p> +The declaration that they must rest till <emph>their +fellow-servants are killed</emph>, as they have been, +implies another persecution, to be subsequent +to the period symbolized by the opening of +this seal. The persecutions which followed +the Reformation, in which the fires of Smithfield +were lighted in England, the Huguenots +were driven from France, and thousands suffered +martyrdom, probably fulfilled this. +</p> + +<p> +The interest taken by the souls of the martyrs +in the avenging of their blood on the +earth, shows that the spirits of departed saints +look forward with intense interest to the time +of their glorification. And although the dead +who die in the Lord are blessed, the glories of +the resurrection morn are not less desired by +those who are absent from the body and present +with the Lord, than by humble, devoted, +waiting Christians here. +</p> + +<p> +The opening of this seal evidently synchronizes +with the commencement of the reformation, +when they might have supposed the +kingdom of God would immediately appear. +</p> + +</div> + +<div> +<head>The Sixth Seal.</head> + +<quote rend="display"> +<q>And I beheld when he opened the sixth seal, and there +was a great earthquake; and the sun became black like +sackcloth of hair, and the moon became like blood: and the +stars of heaven fell to the earth, as a fig-tree casteth its unripe +<pb n='066'/><anchor id='Pg066'/> +figs, when shaken by a mighty wind. And the heaven +departed like a scroll rolled together; and every mountain +and island were removed from their places. And the kings +of the earth, and the nobles, and the rich, and the commanders, +and the strong men, and every bond-man, and every +freeman, hid themselves in the dens and in the rocks of the +mountains; and said to the mountains and rocks, Fall on +us, and hide us from the face of Him seated on the throne, +and from the wrath of the Lamb: for the great day of his +wrath is come; and who can stand?</q>—Rev. 6:12-17. +</quote> + +<p> +The laws of symbolization require that +symbols should not be representatives of their +own order when there is any analogous order +to be representatives of. In other places in +the Apocalypse, these symbols are used, under +circumstances where it is impossible to +regard them as symbols of their own order. +And here, as the kings of the earth call on +the rocks and mountains to fall on them +after the heaven has departed as a scroll and +every mountain and island is moved out of +its place, it is necessary to regard them as +symbols of objects of analogous orders. +</p> + +<p> +The earthquake, then, as in corresponding +Scriptures, symbolizes a political revolution. +The darkening of the sun and moon, would +represent a change in the character of the +rulers and legislators of the world, so that instead +of extending a genial influence over their +subjects, they should exert a deleterious one; +and the fall of the stars, their ejection from +their stations—synchronizing with the first +five vials (16:1-11), and fulfilled in the political +<pb n='067'/><anchor id='Pg067'/> +revolutions of Europe during the past +century. +</p> + +<p> +By the passing away of the heavens and +the removal of mountains and islands from +their places, is symbolized the total dissolution +of all human governments—corresponding +to the seventh vial (16:20). +</p> + +<p> +On the occurrence of this unprecedented +state of anarchy, the inhabitants of earth will +be aware of the proximity of the Advent. +They flee from the face of the Lamb, which +indicates his appearance in the clouds of +heaven at his personal advent. The great day +of wrath will have come; but before the infliction +of merited punishment on his enemies, +the servants of God are to be designated, the +righteous dead are to be raised, and they with +the righteous living are to be caught up to +meet the Lord in the air, 1 Thess. 4:17. The +living righteous are designated by: +</p> + +</div> + +<div> +<head>The Sealing of the Servants of God.</head> + +<quote rend="display"> +<q>And after these things I saw four angels standing on the +four corners of the earth, holding fast the four winds of the +earth, that a wind might not blow on the earth, nor on the +sea, nor on any tree. And I saw another angel ascending +from the rising of the sun, having a seal of the living God: +and he cried with a loud voice to the four angels, to whom +it was given to injure the earth and the sea, saying, Injure +not the earth, nor the sea, nor the trees, till we have sealed +the servants of our God on their foreheads! And I heard +the number of those sealed: a hundred and forty-four thousand +were sealed out of all the tribes of the children of Israel. +<pb n='068'/><anchor id='Pg068'/> +Of the tribe of Judah, twelve thousand were sealed. +Of the tribe of Reuben twelve thousand were sealed. Of +the tribe of Gad twelve thousand were sealed. Of the tribe +of Asher twelve thousand were sealed. Of the tribe of +Naphtali, twelve thousand were sealed. Of the tribe of +Manasseh twelve thousand were sealed. Of the tribe of +Simeon twelve thousand were sealed. Of the tribe of Levi +twelve thousand were sealed. Of the tribe of Issachar +twelve thousand were sealed. Of the tribe of Zebulon +twelve thousand were sealed. Of the tribe of Joseph twelve +thousand were sealed. Of the tribe of Benjamin twelve +thousand were sealed.</q>—Rev. 7:1-8. +</quote> + +<p> +The symbols here presented, were seen immediately +subsequent to the exhibition of the +preceding ones. This alone would not prove +that the events symbolized follow in order, but +it is indicated by their being a continuation +of the symbolization under the sixth seal, and +before the opening of the seventh. +</p> + +<p> +In the sixth chapter, the great men and rich +men, as well as bond-men, are aware of the +proximity of the day of the Lord, and seek +for a refuge from the face of the Lamb. The +next events in consecutive order, would be the +resurrection of the righteous dead, the change +of the living, their ascension to meet the Lord +in the air, and the infliction of the wrath of +God on the wicked. +</p> + +<p> +After the wicked seek to escape from God's +presence, the righteous are still unchanged +upon the earth. But before the wrath of God +is poured upon his enemies, the winds of +heaven are to be holden while the angel of +the living God seals his servants in their foreheads. +<pb n='069'/><anchor id='Pg069'/> +The holding of the winds and the +sealing are, consequently, subsequent to the +terror of the wicked, at the appearance of the +Saviour. +</p> + +<p> +The four winds are the winds coming from +all directions; and symbolize strife, war, and +commotion among men, analogous to the violent +action of the winds of heaven. +</p> + +<p> +In Dan. 7:2, the striving of the four winds +upon the great sea preceded the rising of the +four beasts: in other words, the various contests +and strifes among the different people +and tongues of earth resulted in the establishment +of the successive empires which have +arisen to universal dominion. The blowing +of the wind seems to be any influence exerted +upon men. In Ezek. 37:9 the breathing of +the wind revives the dead; and in Zech. 5:9 +it symbolizes the removal of the wickedness +of the Jews. +</p> + +<p> +The angels holding the winds, consequently, +must symbolize the agencies which have the +power to excite or quell these disturbing influences. +They do the bidding of the Lord in +restraining or exerting the influences which +should produce the effect symbolized. The +holding of them indicates the proximity and +certainty of their blowing unless they are +restrained. The earth, sea, and trees, which +would be hurt by the blowing of the wind, +evidently symbolize the different classes of +inhabitants of the earth, on whom an effect +<pb n='070'/><anchor id='Pg070'/> +would be produced by the blowing of the +winds, analogous to the effect produced on +those elements by a violent tempest, or hurricane. +The storm here symbolized is evidently +that of which the Scriptures speak. +<q>On the wicked he shall rain snares, fire +and brimstone, and an horrible tempest,</q> Psa. +11:6. <q>Thou shalt be visited of the Lord +of hosts with thunder, and with earthquake, +and great noise, with storm and tempest, and +the flame of devouring fire,</q> Isa. 29:6. <q>The +Lord hath a mighty and strong one, which +as a tempest of hail, and a destroying storm, +as flood of waters overflowing, shall cast +down to the earth with the hand,</q> <hi rend='italic'>Ib.</hi> 28:2. +</p> + +<p> +The sealing of the servants of God in their +foreheads, designates them, but does not constitute +them such; for none are sealed, only +those who are previously his. This is in allusion +to the ancient custom of stamping with +a hot iron the name of the owner on the forehead +or shoulder of his slave. Before the +final destruction of Jerusalem by the Babylonians, +Ezekiel saw in vision a man clothed in +linen, with a writer's ink-horn by his side, +who was commissioned to go through the +midst of Jerusalem and set a mark on the +foreheads of the men that sigh and that cry +for all the abominations that be done in the +midst thereof. And the destroying angels +who were commanded to slay all, both old +and young, to spare not, nor to have pity, +<pb n='071'/><anchor id='Pg071'/> +were expressly told to <q>come not near any +man upon whom is the mark,</q> Ezek. 9:2-6. +When the destroying angel passed through +Egypt, on the night of the Passover, <q>to slay +all the first-born of that nation, the houses +of the Israelites were indicated by the blood +of the Paschal Lamb sprinkled on their lintels +and door-posts; and by these the angels +passed,</q> Ex. 12:23. Thus in the present +instance, before the descent of the impending +storm, the servants of the Lord are to be indicated +by the seal of the living God in their +foreheads, and will be spared the horrible tempest +which will <q>hurt</q> all those on whom it +shall fall. +</p> + +<p> +The 144,000,—the whole number sealed, +is a perfect number,—an appropriate symbol +of all the living righteous on the earth. The +twelve tribes, then, would symbolize all the +branches of Christ's mystical body in which +the servants of God are found. The pious +dead would need no mark indicative of their +acceptance, having previously, in the white +robes given them, received the symbols of +their justification, 6:11. That their resurrection +and the changing of the living, immediately +succeeded, is evident from: +</p> + +</div> + +<div> +<head>The Palm-bearing Multitude.</head> + +<quote rend="display"> +<q>After these things I looked, and lo, a great crowd, which +no one could number, out of all nations, and tribes, and +<pb n='072'/><anchor id='Pg072'/> +people, and tongues, stood before the throne, and before the +Lamb, clothed with white robes, and palm-branches in their +hands; and they cried with a loud voice, saying, Salvation +to our God seated on the throne, and to the Lamb! And +all the angels stood around the throne, and the elders and +the four living beings, and fell before the throne on their +faces, and worshipped God, saying, Amen: blessing and +glory, and wisdom, and thanksgiving, and honor, and +power, and might, be to our God for ever and ever. Amen! +And one of the elders answered, saying to me, Who are +these arrayed in white robes? and whence came they? And +I said to him, My Lord, thou knowest. And he said to me, +These are they who came out of great affliction, and have +washed their robes, and made them white in the blood of +the Lamb. For this, they are before the throne of God, and +serve him day and night in his temple: and He, who sitteth +on the throne, will dwell among them. They will hunger +no more, and will thirst no more; nor will the sun light on +them, nor any heat. For the Lamb, who is in the midst of +the throne, will tend them, and lead them to fountains of +living waters: and God will wipe away every tear from +their eyes.</q>—Rev. 7:9-17. +</quote> + +<p> +This great multitude of white-robed palm-bearers, +must include those who, under the +preceding seal, anxiously inquired how long +was to be deferred the avenging of their blood +on those who dwell on the earth. That epoch +had now arrived; and they come forth arrayed +in the white robes then given them. +The palm-branches in their hands, are emblems +of victory. They symbolize the subjects +of the first resurrection, caught up to +meet the Lord in the air. That they are +gathered from every land and every age, is +asserted when it is said they are from every +kindred, tongue, and people; and that they +<pb n='073'/><anchor id='Pg073'/> +triumph over death and the grave, is evident +from the answer of one of the elders to the +questions: <q>What are these?</q> and <q>Whence +came they?</q> +</p> + +<p> +The epoch, is a point of time intervening +between the first resurrection, and the descent +of the new Jerusalem, 21:2. The loud and +united voice, with which the redeemed multitude +cry <q>Salvation to our God which sitteth +upon the throne, and unto the Lamb,</q>—synchronizes +with that of the <q>great multitude,</q> +which, like the voice of many waters, and of +<q>mighty thunderings,</q> shouted <q>Alleluia: +for the Lord God omnipotent reigneth</q> (19:6), +immediately preceding the marriage-supper +of the Lamb (19:6-9). They are removed +above the troubles of earth, which are impending +upon the wicked, under: +</p> + +</div> + +<div> +<head>The Seventh Seal.</head> + +<quote rend="display"> +<q>And when he opened the seventh seal, silence took +place in heaven for about half an hour. And I saw the +seven angels, who stood before God; and seven trumpets +were given to them. And another angel came and stood by +the altar, having a golden censer; and much incense was +given to him, that he should offer it with the prayers of all +the saints on the golden altar before the throne. And the +smoke of the incense, with the prayers of the saints, ascended +before God from the angel's hand. And the angel +took the censer, and filled it with the fire of the altar, and +out it into the earth: and there were voices, and thunders, +and lightnings, and an earthquake.</q>—Rev. 8:1-5. +</quote> + +<pb n='074'/><anchor id='Pg074'/> + +<p> +The epoch of this seal, is sometimes regarded +as anterior to that of the trumpets; and those +are often supposed to be included in the events +of this seal; but no conclusive reason has ever +been given for removing it from its obvious +position as the closing one, of a series of successive +periods, commencing with the gospel, +and extending to the end of the world. If the +first six are successive in their respective order, +analogy would require that the seventh +be thus considered. +</p> + +<p> +Under the sixth seal, the great men and +rich, are seen fleeing to the rocks for refuge +from the wrath of the Lamb; and the risen +saints symbolized, are in the Saviour's presence; +but the infliction of the wrath of God +on the wicked is not there symbolized. The +events of that seal come down as far as those +in the 19th chapter, which precede the marriage +of the Lamb, 19:7. +</p> + +<p> +The half-hour's silence, is the first thing +indicated under the seventh seal. Being so +expressly noticed, it would seem to be of some +significance. As a period of symbolic time, +on the scale of a day for a year, <q>about half +an hour,</q> would equal a week's duration—corresponding +to the time which intervened +between the entrance of Noah into the ark, +and the commencement of the deluge, Gen. +7:1-4. As the period evidently synchronizes +with the parable of the Saviour, when +<q>the Bridegroom came; and they that were +<pb n='075'/><anchor id='Pg075'/> +ready went in with him to the marriage, and +the door was shut</q> (Matt. 25:10),—the others +being still without,—it would seem to +symbolize the time, between the entrance to +the marriage of the Lamb (19:7), and the +going forth of the Word of God with his armies, +to judge, make war, and to slay the +remnant with the sword, 19:11-21. It +would be a period of holy joy to the righteous +in the Saviour's presence, and of awful suspense +to the wicked. +</p> + +<p> +The seven angels, to whom were given +seven trumpets, being introduced here, have +doubtless caused the events of this seal to be +regarded as anterior to the first trumpet. As +those immediately following, evidently synchronize +with occurrences of the closing epoch, +the angels can only be introduced here in anticipation +of the symbolization which they are +to unfold under the sounding of the successive +trumpets—the same as the seven angels with +the last plagues are introduced, before the +epoch of the commencement of their allotted +work, 15:1. +</p> + +<p> +The golden censer was the instrument in +which incense was burned in the Jewish worship. +Incense symbolizes prayers (5:8). +The offering of much incense with the prayers +of all saints and the smoke of the incense ascending +up before God, indicates the acceptance +of their offerings in heaven—the act +being before the throne, and not on the earth. +<pb n='076'/><anchor id='Pg076'/> +The acceptance of their prayers, also implies +their own acceptance, when presented <q>faultless +before the presence of his glory with exceeding +joy,</q> Jude 24. +</p> + +<p> +The fire from the altar, symbolizes the instruments +of divine justice; and the filling the +censer with coals after the acceptance of the +saints, and the casting of both the censer and +fire to the earth, indicate that thenceforth +there would be no more acceptance of prayer +from those left on the earth, but the speedy +infliction of impending judgments. +</p> + +<p> +The <q>voices, and thunderings, and lightnings, +and an earthquake,</q> which followed, +evidently synchronize with the same events +which follow the seventh trumpet: when the +<q>wrath of God</q> has come, with <q>the time of +the dead that they should be judged;</q> and +when those are to be destroyed who have +destroyed the earth, 11:19. They are the +same, also, as those under the seventh vial, +(16:18); and symbolize the final overturn +and commotion, previous to the cleansing of +the earth and the ushering in of a better day: +Then will the +</p> + +<lg> +<l rend="margin-left: 8"><q rend="pre">fire purge all things new,</q></l> +<l><q rend="post">Both Heaven and Earth, wherein the just shall dwell.</q>—<hi rend='smallcaps'>Milton, Book xi.</hi></l> +</lg> + +</div> + +<pb n='077'/><anchor id='Pg077'/> + +<div> +<head>The Seven Trumpets.</head> + +<quote rend="display"> +<q>And the seven angels having seven trumpets prepared +themselves to sound.</q>—Rev. 8:6. +</quote> + +<p> +The sounding of each successive trumpet +marks the commencement of an era, of a longer +or shorter duration, as the striking of a clock +does the succession of hours. During each +era, were to be fulfilled the events symbolized +in connection with its respective trumpet. +Those under the trumpets are more of a political +character than those presented in connection +with the seals. +</p> + +<div> +<head>The First Trumpet.</head> + +<quote rend="display"> +<q>And the first angel sounded, and there was hail and +fire mingled with blood, and they were cast into the earth; +and the third part of the earth was burnt up, and the third +part of the trees was burnt up, and every green herb was +burnt up.</q>—Rev. 8:7. +</quote> + +<p> +The earth of the Apocalypse is regarded by +most expositors as the Roman empire, in a +state of comparative quiet. As no tornado +like this described has ever happened, its correspondence +must be sought for in the political +relations of the empire. There is great +unanimity among commentators respecting +the period and the agents here symbolized,—that +it refers to the invasions of the Goths and +<pb n='078'/><anchor id='Pg078'/> +other barbarians, from A. D. 363 to 410. After +395, their incursions were more severe than +during the earlier portion of that period. The +third part of the earth, would be the third part +of the Roman empire, in distinction from the +other two-thirds. +</p> + +<p> +The green grass of the earth, the trees, &c., +are distinguished from <q>those men which +have <emph>not</emph> the seal of God in their foreheads</q> +(9:4), and must therefore symbolize the +people of God in the third part of the empire. +As all the green grass is burnt up, +while only one-third of the trees suffer, the +latter cannot include one-third of all the trees +in the empire, but only one-third in the parts +affected,—the grass indicating the more +weakly, and the trees the more hardy classes +of Christians. +</p> + +<p> +The infidel historian, Gibbon, has given the +events which fitly correspond with the symbolization +of these trumpets. After the death +of Theodosius, in January, A. D. 395, Alaric, +the bold leader of the Gothic nation, took +arms against the empire. The terrible effects +of this invasion, are thus described:— +</p> + +<p> +<q rend="pre">The barbarian auxiliaries erected their independent +standard; and boldly avowed hostile +designs, which they had long cherished in +their ferocious minds. Their countrymen, +who had been condemned, by the conditions +of the last treaty, to a life of tranquillity and +labor, deserted their farms at the first sound +<pb n='079'/><anchor id='Pg079'/> +of the trumpet, and eagerly assumed the +weapons which they had reluctantly laid +down. The barriers of the Danube were +thrown open; the savage warriors of Scythia +issued from their forest; and the uncommon +severity of the winter, allowed the poet to remark, +that <q>they rolled their ponderous wagons +over the broad and icy back of the indignant +river.</q> The unhappy nations of the +provinces to the south of the Danube, submitted +to the calamities, which, in the course +of twenty years, were almost grown familiar +to their imagination; and the various troops +of barbarians, who gloried in the Gothic name, +were irregularly spread from the woody +shores of Dalmatia, to the walls of Constantinople. +The Goths were directed by the bold +and artful genius of Alaric. In the midst of +a divided court, and a discontented people, the +emperor, Arcadius, was terrified by the aspect +of the Gothic arms. Alaric 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.</q> +</p> + +<p> +<q>Alaric traversed, without resistance, the +plains of Macedonia and Thessaly. The +troops which had been posted to defend +the Straits of Thermopylæ, retired, as they +were directed, without attempting to disturb +the secure and rapid passage of Alaric; and +<pb n='080'/><anchor id='Pg080'/> +the fertile fields of Phocis and Bœotia were +instantly covered with 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 travellers 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 +was blasted by his baneful presence; and if +we may use the comparison of a cotemporary +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.</q>—<hi rend='italic'>Gibbon's +Rome</hi>, vol. v., p. 177. +</p> + +<p> +Being tempted by the fame of Rome, Alaric +hastened to subjugate it. He put to flight the +Emperor of the West; but deliverance soon +came, and Rome was saved from his hands. +Alaric was first conquered in 403. But another +cloud was gathering, and is thus described +by Gibbon:— +</p> + +<p> +<q rend="pre">About four years after the victorious +Toulan had assumed the title of Khan of the +Geougen, another barbarian, the haughty +Rhodogast, or Radagaisus, marched from the +northern extremities of Germany almost to +the gates of Rome, and left the remains of his +<pb n='081'/><anchor id='Pg081'/> +army to achieve the destruction of the West. +The Vandals, the Suevi, and the Burgundians, +formed the strength of this mighty host; +but the Alani, who had found a hospitable +reception in their new seats, added their active +cavalry to the heavy infantry of the Germans; +and the Gothic adventurers crowded so eagerly +to the standard of Radagaisus, that, by some +historians, he has been styled the King of the +Goths. Twelve thousand warriors, distinguished +above the vulgar by their noble birth, +or their valiant deeds, glittered in the van; +and the whole multitude, which was not less +than two hundred thousand fighting men, +might be increased by the accession of women, +of children, and of slaves, to the amount of +four hundred thousand persons.</q> +</p> + +<p> +<q rend="pre">The correspondence of nations was, in +that age, so imperfect and precarious, that the +revolutions of the North might escape the +knowledge of the court of Ravenna, till the +dark cloud, which was collected along the +coast of the Baltic, burst in thunder upon the +banks of the Upper Danube, &c. Many cities +of Italy were pillaged or destroyed; and the +siege of Florence by Radagaisus, is one of the +earliest events in the history of that celebrated +republic, whose firmness checked or delayed +the unskilful fury of the barbarians.</q> +</p> + +<p> +<q>While the peace of Germany was secured +by the attachment of the Franks, and the neutrality +of the Alemanni, the subjects of Rome, +<pb n='082'/><anchor id='Pg082'/> +unconscious of the approaching calamities, +enjoyed a state of quiet and prosperity, which +had seldom blessed the frontiers of Gaul. +Their flocks and herds were permitted to +graze in the pastures of the barbarians: their +huntsmen penetrated, without fear or danger, +into the darkest recesses of the Hercynian +wood. The banks of the Rhine were crowded, +like those of the Tiber, with elegant houses +and well-cultivated farms; and if the poet descended +the river, he might express his doubt +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 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 were inhumanly massacred in +the church. Worms 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.</q>—<hi rend='italic'>Ibid.</hi>, vol. v., p. 224. +</p> + +<pb n='083'/><anchor id='Pg083'/> + +<p> +After this invasion of the empire by Radagaisus, +Alaric again returned, invaded Italy +in 408, and in 410 he besieged, took, and +sacked Rome, and died the same year. In +412 the Goths voluntarily retired from Italy. +</p> + +<p> +In this last year, <q>a public conference was +held in Carthage, by order of the magistrate;</q> +and it was there agreed to inflict the most +severe penalties on those who dissented +from the Catholic doctrines, in the African +part of the Roman empire. Says Gibbon:—<q>Three +hundred bishops, with many thousands +of the inferior clergy, were torn from +their churches, stripped of their ecclesiastical +possessions, banished to the islands, and +proscribed by the laws, if they presumed to +conceal themselves in the provinces of Africa. +Their numerous congregations, both in the +cities and country, were deprived of the rights +of citizens, and of the exercise of religious +worship.</q> +</p> + +</div> + +<div> +<head>The Second Trumpet.</head> + +<quote rend="display"> +<q>And the second angel sounded, and it was as if a great +mountain burning with fire were cast into the sea: and the +third part of the sea became blood; and the third part of the +creatures in the sea, and having life, died; and the third +part of the ships was destroyed.</q>—Rev. 8:8, 9. +</quote> + +<p> +A mountain differs from a tornado, and +must symbolize a compact, organized body of +invaders. Its being of a volcanic nature, renders +<pb n='084'/><anchor id='Pg084'/> +it so much the more terrible and destructive. +</p> + +<p> +As waters symbolize <q>peoples, multitudes, +nations, and tongues,</q> the sea into which the +mountain is cast, is a people already agitated +by previous commotions. +</p> + +<p> +The ships and fish in the sea, must necessarily +symbolize agents sustaining a relation to +the Roman Sea, analogous to the relation of +such to the literal sea. They are those who +live upon, and are supported by, the people:—the +rulers and the officers of state. +</p> + +<p> +The symbol of a burning mountain fitly represents +the armed invaders under Genseric. In +the year 429, with fifty thousand effective +men he landed on the shores of Africa, established +an independent government in that +part of the Roman empire, and from thence, +harassed the southern shores of Europe and +the intermediate islands, by perpetual incursions. +Says Gibbon:—<q rend="pre">The Vandals, who, +in twenty years, had penetrated from the Elbe +to Mount Atlas, were united under the command +of their warlike king; and he reigned +with equal authority over the Alarici, who +had passed within the term of human life, +from the cold of Scythia, to the excessive heat +of an African climate.</q> +</p> + +<p> +<q>The Vandals and Alarici, who followed +the successful standard of Genseric, had acquired +a rich and fertile territory, which +stretched along the coast from Tangiers to +<pb n='085'/><anchor id='Pg085'/> +Tripoli; but their narrow limits were pressed +and confined on either side by the sandy desert +and the Mediterranean. The discovery +and conquest of the black nations that might +dwell beneath the torrid zone, could not tempt +the rational ambition of Genseric; but he cast +his eyes towards the sea; he resolved to create +a new naval power, and his bold enterprise +was executed with steady and active perseverance. +The woods of Mount Atlas afforded +an inexhaustible nursery of timber; his new +subjects were skilled in the art of navigation +and ship-building; he animated his daring +Vandals to embrace a mode of warfare which +would render every maritime country accessible +to their arms; the Moors and Africans +were allured by the hope of plunder; and, +after an interval of six centuries, the fleet that +issued from the port of Carthage again claimed +the empire of the Mediterranean. The success +of the Vandals, the conquest of Sicily, +the sack of Palermo, and the frequent descents +on the coast of Lucania, awakened and +alarmed the mother of Valentinian, and the +sister of Theodosius.</q> +</p> + +<p> +<q>The naval power of Rome was unequal +to the task of saving even the imperial city +from the ravages of the Vandals. Sailing +from Africa, they disembarked at the port of +Ostia, and Rome and its inhabitants were delivered +to the licentiousness of Vandals and +Moors, whose blind passions revenged the +<pb n='086'/><anchor id='Pg086'/> +injuries of Carthage. The pillage lasted fourteen +days and nights; and all that yet remained +of public and private wealth, of +sacred or profane treasure, was diligently +transported to the vessels of Genseric. In +the forty-five years that had elapsed since +the Gothic invasion, the pomp and luxury of +Rome were in some measure restored; and it +was difficult either to escape, or to satisfy the +avarice of a conqueror, who possessed leisure +to collect, and ships to transport, the wealth +of the capital.</q>—<hi rend='italic'>Gibbon.</hi> +</p> + +</div> + +<div> +<head>The Third Trumpet.</head> + +<quote rend="display"> +<q>And the third angel sounded, and a great star fell +from heaven, burning like a torch, and it fell on the third +part of the rivers, and on the fountains of waters; and the +name of the star is called Wormwood: and the third part +of the waters became wormwood; and many men died by +the waters, because they were made bitter.</q>—Rev. 8:10, +11. +</quote> + +<p> +The sounding of the third trumpet marks +the advent of a third invader of the Roman +empire. And such was Attila, the king of the +Huns, who invaded Gaul A. D. 451. Gibbon +says:— +</p> + +<p> +<q>The kings and nations of Germany and +Scythia, from the Volga perhaps to the Danube, +obeyed the warlike summons of Attila. +From the royal village in the plains of Hungary, +his standard moved towards the west; +<pb n='087'/><anchor id='Pg087'/> +and, after a march of seven or eight hundred +miles, he reached the conflux of the Rhine +and the Necker.</q> <q>The hostile myriads +were poured with resistless violence into the +Belgic provinces.</q> <q>The consternation of +Gaul was universal.</q> <q>From the Rhine and +the Moselle, Attila advanced into the heart of +Gaul, crossed the Seine at Auxerre, and, +after a long and laborious march, fixed his +camp under the walls of Orleans.</q> <q>An alliance +was formed between the Romans and +Visigoths.</q> The hostile armies approached. +<q><q>I myself,</q> said Attila, <q>will throw the +first javelin, and the wretch who refuses +to imitate the example of his sovereign, is devoted +to inevitable death.</q> The spirit of the +barbarians was rekindled by the presence, the +voice, and the example, of their intrepid leader; +and Attila, yielding to their impatience, immediately +formed his order of battle. At the +head of his brave and faithful Huns, Attila +occupied, in person, the centre of the line.</q> +The nations from the Volga to the Atlantic +were assembled on the plains of Chalons; and +there fought a battle, <q>fierce, various, obstinate, +and bloody, such as could not be paralleled, +either in the present, or in past ages! +The number of the slain amounted to one +hundred and sixty-two thousand, or according +to another account, three hundred thousand +persons; and these incredible exaggerations +suppose a real or effective loss, sufficient to +<pb n='088'/><anchor id='Pg088'/> +justify the historian's remark, that whole generations +may be swept away, by the madness +of kings, in the space of a single hour.</q> +</p> + +<p> +Attila was compelled to retreat; but neither +his forces nor reputation suffered. He +<q>passed the Alps, invaded Italy, and besieged +Aquileia with an innumerable host of barbarians.</q> +<q>The succeeding generation could +scarcely discover the ruins of Aquileia. After +this dreadful chastisement, Attila pursued +his march; and, as he passed, the cities of +Altinum, Concordia, and Padua were reduced +into heaps of stones and ashes. The inland +towns, Vicenza, Verona, and Bergamo, were +exposed to the rapacious cruelty of the Huns. +Milan and Pavia submitted, without resistance, +to the loss of their wealth;</q> and <q>applauded +the unusual clemency which preserved +from the flames the public as well as private +buildings, and spared the lives of the captive +multitude.</q> <q>Attila spread his ravages over +the rich plains of modern Lombardy; which +are divided by the Po, and bounded by the +Alps and Apennines.</q> He took possession of +the royal palace of Milan. <q>It is a saying +worthy of the ferocious pride of Attila, that +the grass never grew on the spot where his +horse had trod.</q> +</p> + +<p> +He advanced into Italy, only as far as the +plains of Lombardy and the banks of the Po, +reducing the cities he passed to stones and +ashes; but there his ravages ceased. He concluded +<pb n='089'/><anchor id='Pg089'/> +a peace with the Romans in the year +of his invasion of Italy (451), and the next +year he died. Thus he appeared like a fiery +meteor, exerted his appointed influence upon +the tongues and people, who were tributary +to the Romans,—as rivers and fountains of +waters are to the sea; and like a burning +star, he as suddenly expired. As a specimen +of the bitterness which followed his course, it +is recorded of the Thuringians who served in +his army, and who traversed, both in their +march and in their return, the territories of +the Franks, <q>that they massacred their hostages +as well as their captives. Two hundred +young maidens were tortured with exquisite +and unrelenting rage; their bodies were torn +asunder by wild horses, or were crushed under +the weight of rolling wagons; and their unburied +limbs were abandoned on public roads, +as a prey to dogs and vultures.</q> +</p> + +</div> + +<div> +<head>The Fourth Trumpet.</head> + +<quote rend="display"> +<q>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 that the third part of them was +darkened, and the day shone not for a third part of it, and +the night in like manner.</q>—Rev. 8:12. +</quote> + +<p> +The sun, moon, and stars cannot here, any +more than under the sixth seal (6:12,13), +symbolize agents of their own order, but must +<pb n='090'/><anchor id='Pg090'/> +represent the rulers of the Roman empire. +Says Dr. Keith:— +</p> + +<p> +<q rend="pre">At the voice of the first angel, and the +blast of his trumpet, the whole Roman world +was in agitation, and <q>the storms of war</q> +passed over it all. <q>The union of the empire +was dissolved;</q> a third part of it fell; and the +<q>transalpine provinces were separated from +the empire.</q> Under the second trumpet, the +provinces of Africa, another, or the maritime, +part, was in like manner reft from Rome, and +the Roman ships were destroyed in the sea, +and even in their harbors. The empire of +Rome, hemmed in on every side, was then +limited to the kingdom of Italy. Within its +bounds, and along the fountains and rivers of +waters, the third trumpet reëchoed from the +Alps to the Apennines. The last barrier of +the empire of Rome was broken. The plains +of Lombardy were ravaged by a foreign foe: +and from thence new enemies arose to bring +to an end the strife of the world with the imperial +city.</q> +</p> + +<p> +<q><q>In the space of twenty years since the +death of Valentinian</q> (two years subsequent to +the death of Attila), <q>nine emperors had successively +disappeared; and the son of Orestes, +a youth recommended only by his beauty, +would be the least entitled to the notice of +posterity, if his reign, which was marked by +the extinction of the Roman empire in the +<pb n='091'/><anchor id='Pg091'/> +west, did not leave a memorable era in the +history of mankind.</q></q> +</p> + +<p> +The throne of the Cæsars had been for +ages the sun of the world; while other kings +were designated as stars. The imperial power +had first been transferred to Constantinople by +Constantine; and it was afterwards divided +between the east and the west; but the eastern +empire was not yet doomed to destruction. +The precise year in which the western empire +was extinguished, is not positively ascertained, +but it is usually assigned to A. D. 476. Some +place it in 479. The imperial Roman power, of +which either Rome or Constantinople had been +jointly or singly the seat, whether in the West +or the East, ceased to be recognized in Italy; +and the third part of the sun was smitten, till +it emitted no longer the faintest rays. The +power of the Cæsars became unknown in +Italy; and a Gothic king reigned over Rome. +</p> + +<p> +Dr. Keith considers that <q>the concluding +words of the fourth trumpet imply the future +restoration of the Western empire: <q>The day +shone not for a third part of it, and the +night likewise.</q> In respect to civil authority, +Rome became subject to Ravenna; and Italy +was a conquered province of the Eastern empire. +But, as more appropriately pertaining +to other prophecies, the defence of the worship +of images first brought the spiritual and temporal +powers of the Pope and of the emperor +into violent collision; and, by conferring on +<pb n='092'/><anchor id='Pg092'/> +the Pope all authority over the churches, Justinian +laid his helping hand to the promotion +of the papal supremacy, which afterwards assumed +the power of creating monarchs. In +the year of our Lord 800, the Pope conferred +on Charlemagne the title of Emperor of the +Romans. The title was again transferred from +the King of France to the Emperor of Germany. +By the latter it was formally renounced, +within the memory of the existing generation. +In our own days the iron crown of Italy was +on the head of another <q>emperor.</q></q> Then +the sun was suddenly darkened, as symbolized +under the sixth seal, 6:12. p. 66. +</p> + +</div> + +<div> +<head>The Woe-denouncing Angel.</head> + +<quote rend="display"> +<q>And I beheld, and heard an eagle flying in the midst +of heaven, saying with a loud voice, Woe, woe, woe, to the +inhabitants of the earth, from the remaining voices of the +trumpet of the three angels, who are to sound.</q>—Rev. +8:13. +</quote> + +<p> +The word eagle, instead of angel, is in accordance +with the more recent revised editions +of the Greek. It must symbolize persons peculiarly +apprehensive at this crisis, of disasters +to follow the extinction of the Roman +empire in the west. During the first half of +the sixth century, the Sclavonians invaded the +east, <q>spread from the suburbs of Constantinople +to the Ionian Gulf, destroyed thirty-two +<pb n='093'/><anchor id='Pg093'/> +cities or castles, razed Potidæa, which Athens +had built, and Philip had besieged, and repassed +the Danube, dragging at their horses' +heels one hundred and twenty thousand of +the subjects of Justinian.</q>—<hi rend='italic'>Gibbon.</hi> And +they continued their inroads, until the citizens +became apprehensive that the Empire of the +East would be extinguished like that of the +West. +</p> + +<p> +This symbol also indicates that the events +under the trumpets which were to follow, +would be far more dreadful and terrible than +those of the preceding ones. For this reason, +the last three are sometimes denominated <hi rend='smallcaps'>The +Woe Trumpets</hi>. +</p> + +</div> + +<div> +<head>The Fifth Trumpet.</head> + +<quote rend="display"> +<q>And the fifth angel sounded, and I saw a star, which +had fallen from heaven to the earth: and to him was given +the key of the pit of the abyss. And he opened the pit of +the abyss: and a smoke arose out of the pit, like the smoke +of a great furnace; and the sun and the air were darkened +by the smoke of the pit. And locusts came out of the smoke +into the earth: and power was given to them, as the scorpions +of the earth have power. And it was said to them +that they should not injure the herbage of the earth, nor +any green thing, nor any tree; but only those men who +have not the seal of God on their foreheads. And they +were not allowed to kill them, but to torment them five +months: and their torment was like the torment of a scorpion, +when he striketh a man. And in those days men will +seek death, and will not find it; and will desire to die, and +death will flee from them. And the shapes of the locusts +were like horses prepared for battle; and on their heads +<pb n='094'/><anchor id='Pg094'/> +were as it were crowns like gold, and their faces were like +the faces of men. And they had hair like the hair of +women, and their teeth were like those of lions. And they +had breast-plates, like breast-plates of iron; and the sound +of their wings was like the sound of chariots with many +horses rushing into battle. And they had tails like scorpions, +and there were stings in their tails: and their power +was to injure men five months. They had a king over them, +the messenger of the abyss, whose name in Hebrew is +Abaddon, but in the Greek tongue he hath the name Apollyon. +One woe is past away; and behold, there come yet +two woes hereafter.</q>—Rev. 9:1-12. +</quote> + +<p> +The previous trumpets reveal the agencies +which effected the dismemberment and overthrow +of Western Rome. The fifth and sixth +unfold those which terminated that empire in +the east, embracing the territory between the +Adriatic and Euphrates, the Lybian desert +and the Danube. +</p> + +<p> +A star (1:20) symbolizes a messenger, +or head of a religious body, p. <ref target="Pg031">31</ref>. Mohammed +is generally regarded as represented by +this symbol. He was, by birth, of the princely +house of the Koreish, Governors of Mecca, a +family of eminence. +</p> + +<p> +The star had fallen to the earth before opening +the pit of the abyss, which illustrates the +flight of Mohammed from Mecca, and the seeming +termination of all his hopes. To save his +life, he took refuge, with one companion, in a +cave near Medina, in A. D. 622, which forms +the epoch of the Hegira, <hi rend='italic'>i.e.</hi>, of his flight. +</p> + +<p> +The bottomless pit, is where Satan is subsequently +<pb n='095'/><anchor id='Pg095'/> +cast (20:3); and the key of it being +given to this agent, symbolizes his power to +open and to cause the smoke to issue from it; +the Satanic origin of which is thus indicated: +</p> + +<p> +Smoke is an appropriate representative of +error, and symbolizes the Mohammedan doctrines; +which, like the smoke of a great furnace, +were disseminated far and wide, subverting +the religion, and, in time, effecting +the overthrow of the remaining portion of the +Roman empire—the sun, one-third of which +was smitten under the fourth trumpet. +</p> + +<p> +The locusts were generated in the smoke +from whence they issued. In a corresponding +manner, the spread of Mohammedanism resulted +in the organization of hordes of Saracens, +who propagated the religion of the false +prophet by the sword, and founded the famous +Arabian empire, which extended from the +Atlantic ocean to the river Euphrates. +</p> + +<p> +The shapes of the locusts were like horses +prepared for battle; and the Saracenic hordes, +thus symbolized, were mounted horsemen, +famous for the swiftness of their flight or pursuit, +and ever ready for the contest. +</p> + +<p> +Their crowns, faces, hair, teeth, breast-plates, +&c., seem to be indicative of their personal +appearance: on their heads they wore +yellow turbans, like coronets; their demeanor +was grave and firm; their hair, like that of +women, was suffered to grow uncut; they +were defended by the cuirass or breast-plate; +<pb n='096'/><anchor id='Pg096'/> +and in rushing to battle, their onset was like +that of chariots and many horses. +</p> + +<p> +They had a king over them, named Abaddon +in the Hebrew, and Apollyon in the Greek, +both of which signified the Destroyer. The +Saracens acknowledged the authority of Mohammed +during the whole period of their conquests; +not only recognizing him as their +prophet and king during his lifetime, but his +successors, after his death, considered and +called themselves Mohammed's <hi rend='italic'>Caliphs</hi>, or +<hi rend='italic'>Vicars</hi>. +</p> + +<p> +Their mission was not against the grass, green +things, and trees, but had express reference to +the men who had <emph>not</emph> the seal of God in their +foreheads. The antithesis here expressed, +shows that by the former were symbolized the +servants of God, and that these locust-warriors +were particularly commissioned against infidels +and apostates. Christians were not to be molested; +and provision was made for their protection, +in the circular letter which Abubekir sent +to the Arabian tribes, A. D. 633. He said: +</p> + +<quote rend="display"> +<q><q>Remember, that you are always in the presence of +God, on the verge of death, in the assurance of judgment, +and the hope of paradise: avoid injustice and oppression; +consult with your brethren, and study to preserve the love +and confidence of your troops. When you fight the battles +of the Lord, acquit yourselves like men, without turning +your backs; but let not your victory be stained with the +blood of women and children. Destroy <emph>no palm-trees, nor +burn any fields of corn</emph>. Cut down no fruit-trees, nor do +any mischief to cattle, only such as you kill to eat. When +you make any covenant, or article, stand to it, and be as +<pb n='097'/><anchor id='Pg097'/> +good as your word. As you go on, you will find some <emph>religious +persons</emph> who live in retired monasteries, and propose +to themselves to serve God that way; let them alone, and +neither kill them nor destroy their monasteries; and you +will find another sort of people that belong to the synagogue +of Satan, who have <emph>shaven crowns</emph>; be sure you cleave their +skulls, and give them no quarter <emph>till they either turn +Mohammedans or pay tribute</emph>.</q></q> +</quote> + +<p> +At this epoch, the Greek church at Constantinople +had been preserved from the reproach +of image worship, and still later it +made strenuous efforts against it; but the +churches of the north of Africa, and the Asiatic +portion of the Eastern empire, had become +greatly debased, and worshipped saints and +images. And while the territories of these +were speedily subverted to Mohammedanism, +and became a part of the Arabian empire, the +east of Europe was wonderfully preserved +from their inroads. +</p> + +<p> +Their power was not to kill, but to torment +men five months. To kill, symbolically, according +to the significance of the second seal, +p. <ref target="Pg060">60</ref>, is to compel men to apostasize; and they +could not be in a condition to force their religion +on the men of the eastern empire, without +first subjecting it by force of arms. +</p> + +<p> +The time of this torment was limited to five +prophetic months. In one hundred and fifty +years from the <hi rend='italic'>Hegira</hi> the Saracen empire +had ceased to be aggressive. In 762 Bagdad, +the city of peace, was founded on the Tigris, +by Al-Mansur, who died in 774. <q>From this +<pb n='098'/><anchor id='Pg098'/> +time,</q> says <hi rend='smallcaps'>Rottick</hi>, <q>the Arabian history +assumes an entirely different character.</q> It +was no longer progressive; the proud Saracen +empire became dismembered, and three independent +and hostile Caliphates, and several +fragments of kingdoms, were formed from its +ruins. In 841, the reigning Caliph at Bagdad, +distrusting the spirit of his own troops, hired +a body of fifty thousand Turkish soldiers, +which he distributed in his dominions. These +accelerated the ruin of the Caliphate, and, in +time, the whole of the Saracen territory became +subject to the Tartar rule, which had +become Mohammedan, and also aimed to subject +the eastern empire. +</p> + +<p> +The declaration that <q>one woe is past,</q> +v. 12, implies an interval between that and +the woe following. In a corresponding manner, +the crusaders from Europe, like the successive +overflowing of a mighty river, restrained +the Tartars from the conquest of Constantinople, +which had now consented to image +worship, till the sounding of: +</p> + +</div> + +<div> +<head>The Sixth Trumpet.</head> + +<quote rend="display"> +<q>And the sixth angel sounded, and I heard a voice out +of the four horns of the golden altar before God, saying to +the sixth angel having the trumpet, Loose the four messengers +bound near the great river Euphrates. And the four +messengers were loosed, prepared for an hour, and day, +and month, and year, to slay the third part of men. And +the number of the army of the horsemen were two hundred +thousand thousand: I heard the number of them. And +thus I saw on the horses in the vision, and those, who sat +<pb n='099'/><anchor id='Pg099'/> +on them, having red, blue and yellow breast-plates: and +the heads of the horses were like the heads of lions; and fire, +and smoke, and brimstone issued from their mouths. By +these three plagues the third part of men was killed; by the +fire, and by the smoke, and by the brimstone, which issued +from their mouths. For the power of the horses is in their +mouth, and in their tails: for their tails having heads were +like serpents, and they injure with them. And the rest of +the men, who were not killed by these plagues, yet repented +not of the works of their hands, that they should not worship +demons, and idols of gold, and silver, and brass, and +stone, and of wood: which can neither see, nor hear, nor +walk; nor did they repent of their murders, nor of their +sorceries, nor of their fornication, nor of their thefts.</q>—Rev. +9:13-21. +</quote> + +<p> +The great river, the Euphrates,—waters +being a symbol of people, (17:15)—must +symbolize those who sustain a relation to the +Roman hierarchy, as its defenders and supporters; +analogous to that sustained by the +river Euphrates to the city of Babylon; +which was situated on, and drew its wealth +and support from it. +</p> + +<p> +The angels bound near the Euphrates, +must then be those powers, which, approaching +and attacking the Roman Empire, were +<emph>restrained</emph> from effecting its conquest and enforcing +the profession of Mohammedanism. +Their being loosed, signifies the removal of +those restraints. Mr. Lord suggests that they +symbolize leaders of the four armies of the +Tartars, which successively overran the surrounding +provinces. He says: +</p> + +<p> +<q rend="pre">The first horde were the Seljukians, who +<pb n='100'/><anchor id='Pg100'/> +invaded the Eastern empire about the middle +of the eleventh century, under Togrul Beg.</q> +He suddenly overran, with myriads of cavalry, +the frontier, from Taurus to Arzeroum, +and spread it with blood and devastation. +Alp Arslan, his successor, soon renewed the +invasion, conquered Armenia and Georgia, +penetrated into Cappadocia and Phrygia, and +scattered detachments over the whole of lesser +Asia. His troops being subsequently driven +back, he renewed the war, and recovered +those provinces. His descendants, and others +of the race, soon after extended their conquests, +and established the kingdoms in the +east of Persia and Syria, and Roum, in lesser +Asia, which they maintained through many +generations, and made their sway a scorpion +scourge to the idolatrous inhabitants. The +Christians were allowed the exercise of their +religion on the conditions of tribute and servitude, +but were compelled to endure the scorn +of the victors, to submit to the abuse of their +priests and bishops, and to witness the apostasy +of their brethren, the compulsory circumcision +of many thousands of their children, +and the subjection of many thousands to +a debasing and hopeless slavery. +</p> + +<p> +<q rend="pre">The second army was that of the Moguls, +who, in the thirteenth century, after the conquest +of Persia, passed the Euphrates, plundered +and devastated Syria, subdued Armenia, +Iconium, and Anatolia, and extinguished +<pb n='101'/><anchor id='Pg101'/> +the Seljukian dynasty. Another army advancing +to the west, devastated the country +on both sides of the Danube, Thrace, Bulgaria, +Servia, Bosnia, Hungary, Austria, and +spread them with the ruins of their cities and +churches, and the bones of their inhabitants. +This horde had been prepared for this invasion +by vast conquests in the East.</q> +</p> + +<p> +<q rend="pre">The third were the Ottomans, who in the +beginning of the fourteenth century conquered +Bithynia, Lydia, Ionia, Thrace, Bulgaria, +Servia, and in the following century Constantinople +itself, and have maintained their empire +to the present time. They were released +from restraint on the one hand by the decay +of the Mogul Khans, to whom they had been +subject, and on the other by the dissensions +and weakness of the Greeks.</q> +</p> + +<p> +<q>The last was that of the Moguls under +Tamerlane, who in the beginning of the fifteenth +century overran Georgia, Syria, and +Anatolia, and spread them with slaughter and +desolation. He also had been prepared for +this incursion by his previous victories and +conquests.</q>—<hi rend='italic'>Ex. Apoc.</hi>, pp. 225, 226. +</p> + +<p> +These armies, the number of which is literally +<q>myriads of myriads,</q> were not all +subsequent to the time when they had power +to subject the Eastern Roman empire; but may +be the four, from the fact that the Mohammedan +power was extended by these armies, which +<pb n='102'/><anchor id='Pg102'/> +till this time had been restrained from accomplishing +the subjugation of Constantinople. +</p> + +<p> +The restraints being removed, they were +now to have power to kill, by compelling the +third part of men to embrace the doctrines of +Mohammed,—evident reference being had to +the men of the eastern empire; the conquest +of which was now to be effected, the dial of +heaven having indicated the arrival of the +predicted epoch. +</p> + +<p> +In 1449 Constantine Deacoses, being entitled +to the throne of Constantinople by the +death of John Paleologus, did not venture to +take possession till he had sent ambassadors +and gained the consent of Amurath, the Turkish +Sultan. From this fact, Ducas, the historian, +counts Paleologus as the last Greek +emperor—for he did not consider as such, a +prince who did not dare to reign without permission +of his enemy. Amurath died and +was succeeded in the empire, in 1451, by +<hi rend='smallcaps'>Mahomet II.</hi>, who set his heart on Constantinople, +and made preparations for besieging +the city. The siege commenced on the 6th +of April, 1453, and ended in the taking of the +city, and death of the last of the Constantines, +on the 16th of May following, when the +eastern city of the Cæsars became the seat of +the Ottoman empire; and its <q>religion was +trampled in the dust by the Moslem conquerors.</q> +Thus the two-horned beast (13:11), +<pb n='103'/><anchor id='Pg103'/> +became merged in, and identified with the false +prophet, 16:13, and 19:20. +</p> + +<p> +The description of the horses, and those +who sat on them (v. 17), is strikingly emblematic +of the Turkish warriors who subjugated +Constantinople. Says Dr. Keith: +<q>The breast-plates of the horsemen, in reference +to the more destructive implements of +war, might then, for the first time, be said to +be fire, and jacinth, and brimstone. The +musket had recently supplied the place of the +bow. <hi rend='italic'>Fire</hi> emanated from their breasts. +<hi rend='italic'>Brimstone</hi>, the flame of which is <hi rend='italic'>jacinth</hi>, +was an ingredient both of the <hi rend='italic'>liquid fire</hi> and of +gunpowder.... A new mode of warfare +was at that time introduced, which has +changed the nature of war itself, in regard to +the form of its instrument of destruction; and +sounds and sights unheard of and unknown +before, were the death-knell and doom of the +Roman empire. Invention outrivalled force, +and a new power was introduced, that of +musketry as well as of artillery, in the art of +war, before which the old Macedonian phalanx +would not have remained unbroken, nor +the Roman legions stood. That which <hi rend='smallcaps'>John</hi> +saw <q>in the vision,</q> is read in the history of +the times.</q> +</p> + +<p> +By these three, the fire, smoke, and brimstone, +were the third part of men killed (v. +18), and by these was the conquest of Constantinople +effected. Says Gibbon: <q rend="pre">At the +<pb n='104'/><anchor id='Pg104'/> +request of Mahomet II., Urban produced a +piece of brass ordnance of stupendous and +almost incredible magnitude. A measure of +twelve palms was assigned to the bore, and +the stone bullet weighed about six hundred +pounds. A vacant place before the new palace +was chosen for the first experiment; but +to prevent the sudden and mischievous effects +of astonishment and fear, a proclamation was +issued that the cannon would be discharged +the ensuing day. The explosion was felt or +heard in a circuit of a hundred furlongs; the +ball, by the force of the gunpowder, was driven +about a mile, and on the spot where it fell, +it buried itself a fathom deep in the ground. +For the conveyance of this destructive engine, +a frame or carriage of thirty wagons was +linked together, and drawn along by a train +of sixty oxen; two hundred men, on both +sides, were stationed to poise or support the +rolling weight; two hundred and fifty workmen +marched before to smooth the way and +repair the bridges, and near two months were +employed in a laborious journey of a hundred +and fifty miles.</q> +</p> + +<p> +<q>In the siege, the incessant volleys of +lances and arrows were accompanied with the +smoke, the sound, and the fire of their musketry +and cannon. Their small arms discharged +at the same time five or even ten +balls of lead of the size of a walnut, and according +to the closeness of the ranks, and the +<pb n='105'/><anchor id='Pg105'/> +force of the powder, several breast-plates and +bodies were transpierced by the same shot. +But the Turkish approaches were soon sunk +into trenches, or covered with ruins. Each +day added to the science of the Christians, +but their inadequate stock of gunpowder +was wasted in the operation of each day. +Their ordnance was not powerful either in +size or number, and if they possessed some +heavy cannon, they feared to plant them on +the walls, lest the aged structure should be +shaken and overthrown by the explosion. +The same destructive secret had been revealed +to the Moslems, by whom it was employed +with the superior energy of zeal, riches, and +despotism. The great cannon of <hi rend='smallcaps'>Mahomet</hi> +was flanked by two fellows almost of equal +magnitude: the long order of the Turkish +artillery was pointed against the walls: fourteen +batteries thundered at once on the most +accessible places, and of one of these it is ambiguously +expressed that it was mounted with +one hundred and thirty guns, or that it discharged +one hundred and thirty bullets.</q> +</p> + +<p> +The conquest of Constantinople being accomplished, +they were to have power to kill +men during an hour, day, month, and year +of prophetic time—<hi rend='italic'>i.e.</hi> three hundred and +ninety-one years, fifteen days. If reckoned +from the conquest of the city, this would extend +to June 1844. Whether any particular +act has transpired to mark the precise point +<pb n='106'/><anchor id='Pg106'/> +of its termination, may not be important; but +it is interesting to consider that within a +few years the Mohammedan government has +formally granted permission for the full enjoyment +of the Protestant religion; and has +renounced the right of punishing by death, +apostates from Islamism. +</p> + +<p> +In August 1843, an Armenian, who had +become a Mussulman and subsequently returned +to the religion of his fathers, was beheaded +at Constantinople. The Christian +powers of Europe immediately remonstrated, +and it was hoped that the law against apostates +from Mohammedanism would be permitted +to become a dead letter. In a few +months, however, a firman issued from the +government ordering the decapitation of a +young man near Brooza, who was put to +death for having promised in a passion, but +had afterwards refused, to become a Mohammedan. +Lord Aberdeen, the British Secretary +of Foreign Affairs, then demanded of the +Turkish Sultan that the Porte should not +insult and trample on Christianity, <q>by treating +as a criminal any person who embraces +it;</q> but should <q>renounce, absolutely and +without equivocation, the barbarous practice +which has called forth the remonstrance now +addressed to it.</q> To this communication the +following answer was made early in 1844: +<q>The Sublime Porte engages to take effectual +measures to prevent, henceforward, the execution +<pb n='107'/><anchor id='Pg107'/> +and putting to death of the Christian +who is an apostate.</q> On the 15th of November, +1847, for the first time, a firman was +issued recognizing Protestant Christians as a +distinct community, forbidding any molestation +or interference <q>in their temporal or +spiritual concerns,</q> and permitting them <q>to +exercise the profession of their creed in security.</q> +This coming from the Vizier, did +not necessarily survive a change of ministry; +but in November, 1850, a firman was issued +from the Sultan himself, <emph>establishing</emph> the policy +of the empire in respect to Protestants, and +confirming them in all needed civil and religious +privileges. Thus has the Mohammedan +government formally and forever renounced +the power it had so long wielded, of causing +spiritual death by compelling men to apostatize +from Christianity. +</p> + +<p> +The rest of the men not killed, must be +those in portions of the Roman territory not +included in the eastern third. The Roman +Catholics in the western parts, were not reformed +by the judgments inflicted on the east. +They continued to worship the canonized +dead, and to bow down to images of the +saints. Under this trumpet, a mighty movement +was to be there effected, which was +symbolized by the descent of: +</p> + +</div> + +<pb n='108'/><anchor id='Pg108'/> + +<div> +<head>The Rainbow Angel.</head> + +<quote rend="display"> +<q>And I saw another mighty angel descending from +heaven, clothed with a cloud: and the rainbow was over +his head, and his face was like the sun, and his feet like +pillars of fire; and he had in his hand a little book opened: +and he set his right foot on the sea, and his left foot on the +land. And shouted with a loud voice, as a lion roareth: +and when he shouted, seven thunders uttered their voices. +And when the seven thunders had uttered their voices, I was +about to write: and I heard a voice from heaven saying, Seal +up those things, which the seven thunders uttered, and write +them not. And the angel, whom I saw standing on the sea and +on the land, raised his hand to heaven, and swore by him who +liveth for ever and ever, who created heaven, and the things +in it, and the earth, and the things in it, and the sea, and the +things in it, that the time should not yet be; but in the days +of the voice of the seventh angel, when he will sound, the +secret of God will be finished, as he hath announced to his +servants the prophets. And the voice, which I heard from +heaven, spoke with me again, and said, Go, take the little +book, which is opened in the hand of the angel, who standeth +on the sea and on the land. And I went away to the +angel, and said to him, Give me the little book. And he +said to me, Take, and eat it up; and it will make thy stomach +bitter, but in thy mouth, it will be sweet as honey. +And I took the little book from the angel's hand, and ate it +up; and it was in my mouth sweet as honey: and when I +had eaten it my stomach was bitter. And he said to me, +Thou must prophesy again concerning many people, and +nations, and tongues, and kings.</q>—Rev. 10:1-11. +</quote> + +<p> +This angel, like those in corresponding passages, +must symbolize a body of men, whose +importance is indicated by the might and +splendor of the symbol. +</p> + +<p> +His descent from heaven, the cloud, the +rainbow, the sun-like face, and the fire-like +feet of the Mighty Messenger, attest the heaven-inspired +<pb n='109'/><anchor id='Pg109'/> +origin of his utterances. His +<q>eyes as a flame of fire, and his feet like unto +fine brass, as if they burned in a furnace,</q> +would not be given to one who came to announce +other than heaven-inspired truths. +</p> + +<p> +The <emph>open book</emph> in the hand of the angel, +fixes the chronology of the fulfilment of this +vision at an epoch when the Scriptures cease +to be a closed and sealed book, and the people +are permitted to have free access to them. +</p> + +<p> +His <emph>position</emph>—one foot resting on the sea, +and one on the land—attests the universality +of the movement which is to date from that +epoch. +</p> + +<p> +His lion voice, must symbolize the manner +in which would be announced the great truths, +at which the whole world would be startled. +</p> + +<p> +The <emph>singleness</emph> of his cry, is also symbolic +of the simplicity of the truth, which is +never symbolized by discordant multitudinous +sounds. +</p> + +<p> +The <emph>responsive thunders</emph>, unlike the single +voice of the angel, are multitudinous and discordant; +and consequently symbolize errors. +Their <emph>following</emph> so immediately on the shout +of the angel, shows the proximity of their +promulgation to the utterance of the truths to +which they are responsive. +</p> + +<p> +<hi rend='smallcaps'>John's</hi> <emph>readiness to write</emph> what the seven +thunders uttered, shows that what they uttered +was <emph>professedly</emph> in harmony with the +truths previously announced, and that men +<pb n='110'/><anchor id='Pg110'/> +would be liable to be deceived, by their promulgation. +</p> + +<p> +His being <emph>forbidden</emph> by the cloud-robed angel, +to write what they uttered—while he +was commanded to <q>seal not the sayings of +the prophecy of this book</q> (22:10),—shows +that their utterances were not heaven-inspired, +and constituted no part of <q>the word of <hi rend='smallcaps'>God</hi>, +and of the testimony of <hi rend='smallcaps'>Jesus Christ</hi>,</q> which +<hi rend='smallcaps'>John</hi> bare record of. +</p> + +<p> +The <emph>subsequent oath</emph> of the angel, by Him +who liveth forever, that <q>the time is not yet,</q> +shows that those thunders, however erroneous +in their form manner and connection with +other errors, had respect to some great event +foretold in Scripture; but which the thunders +had <emph>antedated</emph> and presented in an <emph>unscriptural</emph> +form. +</p> + +<p> +His further announcement that it would be +fulfilled under the sounding of the <q>seventh +trumpet,</q> and that then the mystery of <hi rend='smallcaps'>God</hi> +should be finished in the manner foretold to +his servants the prophets, shows that the great +event, the time of which was <q>not yet,</q>—<hi rend='italic'>i.e.</hi>, +under the sixth trumpet, was the coming of +the kingdom of <hi rend='smallcaps'>God</hi>—the fifth universal empire; +that at a period anterior to the time +when it might rationally be expected, it would +be proclaimed in a form repugnant to the +teachings of the prophets; and that when thus +heralded, it would be met by the party uttering +the heaven-inspired truths, with the denial +<pb n='111'/><anchor id='Pg111'/> +that the time had arrived, and by arguments +to show its true nature and epoch, under the +seventh trumpet. +</p> + +<p> +The command to take and eat the little +book, shows that its contents were such as the +soul might feed on; which should be sweet to +the believer's taste, but would subject him to +bitter persecution. And the announcement +that they were to prophesy <emph>again</emph> before many +nations and peoples and tongues and kings, +marks this as the commencement of an era +when the Gospel should again begin to go +forth into distant lands. +</p> + +<p> +All of the above particulars harmonize in +the time of the reformation of <hi rend='smallcaps'>Luther</hi> in the +sixteenth century, and with no other epoch. +The great truths then promulgated, of which +<q>justification by faith</q> was the cardinal one, +electrified the whole world, as the loud roaring +of a lion would startle the passer-by. +These were immediately responded to by the +multitudinous errors of the Anabaptists and +others, who thought to set up the kingdom of +<hi rend='smallcaps'>God</hi> in +<emph>this world</emph>, and <emph>before the resurrection</emph>, +by putting to death the ungodly and sparing +only the saints. +</p> + +<p> +As in all efforts for good Satan is careful to +attempt a counterfeit, or to mingle impure +elements to the injury of the truth, so in +the Reformation there were false reformers. +<hi rend='smallcaps'>Thomas Munzer</hi>, and others, in 1525, incited +vast numbers on the borders of the Danube to +<pb n='112'/><anchor id='Pg112'/> +make physical war on the Papal ecclesiastics. +He denounced <hi rend='smallcaps'>Luther</hi>, also, with the same +violence that he did the Pope. In his mad +attempt to slay the ungodly, he took possession +of Muhlhausen, appointed a new city +council, pillaged the houses of the rich, proclaimed +a community of goods, and committed +various excesses; but they were finally defeated +in a pitched battle, with a loss of from +five thousand to seven thousand killed. Others +succeeded him, teaching that <hi rend='smallcaps'>God</hi> spake to them +in person, instructing them how to act. They +professed the most extravagant doctrines, setting +aside both <hi rend='smallcaps'>Luther</hi> and the Bible. The +former did not go near far enough for them; +and the latter was in their view insufficient +for man's instruction, who could only be +taught of God. They taught that the world +was to be immediately devastated; and no +priest or ungodly person be left alive; and +that then the kingdom of <hi rend='smallcaps'>God</hi> would commence, +and the saints possess the earth. +Those who adhered to <hi rend='smallcaps'>Luther</hi>, united with +him in bearing a faithful testimony against +such extravagances, adhered to the written +word, denounced new revelations, and showed +from the Bible that Antichrist was to be overthrown +by the personal advent of <hi rend='smallcaps'>Christ</hi>, and +not by the sword of man. The following +extracts are from <hi rend='smallcaps'>Mr. Lord</hi>: +</p> + +<p> +<q rend="pre">The pretences of the Anabaptists to inspiration +were in like manner denounced by +<pb n='113'/><anchor id='Pg113'/> +Melancthon. <q>The Anabaptists, infatuated by +the devil, have boasted a new species of +sanctity, as though they had left the earth, +and ascended to the skies; and given out, +moreover, that they enjoy extraordinary inspiration. +But as the pretence was hypocritical, +and designed merely to subserve appetite +and ambition, they soon plunged into debauchery, +and then excited seditions, and undertook +to establish a New Jerusalem, as other enthusiasts +have often attempted. A like tragedy +was formerly acted at Pepuza in Phrygia, +which fanatical prophets denominated the +new Jerusalem.</q></q> +</p> + +<p> +<q rend="pre">He also refuted by the Scriptures, the +expectation of the Anabaptists of the immediate +establishment of Christ's millennial kingdom. +He regarded the term Antichrist as +denoting both the Mohammedan empire and +the Papacy, and held that they were not to be +overthrown till the time of the resurrection of +the dead, and that a considerable period was +to pass before that event. <q>God showed to +Daniel a series of monarchies and kingdoms, +which it is certain has already run to the end. +Four monarchies have passed away. The +cruel kingdom of the Turks, which arose out +of the fourth, still remains, and as it is not to +equal the Roman in power, and has certainly, +therefore, already nearly reached its height, +must soon decline, and then will dawn the +day in which the dead shall be recalled to +<pb n='114'/><anchor id='Pg114'/> +life.</q> He then repeats the saying ascribed to +Elias, that six thousand years were to pass +before the advent of Christ; two thousand +before the law, two under the law, and two +under the gospel; and proceeds to show that +four hundred and fifty-eight years were, +therefore, to intervene before the advent of +the Redeemer, the destruction of Antichrist, +and the establishment of the kingdom of the +saints. <q>It is known that Christ was born +about the end of the fourth millenary,<note place="foot">The first Advent was, +according to the best-settled chronological +data, about four thousand one hundred and twenty years +from creation.</note> and +one thousand five hundred and forty-two +years have since revolved. We are not, +therefore [in 1542], far from the end.</q></q> +</p> + +<p> +<q>These views corresponding so conspicuously +with the symbol, continued to be repeated by +a crowd of writers, till at the distance of sixty-seven +years from the death of Melancthon, +the celebrated Joseph Mede published his +<q>Clavis Apocalyptica,</q> in which he showed +from the coincidence of the periods of the +wild beast and the witnesses, that the advent +of the Redeemer, and the destruction of the +anti-Christian powers were not to be expected +until twelve hundred and sixty years had +passed from the rise of the ten kingdoms, and +that near one hundred of them, therefore, were +still to revolve. As that period expired and +the knowledge of the prophecy advanced, the +<pb n='115'/><anchor id='Pg115'/> +catastrophe of the wild beast was referred to +a later time. Many recent expositors regard +the twelve hundred and sixty years as having +reached their end in 1792; and most refer the +fall of the anti-Christian powers to the last +half of the present, or the beginning of the +next century.</q>—<hi rend='italic'>Ex. of Apoc.</hi>, pp. 238-240. +</p> + +<p> +All the vagaries of the various sects of +heretics were connected with an expectation +of the immediate establishment of <hi rend='smallcaps'>Christ's</hi> +kingdom. That the seven thunders gave +utterance to such an expectation, is evident +from the response of the angel, when he lifted +up his hand to heaven and with the solemnity +of an oath, by Him who liveth forever, +affirmed that <q><emph>the time should not yet be</emph>;</q> +but that <q>in the days of the voice of the +seventh angel, when he delays to sound,<note place="foot">See margin +of Whiting's Testament. Lord has it, <q>when +he can be ready to sound.</q></note> the +secret of <hi rend='smallcaps'>God</hi> will be finished, as he hath +announced to his servants the prophets.</q> +Why such an annunciation at this stage of +the vision? It must be to correct a misapprehension +which would exist at a corresponding +time in its fulfilment, respecting the +immediate appearance of the kingdom. Thus +did <hi rend='smallcaps'>Paul</hi> correct the Thessalonian brethren, +when he wrote to them in his second epistle +not to be shaken in mind, as that the day of +the <hi rend='smallcaps'>Lord</hi> was then impending, 2 Th. 2:2. +</p> + +<p> +The Bible, was, at this epoch, first opened +<pb n='116'/><anchor id='Pg116'/> +to the common people. Before, it was only +found in languages which they were entirely +ignorant of. It was translated by <hi rend='smallcaps'>Luther</hi> into +their own language, and thus made accessible. +The art of printing, discovered at about +that time, enabled all who wished, to avail +themselves of its unsealed contents. They +feasted on the words of inspiration, which +were sweeter to them than honey, or the honey-comb. +But afterwards, they had to endure bitterness +for the sake of the Gospel. Divisions +and subdivisions followed, parties multiplied, +and heresies abounded, accompanied +with bitter and mischievous discussions, and +fierce and rancorous contentions. These being +based on the understanding which the several +parties attached to portions of scripture, were +fitly symbolized by the bitterness that followed +the eating of the book. At this time, +also, was revived a system of religious teachings +which has gone forth into many lands. +</p> + +<p> +The reörganization of the church at this +epoch, is next symbolized. +</p> + +</div> + +<div> +<head>The Measuring Reed, Temple, &c.</head> + +<quote rend="display"> +<q>And there was given me a measuring reed like a rod, +and it was said, Arise, and measure the temple of God, +(and the altar,) and those who worship in it. But the +court which is without the temple, leave out, and measure +it not; for it is given to the Gentiles: and they will tread +the holy city under foot +forty-two months.</q>—Rev. 11:1, 2. +</quote> + +<pb n='117'/><anchor id='Pg117'/> + +<p> +These symbols are evidently taken from +the temple and altar of Jewish worship, and +represent corresponding analogies under the +Christian dispensation. +</p> + +<p> +To measure anything, is to examine and +take notice of its parts and proportions; and +that by which it is measured, is the standard +or rule to which it should conform. +</p> + +<p> +The temple, is a proper symbol of the +church of God; which is <q>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 a holy temple in the Lord,</q> +Eph. 2:20, 21. +</p> + +<p> +At the epoch of the Reformation, the nominal +church was subjected to the scrutiny of +the word of God; and its pretensions were +measured by the scriptural rule. The reformers +found the Man of Sin, <q>as God sitting +in the temple of God,</q> (2 Thess. 2:4); +and they had to re-model their church relationship, +in accordance with the pattern presented +in the New Testament. This involved +the consideration of what constituted the +church,—its organization, its ministry, its +sacraments, and its membership,—their mutual +relation to God, and to each other. +</p> + +<p> +The altar, must symbolize the sacrifice +and atonement of Christ,—the <q>altar whereof +they have no right to eat which serve the +tabernacle,</q> Heb. 13:10. The great question, +<pb n='118'/><anchor id='Pg118'/> +of justification by faith in the death of +Christ, was the rallying cry of the Reformation. +The fundamental principles of Christian +truth were then unfolded anew, and the +doctrines of the Papacy, including the sacrifice +of the mass, were rejected as contrary to +Bible teachings. +</p> + +<p> +The worshippers in the temple, who were to +be measured by the same rule, are Christians. +All who were to be recognized as such, were +to give evidence of conformity to the Bible +standard. Regeneration by the Holy Ghost, +was held by the reformers to be necessary to +church membership. The Papists required +only baptism and confirmation. +</p> + +<p> +The court without the temple, was that to +which the Gentiles had access, and beyond +which their entrance was prohibited. Devout +foreigners were there permitted to pay their +devotions to the God of heaven. As the +Gentiles must symbolize those who are not +Christians, the occupants of the outer court, +must be the congregation—the nominal worshippers +who throng the outer courts of the +Lord, in distinction from the true worshippers. +Such were to have free and unrestricted access +to the places of Christian worship. +</p> + +<p> +The holy city is that in which the temple is +situated, and must embrace the church as a +whole, subjected to Gentile rule. Its being +trodden under foot, indicates that the civil +polity under which the church would subsist, +<pb n='119'/><anchor id='Pg119'/> +should, during the period specified, be under +the control of those who worship only in the +outer court. +</p> + +<p> +The forty and two months, is a period of +time, corresponding with the thousand two +hundred and three score days of the verse +following, the time and times and half a time +of Rev. 12:14, and the corresponding periods +of Rev. 12:6; 13:5; Dan. 7:25; and 12:7; +symbolizing a period of twelve hundred and +sixty years, according to the almost unanimous +opinion of Protestant writers. +</p> + +<p> +This period does not commence with this +epoch, but began with the subjection of Christianity +to the power of the civil arm, which +was to continue during the time predicted,—notwithstanding +the reädjustment of the temple-worship,—when +Christians should cease +to be responsible to any human tribunal for +the orthodoxy of their faith. +</p> + +<p> +During the same period, also, power to +prophesy, though shrouded in sackcloth, was +to be given to: +</p> + +</div> + +<div> +<head>Christ's Two Witnesses.</head> + +<quote rend="display"> +<q>And I will give charge to my two witnesses, and they +will prophesy one thousand two hundred sixty days, clothed +in sackcloth. These are the two olive-trees, and the +two lamp-stands, standing before the Lord of the earth. +And if any one wisheth to injure them, fire proceedeth from +their mouth, and devoureth their enemies: and if anyone +wisheth to injure them, he must thus be killed. These +<pb n='120'/><anchor id='Pg120'/> +have power to shut heaven, that it may not rain in the +days of their prophecy: and they have power over the +waters to turn them to blood, and to smite the earth with +every plague, as often as they wish. And when they shall +have finished their testimony, the wild beast that ascendeth +out of the abyss will make war with them, and will overcome +them, and kill them. And their dead body <emph>will lie</emph> +on the wide street of the great city, which is spiritually +called Sodom and Egypt, where also their Lord was crucified. +And those of the people, and tribes, and tongues, and +nations, will see their dead body three days and a half, and +will not allow their dead body to be put into a tomb. +And those, who dwell on the earth, will rejoice over them, +and exult, and send gifts to each other; because these +two prophets tormented those, who dwell on the earth. +And after the three days and a half the Spirit of life from +God entered them, and they stood on their feet; and great +fear fell on those, who saw them. And they heard a great +voice from heaven, saying to them, Ascend here! And +they ascended into heaven in a cloud; and their enemies +saw them. And in that hour there was a great earthquake, +and the tenth part of the city fell, and in the +earthquake seven thousand names of men were slain: and +the remnant became terrified, and gave glory to the God +of heaven. The second woe is past away; behold, the third +woe cometh quickly.</q>—Rev. 11:3-14. +</quote> + +<p> +The two witnesses are not symbolically +exhibited, but are referred to by an elliptical +metaphor, and are explained to be the +<q>two olive-trees, and the two candlesticks.</q> +Therefore, they are not two living men, as +some suppose, shown to John in vision, symbolizing +analogous agents; but their nature is +to be determined by a consideration of the +olive-trees and candlesticks which symbolize +them. +</p> + +<p> +Candlesticks symbolize churches. Thus +<pb n='121'/><anchor id='Pg121'/> +the Saviour said to John: <q>The seven candlesticks +which thou sawest are the seven +churches,</q> 1:20. When <q>men light a candle,</q> +they put <q>it on a candlestick, and it +giveth light unto all that are in the house,</q> +Matt. 5:15. The candlestick does not originate, +but sustains the light in a position to be +seen and exert a beneficial influence. It is +thus that the church is said to be <q>the light +of the world,</q> and is required to let her light +<q>shine before men,</q> <hi rend='italic'>Ib.</hi> +vs. 14-16,—<hi rend='italic'>i.e.</hi> +She is to disseminate the light committed to +her; and in so doing, she becomes a <emph>witness</emph> for +Jesus. +</p> + +<p> +The church comprises all the holy persons +who have lived on earth, and is symbolized +by two candlesticks, corresponding to the two +dispensations of its existence. Those who +lived under the former dispensation, are called +<q>a great cloud of witnesses,</q> Heb. 12:1. +Of Christ, <q>give all the prophets witness,</q> +Acts 10:43. They constitute the voice of +the church in that age. Under the gospel +dispensation, also, Christ had chosen witnesses +of himself. He said to his disciples, +<q>Ye shall be witnesses unto me, both in +Jerusalem and in all Judea, and in Samaria, +and unto the uttermost parts of the earth,</q> +(<hi rend='italic'>Ib.</hi> 1:8); and they said, <q>We are his witnesses,</q> +<hi rend='italic'>Ib.</hi> 5:32. <q>We are witnesses of +all things which he did, ... witnesses +chosen before of God,</q> (<hi rend='italic'>Ib.</hi> 10:39-41);—<q>his +<pb n='122'/><anchor id='Pg122'/> +witnesses unto the people,</q> <hi rend='italic'>Ib.</hi> 13:31. +They and their successors have <q>testified and +preached the word of the Lord,</q> (<hi rend='italic'>Ib.</hi> 8:25), +overcoming <q>by the word of their testimony,</q> +(Rev. 12:11),—many of them being <q>slain +for the word of God, and for the testimony +which they held,</q> 6:9. The church, one in +all ages, symbolized by the two candlesticks, +is thus a <emph>witness</emph> of Jesus. +</p> + +<p> +The two olive-trees, symbolize the other +witness, which must sustain a relation to the +church, analogous to that sustained by the +olive-trees to the candlesticks. The declaration, +that the witnesses are <emph>the</emph> two olive-trees +and candlesticks, implies the existence of some +previous symbolization, where those objects +and their relation to each other are presented. +And the connection shows clearly that reference +is made to the vision, wherein Zechariah +beheld <q>a candlestick all of gold, with a bowl +upon the top of it, and his seven lamps thereon, +and seven pipes to the seven lamps, which +are upon the top thereof; and two olive-trees +by it, one upon the right side of the bowl, and +the other upon the left side thereof,</q> Zech. +4:2, 3. The relation which the olive-trees +sustain to the candlestick, is shown by the +questions of the prophet: <q>What are these, +my Lord?</q> (<hi rend='italic'>Ib.</hi> v. 4); <q>What are these +two olive-trees upon the right side of the +candlestick and upon the left side thereof? +What be these two olive-branches which +<pb n='123'/><anchor id='Pg123'/> +through the two golden pipes empty the +golden oil out of themselves?</q> <hi rend='italic'>Ib.</hi> vs. 11, 12. +The office of the olive-trees, was to supply +the candlestick with oil which alone enabled +them to give light. The oil of the olive-tree, +was burned before the Lord continually. +The light committed to the church, is the +truth of God's word. And thus the angel +explains the meaning of the olive-trees: +<q>This is the word of the Lord unto Zerubbabel,</q> +(<hi rend='italic'>Ib.</hi> v. 6); <q>These are the two +anointed ones [<hi rend='italic'>mar</hi>, sons of oil], that stand +by the Lord of the whole earth,</q> <hi rend='italic'>Ib.</hi> v. 14. +And this expression, corresponding with that +in Rev. 11:4, shows that this vision of +Zechariah is the one referred to, and that it is +explanatory of the witnesses. +</p> + +<p> +The Scriptures, as well as the church, +testify of Christ: <q>Search the Scriptures,</q> +said the Saviour, speaking of those then +written; <q>they are they which <emph>testify</emph> [or +bear witness] of me,</q> (John 5:39); and +of the New Testament, he said: <q>This gospel +of the kingdom shall be preached in all +the world for a <emph>witness</emph> unto all nations,</q> +Matt. 24:4. Like two olive-trees supplying +the candlesticks with oil, the Scriptures of the +Old, and of the New Testament give light +to the church, and testify of Christ. They +stand on either side of him,—the one beginning +with the creation and pointing to a +Messiah to come, testifying of him by types +<pb n='124'/><anchor id='Pg124'/> +and shadows; and the other looking back to +the death and resurrection of Christ, and +cheering the heart of the believer by the evidence +of his second coming at the end of the +world. Thus stood within the oracle of the +temple the two cherubim, which Solomon +made <q>of <emph>olive-tree</emph>,</q> and whose wings met +over the ark of the covenant: <q>He set the +cherubim within the inner house, and they +stretched forth the wings of the cherubim, +so that the wing of the one touched the one +wall, and the wing of the other cherub +touched the other wall; and their wings +touched one another in the midst of the +house,</q> 1 Kings 6, 27. Thus symbolized, the +Scriptures and the church are Christ's two +witnesses. +</p> + +<p> +To prophesy, is to make known the truths +of God. Thus, at the epoch of the Reformation, +they were to prophesy <emph>again</emph> before +many peoples, and nations, and tongues and +kings, 10:11. It was to enable the witnesses +to do this, that the necessary power +was to be given them. +</p> + +<p> +Sackcloth, is a symbol of humiliation and +sorrow; and the witnesses being thus clothed, +indicates that during the time specified, they +should be in a despised and oppressed condition. +</p> + +<p> +The one thousand two hundred and sixty +days, symbolize years. God said to Israel, +after the evil report of the twelve spies: +<pb n='125'/><anchor id='Pg125'/> +<q>Your children shall wander in the wilderness +forty <emph>years</emph> ... after the number of the +<emph>days</emph> which ye searched the land,</q> Num. 14:33, +34. And to Ezekiel, <q>This shall be a +sign to the house of Israel: Lie thou upon +thy left side, and lay the iniquity of the house +of Israel upon it, ... for I have laid upon +thee the years of their iniquity, according to +the number of the days, three hundred and +ninety days.... And when thou hast accomplished +them, lie again on thy right side, +and thou shalt bear the iniquity of the house +of Judah forty days: I have appointed thee +<emph>each day for a year</emph>,</q> Ezek. 4:3-6. +</p> + +<p> +This period of one thousand two hundred +and sixty years, is not the whole time in +which the witnesses prophesy, but marks the +duration of their prophesying in sackcloth. +It commenced when the light of the Bible +began to be obscured by the secondary place +which was accorded to it in the estimation of +the Papal church, and the living witnesses +were no longer permitted to preach the gospel +in its purity. +</p> + +<p> +In A. D. 533, the Emperor Justinian, +wrote a letter to the Pope declaring him to be +<q>the head of all the holy churches,</q> and +subjecting to his control <q>all the priests of +the whole East.</q> By the edicts and mandates +of Justinian, who was master of the Roman +world, the supremacy of the Pope received +the fullest sanction; and the highest authorities +<pb n='126'/><anchor id='Pg126'/> +among the civilians and annalists of +Rome, refer to these as evidence of the +right of the Pope to the title of <q>Universal +Bishop,</q> and date it from A. D. 533. p. <ref target="Pg200">200</ref>. +</p> + +<p> +With this supremacy, the power of the +Papacy commenced. The Bible was permitted +only in a dead language, and the +faithful Christian was obliged to seek refuge +in the wilderness. False doctrines obscuring +the Bible, and persecuting enactments oppressing +the church, clothed the witnesses in sackcloth; +and thus only did they testify, till the +power of the papacy was broken. +</p> + +<p> +Fire proceeded out of their mouth, when +they made known the fiery judgments predicted +in the Scriptures against all their +enemies. And they shut heaven, smite with +plagues, turn water to blood, &c., when, in +accordance with the inspired record, are fulfilled +the predictions which, in various places, +are thus symbolized.—See Rev. 15:6; 16:4, +&c. +</p> + +<p> +The finishing of their testimony, refers to +the termination of the sackcloth period,—twelve +hundred and sixty years from A. D. 533; <hi rend='italic'>i.e.</hi> +in 1793,—if the former date is correct. +</p> + +<p> +The beast that ascendeth out of the bottomless +pit, is that on which, in a subsequent +vision, the woman is seated, 17:7, 8. John +saw this beast arise out of the sea, (13:1); +and the subsequent exposition given of it, will +show that it symbolized the civil power of the +<pb n='127'/><anchor id='Pg127'/> +Roman empire in its divided form.—See p. +<ref target="Pg169">169</ref>. As the ten kingdoms constitute the beast, +what is done by any of these kingdoms, is +done by the beast. France was one of the +more prominent of these kingdoms, and at one +period, under Napoleon, controlled the greater +portion of the whole. +</p> + +<p> +To war against the witnesses, is to oppose, +resist, and endeavor to crush them; and to +overcome them, is to be successful in such +efforts. +</p> + +<p> +To kill, when used symbolically and applied +to Christians, is to cause them to apostatize—producing +spiritual death, 9:5. When +applied to the Scriptures, it can only denote +their prohibition. +</p> + +<p> +The great city, as shown in connection with +Rev. 16:19, p. 290, is the Roman hierarchy:—symbolized +by Babylon, and <q>spiritually +called Sodom and Egypt.</q> By being thus +<q><emph>spiritually</emph> called Sodom,</q> some understand +that it is a <q>spiritual Sodom,</q> &c., which +would be a contradiction of terms; others +understand that it is called <emph>figuratively</emph> by +those names, and deduce from it an argument +for spiritualizing the Scriptures; but the use of +the word <q><emph>spiritually</emph>,</q> it is believed, will not +sanction any such meaning. It occurs only +in two other passages:—in Rom. 8:7, to be +<q>spiritually minded,</q> is to have a mind in +accordance with the will of the Spirit; and in +1 Cor. 2:14, things <q>spiritually discerned,</q> +<pb n='128'/><anchor id='Pg128'/> +signifies that they are discerned by the aid of +the Spirit. The great city, then, is called by +the Spirit, <q>Sodom and Egypt;</q> and is so +called because of her licentiousness and idolatries, +and her subjecting the saints to bondage. +To crucify the Lord afresh, is to apostatize +from his teachings, Heb. 6:6. +</p> + +<p> +In 1793, twelve hundred and sixty years +from the date of the Papal supremacy, the +Bible was abolished in France, by the solemn +decree of the government, which declared that +the nation acknowledged no God. A copy of +the Bible could not be found in a single bookstore +in Paris. Inquiry also was made for it in +Rome, in <emph>all</emph> the book establishments of that +city, and the invariable reply was, that it was +prohibited. All the churches of Paris were +shut, and the church plate was declared the +property of the nation. Professors of religion, +at the same time, in large numbers openly +apostatized and embraced infidelity. Says +Dr. Croley:— +</p> + +<p> +<q>On the 1st of November, 1793, Gobet, +with the republican priests of Paris, had +thrown off the gown and abjured religion. +On the 11th, a <q>grand festival,</q> dedicated to +<q>Reason and Truth,</q> was celebrated instead +of divine service in the ancient cathedral of +Notre Dame, which had been desecrated, and +been named, <q>the Temple of Reason;</q> a pyramid +was erected in the centre of the church, +surmounted by a temple, inscribed, <q>To Philosophy.</q> +<pb n='129'/><anchor id='Pg129'/> +The torch of <q>Truth</q> was on the +altar of <q>Reason,</q> spreading light, &c. The +National Convention, and all the authorities, +attended at this burlesque and insulting ceremony. +In February, 1794, a grand fête was +ordered by the convention, in which hymns +to Liberty were chanted, and a pageant in +honor of the abolition of slavery in the colonies, +was displayed in the <q>Temple of Reason.</q> +In June another festival was ordered—to +the Supreme Being: the God of Philosophy. +But the most superb exhibition was +the <q>general festival,</q> in honor of the republic. +It was distinguished by a more audacious +spirit of scoffing and profanation than the +former. Robespierre acted the <q>high-priest of +Reason</q> on the day, and made himself conspicuous +in blasphemy. He was then at +the summit of power,—actual sovereign of +France.</q> +</p> + +<p> +The dead bodies of the witnesses, would be +their existence in that prohibited condition, +when, in France, neither the Scriptures, nor +the church showed any symptoms of life. In +the street, would be the conspicuous and public +manner in which indignities should be +heaped on them. France had been one of the +principal states yielding homage to the Roman +church. Surrounding nations beheld, but +would not permit the extermination of the +Bible and Christianity. +</p> + +<pb n='130'/><anchor id='Pg130'/> + +<p> +The French made merry over their blasphemous +work. Says Dr. Croley:— +</p> + +<p> +<q>A very remarkable and <emph>prophetic</emph> distinction +of this period, was the spirit of frenzied +festivity which seized upon France. The +capital, and all the republican towns, were +the scene of civic feasts, processions, and +shows of the most extravagant kind. The +most festive times of peace under the most +expensive kings were thrown into the shade +by the frequency, variety, and extent of the +republican exhibitions. Yet this was a time +of perpetual miseries throughout France. The +guillotine was bloody from morn till night. +In the single month of July, 1794, nearly <emph>eight +hundred persons</emph>, the majority, principal individuals +of the state, and all possessing some +respectability of situation, were guillotined in +Paris alone. In the midst of this horror, there +were twenty-six theatres open, filled with the +most profane and profligate displays in honor +of the <q>triumph of reason.</q></q> +</p> + +<p> +In Lyons a Bible was tied to the tail of an +ass and dragged in a procession through the +streets of that city. Thus they rejoiced over +the supposed end of religion in France; and +congratulated themselves that the terrors of +God's word, and the church would no more +torment them. +</p> + +<p> +<q>After three days and a half,</q> would be +that number of years from the suppression of +Christianity in November, 1793. On the 17th +<pb n='131'/><anchor id='Pg131'/> +day of June, 1797, three and a half years from +the abolition of the Bible and religious worship, +<hi rend='smallcaps'>Camille Jourdan</hi>, in the <hi rend='italic'>Council of Five +Hundred</hi>, brought up the memorable report +on the <hi rend='italic'>Revision of the Laws Relative to Religious +Worship</hi>, by which France gave permission +to all citizens to buy or hire edifices +for the free exercise of it; repealing all opposing +laws, and subjecting those to a heavy fine +who should in any way impede or interrupt +any religious service. The Bible and the +church again stood erect, to the dismay of +all who had rejoiced over their overthrow. +Those two witnesses were again in a position +to resume their testimony. +</p> + +<p> +They were not only to be thus restored, but +were to be elevated far above their former +position. Since that epoch, have been made +all those great efforts to evangelize the world, +by means of missionary, tract, Bible, and +other benevolent societies, which have caused +the <emph>Scriptures</emph> to be translated into nearly all +known languages, and carried by the <emph>living +preacher</emph> to the ends of the earth. The very +room in which Voltaire uttered his famous +prediction—that <q>the time would arrive +when the Bible would be regarded only in +the light of an old curiosity,</q>—is now used +for a Bible depository, and is <q>piled to the +ceiling with that rare old book.</q> Copies of +the Bible have been multiplied a million fold, +and scattered broadcast over the earth. The +<pb n='132'/><anchor id='Pg132'/> +other witness,—the church, has since then, +also, been greatly magnified. In this age of +missions and Bibles, the number of believers +has been greatly multiplied; and missionaries +have penetrated all lands. The last half-century +has been distinguished for its wonderful +revivals; and the servants of the cross +have <q>prophesied [or testified] again before +many peoples, and nations, and tongues, and +kings,</q> 10:11. +</p> + +<p> +The same hour, is the time of the slaughter +of the witnesses. Its epoch was to be marked +by a great political revolution, which, in the +Apocalypse, is symbolized by an earthquake. +In the year in which Christianity was suppressed +by France, they beheaded their king, abolished +the monarchy, and entirely revolutionized +the government. In the reign of terror following, +the best blood of the nation was shed +like water, and no man of influence could +consider his life secure. Men, women and +children were dragged before the revolutionary +tribunals, had their accusations read to +them, and were immediately condemned, and +hurried off in crowds without a trial, to be +shot, drowned or beheaded. At Lyons thirty-one +thousand persons were thus slain; at +Nantes thirty-two thousand,—and throughout +France in proportion. The number thus +slain, has been estimated at over one million,—a +number hardly credible, and which might +well be symbolized by seven thousand—a +<pb n='133'/><anchor id='Pg133'/> +perfect number. Well might the remnant be +affrighted, and hasten to give glory to the <hi rend='smallcaps'>God</hi> +of heaven, by the restoration of that book, the +setting aside of which had involved them in +such dire calamities. +</p> + +<p> +The tenth of the city which fell, must be +the tenth of the Roman hierarchy, which is +symbolized by the city. With the suppression +of religion, the Catholic church was prohibited, +with all others. France was one of +the ten kingdoms, and the overthrow of the +church in France, would be the fall of one-tenth +of that city. +</p> + +<p> +Thus passed the second woe—the prelude +to the third woe, which cometh quickly. +</p> + +</div> + +<div> +<head>The Seventh Trumpet.</head> + +<quote rend="display"> +<q>And the seventh angel sounded; and there were loud +voices in heaven, saying, The kingdom of the world hath +become the kingdom of our Lord, and of his Anointed; and +he will reign for ever and ever. And the twenty-four elders, +who sat before God on their thrones, fell on their faces, +and worshipped God, saying, We thank thee, O Lord God +Almighty, who art, and who wast, because thou hast taken +to thyself thy great power, and reigned. And the nations +were enraged, and thy wrath is come, and the season of the +dead, when they should be judged, and a reward should be +given to thy servants the prophets, and to the saints, and +to those who fear thy name, small and great; and when +thou shouldest destroy those, who destroy the earth. And +the temple of God was opened in heaven, and the ark of +his covenant in his temple appeared, and there were lightnings, +and voices, and thunders, and an earthquake, and +great hail.</q>—Rev. 11:15-19. +</quote> + +<pb n='134'/><anchor id='Pg134'/> + +<p> +The seventh, like the preceding trumpets, +marks an epoch from which an era dates. +<q>The days of the voice of the seventh angel</q> +(10:7), are indicative of a period of time to +follow its sounding, in which will be fulfilled +the events predicted of that era. +</p> + +<p> +The voices in heaven, which immediately +follow its sounding, are prophetic utterances +of events then to transpire; and are distinct +from the response of the elders. When Christ +<q>shall be revealed from heaven,</q> he will be +accompanied <q>with his mighty angels,</q> 2 +Thess. 1:7. He will descend <q>with a shout, +with the voice of the archangel, and with the +trump of God,</q> (1 Thess. 4:16); and the +shout is evidently that of the attending angels, +symbolized by those voices, which will +announce the revolution which is to be made +in the empire of the earth, and of the substitution +of the kingdom of God in the place of +human governments. +</p> + +<p> +The kingdom here established, is the long +promised consummation, foretold by prophets, +and anticipated by saints of every age. It is +that predicted by Daniel, when he says: <q>In +the days of these kings shall the <hi rend='smallcaps'>God</hi> of +heaven set up a kingdom, which shall never +be destroyed: and the kingdom shall not be +left to other people, but it shall break in pieces +and consume all these kingdoms, and it shall +stand forever.</q> Dan. 2:44. He also <q>saw +in the night visions, and behold, one like the +<pb n='135'/><anchor id='Pg135'/> +Son of Man came with the clouds of heaven, +and came to the Ancient of Days, and they +brought him near before him. And there was +given him dominion, and glory, and a kingdom, +that all people, nations, and languages, +should serve him: his dominion is an everlasting +dominion, which shall not pass away, +and his kingdom that which shall not be destroyed.... +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, and all +dominions shall serve and obey him.</q> <hi rend='italic'>Ib.</hi> 7:13, +14, 27. It is that referred to in the simple +petition, <q>Thy kingdom come</q> (Matt. 6:10), +which was to be the great object of our +prayer till the final consummation; which the +disciples thought was to appear immediately, +when they journeyed towards, and were nigh +to, Jerusalem, and which misapprehension +the Saviour corrected by the parable of a nobleman +going into a far country to receive for +himself kingly authority, and to return, Luke +20:12. It is that respecting which they inquired, +as the <hi rend='smallcaps'>Saviour</hi> was about to be taken +from them, if he would at that time restore it +to Israel, (Acts 1:6); and to which the apostle +refers, when he declares to <hi rend='smallcaps'>Timothy</hi> that +the Lord <hi rend='smallcaps'>Jesus Christ</hi> will judge the living +and the dead at his appearing and kingdom, +2 Tim. 4:1. +</p> + +<pb n='136'/><anchor id='Pg136'/> + +<lg> +<l><q rend="pre">Thy kingdom come! Thus, day by day</q></l> +<l>We lift our hands to God and pray;</l> +<l>But who has ever duly weighed</l> +<l><q rend="post">The meaning of the words he said?</q></l> +</lg> + +<p> +This kingdom is to be an eternal kingdom: +<q>He will reign for ever and ever.</q> This is +in accordance with the declaration in Daniel, +that <q>the saints of the Most High shall take the +kingdom, and possess the kingdom forever, even +for ever and ever,</q> Dan. 7:18. To its eternity +Nathan testifies when he says to David, <q>Thy +house and thy kingdom shall be established +forever before thee: thy throne shall be established +forever,</q> 2 Sam. 7:16. Though this +was spoken to David, it was to be fulfilled in +Christ; for we read in Luke (1:32, 33), <q>He +shall be great, and shall be called the Son of +the Highest: and the Lord God shall give +unto him the throne of his father David: and +he shall reign over the house of Jacob forever; +and of his kingdom there shall be no +end.</q> It is predicted in Isaiah, that <q>Unto +us a child is born, unto us a son is given, and +the government shall be upon his shoulder; +and his name shall be called Wonderful, Counsellor, +the Mighty God, the Everlasting Father, +the Prince of Peace. Of the increase of his +government and peace there shall be no end; +upon the throne of David, and upon his kingdom, +to order it and to establish it with judgment +and with justice, from henceforth, even +forever,</q> Isa. 9:6, 7. To the Son the Father +<pb n='137'/><anchor id='Pg137'/> +saith, <q>Thy throne, O God, is for ever and +ever,</q> (Heb. 1:8); and the blood-washed +throng ascribe to him <q>glory and dominion +for ever and ever,</q> 1:5, 6. +</p> + +<lg> +<l><q rend="pre">Thy kingdom come! O day of joy,</q></l> +<l>When praise shall every tongue employ;</l> +<l>When hate and strife and war shall cease,</l> +<l>And man with man shall be at peace.</l> +<l>Jesus shall reign on Zion's hill,</l> +<l>And all the earth with glory fill;</l> +<l>His word shall Paradise restore,</l> +<l>And sin and death afflict no more.</l> +<l>God's holy will shall then be done</l> +<l>By all who live beneath the sun;</l> +<l>For saints shall then as angels be,</l> +<l><q rend="post">All changed to immortality.</q></l> +</lg> + +<p> +The four-and-twenty elders,—symbolizing +those who are redeemed <q>out of every kindred +and tongue and people and nation,</q> 5:8, +9,—at the establishment of the kingdom, +are to be made <q>kings and priests,</q> and are +to <q>reign on the earth,</q> 5:10. They are +<q>saints of the Most High,</q> who are to <q>take +the kingdom,</q> and possess it <q>forever.</q> With +the announcement of its establishment, they +immediately respond with glad hosannas, +which spontaneously and unitedly burst forth +from the enraptured hosts of the ransomed +ones, as they find themselves clothed upon +with immortality, and in the joyful presence +of their Lord. They are raised from the dead +at this epoch; or are among the living who +will then be translated, as says the apostle: +</p> + +<pb n='138'/><anchor id='Pg138'/> + +<p> +<q>Behold I show you a mystery; we shall not +all sleep, but we shall all be changed, in a +moment, in the twinkling of an eye, <emph>at the +last trump</emph>,</q>—the last of the seven;—<q>for +the trumpet shall sound, and the dead shall be +raised incorruptible, and we shall be changed.</q> +</p> + +<p> +The nations who are angry, will be the nations +out from whom the righteous are taken, +and who are left to the recompense of their +reward;—<q>when the Lord Jesus shall be +revealed from heaven with his mighty angels, +in flaming fire taking vengeance on them that +know not God and obey not the gospel of our +Lord Jesus Christ: who shall be punished +with everlasting destruction from the presence +of the Lord, and from the glory of his power; +when he shall come to be glorified in his +saints, and to be admired in all them that +believe,</q> 2 Thess. 1:7-10. +</p> + +<p> +The heathen had raged, and the people imagined +a vain thing. The kings of the earth +had set themselves, and the rulers taken counsel +against the Lord, and against his anointed. +Now the time of their anger is to end: the time +for the exercise of the wrath of Jehovah upon +them, has arrived, and they are filled with +fear, consternation, and shame. The time +has come when the dead are to be avenged,—when +those who had been slain for the word +of God, and for the testimony which they +held, whose souls under the altar during the +fifth seal, cried with a loud voice, saying, +</p> + +<pb n='139'/><anchor id='Pg139'/> + +<p> +<q>How long, O Lord, holy and true, dost thou +not judge and avenge our blood on them that +dwell on the earth?</q> (6:10) find their expectations +answered, and the destroyers, or perverters +of the earth, in like manner perverted +and destroyed. This winds up the kingdom +of Satan on earth; his reign terminates, and +his subjects are banished. The absence of all +the wicked, with the transfiguration of all the +righteous living and resurrection of the just, +leave for subjects only those who have passed +the period of their probation, and are introduced +into the everlasting kingdom of God. +</p> + +<p> +The opening of the temple in heaven, and +the presentation of the Ark of the Covenant, +symbolize the unfolding of the mystery, in +which the administration of God may have +been shrouded, making apparent all which +may have been inexplicable in his dealings +with men; and rendering evident the verity +of his promises to his chosen ones. +</p> + +<p> +The voices, lightnings, thunders, earthquake, +and hail, are appropriate symbols of +the plagues which will fall upon the wicked. +These are fearfully depicted in the Scriptures. +God says to Job, <q>Hast thou seen the treasures +of hail which I have reserved against the +time of trouble, against the day of battle and +war,</q> 38:22, 23. Judgment then will be +laid <q>to the line, and righteousness to the +plummet, and the hail shall sweep away the +refuge of lies. The Lord shall cause his glorious +<pb n='140'/><anchor id='Pg140'/> +voice to be heard, and shall show the +lighting down of his arm with the indignation +of his anger, and with the flame of devouring +fire, with scattering, and tempest, and hailstones,</q> +Isa. 28:17. +</p> + +<p> +This prepares the way for the purification +of the earth as foretold by Peter (2 Pet. 3:12, +13), the restitution of all things (3:21), +the new heavens and new earth (21:1), the +descent of the saints (21:2), and the kingdom +of God on the earth, 21:3. Assuming the +correctness of the view here given, how near +to the time now present does it seem to fix the +consummation! +</p> + +<lg> +<l rend="margin-left: 4"><q rend="pre">So shall the world go on,</q></l> +<l>To good malignant, to bad men benign,</l> +<l>Under her own weight groaning: till the day</l> +<l>Appear, of respiration to the just,</l> +<l>And vengeance to the wicked; at return</l> +<l>Of him—thy Saviour and thy Lord:</l> +<l>Last in the clouds from heaven, to be revealed</l> +<l>In glory of the Father, to dissolve</l> +<l>Satan, with his perverted world; then raise</l> +<l>From the conflagrant mass, purged and refined,</l> +<l>New heavens, new earth, ages of endless date,</l> +<l>Founded in righteousness, and peace, and love,</l> +<l><q rend="post">To bring forth fruits, joy, and eternal +bliss.</q>—<hi rend='italic'>Milton.</hi></l> +</lg> + +<lg> +<l><q rend="pre">The world shall burn, and from her ashes spring</q></l> +<l>New heavens and earth, wherein the just shall dwell,</l> +<l>And after all their tribulations long,</l> +<l>See golden days, fruitful of golden deeds,</l> +<l><q rend="post">With joy and love triumphing, and fair +truth.</q>—<hi rend='italic'>Ib.</hi></l> +</lg> + +</div> + +</div> + +<pb n='141'/><anchor id='Pg141'/> + +<div> +<head>The Woman and Dragon.</head> + +<quote rend="display"> +<q>And a great sign appeared in heaven: a woman clothed +with the sun, and the moon was under her feet, and on her +head a crown of twelve stars; and she, being with child, +cried, travailing in birth, and pained to be delivered. And +another sign appeared in heaven: and behold, a great red +dragon, having seven heads and ten horns, and seven diadems +on his heads. And his tail dragged the third part of +the stars of heaven, and cast them to the earth: and the +dragon stood before the woman, who was about to be delivered, +to devour her child as soon as it was born. And she +brought forth a male child, who was to rule all nations with +a rod of iron; and her child was snatched up to God, and +to his throne. And the woman fled into the desert, where +she hath a place there prepared of God, that they should +feed her there one thousand two hundred and sixty days.</q>—Rev. +12:1-6. +</quote> + +<p> +With this chapter commences a new series +of events, extending through the entire gospel +dispensation; the former series being terminated +by the events of the last trumpet. +</p> + +<p> +The heaven, where these great <q>wonders</q> +are exhibited, must symbolize the theatre of +their fulfilment—the station to be occupied +by the agents symbolized, which must be as +conspicuous as heaven is relatively high above +the earth. +</p> + +<p> +The woman, according to the use of the +symbol in other places, must be a representative +of the church. As the harlot on a scarlet-colored +beast (17:3), is a symbol of a corrupt +and apostate church, so a virtuous woman is +a chosen symbol of the true church. +</p> + +<pb n='142'/><anchor id='Pg142'/> + +<p> +The <q>Jerusalem which is above is the +mother</q> of all true Christians (Gal. 4:26); +she is also <q>the bride, the Lamb's wife</q> +(21:9); and <q>the remnant of <emph>her seed</emph>,</q> are +those <q>which keep the commandments of +God, and have the testimony of Jesus Christ,</q> +v. 17. Her robe of light, her position above +the moon, and her crown of stars, indicate her +greatness and glory. +</p> + +<p> +The epoch symbolized, as appears from the +relative position of the woman and dragon, is +evidently just prior to the first advent of the +Messiah, when his coming was eagerly anticipated +and ardently desired by the church, +and the Roman power had thereby been excited +to jealousy. +</p> + +<p> +The church is the same in all ages, comprising +only the true people of God; all of +whom will have part in the first resurrection, +20:6. The Jewish church was continued +by the breaking off of unbelieving branches, +and the grafting in of believing Gentiles with +believing Jews, who alike partake of the root +and fatness of the same olive-tree, Rom. +11:17. +</p> + +<p> +Previous to the first advent, the Jewish +church occupied a high political position, above +that of the inferior officers of state, and was +in the enjoyment of imperial favor. Patriarchs +and prophets—the messengers of the +church—were stars in her crown of rejoicing, +1:20. From the utterance of the prediction +<pb n='143'/><anchor id='Pg143'/> +that the woman's seed should bruise the serpent's +head (Gen. 3:15), the coming of the +promised deliverer was the great desire of +the church. Even Eve exclaimed, at the +birth of her first-born (<emph>literally</emph>), <q>I have gotten +<emph>the</emph> man from the Lord,</q> Gen. 4:1. For +his coming, +</p> + +<lg> +<l><q rend="pre">Kings and prophets waited long</q></l> +<l><q rend="post">But died without the sight.</q></l> +</lg> + +<p> +They <q>inquired and searched diligently, who +prophesied of the grace that should come +unto you: searching what, or what manner +of time the spirit of Christ which was in them +did signify, when it testified beforehand the +sufferings of Christ, and the glory that should +follow,</q> 1 Pet. 1:10, 11. <q>Many righteous +men desired</q> to see his day (Matt. 13:17); +Abraham rejoiced and was made glad at its +prospect, when in the distant future (John, 8:56); +and Hezekiah lamented that because of +death he should not see <q>the Lord in the land +of the living,</q> Isa. 38:11. +</p> + +<p> +The seventy weeks indicated to the Jews +the time of <q>the Messiah, the Prince,</q> Dan. +9:26-27. When these were near their termination, +to the pious and devout Simeon who +was <q>waiting for the consolation of Israel,</q> +it <q>was revealed by the Holy Ghost, that he +should not see death before he had seen the +Lord's Christ,</q> Luke 2:25, 26. And the +opinion was so general, that when the <emph>Baptist</emph> +preceded him, <q>the people were in expectation, +<pb n='144'/><anchor id='Pg144'/> +and all men mused in their hearts of +John, whether he were the Christ or no,</q> +Luke 3:15. This expectation is testified to +by the Jewish historians Philo and Josephus; +and it was that which so troubled Herod, +when wise men came, saying, <q>Where is he +that is born King of the Jews?</q> Matt. 2:1-3. +</p> + +<p> +The belief that some remarkable personage +was about to appear in Judea, was not confined +to Palestine, but extended to Egypt, +Rome, Greece, and wherever the Jews were +scattered abroad. Says Suetonius, a Roman +historian: <q>An ancient and settled persuasion +prevailed throughout the East, that the +Fates had decreed some one to proceed from +Judea, who should attain universal empire.</q> +And Tacitus, another Roman historian, says: +<q>Many were persuaded that it was contained +in the ancient books of their priests, that at +that very time the East should prevail, and +that some one should proceed from Judea, +and possess the dominion.</q> +</p> + +<p> +The great red dragon sustains a relation to +the woman, analogous to that sustained by +the nondescript beast (of Dan. 7:7), to the +saints of the Most High; and his position respecting +the man-child is like that of the exceeding +great horn (Dan. 8:9), to the Prince of +princes, Dan. 8:25. Like the beast referred +to, the dragon has ten horns; and its characteristics +indicate that it also symbolizes the +<pb n='145'/><anchor id='Pg145'/> +Roman empire,—<q>the fourth kingdom upon +earth,</q> Dan. 7:23. The dragon is a monster +serpent. <q>That old serpent</q> who seduced +Eve (Gen. 3:5), <q>called the devil</q> (Matt. +4:1-12), and <q>Satan</q> (2 Cor. 2:11), +<q>who deceiveth the whole world,</q> is an appropriate +representative of Rome. +</p> + +<p> +The <q>head</q> of a beast, sustains a relation +to the beast analogous to that of the government +to the people of an empire. It is that +by which the beast is directed and governed. +When distinguished from the body of the +beast (Dan. 7:11), according to the analogy, +it must be understood as a symbol of the directing +and controlling power, in the kingdom +indicated by the beast. Several heads on the +same beast, on this principle, must indicate the +several forms of government to which the nation +is subject. As these cannot be contemporary, +like the divisions of a kingdom represented +by the horns, they must be successive. +To suppose they represent different governments, +destroys the analogy, and makes them +separate beasts, instead of heads of the same +beast; and no government can be subject to +more than one head at the same time. +</p> + +<p> +The <q>seven heads</q> of the dragon, then, +symbolize the directing and controlling powers +which ruled the Roman empire,—the seven +successive forms of government under which +it existed. Rome was founded about B. C. +753, from small beginnings, on the summit of +<pb n='146'/><anchor id='Pg146'/> +Mount Palatine, and gradually increased in +extent, till it spread over seven hills: the Palatine, +Capitoline, Aventine, Esquiline, Cœlius, +and Quirinalia; and its population of about +three thousand in the time of Romulus, increased +to about two millions in the time of +Augustus Cæsar. +</p> + +<p> +Previous to the subversion of the empire, +Rome existed under different forms of government, +as follows:— +</p> + +<p> +1. <hi rend='italic'>Kingly.</hi>—The first government established +was a monarchy, and lasted two hundred +and forty-four years, under seven kings, +viz., Romulus, Numa, Tullus Hostilius, Ancus +Martius, Tarquin Priscus, Servius Tullius, +and Tarquin the Proud, who was afterwards +expelled from the throne. This was denominated +the infancy of the Roman empire. +</p> + +<p> +2. <hi rend='italic'>Consular.</hi>—In B. C. 509, the constitution +of Rome was remodelled, and the executive +power committed to two consuls, to +be elected annually. This commenced the +<q>Commonwealth of Rome.</q> +</p> + +<p> +3. <hi rend='italic'>Dictatorial.</hi>—The office of dictator was +the highest known in Rome, and was only resorted +to in cases of emergency. He was +elected for six months only, and usually resigned +his authority, which, for the time, was +nearly absolute, as soon as he had effected the +object for which he was chosen. +</p> + +<p> +4. <hi rend='italic'>Decemviral.</hi>—In B. C. 451, the government +was so changed, that, instead of the two +<pb n='147'/><anchor id='Pg147'/> +consuls, the government was committed to ten +men, to be chosen annually, and jointly exercise +the sovereign power. After two years the +decemvirs were banished, and the consular +government was restored. +</p> + +<p> +5. <hi rend='italic'>Tribunitial.</hi>—In B. C. 426, Rome having +become a military state, military tribunes +were substituted for the consular power, till +B. C. 366, when the latter was again restored. +</p> + +<p> +6. <hi rend='italic'>Pagan Imperial.</hi>—With the battle of +Actium, B. C. 31, the Roman Commonwealth +terminated; and Augustus Cæsar united in +his own person not only the offices of Consul, +Tribune, &c., but also that of <hi rend='italic'>Supreme Pontiff</hi>,—the +head of the pagan hierarchy. This +last office, says Gibbon, <q>was constantly exercised +by the emperors.</q> Thus were united +the highest civil and ecclesiastical powers of +the state. +</p> + +<p> +7. <hi rend='italic'>Christian Imperial.</hi>—In A. D. 312, the +government was revolutionized, by the accession +of Constantine to the throne. He effected +important changes in the relations of the people +to the monarch, opposed idolatry, and by +the introduction of Christianity, effected a +political change in the laws and administration +of the empire. This continued, with a slight +interruption under Julian the Apostate, till the +subversion of the Western empire, A. D. 476. +</p> + +<p> +Mr. Elliott, in explanation of the first five +heads, says: <q>I adopt, with the most entire +satisfaction, that generally-received Protestant +<pb n='148'/><anchor id='Pg148'/> +interpretation, which, following the authoritative +statement of Livy and Tacitus (the latter +great historian, St. John's own contemporary), +enumerates kings, consuls, dictators, +decemvirs, and military tribunes, as the first +five constitutional heads of the Roman city +and commonwealth; then as the sixth, the +Imperial head, commencing with Octavian.</q>—<hi rend='italic'>Horæ +Apoca.</hi>, vol. <hi rend='smallcaps'>III.</hi>, p. 106, 4th ed. +</p> + +<p> +Those heads are shown to symbolize seven +forms of government, by the explanation that +<q>they are seven mountains where the woman +sits on them [mountains also symbolizing +governments], and are seven kings,</q> 17:9, +10. And they are shown to be successive, by +the fact that, when John wrote, the first five +had passed away, one only then existed,—the +Pagan Imperial,—and the other head was +then in the future, 17:10. +</p> + +<p> +The <q>ten horns</q> also symbolize kings, or +dynasties; but, unlike the heads, instead of being +successive, they are contemporaneous. According +to the explanation, they had received +no kingdom when John wrote, and were all +to exercise power at the same time: <q>The +ten horns which thou didst see, are ten kings +who have not yet received a kingdom; but +they receive power as kings, one hour with +the wild beast,</q> 17:12. These will be more +particularly noticed in connection with the +thirteenth chapter, and there shown to be the +ten contemporaneous governments which succeeded +<pb n='149'/><anchor id='Pg149'/> +to the dominion, on the subversion of +the Western Empire. See p. <ref target="Pg169">169</ref>. +</p> + +<p> +The <q>seven crowns</q> on the heads of the +dragon, indicate that the acts here symbolized, +would be fulfilled during the period when +the sovereignty of Rome should be vested in the +forms of government symbolized by the heads, +and not during that symbolized by the horns. +</p> + +<p> +The woman appeared in the symbolic +heavens anterior to the dragon. Prior to the +birth of Christ, the church was conspicuous +and honored. The sacrifices which smoked +on Jewish altars, were offered to Jehovah. +The subjects of the divine government conducted +their service with all the splendor imparted +by the Jewish ritual. Royalty was an +appendage of the nation: the sceptre did not +depart from Judah, nor a law-giver from between +his feet, till Shiloh came, Gen. 49:10. +By an alliance with the Romans, B. C. 135, +Rome took its position in the presence of the +woman. +</p> + +<p> +The first act of the dragon was by a sweep +of its tail to draw down one-third of the stars, +and to cast them to the earth. This was before +the birth of the man-child. After Rome +attained the supremacy, Judea proportionably +suffered. Her glory was measurably dimmed +by many indignities before her subjugation +to Rome was consummated. Jerusalem was +repeatedly besieged. At one time (B. C. +<pb n='150'/><anchor id='Pg150'/> +94) Alexander Jannæus slew six thousand +persons on account of their meeting in the +temple at the feast of tabernacles. In B. C. +63, Judea was conquered by Pompey, the Roman +general. In B. C. 54, Crassus plundered +the temple of Jerusalem. In B. C. 37, Jerusalem +was taken, after a siege of six months. +Various other difficulties occurred between +Judea and Rome, previous to the Saviour's +advent, on account of which she was greatly +depressed and humbled, so that it might with +propriety be said that one-third of her stars +were cast to the ground. This depression was +one great reason why the church within her +borders looked so earnestly for a Deliverer. +</p> + +<p> +The Man-child is the one <q>who was to rule +all nations with a rod of iron,</q> according +to the prediction of Christ in the second Psalm; +which proves its reference to the Saviour. +</p> + +<p> +The purpose of the dragon to destroy the +child of the woman as soon as it should be +born, in accordance with the view here taken, +would symbolize the purpose of the Roman +power, by the agency of Herod the Roman +governor in Judea, to destroy the infant Saviour. +<q>When he had gathered all the chief +priests and scribes of the people together, he +demanded of them where Christ should be +born. And they said unto him, In Bethlehem, +in Judea: for thus it is written by the prophet.</q> +And Herod <q>sent forth and slew all the +children that were in Bethlehem, and in all +<pb n='151'/><anchor id='Pg151'/> +the coasts thereof, from two years old and +under, according to the time which he had +diligently inquired of the wise men,</q> Matt. 2:1-16. +Thus Rome sought to slay the Saviour +as soon as he was born; but Joseph took +the child and fled into Egypt. Afterwards +Christ was crucified by Roman soldiers, and +deposited in the tomb, arising again the third +day. +</p> + +<p> +His being caught up to God and to his +throne, symbolizes his resurrection from the +dead, and ascension from the Mount of Olives +(Acts 1:9), to the right hand of the Majesty +on high; <q>whom the heaven must receive +until the times of restitution of all things,</q> +<hi rend='italic'>Ib.</hi> 3:21. +</p> + +<p> +The flight of the woman into the wilderness, +denotes her descent from the conspicuous +position she had occupied, and the dispersion +of the church. With the crucifixion of +Christ, Judaism was no longer the casket in +which the church was enshrined. It left its +place in the moral heavens, and the followers +of Christ were scattered abroad, Acts 8:1-4. +Thus she virtually fled into the wilderness—into +the condition, where, subsequently, she +was to be nourished for 1260 prophetic days. +</p> + +<p> +It is objected to the application of the man-child +to the Saviour, that it should be prophetic, +and not retrospective. This objection +would be equally valid to the application of +the symbolic heads, against which it is never +<pb n='152'/><anchor id='Pg152'/> +urged. That which is retrospective, to be +appropriately symbolized, must be in harmony +with, and explanatory of other parts. Thus, +by the man-child and previous travail of the +woman, she is identified, and her relation to +the dragon established. No other subject +could fulfil the conditions of the symbol, for +of no other was it predicted: <q>Thou art my +Son; this day have I begotten thee.—Ask of +me, and I shall give thee the heathen for thine +inheritance, and the uttermost parts of the +earth for thy possession.—Thou shalt break +them with a rod of iron; thou shalt dash them +in pieces like a potter's vessel,</q> Psa. 2:8-10. +</p> + +</div> + +<div> +<head>The War in Heaven.</head> + +<quote rend="display"> +<q>And a war took place in heaven: Michael and his angels +fought with the dragon;, and the dragon fought and +his angels, and he prevailed not; nor was their place found +any more in heaven. And the great dragon was cast out, +the old serpent, called the Devil, and Satan, who deceiveth +the whole world: he was cast out into the earth, and his +angels were cast out with him.</q>—Rev. 12:7-9. +</quote> + +<p> +The churches,—which on the persecution +subsequent to the Pentecostal season were +scattered abroad, and went everywhere preaching +the word (Acts 8:4),—afterwards had +rest, and were multiplied, <hi rend='italic'>Ib.</hi> 9:31. They +were thus enabled again to act a conspicuous +part, as symbolized by the contest between +Michael and the dragon. +</p> + +<pb n='153'/><anchor id='Pg153'/> + +<p> +The contest symbolized, is a religious one; +for the dragon is overcome <q>by the word of +their testimony,</q> v. 11. +</p> + +<p> +Michael and his angels, then, must symbolize +the body of Christ,—the apostles, and +their successor, under the guidance of the +Lord,—who constituted an army of religious +teachers. With the arrows of truth they assailed +the idolatrous combinations of their opponents. +Under the first seal, they are represented +by a mounted warrior, with bow and +crown, going forth conquering and to conquer, +6:2. See p. 58. +</p> + +<p> +The dragon, with the appendages of heads, +horns, and diadems, was seen to be a symbol +of the Roman government. Divested of those, +it would simply represent the Pagan hierarchy +with which the contest was waged. The +heathen priests and their adherents, thus +warred with the preachers of Christianity. +</p> + +<p> +Its prevailing not, shows the relative success +of the two parties. The struggle continued +from the day of Pentecost till the accession +of Constantine. The church waded +through bloody scenes of bitter persecution, +which, instead of diminishing, greatly added +to her numbers—<q>the blood of the martyrs</q> +proving <q>the seed of the church.</q> +</p> + +<p> +The heathen priests were not deficient in +logic, philosophy, and artful sophistry, by +which to defend their mythology. They exhausted +these, and then resorted to persecution, +<pb n='154'/><anchor id='Pg154'/> +torture, and death; yet they prevailed not. +With the weapons of truth, the teachers of +Christianity successfully assailed those antiquated +forms of error,—overcoming <q>by the +blood of the Lamb, and by the word of their +testimony.</q> <q>They loved not their lives +unto the death,</q> but freely gave themselves +for Christ, till, in time, the current of popular +favor ceased to flow in the direction of paganism. +The accession of Constantine to the +throne, put an end to the dragonic period of +Rome; the Pagan service gave place to the +worship of Jehovah. The rites of heathenism +were no longer the religion of the state, and +its ministers were displaced from the exalted +position they had so long occupied. Their +place was no longer in the symbolic heavens, +but in a less conspicuous station. +</p> + +<p> +The casting out of the dragon, would then +be this expulsion of the pagan hierarchy from +its national importance, and the dejection of +the priesthood and their adherents to the +earth,—below their former high station,—and +to the sea, among the unsettled tribes +and nations outside of Rome. This being a +religious and not a political event, it does not +immediately affect Rome's nationality. That +it is not the overthrow of a kingdom, but of +religious rites, is shown by the rejoicings +which followed. +</p> + +</div> + +<pb n='155'/><anchor id='Pg155'/> + +<div> +<head>Rejoicings of the Victors.</head> + +<quote rend="display"> +<q>And I heard a loud voice in heaven, saying, Now is +come the salvation and the strength, and the Kingdom of +or God, and the power of his Anointed: for the accuser of +our brethren it cast out, who accused them before our God +day and night. And they overcame him by the blood of the +Lamb, and by the word of their testimony; and they loved +not their lives to death. On this account, rejoice, ye heavens, +and ye who dwell in them.</q>—Rev. 12:10-12. +</quote> + +<p> +The loud voice is heard in the symbolic +heaven from which the Dragon had been +cast. By the displacement of the Pagan hierarchy, +and the substitution of Christianity +under Constantine, the adherents of the latter +succeeded to the place of the former, and rejoiced +over them. +</p> + +<p> +A loud voice symbolizes the utterance of the +thoughts and feelings of an interested multitude. +The nature of the voice indicates the +nature of the utterance—whether it be one +of expectation, fear, warning, or instruction. +This voice is expressive of the then prevalent +expectation, that, with the displacement of +Paganism commenced the establishment of the +Kingdom of God on earth. This belief was +not necessarily well founded;—its <emph>existence</emph> +only being symbolized. +</p> + +<p> +On the triumph of Constantine over Licinius, +Eusebius says:—<q>There were illuminations +everywhere. They who were before +dejected looked on one another with joyful aspects +<pb n='156'/><anchor id='Pg156'/> +and smiles, and with choirs and hymns +through the cities and country, gave honor first +to God, the Supreme Ruler of all, as they were +taught, and then to the pious emperor and +his children.</q> Says Mr Lord: +</p> + +<p> +<q rend="pre">Eusebius represents the victors at the precipitation +of Maxentius and his attendants into +the Tiber, as saying, like Moses at the overthrow +of the Egyptians in the Red Sea: <q>Let +us sing to the Lord, for he is signally glorified. +Horse and rider he has thrown into the sea. +The Lord my helper and defender was with +me unto salvation. Who, O Lord, is like +to thee among gods? Who is like to thee, +glorified by the holy, admirable in praise, doing +wonders? Constantine entered Rome in +triumph, hymning these and similar passages +to God, the author of the victory.</q> And on +the fall of Licinius he represents the church +as uniting in thanksgiving for the deliverance, +and congratulations at the overthrow of idolatry, +and establishment of Christ's kingdom; +and devotes the tenth book of his history to +the edicts of the emperor by which the church +was nationalized and endowed, and to the +restoration of the temples, and the public +rejoicings at their dedication. <q>Let thanks be +given by all to the Almighty Ruler of the universe, +and to Jesus Christ, our Saviour and +Redeemer, through whom we pray that peace +from external foes may be uninterruptedly +preserved to us, and tranquillity of mind.</q></q> +</p> + +<pb n='157'/><anchor id='Pg157'/> + +<p> +<q rend="pre"><q>Let us sing to the Lord a new song, for he +has done wonderful things. His right hand +has saved him and his holy arm. The Lord +has made known his salvation; he has revealed +his righteousness in the presence of the +nations. We may now appropriately respond +to the inspired command to sing a new song, +inasmuch as after such direful spectacles and +narrations we now have the happiness to see +and celebrate what many holy men before us +and the martyrs for God desired to see on +earth, and did not see, and to hear, and have +not heard. But advancing more rapidly they +attained far superior gifts in heaven, being +caught up to the paradise of celestial joy; +while we acknowledge the gifts we enjoy are +greater than we deserve, and contemplate +with wonder the largeness of the divine bounty. +Admiring and adoring with all our souls, +we testify to the truth of the prophet's words, +<q>Come and see the works of the Lord, what +wonders he has wrought in the earth, abolishing +wars to the ends of the world. The +bow he has broken, he has dashed the arms, +the shield he has burned in the fire.</q> Rejoicing +at the manifest fulfilment of these predictions +to us, we go on with our history.</q> He +goes on accordingly to represent the whole +population, freed from the domination of the +tyrants, and relieved from oppression, as acknowledging +the only true God and protector +of the pious, and these especially who had +<pb n='158'/><anchor id='Pg158'/> +placed their hope in Christ, as filled with inexpressible +joy; the ministers everywhere delivering +commemorative addresses, and the +whole multitude offering praises and thanksgiving +to God.</q> +</p> + +<p> +<q>Lactantius also: <q>Let us celebrate the +triumph of God with gladness; let us commemorate +his victory with praise; let us make +mention in our prayers day and night of the +peace which, after ten years of persecution, he +has conferred on his people.</q></q>—<hi rend='italic'>Ex. of Apoc.</hi>, +pp. 343-4. +</p> + +<p> +Multitudes actually supposed the long-predicted +kingdom of God was now being +established. Says Mr. Elliott: +</p> + +<p> +<q>Can we wonder, then, at the exultation +that was felt at this time by many, perhaps by +most, that bore the Christian name: or at +their high-raised expectations as to the future +happy destiny of the Roman, now that it had +been changed into the Christian, nation? It +seemed to them as if it had become God's +covenanted people, like Israel of old: and the +expectation was not unnatural,—an expectation +strengthened by the remarkable tranquillity +which, throughout the extent of the +now reünited empire, followed almost immediately +on Constantine's establishment of +Christianity,—that not only the temporal +blessings of the ancient Jewish covenant would +thenceforth in no small measure attach to +them, but even those prophesied of as appertaining +<pb n='159'/><anchor id='Pg159'/> +to the latter day. Hence on the medals +of that era the emblem of the phœnix, all +radiant with the rising sunbeams, to represent +the empire as now risen into new life and +hope, and its legend which spoke of the happy +restoration of the times. Hence, in forgetfulness +of all former prognostications of Antichrist +and fearful coming evils, the reference +by some of the most eminent of their bishops +to the latter-day blessedness, as even then +about fulfilling. The state of things was such, +Eusebius tells us, that it looked like <q>the very +image of the kingdom of Christ.</q> The city +built by the emperor at Jerusalem, beside the +new and magnificent Church of the Holy +Sepulchre,—the sacred capital, as it were, to +the new empire,—might be, perhaps, he suggested, +the New Jerusalem, the theme of so +many prophecies. Yet again, on occasion of +the opening of the new church at Tyre, he +expressed in the following glowing language, +not his own feelings only, but those, we may +be sure, of not a few of the congregated +Christian ministers and people that heard +him: <q>What so many of the Lord's saints +and confessors before our time desired to see, +and saw not, and to hear, and heard not, that +behold now before our eyes! It was of us +the prophet spake when he told how the wildernesses +and solitary places should be glad, +and the desert rejoice and blossom as the lily. +Whereas the church was widowed and desolate, +<pb n='160'/><anchor id='Pg160'/> +her children have now to exclaim to her, +Make room, enlarge thy borders! the place is +too strait for us. The promise is fulfilling to +her, In righteousness shalt thou be established: +all thy children shall be taught of +God: and great shall be the peace of thy children.</q></q>—<hi rend='italic'>Horæ +Apoc.</hi>, v. i., pp. 230-1. +</p> + +<p> +They rejoiced over the downfall of the dragon +as over <q>the Accuser of our brethren, who +accused them before our God day and night.</q> +The phrase <q>our brethren,</q> proves that those +who unite in this song are the living saints +on the earth. The reference to Satan as an +Accuser bears a close resemblance to Zech. +3:1, where Joshua, as a symbol of the people +of Israel, is represented as standing before the +angel of the <hi rend='smallcaps'>Lord</hi>, and Satan standing at his +right hand to resist him.—<q>שטן Satan signifies +an <emph>adversary</emph>. רשטנו <hi rend='italic'>lesiteno</hi>, to be his +adversary or accuser.</q>—<hi rend='italic'>Dr. Clark.</hi> +</p> + +<p> +Satan's most common work is to invent +false accusations against those whose efforts +tend to frustrate his designs. The Christians +had endured false accusations and bitter persecutions, +and therefore rejoiced the more +over the defeat of the Pagans. +</p> + +</div> + +<div> +<head>The Flight of the Woman.</head> + +<quote rend="display"> +<q>Woe to the inhabitants of the earth, and of the sea! for +the devil is come to you, having great wrath, because he +knoweth that he hath but a short season.</q> +</quote> + +<pb n='161'/><anchor id='Pg161'/> + +<quote rend="display"> +<q>And when the dragon saw that he was cast out into the +earth, he persecuted the woman, who brought forth the +male child. And two wings of a great eagle were given to +the woman, that she might fly into the desert, into her place, +where she is nourished for a time, and times, and half a +time, from the presence of the serpent. And the serpent +cast out of his mouth water like a river, after the woman, +that he might cause her to be carried away by the river. +And the earth helped the woman; and the earth opened its +mouth and swallowed up the river, which the dragon cast +out of his mouth. And the dragon was enraged against the +woman, and went away to make war with the remnant of +her seed, that keep the commandments of God, and have +the testimony of Jesus.</q>—Rev. 12:12-17. +</quote> + +<p> +The rejoicing of Christians, according to +this symbolization, is afterwards followed by +renewed triumphs of the Pagans over them. +The hatred of the Pagan worshippers to +Christianity, is strikingly evinced; but it is +manifested in a manner different from the former +contest. +</p> + +<p> +When the church sought only to overcome +by <q>the blood of the Lamb, and by the word +of their testimony,</q> it was owned of Christ; +but as it became proud and worldly, and +cared more for popular favor than for purity of +faith and practice, the true church which the +woman symbolized, was represented only by +those who continued faithful to their profession. +Historians inform us that with the success +of Constantine, the visible church became +speedily corrupt. As it became popular, unconverted +men sought to be enrolled as members. +The Pagans, instead of approaching as +<pb n='162'/><anchor id='Pg162'/> +enemies, came as professed friends. As a +profession of Christianity was alone necessary +for admission to the church, multitudes +sought connection with it. This caused a +condition of things, of which Dr. Milner thus +speaks:—<q>In the general appearance of the +church, we cannot see much of the spirit of +godliness. External piety flourished. But +faith, love, heavenly-mindedness appear very +rare. The doctrine of real conversion was +very much lost, and external baptism placed +in its stead: and the true doctrine of justification +by faith, and true practical use of a crucified +Saviour for troubled consciences were +scarcely to be seen at this time. Superstition +and self-righteousness were making vigorous +shoots; and the real gospel of Christ was hidden +from the men that professed it.</q> +</p> + +<p> +To the same effect is the report of Mosheim:—Of +the life and morals of the professing +Christians of the fourth century, he says: +<q>Good men were, as before, mixed with bad; +but the bad were by degrees so multiplied, +that men truly holy and devoted to God appeared +more rarely; and the pious few were +almost oppressed by the vicious multitude.</q> +Of their doctrines he says: <q>Fictions, of early +origin</q> (about saint veneration and relics, +a purifying fire, celibacy, &c., &c.), <q>now +so prevailed as in course of time almost to +thrust true religion aside, or at least to exceedingly +obscure and tarnish it.</q> +</p> + +<pb n='163'/><anchor id='Pg163'/> + +<p> +Says Mr Lord:—<q>Constantine and his +successors introduced a flood of false doctrines, +superstitions and idolatries, into the church, +which were incompatible with a pure worship, +and swept all who yielded to their impulse +to the gulf of apostasy. Such were the +veneration of the cross, and ascription to it of +miraculous powers, the homage of relics, the +invocation of saints, the conversion of religion +into gorgeous ceremonies, the encouragement +of celibacy, and the arrogation of the throne +and prerogatives of God by civil and ecclesiastical +rulers. These falsehoods, follies, and impieties, +introduced or adopted by the emperors, +encouraged by their example, sanctioned +by their laws, and enforced by the penalties +of excommunication, imprisonment, the forfeiture +of civil rights, banishment, and death, +came armed with an overpowering force to +all who were not fortified against them by the +special aids of the divine spirit, and like a resistless +torrent bore away the great mass of +the church.</q>—<hi rend='italic'>Exp. of Apoc.</hi>, p. 350. +</p> + +<p> +With the accession of multitudes of unworthy +members, and the prevalence of false doctrines, +the true church would have been speedily +overwhelmed had not the people of God +been sustained from such deleterious influences. +To the woman, therefore, were given +two wings of a great eagle that she might escape. +Wings are symbolic of power of flight—for +succor, or escape. The four-winged +<pb n='164'/><anchor id='Pg164'/> +leopard of Daniel used his speed to approach +and demolish the enemy; the woman, to escape +hers. The church of old was sustained +in like manner. Thus God said to Israel, +<q>Ye have seen what I did unto the Egyptians, +and how I bare you on eagles' wings, +and brought you to myself.</q>—Ex. 19:4. +</p> + +<p> +On the introduction of new rites and doctrines +into the church, multitudes withdrew +from the public assemblies, and worshipped +apart. They retired from the observation of +their rulers and lived secluded for a long period. +</p> + +<p> +Some may inquire for the historical evidence +of the <emph>time</emph> when such a body withdrew. +This, from the nature of the case, it may be +difficult to give. If the withdrawal of the +true worshippers had been an occurrence of +so much notoriety as to be prominently historically +noticed, it might have defeated their +withdrawal. It is sufficient that the prophecy +makes such a withdrawal necessary; and +that at a later period such a body was found +existing as predicted. See p. <ref target="Pg198">198</ref>. Says Mr. +Lord: +</p> + +<p> +<q rend="pre">Her retreat into her place from the face of +the serpent, denotes that the scene of her residence +was unknown to the rulers. The anger +of the serpent indicates their continued +disposition to destroy her, if in their power; +while its going on to make war with such of +her seed as had not retreated to the desert, denotes +that they continued, after her disappearance, +<pb n='165'/><anchor id='Pg165'/> +to persecute the isolated individuals that +from time to time dissented from the corrupt +church, and professed the pure faith.</q> +</p> + +<p> +<q rend="pre">As it was by spiritual aids that the +true worshippers were enabled to resist the +temptations and force by which the rulers endeavored +to constrain them to apostasy, and +to fly to the desert, no specific record of those +aids is to be sought on the page of history. +The only evidence that we can ask or possess, +that they were conferred, is presented in the +fact that a body of dissentients from the corrupt +church were in a latter age found in a +secluded scene, who had survived the endeavors +of the rulers of the fourth, fifth, sixth, +and following centuries, to compel all their +subjects to conformity, and who have continued +to maintain a separate existence, and offer +an unidolatrous worship to the present time.</q> +</p> + +<p> +<q rend="pre">And such a body were the Waldenses, inhabiting +the eastern valleys of the Cottian +Alps. They are known, from the testimony +of cotemporary Catholics and their own authors, +to have existed there as early as the +eleventh century. It was then, and is now, +claimed by themselves, and admitted by their +enemies, that they had subsisted there from a +much earlier age. These were a Christian +church, having the Scriptures of the Old and +New Testaments, regarding them as a revelation +from God, and making them the rule of +their faith; having a ministry of their own, +<pb n='166'/><anchor id='Pg166'/> +holding religious assemblies, professing and +teaching the doctrines of the gospel, and celebrating +the sacraments.</q> +</p> + +<p> +<q>They were distinguished for the simplicity +and purity of their lives. It was asserted +by them, and repeated by the Catholics, that +they were induced to retreat to the secluded +valleys which they inhabit, to escape the despotism +of the rulers and the corruptions and +tyranny of the church, soon after its nationalization +by Constantine. They have continued +to subsist there to the present time, as a +separate and evangelical church.</q>—<hi rend='italic'>Exp. +Apoc.</hi>, pp. 348, 349, 359. +</p> + +<p> +Says Mr. Elliott:—<q rend="pre">I must not pass on +without pressing on the reader's notice this +notable pre-figuration of the seclusion of +Christ's church in the wilderness, as the true +and fittest answer to the Romish anti-Protestant +taunt, <q>Where was your religion before +Luther?</q> Protestants have not duly, as it +seems to me, applied the answer here given. +For the wilderness-life necessarily, as I must +repeat,—and that on Bossuet's own showing,—implies +the <emph>invisibility</emph> of her who lives in +it. And consequently, instead of the long previous +invisibility of a church like the Lutheran, +or Anglican Reformed, of the sixteenth century, +in respect of doctrine and worship, being +an argument against, it is an argument for it. +The Romish church, which never knew the +predicted wilderness-life, could not, for this +<pb n='167'/><anchor id='Pg167'/> +very reason, be the woman of the 12th Apocalyptic +chapter; that is, could not be the true +church of Christ.</q> +</p> + +<p> +<q>For 1260 prophetic days, then, or years, +she was to disappear from men's view in the +Roman world. Is it asked how her vitality +was preserved? Doubtless in her children, +known to God, though for the most part unknown +to men; just like the 7000 that Elijah +knew not of, who had not bowed the knee to +Baal; some, it might be, in monasteries, some +in the secular walks of life; but all alike insulated +in spirit from those around them, and as +regards the usual means of grace, spiritually +destitute and desolate; even as in a barren +and dry land, where no water is.—Besides +whom, some few there were of her children,—some +very few,—prepared, like Elijah of old, +to act a bolder part, and stand forth, under +special commission from God, as Christ's witnesses +before Christendom.</q>—<hi rend='italic'>Horæ Apoc.</hi>, +pp. 55-57. +</p> + +<p> +The flood of water cast out after the woman, +is an appropriate symbol of the various +tribes which subsequently overran the Western +empire. Waters symbolize peoples, 17:15; +and by hordes of barbarian Huns, Goths, +and Vandals, Rome was inundated as by a +flood, in the 5th century; and in A. D. 476 +its government was entirely subverted. +</p> + +<p> +Such an irruption of barbarians might be +expected to extirpate Christianity from the +<pb n='168'/><anchor id='Pg168'/> +earth; but help came from an unexpected +quarter. The woman had retired to her secure +retreat, and the earth swallowed up the +flood. Those barbarous tribes were absorbed +by, and mixed with, the previous population +of the empire, and constituted the clay ingredient +with the iron, in the feet of the metallic +image.—Dan. 2:41. They rapidly assimilated +to the character and habits of the +previous inhabitants; and ultimately adopted +the forms of government and religion which +for a time they subverted; and within the +limits of the Western empire, in the place of +the Imperial head, constituted ten contemporary +kingdoms. These were a continuation +of the former government, and were symbolized +by: +</p> + +</div> + +<div> +<head>The Ten-Horned Beast.</head> + +<quote rend="display"> +<q>And I was standing on the sand of the sea, and saw a +wild beast ascending out of the sea, having ten horns and +seven heads, and on his horns ten diadems, and on his +heads names of reviling. And the wild beast, which I saw +was like a leopard, and his feet were like those of a bear, +and his mouth like the mouth of a lion: and the dragon +gave him his power, and his throne, and great authority. +And I saw one of his heads as it were wounded to death; +and his deadly wound was healed: and all the world admired +and followed the beast. And they worshipped the +dragon, for he gave power to the wild beast: and they +worshipped the wild beast, saying, Who is like the wild +beast, and who is able to make war with him?</q>—Rev. 18:1-4. +</quote> + +<pb n='169'/><anchor id='Pg169'/> + +<p> +The sea, from which this beast emerged, +is evidently the turbulent state of anarchy, to +which the people of the fourth kingdom had +been reduced, on its subversion. And the +beast which came up out of the sea, represents +the forms of government which then arose. +</p> + +<p> +Its heads and horns synchronize with those +of the dragonic monster, which had preceded +it, and disappeared from the view of the revelator. +And they doubtless symbolize the same +forms of government. See pp. <ref target="Pg145">145-148</ref>. +</p> + +<p> +The ten crowns encircling its horns, indicate +that an era is foreshadowed, when the +sovereignty of the kingdom shall have been +transferred from the forms of government symbolized +by the heads,—which had before been +encircled by the crowns,—to that represented +by the horns. There is great unanimity +among Protestant writers, in regarding these +as the first ten kingdoms which existed in +the western empire arising during the period +of its decline, viz: +</p> + +<p> +1. The Huns in Hungary, from A. D. 356. +</p> + +<p> +2. The Ostrogoths in Mysia, from A. D. +377. They invaded Italy, and conquered the +Heruli in 493; and were defeated in 538 by +Justinian, when the Pope was placed in quiet +possession of the capital of Rome. +</p> + +<p> +3. The Visigoths in Pannonia, from A. D. +378 to 408, when they removed to the south of +France till 585. They then removed to, and +subjugated Spain. +</p> + +<pb n='170'/><anchor id='Pg170'/> + +<p> +4. The Franks in France, from A. D. 407. +</p> + +<p> +5. The Vandals in Spain, from A. D. 407 +till 427, when they removed to Africa, and +continued an independent kingdom till subjugated +by Justinian in 533. +</p> + +<p> +6. The Suevi and Alans in Gascoigne and +Spain, from 407 till 585. +</p> + +<p> +7. The Burgundians in Burgundy, from +A. D. 407 till 524, when they became subject +for a time to the Franks; but afterwards they +arose again to an independent kingdom. +</p> + +<p> +8. The Heruli, who advanced into Italy +under Attila, and in 476 terminated the imperial +rule by the dethronement of Agustulus. +They were in turn conquered by the Ostrogoths +in A. D. 493. +</p> + +<p> +9. The Saxons and Angles in Britain from +about A. D. 450. And, +</p> + +<p> +10. The Lombards in Germany, from A. +D. 483. +</p> + +<p> +The name of blasphemy, on the heads of +this beast, identifies it as the successor and +representative of the persecuting power which +sought the life of the Man-child, (12:4), and +caused the woman to flee to the wilderness, +12:14. +</p> + +<p> +Its characteristics resemble those of the +lion, bear, and leopard, of Daniel's vision +(Dan. 7:4-6), which respectively symbolized +the Babylonian, Medo-Persian, and Grecian +kingdoms. These mark it as their +successor—synchronizing with Daniel's ten-horned +<pb n='171'/><anchor id='Pg171'/> +nondescript beast, (Dan. 7:7); which +was the fourth kingdom that should exist on +the earth, and the ten horns of which, symbolized +the same ten-fold partition of the +Roman empire. +</p> + +<p> +His power, seat, and great authority being +given by the dragon, is another evidence that +it is a continuation of that fourth kingdom +succeeding to its sovereignty. The laws of +the ancient empire were generally adopted by +the ten kingdoms, which assumed and exercised +the prerogatives of ancient Rome. Says +Bossuet: <q>Whoever carefully examines the +laws of the Theodosian and Justinian codes +against heretics, will see that they are the +source of the decrees against them, that +the church, aided by the edicts of princes, +enacted in the third and fourth Lateran councils.</q> +</p> + +<p> +The head, which was as it were wounded +to death, would indicate that under the government +symbolized by that head, the life of the +beast had become apparently extinct. This +was the case when the empire was subverted. +In the succession of the previous forms of +government, the empire itself was not in any +particular peril. They gave place, each to its +successor, without any subversion of the government. +But when the seventh head ceased +to exercise sovereignty, the beast itself was +apparently dead. The wound, however, did +not prove mortal. The beast still lived. Its +<pb n='172'/><anchor id='Pg172'/> +sovereignty was perpetuated by the decemregal +governments; which constituted the +eighth form of government—symbolized by +the beast that was, is not, and yet is again in +existence and will continue till the day of perdition, +17:11; 19:20. +</p> + +<p> +They worshipped the dragon and beast, by +regarding the latter as a continuation of the +former power, and regarding the sovereign +power of Rome as unparalleled and invincible—as +is shown by the questions: <q>Who is like +unto the beast? Who is able to make war +with him?</q> Those combined governments +were regarded by their subjects with wonder +and veneration. Says Mr. Lord: <q>The +serfs and common people, sunk for ages to the +most degraded vassalage, revered the monarchs, +the various ranks of nobles, and their +armed followers, as a superior race, while poets +and historians celebrated their warlike exploits, +and philosophers and priests justified +their usurpations, and eulogized the wisdom +and benignity of their rule.</q> +</p> + +</div> + +<div> +<head>The Mouth of the Beast.</head> + +<quote rend="display"> +<q>And there was given to him a mouth speaking great +things and revilings; and power was given to him to make +war forty-two months. And he opened his mouth in reviling +against God, to revile his name, and his tabernacle, and +those who dwell in heaven. And it was given to him +to make war with the saints, and to overcome them: and +power was given him over every tribe, and people, and +<pb n='173'/><anchor id='Pg173'/> +tongue, and nation. And all, who dwell on the earth, +will worship him, whose names are not written in the book +of life of the slain Lamb, from the foundation of the world. +If any one hath an ear, let him hear. If any one leadeth +into captivity, he will go into captivity: if any one killeth +by the sword, he must be killed with the sword. Here is the +patience and the faith of the saints.</q>—Rev. 13:5-10. +</quote> + +<p> +The mouth of the beast, must symbolize the +agency by which utterance is given to the +great things and blasphemies which are +spoken by it. Its likeness to the mouth of +the lion, shows its resemblance to the Babylonian +worship of the dead. Moses was <q>not +eloquent,</q>—he was <q>slow of speech and of a +slow tongue,</q> and the Lord said to him, +Aaron <q>shall be thy spokesman unto the +people: and he shall be, even he shall be to +thee instead of <emph>a mouth</emph>,</q> Ex. 4:10, 16. As +Aaron was a mouth to Moses, so did the +Papacy become a mouth-piece for the Roman +kingdoms. It was the agency by which the +people were taught; and through which utterance +was given to the blasphemies of the +beast. It fills a place analogous to that of the +image afterwards symbolized, which also had +like power to speak blasphemies. See p. <ref target="Pg188">188</ref>. +</p> + +<p> +The beast had power to continue to utter +blasphemies by the mouth given to it, forty-two +months. This identifies the mouth +with that of the <q>little horn</q> (Dan. 7:25), +of which it was said, <q>He shall speak +great words against the Most High, and think +<pb n='174'/><anchor id='Pg174'/> +to change times and laws: and they shall be +given into his hand until a time and times +and the dividing of time</q>—<hi rend='italic'>i.e.</hi> 1260 prophetic +days. +</p> + +<p> +1. This mouth uttered blasphemy against +God by claiming to be Christ's vicegerent—usurping +the prerogatives of the Almighty. +The Pope claimed that he was <q>Judge, as +God's Vicar, and could himself be judged by +none.</q> In A. D. 799, a Roman council +declined to hear accusations against the Pope, +declaring that <q>he who was Judge of all men, +was above being judged by any other than +himself.</q> Febroni wrote of the Pope: <q>He +is the Prince of princes and Lord of lords. +He is, as it were, a God on earth. He is +above right, superior to law, superior to the +canons. He can do all things against right, +and without right. He is able to free from +obligation in matters of positive right, without +any cause, and they who are so released are +safe in respect to God.</q> Assuming such prerogatives, +and the power to forgive sins, the +Holy name of God was blasphemed. +</p> + +<p> +2. He blasphemed the tabernacle of God +by <q>exalting himself above all that is called +God, or that is worshipped; so that he as +God sitteth in the <emph>temple</emph> of God, showing +himself that he is God,</q> 2 Thess. 2:2. The +Pope claimed to be the head of the church and +that from himself was derived the authority +of all bishops and other clergy. He usurped +<pb n='175'/><anchor id='Pg175'/> +the powers in the church, which only Christ, +its Supreme Head and Lawgiver can exercise. +</p> + +<p> +3. Those in heaven were blasphemed, by +the ascription to them of the attributes and +prerogatives of God; and by representing +them as being well pleased with the bestowal +on them of divine honors. Saint-worship by +the Papists and demon-worship by the Pagans +are alike. They both ascribe the same attributes +to the spirits of the departed,—all the +gods of the heathen being the ghosts of their +departed heroes. A revival of this blasphemy, +is subsequently symbolized by the frog-like +spirits which emerge from the mouths of the +beast, the dragon, and false prophet, 16:13,—see +p. <ref target="Pg255">255</ref>. +</p> + +<p> +In connection with and in obedience to this +mouth, the beast warred with the saints, and +overcame them. Dissenters from the Papacy +were subjected to unheard of cruelties and +persecutions. And they whose names were +not written in the book of life, sustained their +rulers in these oppressive acts. In paying +more deference to the edicts of government +than to the requirements of Jehovah, they blasphemously +bestowed on the beast an homage +which was due only to God. +</p> + +<p> +The revelator being shown what was to be +endured by the saints during a long period of +oppression, now receives an annunciation to +which all were to listen,—all who had ears to +hear. It was the announcement, that <q>if any +<pb n='176'/><anchor id='Pg176'/> +one leadeth into captivity, he will go into captivity: +if any one killeth with the sword, he +must be killed with the sword.</q> Most commentators +have considered this as applicable +to the fate of the wild beast,—that its end +was to be effected by the sword and captivity, +as it had in the same way tyrannized over the +saints. Mr. Lord offers some reasons for supposing +that it was a caution to the saints not +to resist with the sword the attacks of enemies, +nor to retaliate by making captives of the subjects +of the beast who should fall into their +power. He says: +</p> + +<p> +<q rend="pre">The prediction that he who led into captivity +should himself become a captive, and he +that slew with the sword be himself slain, had +a signal fulfilment in the slaughter and vassalage +of all those who attempted to deliver +themselves by force from the religious tyranny +of the European monarchs.</q> +</p> + +<p> +<q>The Albigenses were nearly exterminated +by the cruel armies against which they attempted +to defend themselves, and the small +number that remained after the devastation of +their fields, the conflagration of their cities, +and the promiscuous slaughters to which they +were subjected, were either forced to conform +to the Catholic church, or driven into other +lands. The Waldenses perished in far greater +numbers by the sword, in their struggles for +preservation and freedom, than by the fires of +martyrdom; and sunk, after their contests, to +<pb n='177'/><anchor id='Pg177'/> +a still more hopeless vassalage to their persecutors. +The resort to the sword by the +Bohemians and the Huguenots of France, to +defend their religious freedom, resulted, after +vast slaughters, in their defeat and helpless +subjection to the tyranny from which they +endeavored to extricate themselves. And the +Protestants of Switzerland, Germany, Holland, +Denmark, Sweden, and Great Britain, +who succeeded in delivering themselves from +the dominion of their ancient tyrants, instead +of securing thereby their religious liberty, only +placed themselves, by the nationalization of +their churches, under the tyranny of Protestant +rulers in place of Catholics.</q>—<hi rend='italic'>Exp. of +Apoc.</hi> p. 384. +</p> + +<p> +In this was to be exhibited the patience and +faith of the saints, who, amid all their persecutions, +made a wonderful manifestation of +these. Of the many thousands put to death, +or subjected to satanic cruelties for their faith, +only a very few apostatized. Says Mr. +Lord: +</p> + +<p> +<q>Of those who, under the insupportable +agonies and distraction of the scourge and the +rack, recanted, or promised a recantation, a +large proportion immediately on being released +from the sufferings which had overcome them, +abjured their retractions, re-professed with +redoubled energy the faith of Christ, and met +without faltering the hideous death to which +they were immediately hurried. Such is their +<pb n='178'/><anchor id='Pg178'/> +uniform history in whatever age they fell, or +to whatever nation or rank they belonged.</q>—<hi rend='italic'>Exp. +of Apoc.</hi>, p. 385. +</p> + +<p> +If there was no other evidence of their constancy, +faith, and patience, the horrid instruments +of torture which were resorted to to +terrify them, testify to their adherence to their +principles, which required such engines for +their subversion. +</p> + +<p> +The end of this beast, will be effected by +his being cast alive into the lake of fire and +brimstone, when the Lord shall make war +with him, 19:20. This is also the end of +Daniel's fourth beast, whose body is to be +given to the burning flame (Dan. 7:11), and +of the scarlet-colored beast on which the +woman was seated, which is to go into perdition, +17:8. +</p> + +</div> + +<div> +<head>The Two-Horned Beast.</head> + +<quote rend="display"> +<q>And I saw another wild beast ascending out of the +earth, and he had two horns like a lamb, and he spoke like +a dragon. And he exerciseth all the power of the first wild +beast, in his sight, and causeth the earth and those, who +dwell in it, to worship the first wild beast, whose deadly +wound was healed. And he performeth great signs, so that +he causeth fire to come down from heaven into the earth in +the sight of men. And he deceiveth those, who dwell on +the earth, by means of the signs which it was given him to +perform in the sight of the wild beast; saying to those, who +dwell on the earth, that they should make an image to the +wild beast, that had the wound by a sword, and did live.</q>—Rev. +13:11-14. +</quote> + +<pb n='179'/><anchor id='Pg179'/> + +<p> +The coming up of another beast must symbolize +the rise of another government. As +the two-horned beast exercises its power before +(ενωπιον) <hi rend='italic'>i.e.</hi> <emph>in the presence</emph>, of the first +beast, it is a contemporary power, and must +necessarily symbolize a kingdom outside of +the territory of the ten-horned beast. Within +that territory it would be one of the horns of +that beast; but a separate beast requires a +separate territory. As it arises out of the +earth, while it is outside of the territory occupied +by the ten kingdoms, it must exist within +that occupied by the <emph>former</emph> Roman empire, +and commence its existence during a period +of settled government. +</p> + +<p> +All the forms of Roman government symbolized +by the dragon, were also symbolized +by the wild beast; and as the deadly wound +of the former was healed in the latter, the two +constitute one beast. As that is called the +<q>first beast,</q> the rise of the kingdom symbolized +by the two-horned beast must have +been subsequent to the commencement of the +Roman empire. And as it caused those who +dwell on the earth to worship that beast after +its deadly wound was healed, it must have +arisen anterior to the healing of that wound; +and, consequently, before the succession of +the ten kingdoms to the sovereignty of Rome, +with which it held an intimate relation. +</p> + +<p> +The only kingdom which has arisen within +the geographical locality, and at the epoch +<pb n='180'/><anchor id='Pg180'/> +required by these conditions of the symbol, is +the Eastern Roman empire; which, consequently, +is the government represented by the +two-horned beast. +</p> + +<p> +The imperial heads of Rome date from the +battle of Actium, B. C. 31; but the Eastern +empire was not commenced, till A. D. 324, +when Constantine removed the seat of empire +from Rome to Constantinople. Rome was, +previous to that removal, the undisputed +queen of nations, and Constantine was without +a rival. Why he should abandon Rome, +the citadel and throne of the Cæsars, for an +obscure corner of Thrace, has never been satisfactorily +explained. Says Dr. Croly: <q>The +change of government to Constantinople still +perplexes the historian. It was an act in +direct repugnance to the whole course of the +ancient prejudices.</q> +</p> + +<p> +The indifference with which Constantine +viewed the country of the Cæsars, was regarded +by Gibbon as the cause of removal. +</p> + +<p> +He transferred the customs and forms of +the Roman government, and there exercised +all the powers of the empire,—the Italians +still obeying the edicts which he condescended +to address from Constantinople to the Senate +and people of Rome. The western division +continued dependent on the eastern head, till +the death of Theodosius, A. D. 395. His two +sons, Arcadius and Honorius, <q>were saluted +by the unanimous consent of mankind, as the +<pb n='181'/><anchor id='Pg181'/> +lawful emperors of the East, and of the +West,</q>—the European boundary being <q>not +very different from that which separates the +Germans from the Turks.</q>—Gibbon, v. 2, p. +199. Gibbon calls this <q>the final and permanent +division of the Roman empire.</q> But its +existence as a beast more properly dates from +the removal of Constantine. +</p> + +<p> +Its two horns like a lamb, must symbolize +two divisions of the kingdom. These may be +contemporary, like those symbolized by the +ten horns (17:12), or successive, like the two +horns of the ram, Dan. 8:3, 20. From the +history of the Eastern empire, the latter is +the more probable; and its historical resemblance +to the government symbolized by the +ram, may be the reason of the comparison to +<q>horns like a lamb.</q> As Persia was a government +outside of Media, and succeeded to +its sovereignty, so did the kingdom of the +Turks originate outside of the Eastern empire, +and at length come in, occupy its territory, +and succeed to its sovereignty, A. D. +1253. With this view, the horns would symbolize +the kings of Eastern Rome and of +Turkey. See pp. <ref target="Pg099">99-104</ref>. +</p> + +<p> +Its dragon-like speech shows it to be a +blasphemous, persecuting power, like that +which persecuted the woman, 12:17. Though +the Greek empire claimed to be Christian, a +successor of Constantine, Julian the Apostate, +renounced Christianity, endeavored to restore +<pb n='182'/><anchor id='Pg182'/> +the Pagan service in Constantinople, and <q>declared +himself the <emph>implacable enemy of Christ</emph>.</q> +He assumed the character of Supreme Pontiff, +and thus placed himself at the head of the +Pagan worship. He labored incessantly to +restore and propagate those dragonic rites, and +even thought to disprove the predictions of +Christ by rebuilding the temple of Jerusalem. +<q>He affected to pity the unhappy Christians, as +mistaken in the most important object of their +lives; but his pity was degraded by contempt, +his contempt was embittered by hatred; +and the sentiments of Julian were expressed +in a style of sarcastic wit which +inflicts a deep and deadly wound whenever it +issues from the mouth of a sovereign.</q> And +he intimated that they might have occasion +<q>to dread, not only confiscation and exile, but +fire and the sword.</q>—<hi rend='italic'>Gibbon.</hi> +</p> + +<p> +The successors of Julian, though Christian +in name, issued cruel and tyrannical edicts. +Valens embraced Arianism, and bitterly persecuted +the Orthodox party. Justinian established +Catholicism by arms. Theodosius +proscribed Paganism by the infliction +of severe penalties. Marcian and Leo <q>enforced, +with arms and edicts, the symbols of +their faith,</q> and it was declared that <q>the +decrees of the synod of Chalcedon might be +lawfully supported, even with blood.</q> And +after the accession of the Mohammedan power, +<pb n='183'/><anchor id='Pg183'/> +religious intolerance towards dissenting +creeds was still more rigidly enforced. +</p> + +<p> +The Eastern empire exercised all the power +of the Western. The original organization +of its government was the same, and it had +the same titles and prerogatives. Gibbon +says of Julian: <q>The spirit of his administration, +and his regard for the place of his nativity, +induced him to confer on the senate of +Constantinople the same honors, privileges, +and authority which were still enjoyed by the +senate of ancient Rome.</q> +</p> + +<p> +It caused worship to be bestowed on the +first beast, by extending to the Latin rulers +that aid which enabled them to perpetuate +their system of tyranny, to legislate over the +laws and subjects of Jehovah, and to claim +the obedience which only God can demand. +The arms of Justinian, both in the East and +West, caused the Roman name to be respected, +and its favor sought for. +</p> + +<p> +The wonders to be performed by it, may be +as yet involved in some obscurity. But by +these it is identified as the power which afterwards +became the seat of the False Prophet. +When the <q>beast</q> is taken, <q>the false prophet +that wrought miracles before him, with which +he deceived them that had the mark of the +beast, and them that worshipped his image,</q> +is cast with him <q>into a lake of fire burning +with brimstone,</q> 19:20. This identifies the +two-horned beast as the Mohammedan kingdom. +<pb n='184'/><anchor id='Pg184'/> +It also proves that the Romanic Turkish +government will continue till the Second Advent. +</p> + +<p> +Among the wonders it would perform, +making fire come down from heaven is specified. +John does not intimate that he saw, in +vision, fire thus descend. The fact is spoken +of; and therefore it is not necessarily symbolic, +but may refer to literal fire. Gibbon, +in speaking of <q>the novelty, the terrors, and +the real efficacy of the <hi rend='italic'>Greek fire</hi>,</q> for which +the Eastern empire was so famous, says: +</p> + +<p> +<q>The important secret of compounding and +directing this artificial flame was imparted by +Callinicus, a native of Heliopolis, in Syria, +who deserted from the service of the caliph to +that of the emperor. The skill of a chemist +and engineer was equivalent to the succor of +fleets and armies; and this discovery or improvement +of the military art was fortunately +reserved for the distressful period, when the +degenerate Romans of the East were incapable +of contending with the warlike enthusiasm +and youthful vigor of the Saracens. The historian +who presumes to analyze this extraordinary +composition, should suspect his own +ignorance and that of his Byzantine guides, so +prone to the marvellous, so careless, and, in +this instance, so jealous of the truth. From +their obscure, and perhaps fallacious hints, it +should seem that the principal ingredient of +the Greek fire was the <hi rend='italic'>naphtha</hi>, or liquid bitumen, +<pb n='185'/><anchor id='Pg185'/> +a light, tenacious, and inflammable oil, +which springs from the earth, and catches +fire as soon as it comes in contact with the +air. The naphtha was mingled, I know not by +what methods, or in what proportions, with +sulphur, and with the pitch that is extracted +from evergreen firs. From this mixture, +which produced a thick smoke and a loud explosion, +proceeded a fierce and obstinate flame, +which not only rose in perpendicular ascent, +but likewise burned with equal vehemence in +descent or lateral progress; instead of being +extinguished, it was nourished and quickened +by the element of water; and sand, urine, or +vinegar, were the only remedies that could +damp the fury of this powerful agent, which +was justly denominated by the Greeks, the +<emph>liquid</emph>, or <emph>maritime</emph> fire. For the annoyance +of the enemy, it was employed with equal +effect by sea and land, in battles or in sieges. +It was either poured from the rampart in +large boilers, or launched in red-hot balls of +stone and iron, or darted in arrows and javelins, +twisted round with flax and tow, which +had deeply imbibed the inflammable oil; +sometimes it was deposited in fire-ships, the +victims and instruments of a more ample revenge, +and was most commonly blown through +long tubes of copper, which were planted on +the prow of a galley, and fancifully shaped +into the mouths of savage monsters, that +seemed to vomit a stream of liquid and consuming +<pb n='186'/><anchor id='Pg186'/> +fire. This important art was preserved +at Constantinople, as the palladium of +the state; the galleys and <emph>artillery</emph> might occasionally +be lent to the allies of Rome; but +the composition on the Greek fire was concealed +with the most jealous scruple, and the +terror of the enemies was increased and prolonged +by their ignorance and surprise. In +the treatise of the administration of the empire, +the royal author suggests the answers and excuses +that might best elude the indiscreet curiosity +and importunate demands of the barbarians. +They should be told that the mystery +of the Greek fire had been revealed by an +angel to the first and greatest of the Constantines, +with a sacred injunction, that this gift +of <emph>heaven</emph>, this peculiar blessing of the Romans +should never be communicated to any +foreign nation; that the prince and subject +were alike bound to religious silence +under the temporal and spiritual penalties of +treason and sacrilege; and that the impious +attempt would provoke the sudden and supernatural +vengeance of the God of the Christians. +By these precautions the secret was +confined, above four hundred years, to the +Romans of the East; and at the end of the +eleventh century, the Pisans, to whom every +sea and every art were familiar, suffered the +effects, without understanding the composition, +of the Greek fire. It was at length +either discovered or stolen by the Mohammedans; +<pb n='187'/><anchor id='Pg187'/> +and, in the holy wars of Syria and +Egypt, they retorted an invention, contrived +against themselves, on the heads of the Christians. +A knight, who despised the swords +and lances of the Saracens, relates, with +heartfelt sincerity, his own fears and those of +his companions, at the sight and sound of the +mischievous engine that discharged a torrent +of the Greek fire, the <hi rend='italic'>feu Gregeois</hi>, as it is +styled by the more early of the French writers. +It came flying through the air, says +Joinville, like a winged long-tailed dragon, +about the thickness of a hogshead, with the report +of thunder, and the velocity of lightning; +and the darkness of night was <emph>dispelled by this +deadly illumination</emph>.</q>—<hi rend='italic'>Hist. +Rome</hi>, vol. <hi rend='smallcaps'>III.</hi>, +pp. 465-467. +</p> + +<p> +Its use is thus described by the same author, +when the Greeks turned its power against +the Saracens, at the siege of Constantinople, +A. D. 718: +</p> + +<p> +<q>The Greeks would gladly have ransomed +their religion and empire, by a fine or assessment +of a piece of gold on the head of each +inhabitant of the city; but the liberal offer +was rejected with disdain, and the presumption +of Moslemah was exalted by the speedy +approach and invincible force of the natives +of Egypt and Syria. They are said to have +amounted to eighteen hundred ships: the +number betrays their inconsiderable size; and +of the twenty stout and capacious vessels, +<pb n='188'/><anchor id='Pg188'/> +whose magnitude impeded their progress, +each was manned with no more than one +hundred heavy-armed soldiers. This huge +armada proceeded on a smooth sea and with +a gentle gale, towards the mouth of the Bosphorus; +the surface of the strait was over-shadowed, +in the language of the Greeks, +with a moving forest, and the same fatal +night had been fixed by the Saracen chief for +a general assault by sea and land. To allure +the confidence of the enemy, the emperor had +thrown aside the chain that usually guarded +the entrance of the harbor: but while they +hesitated whether they should seize the opportunity +or apprehend the snare, the ministers +of destruction were at hand. The fireships +of the Greeks were launched against them: +the Arabs, their arms and vessels, were involved +in the same flames, the disorderly fugitives +were dashed against each other, or +overwhelmed in the waves; and I no longer +find a vestige of the fleet, that had threatened +to extirpate the Roman name.</q>—<hi rend='italic'>Ib.</hi>, p. 464. +</p> + +<p> +It deceiveth them that dwell on the earth +by its miracles. This deception resulted in +the creation of: +</p> + +</div> + +<div> +<head>The Image of the Beast.</head> + +<quote rend="display"> +<q>And it was given to him to give breath to the image of +the wild beast, that the image of the wild beast should even +<pb n='189'/><anchor id='Pg189'/> +speak, and to cause, that as many as would not worship +the image of the wild beast, should be killed. And he +causeth all, the small and the great, and the rich and the +poor, and the free and the bond, to receive a mark on their +right hand, or on their forehead. And that no one might +buy or sell, but he, who had the mark, the name of the +wild beast, or the number of his name.</q>—Rev. 13:15-18. +</quote> + +<p> +This new creation is not another beast, but +the image of one. An image is only the <emph>likeness</emph> +of something. As the beast symbolizes a political +power, its image must symbolize some +analogous power of a different nature; and +this likeness can only be found in a religious +government. +</p> + +<p> +1. The beast which received its death-wound +(v. 14), was the form of government +to which the image was made, <hi rend='italic'>i.e.</hi>, the imperial. +Of this the Roman hierarchy was a +perfect counterpart. It was an ecclesiastical +government, coëxtensive in its authority with +the political power of the empire. And, like +the officers of the civil, there was a regular +gradation of rank in the subordinates of the +religious government. The head of the former +was an emperor, chosen by an electoral college,—the +senators of Rome.<note place="foot">The constitutional language was, +<q>By the authority of the senate, and consent of the +soldiers.</q>—<hi rend='italic'>Gibbon</hi>, vol. +<hi rend='smallcaps'>I.</hi>, p. 44.</note> The head of +the latter was a Pope, chosen in a similar +manner by the college of Cardinals,—the +ecclesiastical senators of the religious empire. +Each of those bodies constituted the highest +<pb n='190'/><anchor id='Pg190'/> +deliberative and legislative body in its respective +government. The empire had its governors +of provinces, appointed by the imperial +head; and the spiritual rule of the church +was, in like manner, sustained by diocesan +bishops who, in their respective provinces, +were governors in spiritual matters and creatures +of the Pope. Subordinate offices in the +state and church, also, singularly corresponded. +</p> + +<p> +2. The religious customs of the empire, as +well as its political, were likewise imitated by +the papacy. Rome deified her heroes; the +papacy canonized her saints. The ghosts of +the departed were the gods of the heathen; +and the papists supplicate the dead. The +Pagans burned incense to their gods; the Papists +burn incense in their religious ceremonies. +The ancient heathen sprinkled themselves +with <q>holy water;</q> the Papists use +the same material in a similar manner. Lactantius +says of the Pagans, they <q>light up +candles to God as if he lived in the dark; +and do they not deserve to pass for madmen +who offer lamps to the author and giver of +light?</q> This custom is imitated by the Papists +in the use of wax candles on their altars. +</p> + +<p> +The ancient Romans prostrated themselves +before images of wood and stone; and Jerome +tells us that <q>by idols were to be understood +the images of the dead.</q> In Catholic +Rome, worshippers prostrated themselves before +<pb n='191'/><anchor id='Pg191'/> +images of departed saints. The old Roman +Pantheon, which was dedicated by +Agrippa <q>to Jove, <emph>and all the gods</emph>,</q> was re-consecrated +by Pope Boniface IV., about A. D. +610, <q><emph>to the blessed Virgin and all the +saints</emph>.</q> As in the old pagan temple, any +stranger could find the god of his own country; +so in its re-consecrated state, each country +could find its patron saint. Other temples +were changed and re-consecrated in the +same manner. The ancient statue of Jupiter +stands now as the statue of St. Peter. The +pagans had their vestal virgins; the Papists +their nuns. +</p> + +<p> +Dr. Middleton, who visited Rome in 1729, +says: +</p> + +<p> +<q>Nothing, I found, concurred so much with +my original intention of conversing with the +ancients; or so much helped my imagination, +to find myself wandering about in old heathen +Rome, as to observe and attend to their religious +worship; all whose ceremonies appear +plainly to have been copied from the rituals +of primitive Paganism: as if handed down by +an uninterrupted succession from the priests +of old, to the priests of new Rome, whilst +each of them readily explained, and called to +mind some passages of a classic author, where +the same ceremony was described, as transacted +in the same form and manner, and in +the same place where I now saw it executed +<pb n='192'/><anchor id='Pg192'/> +before my eyes.</q>—<hi rend='italic'>Dowl. Hist. of Rom.</hi>, p. +114. +</p> + +<p> +Says Mr. Lord: +</p> + +<p> +<q rend="pre">After a struggle of more than four centuries, +the ecclesiastics of all the hierarchies in +the empire were united in one vast organization, +with the pontiff as their supreme legislative +and judicial head, and a single ecclesiastical +government was established over the +whole Roman church, after the model of the +civil government of the ancient empire under +Constantine and his successors. It is, accordingly, +denominated by Catholics themselves +a monarchy. <q>All Catholic doctors agree +in this, that the ecclesiastical government +committed to men by God is a monarchy.</q>—<hi rend='italic'>Bellarmini +de Rom. Pont.</hi>, lib. i., c. v. Bellarmine +devotes his first book <q>of the Pontiff</q> +to prove that such is and ought to be its government. +<q>If the monarchical is the best form +of government, as we have shown, and it is +certain that the church of God instituted by +Christ its head, who is supremely wise, ought +to be governed in the best manner, who can +deny that its rule ought to be monarchical?</q>—<hi rend='italic'>Ib.</hi>, +i., c. ix., p. 527.</q> +</p> + +<p> +<q rend="pre">The canonists are accustomed, accordingly, +to denominate the Pope a king.</q> +</p> + +<p> +<q rend="pre">The pontiffs were as absolutely the legislative +and judicial head of this ecclesiastical +kingdom, as the emperors from Constantine to +Augustulus were of the civil empire, and imposed +<pb n='193'/><anchor id='Pg193'/> +whatever laws they pleased on subordinate +ecclesiastics and on the church by decrees, +in the same manner as those emperors +enacted laws by edicts. The decrees, bulls of +canonization, sentences, charters, and other +legislative and judicial acts of the pontiffs, +from Gregory VII., in 1073, to Benedict XIV., +in 1757, collected in the Bullarium Magnum, +fill nineteen folios. Many others are contained +in the decretals and councils.</q> +</p> + +<p> +<q rend="pre">They appointed to all ecclesiastical offices +throughout the empire, as the Christian emperors +appointed to all civil and military offices +in their dominions.</q> +</p> + +<p> +<q rend="pre">They exacted oaths of fidelity from all +whom they advanced to important offices; as +the emperors exacted engagements of fidelity +from their civil magistrates.</q> +</p> + +<p> +<q rend="pre">They established courts in which all violations +of their laws were tried, and a tribunal +at the capital for the decision of appeals. +There were gradations of rank in the hierarchy, +like those of the magistrates of the civil empire. +The hierarchies, as nationalized by +Constantine, were formed in each patriarchate, +after the model of the civil government in the +provinces. The hierarchy of the western +kingdoms, under the Pope, was formed after +that pattern; having archbishops or metropolitans +at the head of the clergy of each nation, +or large district, and bishops, abbots, and +<pb n='194'/><anchor id='Pg194'/> +a long catalogue of subordinate ranks, under +each metropolitan.</q> +</p> + +<p> +<q rend="pre">They levied taxes for their support on +ecclesiastics and laics.</q> +</p> + +<p> +<q>They inflicted ecclesiastical penalties on +the violators of their laws; exclusion from +communion, suspension from office, deposition, +excommunication, and a sentence of +eternal death.</q>—<hi rend='italic'>Exp. of Apoc.</hi>, pp. 429-432. +</p> + +<p> +These, with many other striking resemblances, +demonstrate that the Roman hierarchy, +in all its great features, was a counterpart +to imperial Rome—an image of, and +belonging to, the seven-headed, ten-horned +monster, whose deadly wound was healed. +</p> + +<p> +Life was to be given to this image by the +two-horned beast. The papal hierarchy is created +when its supremacy over other churches +is declared and <emph>sustained</emph>; and the power by +which this is done, is that which gives life to +it. This was done, according to the following +history, by the Eastern empire. +</p> + +<p> +The power of the papacy, symbolized by +the image, had been predicted in Daniel under +the symbol of <q>a Little Horn,</q> that came up +among the previous <q>ten horns,</q> before whom +<q>there were three of the first horns plucked +up by the roots: and behold, in this horn +were eyes like the eyes of man, and a mouth +speaking great things,</q> Dan. 7:8. These +horns were thus explained to Daniel: <q>The +<pb n='195'/><anchor id='Pg195'/> +fourth beast shall be the fourth kingdom upon +earth, which shall be diverse from all kingdoms, +and shall devour the whole earth, and +shall tread it down, and break it in pieces. +And the ten horns out of this kingdom are ten +kings that shall arise: and another shall +arise after them; and he shall be diverse from +the first, and he shall subdue three kings. +And he shall speak great words against the +Most High, and shall wear out the saints of +the Most High, and think to change times +and laws: and they shall be given into his +hand until a time and times and the dividing +of time. But the judgment shall sit, +and they shall take away his dominion to +consume and to destroy it unto the end. 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, and all dominions shall serve and +obey him.</q> <hi rend='italic'>Ib.</hi> vs. 23-27. +</p> + +<p> +When Paul spoke of the second coming of +Christ, in his first epistle to the Thessalonians, +they understood that it was an event then +imminent. The apostle, in his second epistle, +corrects this impression, by referring to the +foregoing prediction in Daniel, which must be +previously fulfilled. He assures them that +<q>the day of Christ</q> <q>shall not come, except +there be</q> an apostasy, or <q>a falling away +first, and that Man of Sin,</q> or the lawless +<pb n='196'/><anchor id='Pg196'/> +one, <q>be revealed, the son of perdition; who +opposeth and exalteth himself above all that +is called God, or that is worshipped; so that +he, as God, sitteth in the temple of God, +showing himself that he is God. Remember +ye not, that when I was yet with you, I told +you these things? And now ye know what +withholdeth that he might be revealed in his +time. For the mystery of iniquity doth already +work: only he who now letteth will +let, until he be taken out of the way. And +then shall that Wicked be revealed, whom the +Lord shall consume with the spirit of his +mouth, and shall destroy with the brightness +of his coming,</q> 2 Thess. 2:2-8. +</p> + +<p> +The uniform application of these predictions +to the Papacy, by Protestant writers, renders +it unnecessary to argue this point. That +power began early to be manifested, but its +full development was <q>let,</q> <hi rend='italic'>i.e.</hi>, hindered, by +the continuance of the Western empire, which +had to be taken out of its way. Tertullian, +near the close of the second century, in expounding +those words, says: <q>Who can this +be but the Roman state, the division of which +into ten kingdoms will bring on Antichrist?</q> +And he gives as a reason why the Christians +of his time prayed for the Roman empire: that +<emph>the greatest calamity hanging over the world +was retarded by the continuance of it</emph>. Cyril +of Jerusalem in the fourth century applied the +passage in the same manner, and says: +</p> + +<pb n='197'/><anchor id='Pg197'/> + +<p> +<q>Thus the predicted Antichrist will come +when the times of the Roman empire shall be +fulfilled, and the consummation of the world +shall approach. Ten kings of the Romans +shall arise together, in different places indeed, +but they shall reign at the same time. Among +these the eleventh is Antichrist, who, by magical +and wicked artifice, shall seize the Roman +power.</q> A large number of the ancient +fathers interpreted this text in the same manner. +</p> + +<p> +In A. D. 257, 1260 years before the time of +Luther, Stephen, Bishop of Rome, began to +act the pope in good earnest,—excommunicating +those who dissented from the doctrines +of Rome. +</p> + +<p> +In 312, 1260 years before the massacre of +St. Bartholomew in 1572, Constantine became +Emperor of Rome, embraced Christianity, and +terminated the last and bloodiest of the Pagan +persecutions—that of Diocletian, which had +continued ten years. Constantine undertook +to remodel the church, in conformity to the +government of the state, and the unhallowed +union of the two resulted in the dignities of +patriarchs, exarchs, archbishops, canons, prebendaries, +&c., which he endowed with wealth +and worldly honors. +</p> + +<p> +While paganism was superseded by Christianity +under Constantine, its ceremonies were +not suppressed. The senate was still pagan; +and <q>the title, the ensigns, and the prerogatives +<pb n='198'/><anchor id='Pg198'/> +of Sovereign Pontiff, which had been instituted +by Numa, and assumed by Augustus, +were accepted, without hesitation, by seven +Christian emperors.</q>—<hi rend='italic'>Gibbon</hi>, v. 2, p. 183. +Gratian became emperor, A. D. 376, and was +the first who refused the pontifical robe. In +378, he invested Theodosius with the Empire +of the East; under their rule paganism was +<q>wholly extirpated,</q> and the senate was suddenly +converted.—<hi rend='italic'>Ib.</hi> That which hindered +was thus taken out of the way. In 378, also, +Gratian refusing the office, Damasus, the +Bishop of Rome, was <q>declared Pontifix Maximus,</q><note place="foot">This +is given on the authority of the London Quarterly +Journal of Prophecy, for 1852, p. 330, which states that the +edict will be found in the <q>Theodosian Code, XVII. to XX.</q></note> +and made <q>the sole judge in religious +matters.</q> All who would not adhere +to the religion <q>professed by the Pontiff Damasus, +and by Peter, Bishop of Alexandria,</q> +were declared heretics.—<hi rend='italic'>Gibbon</hi>, v. 2, p. 156. +Damasus, by virtue of his power, introduced +the worship of the saints, and of Mary, <q>the +mother of God,</q>—excommunicating those +who dissented. Thus the apostasy, by adopting +the gods of the heathen, and the name of +the heathen pontiff, began to be set up, and +the excommunicated church disappeared in +the wilderness. +</p> + +<p> +In the ninth century a document was produced, +which claimed to be a deed of gift +from Constantine to the Pope, dated A. D. +<pb n='199'/><anchor id='Pg199'/> +324, ceding him the city of Rome and all +Italy, with the crown, the mitre, &c.; but the +forgery of this has been fully exposed. With +the removal of the capital of the world to +Constantinople, the empire began to decline; +but the church augmented as fast. A provisional +synod at Sardica, in A. D. 344, and a +decree of the Emperor Valentinian III., in 445, +had acknowledged the Bishop of Rome as the +primate of the five patriarchs, and as the last +tribunal of appeal from the other bishops; but +the edicts of the Pope were often disregarded +and opposed, and he continued subject to the +civil power till the subversion of the Western +empire by Odoacer, King of the Heruli, in +A. D. 476. +</p> + +<p> +The ten kingdoms which had arisen on the +ruins of the Western empire (p. <ref target="Pg169">169</ref>), had +nearly all embraced Christianity, corrupted +by Arianism. And the barbarians transferred +to their Christian instructors, the profound +submission and reverence which they were +accustomed to yield to the teachers of paganism,—many +of the rites and ceremonies of +which had been incorporated into the Catholic +service. Ecclesiastical courts were established, +in which were tried all questions relating +to character, office, or property of the +clergy; and thus they became nearly independent +of the civil judges. +</p> + +<p> +The Heruli, which was the first of the ten +horns plucked up, were conquered by the +<pb n='200'/><anchor id='Pg200'/> +Ostrogoths, in A. D. 493, when all Italy submitted +to Theodoric. He fixed his capital at +Ravenna, which left the Pope the only Prince +of Rome; and the Romans, for protection, +were forced to pay more deference to him. +</p> + +<p> +About A. D. 500, two Popes were simultaneously +elected, when Theodoric gave the +papal chair to Symmachus. Gross crimes +being alleged against him by the defeated +party, the king summoned a council in A. D. +503 to investigate the charges; and he was +acquitted. The other party being dissatisfied, +Ennodius, Bishop Ticonum, drew up an +apology for the Pope and council, in which, +for the first time, the Pope was styled a +<q>Judge in the place of God, and Vicegerent +of the Most High;</q> and <q>subject to no +earthly tribunal.</q> Thus did the Lawless +One attempt, <q>as God,</q> to <q>sit in the temple +of God.</q> +</p> + +<p> +In A. D. 533, Justinian, Emperor at Constantinople, +being about to attack the Vandals +in Africa, and wishing first to settle the religious +disputes of his capital in which he felt +a great interest, he submitted the controversy +to the primate of Rome. To induce a decision +in his own favor, or to give force to it, he +acknowledged the Bishop of Rome the Chief +of the whole Ecclesiastical body of the empire; +and thus addressed him, in a letter sent +by two distinguished prelates:— +</p> + +<pb n='201'/><anchor id='Pg201'/> + +<quote rend="display"> +<q rend="pre">Justinian, pious, fortunate, renowned, triumphant emperor, +consul, &c., to John, the most holy Archbishop of +our city of Rome, and patriarch.</q> +</quote> + +<quote rend="display"> +<q rend="pre">Rendering honor to the Apostolic chair, and to your +Holiness, as has been always and is our wish, and honoring +your blessedness as a father; we have hastened to bring to +the knowledge of your Holiness all matters relating to the +state of the churches. It having been at all times our great +desire to preserve the unity of your Apostolic chair, and the +constitution of the holy churches of God which has obtained +hitherto, and still obtains.</q> +</quote> + +<quote rend="display"> +<q rend="pre">Therefore we have made no delay in subjecting and +uniting to your Holiness all the priests of the whole East.</q> +</quote> + +<quote rend="display"> +<q>For this reason we have thought fit to bring to your +notice the present matters of disturbance; though they are +manifest and unquestionable, and always firmly held and +declared by the whole priesthood according to the doctrine +of your Apostolic chair. For we cannot suffer that anything +which relates to the state of the Church, however +manifest and unquestionable, should be moved, without the +knowledge of your Holiness, who are The Head of all the +Holy Churches, for in all things, as we have already declared, +we are anxious to increase the honor and authority +of your Apostolic chair.</q> +</quote> + +<p> +Says Dr. Croly:— +</p> + +<p> +<q rend="pre">The emperor's letter must have been sent +before the 25th of March, 533. For, in his +letter of that date to Epiphanius he speaks of +its having been already despatched, and repeats +his decision, that all affairs touching the +church shall be referred to the Pope, <q>head +of all bishops, and the true and effective corrector +of heretics.</q></q> +</p> + +<p> +<q rend="pre">In the same month of the following year, +534, the Pope returned an answer repeating the +language of the emperor, applauding his +homage to the See, and adopting the titles of +<pb n='202'/><anchor id='Pg202'/> +the imperial mandate. He observes that, +among the virtues of Justinian, <q>one shines as +a star, his reverence for the Apostolic chair, +to which he has subjected and united all the +churches, it being truly the head of all; and +was testified by the rules of the fathers, the +laws of the princes, and the declarations of the +emperor's piety.</q></q> +</p> + +<p> +<q rend="pre">The authenticity of the title receives unanswerable +proof from the edicts in the <q>Novellæ</q> +of the Justinian code.</q> +</p> + +<p> +<q rend="pre">The preamble of the 9th states that <q>as +the elder Rome was the founder of the laws, +so was it not to be questioned that in her was +the supremacy of the pontificate.</q></q> +</p> + +<p> +<q rend="pre">The 131st, on the ecclesiastical titles and +privileges, chapter II. states: <q>We therefore +decree that the most holy Pope of the elder +Rome is the first of all the priesthood, and +that the most blessed archbishop of Constantinople, +the new Rome, shall hold the second +rank after the holy Apostolic chair of the elder +Rome.</q></q> +</p> + +<p> +<q rend="pre">The supremacy of the Pope had by those +mandates and edicts received the fullest sanction +that could be given by the authority of +the master of the Roman world. However +worthless the motives, the act was done, authentic +and unquestionable, sanctioned by all +the forms of state, and never abrogated,—the +act of the first potentate in the world. If the +supremacy over the church of God had been +<pb n='203'/><anchor id='Pg203'/> +for man to give, it might have been given by +the unrivalled sovereignty of Justinian.</q> +</p> + +<p> +<q>From this era the church of Rome dates +the earthly acknowledgment of her claim. +Its heavenly authority is referred to the remoter +source of the apostles.</q>—<hi rend='italic'>Apoc.</hi>, pp. +14-16, 30, 31. +</p> + +<p> +The war against the Vandals was vigorously +prosecuted by Belisarius, Justinian's +general, and resulted in their conquest the +same year. Thus was the second of the first +ten divisions of the empire subjugated: the +second horn was plucked up. +</p> + +<p> +Rome was still in possession of an Arian +monarch, who was the bitter enemy of the +Catholic church. Intelligence of the success +of Belisarius in Africa reached the emperor, +Dec. 16th, A. D. 533. <q>Impatient to abolish +the temporal and spiritual tyranny of the +Vandals, he proceeded, without delay, <emph>to the +full establishment of the Catholic +church</emph>.</q>—<hi rend='italic'>Gibbon</hi>, +Harpers' ed., v. 3, p. 67. Belisarius +proceeded to the conquest of Italy, which +he effected, and marched on to Rome. Only +4000 soldiers were stationed for its defence; +and they could not oppose the wishes of the +Romans, who voluntarily submitted. Seized +with a momentary enthusiasm, <q>they furiously +exclaimed that the apostolic throne +should no longer be profaned by the triumph +or toleration of Arianism; that the tombs of +the Cæsars should no longer be trampled on +<pb n='204'/><anchor id='Pg204'/> +by the savages of the north; and without reflecting +that Italy must sink into a province +of Constantinople, they fondly hailed the restoration +of a Roman emperor as a new era of +freedom and prosperity. The deputies of the +Pope and clergy, of the senate and people, invited +the lieutenant of Justinian to accept +their voluntary allegiance, and to enter the +city.</q> Thus was <q>the city, after sixty years' +servitude delivered from the yoke of the barbarians,</q> +Dec. 10, A. D. 536. And <q>the +Catholics prepared to celebrate, without a +rival, the approaching festival of the nativity +of Christ.</q>—<hi rend='italic'>Ib.</hi> p. 80. +</p> + +<p> +In the winter, the Ostrogoths made preparations, +and besieged Rome with an army of +150,000 fighting men. Pope Sylverius was +suspected of treachery, and on proof that he +had communicated with the enemy, he was +banished by Belisarius. At the emperor's +command, the clergy of Rome proceeded to +the choice of a new bishop, and elected <q>deacon +Virgilius, who had purchased the papal +throne by a bribe of two hundred pounds of +gold.</q>—<hi rend='italic'>Ib.</hi> p. 85. As he had obtained the +papal seat by fraud, it was claimed that he +was not the lawful Pope; but in A. D. 538, +he was owned as such by the 5th General +Council, and the whole Christian world.—See +Bowers' <hi rend='italic'>Hist. Popes</hi>, v. 2, p. 374. In +March of this year (538),—after <q>one year +and nine days</q>—the Ostrogoths raised the +<pb n='205'/><anchor id='Pg205'/> +siege of Rome, and burned their tents—one-third +of their number having perished under +its walls. The arms of Justinian triumphed, +and the Catholic hierarchy was established. +The third horn had been plucked up by the +fall of the third of the first ten divisions of +Rome. +</p> + +<p> +The Bishop of Constantinople did not submit +willingly to the Primacy of Rome. On +the death of Justinian, the supremacy of the +Pope was utterly denied; and, in A. D. 588, +John, Bishop of Constantinople, himself assumed +the coveted title of <q>Universal Bishop.</q> +The Roman bishop, Gregory the Great, indignant +at this usurpation, denounced him as a +<q>usurper, aiming at supremacy over the +whole church,</q> and declared that whoever +claims such supremacy <q>has the pride and +character of <hi rend='italic'>Antichrist</hi>.</q> +</p> + +<p> +Boniface succeeded to the Roman See, and +in the following year, A. D. 606, only two +years after Gregory's death, applied to Phocas,—who +had ascended the throne of Constantinople +by the murder of the Emperor Mauritius,—for +the same blasphemous title, with +the privilege of continuing it to his successors. +His request was granted, the Eastern Bishop +was forbidden its use, and the Primate of +Rome was again acknowledged as <q>Universal +Bishop,</q> and the unrivalled <q>Head of all +the churches.</q> This title has been worn by +all the succeeding Popes; <q>but the highest +<pb n='206'/><anchor id='Pg206'/> +authority,</q> says Dr. Croly, <q>among the civilians +and annalists of Rome, spurn the idea +that Phocas was the founder of the supremacy +of Rome. They ascend to Justinian as the +only legitimate source, and rightly date the +title from the memorable year 533.</q>—<hi rend='italic'>Apoc.</hi> +p. 117. +</p> + +<p> +In A. D. 730, Emperor Leo issued an edict +for the destruction of all images used in religious +worship. From that time the Pope +scorned his authority, and acted in defiance +of the emperor's will, who found himself unable +to compel the Pope to obey the edict. +</p> + +<p> +The Papacy thus defied all human authority; +but did not as yet attempt the exercise +of political power. +</p> + +<p> +In A. D. 756, Pepin, the usurper of the +crown of France, compelled the King of Lombardy +to cede the exarchate of Ravenna to +the Pope, <q>to be forever held and possessed +by St. Peter and his lawful successors in the +See of Rome.</q> The Pope had now become a +temporal prince, and one of the kings of the +earth. In A. D. 774, Charlemagne, the successor +of Pepin, confirmed the former gift, and +in addition, subjugated the Lombards, and +annexed a large portion of their kingdom and +the Duchy of Rome to the Roman See. In A. +D. 817, Louis the Pious, granted <q>St. Peter's +patrimony</q> to the Pope and his successors, +<q>in their own right, principality, and dominion, +unto the end of the world.</q> Hence, as +<pb n='207'/><anchor id='Pg207'/> +a temporal prince, the Pope wears a triple +crown. +</p> + +<p> +In A. D. 800, Charlemagne was solemnly +crowned and proclaimed emperor by the +Pope, having reduced under his sway nearly +the whole of Europe. From this time the +Popes claimed superiority to all kings and emperors, +received homage from them, and exercised +all the rights of sovereignty; but they +were nominally dependent on the Emperors of +the West till A. D. 1278, when the Emperor +Rudolph released the people of the Papal +States from all allegiance they might still owe +to the imperial crown. This act was confirmed +by the electors and princes of the empire. +The Popes, in the greatness of their +power, crowned and uncrowned kings at their +pleasure, absolved subjects from all allegiance +to their rulers, excommunicated whoever they +would, and compelled secular princes to put +to death heretics. +</p> + +<p> +In A. D. 1294, Boniface VIII. became Pope. +From his accession Hallam dates the decline +of the Papacy, which, for <q>more than two +centuries, had been on throne of the earth, +and reigned despot of the world.</q>—<hi rend='italic'>Dowling</hi>. +This was 1260 years from the death of Peter,—the +earliest time from which they can date. +His bull of excommunication against Philip +of France, being disregarded by that monarch, +who adroitly made the Pope his prisoner, his +rage brought on a fever, which caused his +<pb n='208'/><anchor id='Pg208'/> +death. Only a few succeeding pontiffs claimed, +and none attempted to enforce, the prerogatives +exercised by the preceding Popes. For seventy +years the successors of Boniface resided +at Avignon, in France, and paid great deference +to the monarch of that country. After +this was the Western schism, which divided +the church for forty years,—two rival Popes +claiming the mitre, and thundering out their +anathemas against each other. These events +greatly weakened the Papacy. About this +time appeared Wickliffe and Huss, and Jerome +of Prague; and still later, in 1517, Martin +Luther, in opposition to the Papal pretensions, +published his Thesis against Indulgences, +1260 years from the time of the arrogance +of Pope Stephen. +</p> + +<p> +In A. D. 1572, 1260 years from the removal +of Constantine from Rome to Constantinople, +occurred the bloody massacre of St. Bartholomew, +when in one day 5000 Protestants were +murdered in Paris, and in the same proportion +in other parts of France. The persecutions +of the Papists continued till near the close of +the last century; and as late as November, +1781, a woman was burned alive by the Inquisition +in Spain. +</p> + +<p> +In 1793, 1260 years from Justinian's letter +to the Pope, the Papal church, with all religion, +was entirely suppressed in France. And +in 1798, which was the same length of time +from the establishment of the papacy, by the +<pb n='209'/><anchor id='Pg209'/> +conquest of the Ostrogoths,—the plucking up +of the last of the three horns in 538, Gen. +Berthier entered Rome, compelled the Pope to +flee, and terminated the Papal government. +</p> + +<p> +The temporal power was afterwards restored; +but in 1848, twelve hundred and sixty +years from 588 when John assumed the title +of Universal Bishop, the Pope again fled from +his throne. Two years subsequently, he was +again restored. +</p> + +<p> +<q>Flacius, in his <q>Catalogue of Witnesses,</q> +represented the twelve hundred and sixty +days as having commenced in 606;</q> and +Scott, and several others, reckon them from +the same epoch. +</p> + +<p> +4. The image had power to speak. It +thus filled the office of the <q>mouth,</q> which +was given to the ten-horned beast (v. 5), +which synchronizes with the view taken of +that appendage, p. <ref target="Pg172">172</ref>. +</p> + +<p> +5. It should <emph>cause</emph> the infliction of death on +those who should refuse to worship. The +worship it would exact, is doubtless of the +kind bestowed on the wild beast, 13:4. The +Papal hierarchy claimed to be infallible and +invincible, and to have power to bind and +loose on earth and in heaven; those who refused +to recognize its claims, if incorrigible, +were punished with death. +</p> + +<p> +The Image was not to put to death, but +would <emph>cause</emph> them to be killed. The symbolization +corresponds with the fulfilment in +<pb n='210'/><anchor id='Pg210'/> +this particular. The ecclesiastical officials +punished rebellious subjects, by delivering +them over to the civil arm; which punished +heretics according to the will of the Papacy. +<q>Lucius III. and Innocent III. by formal +decrees required them to be seized, condemned, +and delivered by the civil magistrates, to be +capitally punished; and enjoined the princes +and magistrates to execute on them the sentences +denounced by the canon and civil +laws.</q>—<hi rend='italic'>Lord's Exp. of Apoc.</hi>, p. 434. This +is substantiated by Bellarmini and other +writers. Civil rulers, who refused to enforce +the decrees of the councils, were anathematized, +excommunicated, and often deprived of +their political power. When the Papacy has +been reminded of the numbers killed and +otherwise punished for alleged heresy, she has +replied that the civil power, and not the church, +has done this! She, however, has caused the +kings of the earth to execute her wishes. +</p> + +<p> +6. The image would cause all to receive +the <emph>mark</emph> of the Beast. A mark is a token of +recognition. Slaves, soldiers, and the devotees +of various gods, were thus identified on their +hands or foreheads, both before and after the +time of St. John—slaves by the name of the +Emperor on their forehead, and soldiers by +his name on their hand. Mr. Elliott proves +this by quotations from Valerius, Maximus, +Ælian, Ambrose, and others. The devotees +of particular gods gained admittance to the +<pb n='211'/><anchor id='Pg211'/> +secret meetings of the worshippers of their respective +deity, by a <emph>mark</emph> by which they identified +each other. At the present day the +Hindoos are marked on the forehead by the +hieroglyphic of the god they are consecrated +to. +</p> + +<p> +The mark of the beast, is its <emph>name</emph>, or the +<emph>number</emph> of its name. The ancients often used +numbers to indicate names. <q>Among the +Pagans, the Egyptian mystics spoke of Mercury, +or Thouth, under the number 1218, because +the Greek letters composing the name +Thouth, when estimated according to their +numerical value, together made up that number. +By others, Jupiter was invoked under +the mystical number 717; because the letters +of Ἡ ΑΡΧΗ, <hi rend='italic'>the beginning</hi>, +or <hi rend='italic'>first origin</hi>, which +was a characteristic title of the supreme deity +worshipped as Jupiter, made up that number: +and Apollo under the number 608, as being +that of ηυς, or υης, words expressing certain +solar attributes. Again, the pseudo-Christian +or semi-pagan Gnostics, from St. John's time +downwards, affixed to their gems and amulets, +of which multitudes remain even to the present +day, the mystic word σβρασαξ, or αβραξας, +under the idea of some magic virtue attaching +to its number 365, as being that of the days +of the annual solar circle; and equal moreover +with that of Μειθρας, or Mithras, the +Magian name for the sun, whom they identified +also with Christ. Once more, the Christian +<pb n='212'/><anchor id='Pg212'/> +fathers themselves fell into the same +fancies, and doctrine of mysteriousness in certain +verbal numbers. For example, both +Barnabas and Clement of Alexandria speak +of the virtue of the number 318 as being that +of ΙΗΤ the common abbreviation for Jesus +crucified; and partly ascribe to its magical +virtue the victory which Abraham gained +with his 318 servants over the Canaanitish +kings. Similarly Tertullian refers the victory +of Gideon, with his 300 men, to the circumstance +of that being the precise number of Τ, +the sign of the cross. In the name of Adam, +St. Cyprian discerned a mysterious numeral +affinity to certain characteristics in the life +and history of the second Adam, Jesus Christ. +Irenæus notes the remarkable number 888 of +the name Ιησους, Jesus. And in the pseudo-Sibylline +verses, written by Christians about +the end, probably, of the second century, and +consequently not long after Irenæus, we find +enigmas proposed of precisely the same characters +as that in the text;—the number being +given, and the name required.</q>—<hi rend='italic'>Elliott's +Horæ Apoc.</hi>, vol. iii., pp. 204-6. +</p> + +<p> +The <q>number of the beast</q> is indicated in +the text by the Greek letters <q>χξς</q> which +were severally used to represent the numbers +600, 60 and 6, making 666. As the name of +the beast is equivalent to this number, the +letters in it will represent numbers which +amount to six hundred threescore and six. +</p> + +<pb n='213'/><anchor id='Pg213'/> + +<p> +After the division of the Roman empire, the +western kingdom adopted for itself the name +of the Latin kingdom; and its subdivisions +were called the Latin kingdoms. The church +connected with those kingdoms was also +emphatically called the Latin church. Says +Dr. More: <q>They Latinize everything. Mass, +prayers, hymns, litanies, canons, decretals, +bulls, are conceived in Latin. The Papal +councils speak in Latin. Women pray in +Latin. The Scriptures are read in no other +language under the Papacy than Latin. In +short, all things are Latin.</q> The Council of +Trent declared the Latin Vulgate to be the only +authentic version of the Scriptures; and their +doctors have preferred it to the Hebrew and +Greek text, written by prophets and apostles. +</p> + +<p> +This Latin kingdom is the only one that +ever corresponded to the characteristics of the +beast. And its name—<hi rend='italic'>Latinos</hi> in the Greek, +and <hi rend='italic'>Romiith</hi> in the Hebrew—is equivalent +to the required number. +</p> + +<p> +<q rend="pre">The Greek and Hebrew letters composing +the words רומיית, <hi rend='italic'>Romiith</hi>—רמענוש, +<hi rend='italic'>Romanus</hi>—λατεινος, +<hi rend='italic'>Latinos</hi>, each of them making in +numerals exactly 666, plainly point out not +only his name, and the number of his name, +but also the <emph>mark</emph> of his <emph>name</emph>; as for example:</q> +</p> + +<lg> +<l>in ר ו מ י י ת <hi rend='italic'>Romiith</hi>; so likewise</l> +<l>400 10 10 40 6 200 = 666</l> +<l></l> +<l>ר מ ע נ ו ש <hi rend='italic'>Romanus</hi>; and also</l> +<l>300 6 50 70 40 200 = 666</l> +<l></l> +<pb n='214'/><anchor id='Pg214'/> +<l>the Greek λ α τ ε ι ν ο ς <hi rend='italic'>Latinos</hi>,</l> +<l>30 1 300 5 10 50 70 200 = 666.</l> +</lg> + +<p> +in each of which the exact mark is contained. +</p> + +<p> +<q>It therefore evidently appears, that each +name is both a mark and a number; a mark, +when viewed as made up of so many letters, +therefore called the mark of his name; a +number, when viewed as made up of so many +numerals, then called the number of his name. +But when considered merely as a name, +derived from <hi rend='italic'>Romiith</hi>, a Roman, or <hi rend='italic'>Romulus</hi>, +the founder of Rome, a name common among +men, it may then be properly called the <emph>mark, +or number of a man</emph>.</q>—<hi rend='italic'>Fleming's Rise and +Fall of Papacy.</hi> +</p> + +<p> +To receive the mark of the beast, would be +an acknowledgment of subjection to it. The +connection of the beast and its image was so +intimate, that submission to the one, was virtual +submission to the other. To submit to +the rites of the church modelled after the wild +beast, to profess its faith, and to honor its +authority, would be a reception of its mark. +And all persons were compelled to do this, and +give evidence of submission to its authority +on the peril of their lives. +</p> + +<p> +7. Those who should refuse the mark of +the beast, were to be prohibited from buying +and selling. The Lateran Council under Pope +Alexander II., passed an act forbidding any +to harbor heretics in their houses or to trade +<pb n='215'/><anchor id='Pg215'/> +with them. The Synod of Tours passed a law +that no one should assist them, <q>no, not so +much as to exercise commerce with them in +<emph>selling</emph> or <emph>buying</emph>.</q><note place="foot"><q>Ubi +cogniti fuerint illius hæresis sectatores, ne receptaculum +iis quisquam in terra sua præbere præsumat: sed +nec in venditione aut emptione aliqua cum iis omnino commercium +habeatur.</q>—<hi rend='italic'>Hard.</hi>, vi. ii. +1597.</note>—<hi rend='italic'>Elliott.</hi> In 1179, the +third Lateran Council sentenced certain heretics, +<q>their defenders and harborers, to an +anathema, and forbid, under an anathema, +that any should presume to keep them in their +house, or on their lands, sustain them, or +transact any business with them.</q>—<hi rend='italic'>Lord.</hi> +<q>It was just the same fearful penalty of interdict +from buying and selling, traffic and +intercourse, that had been inculcated long +before by the Pagan Dragon's representative +Diocletian, against the early Christians.</q>—<hi rend='italic'>Elliott.</hi> +</p> + +<p> +So exact a correspondence between the wild +beast and the Western kingdoms, the two-horned +beast and the Eastern empire, and the +image to the wild beast and the Roman Hierarchy, +makes the symbolization of this chapter +very intelligible. These three agencies will +severally continue till the end of the world. +The latter will be destroyed by the brightness +of Christ's coming (2 Thess. 2:8), and the +two former will then be taken and <q>cast alive +into the lake of fire,</q> 19:20. +</p> + +<p> +The vision would have been defective without +<pb n='216'/><anchor id='Pg216'/> +a representation of the end of those who +refuse to worship the beast, or its image, or +to receive their mark, and who, although +warred against and overcome by the beast, +should maintain their integrity to Christ. +Accordingly the revelator has a view of: +</p> + +</div> + +<div> +<head>The Redeemed on Mount Zion.</head> + +<quote rend="display"> +<q>And I looked, and behold a lamb stood on the mount +Zion, and with him a hundred and forty-four thousand, +having his name and the name of his Father written on +their foreheads. And I heard a voice from heaven, like the +voice of many waters, and like the voice of loud thunder: +and the voice which I heard was like that of harpers playing +with their harps: and they sung as it were a new song +before the throne, and before the four living beings, and the +elders: and no one could learn the song except the hundred +and forty-four thousand, who were redeemed from the earth. +These are they, who were not defiled with women; for they +are virgins. These are they who follow the Lamb wherever +he goeth. These were redeemed from among men, the first +fruit to God and to the Lamb. And in their mouth no lie +was found for they are faultless.</q>—Rev. 14:1-5. +</quote> + +<p> +The Lamb is shown by the connection to +be Christ,—here called by one of his metaphorical +names. +</p> + +<p> +The Mount Zion, doubtless, symbolizes the +place where, in the regeneration, the Lord +will reign with his saints—<hi rend='italic'>i.e.</hi> in the new +earth. <q>The Lord shall reign over them in +Mount Zion,</q> Micah 4:7.—<q>And they sung +a new song, saying, Thou art worthy to take +<pb n='217'/><anchor id='Pg217'/> +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, and hast made us +kings and priests: and we shall reign on the +earth,</q> 5:9,10.—<q>And I saw a new heavens +and a new earth: for the first heaven +and the first earth were passed away.... 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,</q> 21:1-3. +</p> + +<p> +The names of Mount Zion, and Jerusalem, +were both used to denote the city which the +Lord chose above all the goodly places of +earth to put his name there. It is proper to +designate the heavenly city, the new Jerusalem, +by all the names which were applied to +the old. The king is to be set upon the holy +hill of Zion—<q>Walk about Zion, and go round +about her: tell the towers thereof. Mark ye +well her bulwarks, consider her palaces,</q> Psa. +48:12, 13. <q>When the Lord shall build up +Zion, he shall appear in glory,</q> <hi rend='italic'>Ib.</hi> 102:16. +<q>For the Lord hath chosen Zion; he hath +desired it for his habitation. This is my rest +forever; here will I dwell; for I have desired +it,</q> <hi rend='italic'>Ib.</hi> 132:13, 14. <q>For the Lord shall +comfort Zion: he will comfort all her waste +places; and he will make her wilderness like +Eden, and her desert like the garden of the +<pb n='218'/><anchor id='Pg218'/> +Lord; and joy and gladness shall be found +therein, thanksgiving and the voice of +melody.... Therefore the redeemed of the +Lord shall return and come with singing unto +Zion; and everlasting joy shall be upon their +head: they shall obtain gladness and joy, +and sorrow and mourning shall flee away.</q> +Isa. 51:3-11. <q>Awake, awake, put on thy +strength, O Zion; put on thy beautiful +garments, O Jerusalem, the holy city; for +henceforth there shall no more come into +thee the uncircumcised and the unclean.... +How beautiful on the mountains are the feet +of him that bringeth good tidings, that publisheth +peace; that bringeth good tidings of +good, that publisheth salvation; that saith +unto Zion, <q>Thy God reigneth!</q> Thy watchmen +shall lift up the voice; with the voice +together shall they sing: for they shall see +eye to eye when the Lord shall bring again +Zion. Break forth into joy, sing together, ye +waste places of Jerusalem: for the Lord hath +comforted his people, he hath redeemed Jerusalem.</q> +<hi rend='italic'>Ib.</hi> 52:1-9. <q>And the Redeemer +shall come to Zion, and unto them that turn +from transgression in Jacob, saith the Lord.</q> +<hi rend='italic'>Ib.</hi> 59:20. +</p> + +<p> +The standing of the Lamb on Mount Zion, +symbolizes an epoch when Christ shall assume +a corresponding relation to his people. He +there appears in person; and <q>when Christ +who is your life, shall appear, then shall ye +<pb n='219'/><anchor id='Pg219'/> +also appear with him in glory,</q> Col. 3:4. +It will not be till he shall have judged <q>the +quick and the dead at his appearing,</q> (2 Tim. +4:1), that <q>the redeemed from among men</q> +will <q>follow the Lamb whithersoever he +goeth.</q> +</p> + +<p> +The 144,000, who are with Christ, correspond +with the number which are sealed, <q>of +all the tribes of the children of Israel,</q> (7:4); +and they are doubtless the same persons, +who, under the sixth seal, are designated, +among all denominations of Christians, by the +mark of the living God. They are there +shown to be the godly, who shall be alive on +the earth at Christ's coming and shall then be +changed, and, with the risen dead, caught up +to meet him in the air. +</p> + +<p> +The sealing process there symbolized, is +here shown to be the inscribing of the Father's +name on their foreheads. The subjects of the +beast and its image, receive its mark; but +the children of God and the Lamb, are designated +instead, by the name of the Father. +</p> + +<p> +The voice from heaven as the voice of many +waters, with the voice of harpers, is the +singing of the new song which none but the +144,000 could learn. Those who are translated +at Christ's coming, will be favored above +all, save two, who will have lived on the +earth, insomuch as they will have been redeemed +from the earth without being subjected +to death. +</p> + +<pb n='220'/><anchor id='Pg220'/> + +<p> +These sing in the presence of the four living +creatures and the elders, who symbolize those +who also are redeemed from among men and +will reign on the earth, 5:8-10. Consequently +those must symbolize the resurrected +dead, with whom the 144,000 will be ushered +into the Lord's presence, 1 Thess. 4:16, 17. +The two bodies of the redeemed, are therefore +both represented with the Lord on Mount +Zion. +</p> + +<p> +Their not being defiled with women, probably +implies that they were not guilty of idolatry, +which is represented by that figure, Ezek. +16:15. They had not submitted to the wiles +of the woman seated on the scarlet-colored +beast, (17:3); had not worshipped the beast +or its image (14:9), and had been true to +their Divine Sovereign. +</p> + +<p> +They follow the Lamb whithersoever he +goeth. All the redeemed will doubtless thus +follow the Lamb, for of all the <q>great multitude +which no man could number, of all nations +and kindreds, and people, and tongues,</q> +who stood before the throne and before the +Lamb, clothed <q>with white robes, and palms +in their hands,</q> (7:9)—it was said: <q>The +Lamb which is in the midst of the throne shall +feed them, and shall lead them unto living +fountains of water,</q> 7:17. +</p> + +<p> +Those who are redeemed from among men, +are called the <q>first fruits unto God and to the +<pb n='221'/><anchor id='Pg221'/> +Lamb.</q> They are not necessarily first fruits +of the redeemed, to distinguish them from +others of the redeemed, but are first fruits of +the race: <q>Of his own will begat he us with +the word of truth, that we should be a kind +of <emph>first fruits</emph> of his creatures,</q> James 1:18. +By his resurrection from the dead, Christ +became <q>the first fruits of them that slept,</q> +1 Cor. 15:20. And at his coming there is to +be a <q>first resurrection</q> (20:6), when the +bodies of the saints will <q>be fashioned like +unto his glorious body</q> (Phil. 3:21), and thus +become the first fruits with their risen Head. +Those who come up at the second resurrection +will not attain to that beatific state. +</p> + +<p> +They are faultless, and without guile. They +are not perfect by reason of any inherent +goodness in themselves; for <q>all we like sheep +have gone astray ... and the Lord laid on +him the iniquity of us all,</q> Isa. 53:6. The +redeemed church will be faultless, because its +members will be sanctified and cleansed by +the blood of Christ. Such will constitute <q>a +glorious church, not having spot, or wrinkle, +or any such thing ... holy and without +blemish,</q> Eph. 5:27. While <q>the nations +of them which are saved shall walk in the +light</q> of the New Jerusalem, and shall <q>bring +their glory and honor into it,</q> there <q>shall in +no wise enter into it anything that defileth, +neither whatsoever worketh abomination, or +<pb n='222'/><anchor id='Pg222'/> +maketh a lie: but they which are written in +the Lamb's book of life,</q> 21:24-27. +</p> + +<lg> +<l><q rend="pre">There awaiteth at the end</q></l> +<l>Such a home, and such a Friend,</l> +<l>Such a crown, and such a throne,</l> +<l>Such a harp of heavenly tone,</l> +<l>Such companions, such employ,</l> +<l><q rend="post">Such a world of hallowed +joy!</q>—<hi rend='italic'>Bunyan.</hi></l> +</lg> + +</div> + +<div> +<head>The Angel of the Everlasting Gospel.</head> + +<quote rend="display"> +<q>And I saw another angel flying in the midst of heaven, +having the everlasting good news to preach to those dwelling +on the earth, and to every nation, and tribe, and tongue, +and people, saying with a loud voice, Fear God and give +glory to him; for the hour of his judgment is come: and +worship him who made the heaven, and the earth, and the +sea, and fountains of water!</q>—Rev. 14:6, 7. +</quote> + +<p> +The era symbolized by the flight of this +angel, has been applied, by different writers +to the epoch of the Reformation, to that of +modern missions, &c. The view here taken, +is that it synchronizes with the preaching of +the gospel to the Gentiles. +</p> + +<p> +The angel flying through the midst of +heaven, doubtless symbolizes a body of men +conspicuous for their position, energetic in +their movements, extensive in their operations, +and urgent in their proclamation,—whose +teachings correspond with this announcement +of the angel. +</p> + +<p> +The message they bear is that of the +everlasting gospel ευαγγελιον, (<hi rend='italic'>evangelion</hi>)—which +<pb n='223'/><anchor id='Pg223'/> +is, literally, the good news, the glad +tidings; that which brings <q>life and immortality +to light,</q> 2 Tim. 1:10. It is a message +which foreshadows the resurrection and +coming judgment at Christ's appearing; and +is therefore called <q>the gospel of the kingdom,</q> +(Matt. 4:23);—the good news of the +glorious kingdom of the Son of God. +</p> + +<p> +It is the preaching of the <emph>everlasting</emph> gospel +which is thus symbolized. It is no <emph>new</emph> gospel; +for, <q>the Scripture foreseeing that God +would justify the heathen through faith, +preached before the gospel unto Abraham,—saying: +In thee shall all nations be blessed,</q> +Gal. 3:8. And not Abraham alone, but all +the fathers <q>did eat the same spiritual meat, +and did all drink the same spiritual drink: for +they drank of that spiritual Rock that followed +them: and that rock was Christ,</q> 1 Cor. 10:3, 4. +Of this gospel the Jewish nation and a +few proselytes, were for ages the sole recipients. +<q>Unto them were committed the oracles +of God.</q> Rom. 3:2. To them pertained +<q>the adoption, and the glory, and the covenants, +and the giving of the law, and the service +of God, and the promises,</q> Rom. 9:4. +But the time had been foretold when the Gentiles +should come to their light, and kings to +the brightness of their rising, Isa. 60:3. +</p> + +<p> +With the coming of Christ, and his rejection +of that nation, the gospel, was no longer to be +confined within its former narrow limits. The +<pb n='224'/><anchor id='Pg224'/> +Savior said to his disciples: <q>Go ye therefore +and teach all nations, baptizing them in the +name of the Father, and of the Son, and of +the Holy Ghost; teaching them to observe all +things whatsoever I have commanded you: +and lo, I am with you alway, even unto the +end of the world,</q> Matt. 28:19, 20. <q>Go ye +into all the world and preach the gospel to +every creature. He that believeth and is +baptized shall be saved; but he that believeth +not shall be damned,</q> Mark 16:15, 16. +<q>Then opened he their understanding that +they might understand the Scriptures, and he +said unto them, Thus it is written, and thus +it behoved Christ to suffer, to rise from the +dead the third day: and that repentance and +remission of sins should be preached in his +name among all nations, beginning at Jerusalem,</q> +Luke 24:45-47. +</p> + +<p> +The fulfilment of those predictions and +commands could not be more beautifully and +appropriately symbolized, than by an angel +flying <q>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.</q> It could +be no other gospel: for Paul testified: +<q>Though we, or an angel from heaven, +preach any other gospel unto you than that +which we have preached unto you, let him be +accursed. As we said before, so say I now +again, If any man preach any other gospel +<pb n='225'/><anchor id='Pg225'/> +unto you than that ye have received, let him +be accursed,</q> Gal. 1:8, 9. +</p> + +<p> +In accordance with the divine command, to +preach the gospel to all the nations, beginning +at Jerusalem, the apostles began their mission; +and when the Jews rejected their message, +they turned to the Gentiles, and went everywhere +preaching the word <q>according to the +revelation of the mystery, which was kept +secret since the world began, but now is +made manifest, and by the scriptures of the +prophets, according to the commandment of +the everlasting God, made known to all +nations for the obedience of faith,</q> Rom. 16:25, 26. +</p> + +<p> +The first converts to the faith, comprised +<q>Parthians, and Medes, and Elamites, and the +dwellers in Mesopotamia, and in Judea, and +Cappadocia, in Pontus, and Asia, Phrygia, +and Pamphylia, in Egypt, and in the parts of +Libya about Cyrene, and strangers of Rome, +Jews and proselytes, Cretes and Arabians,</q> +Acts 2:9-12. When the Jews contradicted +and blasphemed, <q>Paul and Barnabas waxed +bold, and said, It was necessary that the word +of God should first have been spoken to you: +but seeing ye put it from you, and judge +yourselves unworthy of everlasting life, lo, +we turn to the Gentiles,</q> Acts 13:46. Afterwards +Paul, in writing to the Colossians, refers +to the gospel as that <q>which was preached to +<pb n='226'/><anchor id='Pg226'/> +every creature which is under heaven,</q> Col. +1:23. +</p> + +<p> +This gospel was to be preached to those +who dwell on the earth, and also to all nations. +The symbolic earth of the Apocalypse, being +generally admitted to be the Roman empire +under a quiet government, its fulfilment +would require an early introduction of the +gospel there. Accordingly we find, within +thirty years after the crucifixion of Christ, a +flourishing church existing in the metropolis +of the Roman empire, to which Paul addressed +one of his most able letters. In it, he thanks +God that their <q>faith is spoken of throughout +all the world,</q> Rom. 1:8. The apostle had +then <q>fully preached the gospel of Christ</q> +from Jerusalem <q>round about [the coast of +the Mediterranean] unto Illyricum,</q> (Rom. +16:19);—a country on the Adriatic, or Gulf +of Venice. He afterwards visited Rome, +and is supposed to have preached the gospel +as far west as Spain. The apostles spread +Christianity throughout the Roman empire. +Palestine, Syria, Natolia, Greece, the islands +of the Mediterranean, Italy, and the northern +coast of Africa, contained societies of Christians +in the first century. In the second +century societies existed, and Christ was worshipped, +among the Germans, Spaniards, +French, Celts, and Britons, and many other +nations in Europe, and almost throughout the +whole east. In the fourth century Christianity +<pb n='227'/><anchor id='Pg227'/> +had become the prevailing religion of the +empire. +</p> + +<p> +In later times the gospel which began to +be preached at Jerusalem, has been extended +to more distant countries, and is still finding +its way to every tribe and people that have +not before heard its joyful sound. Thus has +the light of the gospel nearly encircled the +globe, having been, in one age or another, proclaimed +in every known country—fulfilling +the words of the Saviour: <q>And this gospel +of the kingdom shall be preached in all the +world, for a witness unto all nations; and +then shall the end come,</q> Matt. 24:14. +<q>And the gospel must first be published +among all nations,</q> Mark 13:10. It would +not follow from these predictions that it must +be preached at the <emph>same time</emph> to all nations, +any more than the light of day shines on +all parts of the earth at once: but all must +have been illumined by it before the end. +</p> + +<p> +In accordance with this view, those who +are finally redeemed to God <q>out of every +kindred, and tongue, and people, and nation</q> +(5:9), are those who will <q>have washed +their robes and made them white in the blood +of the Lamb</q> (7:14), in consequence of +this universal extension of the gospel. +</p> + +<p> +The command to fear and give glory to +God, and to worship the Creator of all things +implies that it was to be proclaimed to worshippers +of false gods, and was not a mere +<pb n='228'/><anchor id='Pg228'/> +proclamation addressed to <emph>actual Christians</emph>. +The Gentiles to whom the apostles preached +<emph>were</emph> actual worshippers of such, and needed +to be taught the worship of the <emph>true</emph> God. +While Paul was at Athens, his spirit was +stirred within him when he saw the city +wholly given to idolatry. <q>Then Paul stood +in the midst of Mars hill, and said, Ye men +of Athens, I perceive that in all things ye +are too superstitious. For as I passed by, +and beheld your devotions, I found an altar +with this inscription: TO THE UNKNOWN +GOD. Whom therefore ye ignorantly worship, +him declare I unto you. God that made +the world and all things therein, seeing that +he is the Lord of heaven and earth, dwelleth +not in temples made with hands,</q> Acts 17:22-24. +<q>Ye know that ye were Gentiles, +carried away unto these dumb idols, even as +ye were led,</q> 1 Cor. 12:2. <q>For they themselves +show us of what manner of entering in +we had unto you, and how ye turned to God +from idols, to serve the living and true God: +and to wait for his Son from heaven, whom he +raised from the dead, even Jesus, which delivered +us from the wrath to come,</q> 1 Thess. +1:9, 10. +</p> + +<p> +The great motive, to be held forth to induce +men to turn from the worship of idols to that +of God, was the certainty of the approaching +judgment. In accordance with this, the apostles +make constant references to it. The Corinthians +<pb n='229'/><anchor id='Pg229'/> +are exhorted to <q>come behind in no +gift; waiting for the coming of our Lord Jesus +Christ: who shall also confirm you unto the +end, that ye may be blameless in the day of +our Lord Jesus Christ,</q> 1 Cor. 1:7, 8. As +Paul <q>reasoned of righteousness, temperance, +and judgment to come, Felix trembled,</q> Acts +24:25. He said to the impenitent Romans, that +they were <q>treasuring up to themselves wrath +against the day of wrath, and revelation of the +righteous judgment of God,</q> Rom. 2:5. The +first things which were presented in all their +teachings were <q>the foundation of repentance +from dead works, and of faith toward God, of +the doctrine of baptisms, and of laying on of +hands, and of resurrection of the dead, and of +eternal judgment,</q> Heb. 6:1, 2. Thus +<q>Enoch also, the seventh from Adam, prophesied +of these, saying, Behold the Lord cometh +with ten thousand of his saints,</q> Jude 14, 15. +</p> + +<p> +As Christ was to judge the world <q>at his +appearing and kingdom</q> (2 Tim. 4:1), a +reference to his coming always involved a consideration +of the hour of his judgment; and +his appearing was a great incentive to holiness. +<q>For our conversation is in heaven, from +whence also we look for the Saviour, the Lord +Jesus Christ,</q> Phil. 3:20. And <q>when +Christ, who is our life, shall appear, then shall +ye also appear with him in glory,</q> Col. 3:4. +<q>For what is our hope, or joy, or crown of +rejoicing? Are not even ye in the presence +<pb n='230'/><anchor id='Pg230'/> +of our Lord Jesus Christ at his coming?</q> +1 Thess. 2:19. <q>To the end he may establish +your hearts unblamable in holiness before +God, even our Father, at the coming of +our Lord Jesus Christ with all his saints,</q> <hi rend='italic'>Ib.</hi> +3:13. <q>For if we believe that Jesus +died and rose again, even so them also which +sleep in Jesus will God bring with him. For +this we say unto you by the word of the Lord, +that we which are alive and remain unto the +coming of the Lord shall not prevent them +which are asleep. For the Lord himself shall +descend from heaven with a shout, with the +voice of the archangel, and with the trump of +God: and the dead in Christ shall rise first: +Then we which are alive and remain shall be +caught up together with them in the clouds, +to meet the Lord in the air: and so shall we +ever be with the Lord,</q> <hi rend='italic'>Ib.</hi> 4:14-17. +<q>And to you who are troubled, rest with us, +when the Lord Jesus shall be revealed from +heaven with his mighty angels, in flaming fire +taking vengeance on them that know not God, +and that obey not the gospel of our Lord +Jesus Christ,</q> 2 Thess. 1:7, 8. +</p> + +<p> +Not only the apostles, but their successors, +in succeeding ages, have constantly made reference +to the judgment, as the motive to holiness. +Beginning in the days of the apostles, +the same gospel has been continued by a succession +of men to the present time; and those +who are now preaching, or who support those +<pb n='231'/><anchor id='Pg231'/> +who so preach the everlasting gospel, in connection +with the warning of approaching judgment, +must be regarded as belonging to the +same body of men symbolized by the angel +flying in the midst of heaven. +</p> + +<p> +Commencing in the apostolic age, sections +of the globe were evangelized—in Asia and +Africa, that have never received the gospel +since, either under the reformers or by modern +missionaries. But beginning with the dispensation +of the gospel to the Gentiles, its fulfilment +is found in China, in Tartary, in Japan, +in Egypt, and Ethiopia, and in lands so remote +that no one can say it has not been almost +universally promulgated. +</p> + +</div> + +<div> +<head>The Angel announcing the Fall of Babylon.</head> + +<quote rend="display"> +<q>And another angel, a second, followed, saying, She is +fallen! Babylon the great is fallen! She made all nations +drink of the wine of the wrath of her fornication!</q>—Rev. +14:8. +</quote> + +<p> +This angel, like the former, must symbolize +a body of religious teachers. The former resulted +in the spread of Christianity. This announces +the fall of a corrupt hierarchy. +</p> + +<p> +Babylon being regarded as a symbol of the +Roman church, her fall must be understood to +be her loss of power, as mistress of the kings +of the earth; and synchronizes with her displacement +<pb n='232'/><anchor id='Pg232'/> +from her position on the beast, as +symbolized in the 17th chapter. The epoch of +her fall, and consequently of the flight of this +angel, is that of the Reformation, when the +corruptions of the Papal See were first exposed, +and it was denounced as the Apocalyptic harlot. +The argument for this application is +given in the exposition of Rev. 18:1, which +is a repetition of the symbol here given, p. <ref target="Pg300">300</ref>. +</p> + +</div> + +<div> +<head>The Wrath-denouncing Angel.</head> + +<quote rend="display"> +<q>And another angel, a third, followed them, saying with +a loud voice, If any one worship the wild beast and his image, +and receive his mark on his forehead, or on his hand, +even he will drink of the wine of the wrath of God, which +is poured out unmingled into the cup of his wrath; and he +will be tormented with fire and brimstone in the presence +of the holy angels and in the presence of the Lamb: and +the smoke of their torment ascendeth for ever and ever: +and they have no rest day or night, who worship the wild +beast and his image, and whoever receiveth the mark of +his name!</q>—Rev. 14:9-11. +</quote> + +<p> +The cry of this angel synchronizes with the +<q>voice from heaven</q> (18:4), and follows +the discovery of the corruptions of Romanism.—See +the exposition of that Scripture, p. <ref target="Pg307">307</ref>. +</p> + +<p> +The worship of the beast consisted in a regard +for it, equivalent to saying, <q>Who is +like unto the beast? and, Who is able to make +war with him?</q> 13:4. To worship, is to +manifest homage and respect. To worship +<pb n='233'/><anchor id='Pg233'/> +any inferior object, is to bestow on it the confidence +and affection which is due only to +God. It is to trust in it, as invincible, able to +protect, and infallible in judgment. Thus to +regard any civil or ecclesiastical organization, +is to substitute it for Him, by whom the powers +that be are ordained (Rom. 13:1), who +giveth the kingdom to whomsoever he will +(Dan. 4:17), and by whom alone, kings +reign, and princes decree justice, Prov. 8:15. +</p> + +<p> +Whenever any civil or ecclesiastical enactment +conflicts with the requisitions of Jehovah, +that power is worshipped, which is +obeyed in preference to the other: <q>Know ye +not that to whom ye yield yourselves servants +to obey, his servants ye are whom ye obey?</q> +Rom. 6:16. The worship of God is incompatible +with obedience to any power which +compels a violation of His laws. Due obedience +to government is commanded, when no +question of conscience is involved. When it +is, no forcible resistance to the execution of +the law is permitted; but while God is obeyed, +the penalty of the law is to be meekly endured. +</p> + +<p> +The early Christians chose death, rather +than to deny their Saviour at the command of +Jewish Sanhedrim or Roman emperor. When +Peter and John were commanded <q>not to +speak at all, nor teach in the name of Jesus,</q> +their answer was, <q>Whether it be right in the +sight of God to hearken unto you more than +<pb n='234'/><anchor id='Pg234'/> +unto God, judge ye; for we cannot but speak +the things which we have seen and heard,</q> +Acts 4:19, 20. In like manner, the Christians +living at the epoch of this angel, were to +be similarly tried, which is implied in the +command, not to worship. +</p> + +<p> +So soon as the reformers were placed in +direct conflict with the Church of Rome, her +anathemas were hurled against all who assented +not to her mummeries. And the power +of the civil arm was also brought into exercise +to compel obedience to her commands. +Those who maintained their integrity, did so +in opposition to the requirements of the church +and state; while those who submitted to the +state as invincible, or to the church as infallible, +extended to the beast or its image that homage +and regard which was due to God. They +thus acknowledged themselves the servants of +him whom they obeyed, and subjected themselves +to the wrath of God. +</p> + +<p> +The smoke of their torment ascendeth up +for ever and ever, and they have no rest, day +nor night, who worship the beast and his +image. While the righteous enter into rest, +the wicked are like the troubled sea which +cannot rest, whose waters cast up mire and +dirt, Isa. 57:20. +</p> + +</div> + +<pb n='235'/><anchor id='Pg235'/> + +<div> +<head>The Harvest of the Earth.</head> + +<quote rend="display"> +<q>Here is the patience of the saints: here are those who +keep the commandments of God, and the faith of Jesus. +And I heard a voice from heaven, saying, Write, Happy the +dead who die in the Lord, from henceforth! Yea, saith the +Spirit, that they may rest from their toils; and their works +go with them. And I looked, and behold, a white cloud, +and one was seated on the cloud like the Son of man, having +on his head a golden crown, and in his hand a sharp sickle. +And another angel came out of the temple, crying with a +loud voice to him seated on the cloud, Thrust forth thy +sickle and reap: for the hour is come for thee to reap; for +the harvest of the earth is ripe. And he, who sat on the +cloud, cast his sickle on the earth; and the earth was +reaped.</q>—Rev. 14:12-16. +</quote> + +<p> +The announcement that here are they who +keep the commandments of God, implies that, +at the epoch symbolized, they are to be the +subjects of special notice. By the voice from +heaven, they are shown to include all of the +dead who have died in the Lord; and their +being blessed from thenceforth, indicates that +they will at that epoch enter upon their eternal +reward. +</p> + +<p> +The <q>rest</q> of the righteous, is at the advent +of Christ:—<q>To you who are troubled, +rest with us when the Lord Jesus shall be revealed +from heaven,</q> 2 Thess. 1:6. <q>There +remaineth a rest for the people of God,</q> Heb. +4:9. +</p> + +<p> +On hearing the voice from heaven, the revelator +looked, and beheld on a cloud <q>one like +the Son of man.</q> In Ezek. 1:26, <q>the +<pb n='236'/><anchor id='Pg236'/> +likeness as the appearance of a man,</q> upon +<q>the likeness of the throne,</q> is explained to +be <q>the appearance of the likeness of the +glory of the Lord.</q> In Dan. 7:13, <q>one like +the Son of man,</q> who comes to the Ancient +of days, is evidently a symbol of Christ. In +Rev. 1:13, <q>one like unto the Son of man,</q> +is the one who was alive, was dead, and is +alive forevermore. The same symbol repeated, +must here also be a representative of +Christ. +</p> + +<p> +His position on a cloud, indicates the arrival +of the period when he is to be manifested +in mid-heaven: <q>Behold he cometh with +clouds; and every eye shall see him,</q> 1:7. +<q>One like the Son of man came with the +clouds of heaven, and came to the Ancient of +days, and they brought him near before him. +And there was given him dominion and glory +and a kingdom, that all people, nations, and +languages should serve him,</q> Dan. 7:13, 14. +<q>And they shall see the Son of man coming +in the clouds of heaven, with power and great +glory. And he shall send his angels, with a +great sound of a trumpet, and they shall +gather together his elect from the four winds, +from one end of heaven to the other,</q> Matt. +24:30, 31. +</p> + +<p> +The epoch of this manifestation, according +to the above, is that of the last trump, the +second advent, and the first resurrection. +<q>At the last trump ... the dead shall be +<pb n='237'/><anchor id='Pg237'/> +raised incorruptible, and we shall be changed,</q> +1 Cor. 15:52. <q>For the Lord himself shall +descend from heaven with a shout, with the +voice of the archangel, and with the trump +of God; and the dead in Christ shall rise first; +then we which are alive and remain, shall be +caught up together with them in the clouds, +to meet the Lord in the air,</q> 1 Thess. 4:16, 17. +</p> + +<p> +His <q>golden crown</q> indicates that he is +now to take to himself his great power, and to +reign, <q>when the kingdoms of this world become +our Lord's and his Christ's,</q> 11:15, 17. +Crowns are symbols of sovereignty. As such, +they respectively denoted the periods, when +the forms of government, symbolized by the +heads of the beast (12:3) and its horns (13:1), +bore rule. Now the diadem is to be transferred +from them, to encircle the brow of +earth's rightful Sovereign. +</p> + +<p> +The sharp sickle in his hand, indicates that +the time of harvest has arrived; and the +act of reaping, the gathering of the harvest. +There are two gatherings symbolized, corresponding +to the two classes of persons who +are to be gathered. <q>The dead in Christ +shall rise first,</q> and will be <q>caught up to +meet the Lord in the air,</q> before the wicked +are gathered, 1 Thess. 4:16, 17. <q>I will +come again, and receive you unto myself,</q> +said the Saviour, John 14:5. The Lord of +the harvest directs its gathering, but effects it +<pb n='238'/><anchor id='Pg238'/> +by the instrumentality of angels: <q>He shall +send his angels, and shall gather together his +elect from the four winds, from the uttermost +part of the earth, to the uttermost part of +heaven,</q> Mark 13:27. When thus gathered, +they are caught up to meet the Lord in the air, +where the Lord of the harvest sits. This +is the separation of the righteous and wicked, +who were to <q>grow together till the harvest,</q> +which, says the Saviour, <q>is the end of the +world,</q> Matt. 13:39. +</p> + +<p> +Mr. Lord suggests, that it is inconsistent +with the dignity of Christ, to be notified by an +angel when to begin his work; and therefore +dissents from the application of the symbol to +him. It may not, however, be necessary to +consider the cry of the angel, as one of command. +The angel may be a messenger from +the Ancient of days, announcing the epoch of +the resurrection. Or he may symbolize a body +of men, who will be ardently praying for the +return of the nobleman to take his kingdom. +</p> + +<p> +The harvest is spoken of in distinction +from the gathering of the vine, and in contrast +with it. Men harvest what they prize,—their +grain and fruits. They do not harvest +briers and thorns. They cut or reap both; +but the act of reaping is not expressive of the +destiny of what is reaped. This is indicated +by the disposition made, and the terms applied; +the one is gathered into the garner of +the Lord; but the other is given to the consuming +fire. +</p> + +<pb n='239'/><anchor id='Pg239'/> + +<p> +The righteous being caught up to meet the +Lord at his coming, the destruction of the +wicked, which must precede the regeneration +of the earth and descent of the saints, is next +symbolized. +</p> + +</div> + +<div> +<head>The Reaping of the Vine.</head> + +<quote rend="display"> +<q>And another angel came out of the temple in heaven, +he also having a sharp sickle. And another angel came out +from the altar, who had power over the fire, and called +with a loud shout to him who had the sharp sickle, saying, +Thrust in thy sharp sickle, and cut off the clusters of the +vine of the earth; for its grapes are ripe. And the angel +cast in his sickle into the earth, and cut off the vine of the +earth, and cast it into the great wine-press of the wrath of +God. And the wine-press was trodden without the city, +and blood came out of the wine-press, even to the bridles +of the horses, for the distance of one thousand six hundred +furlongs.</q>—Rev. 14:17-20. +</quote> + +<p> +The wicked also are gathered by the instrumentality +of angels: said the Saviour, <q>As +therefore the tares are gathered and burned in +the fire; so shall it be in the end of this +world. The Son of man shall send forth his +angels, and they shall gather out of his kingdom +all things that offend, and them which +do iniquity; and shall cast them into a +furnace of fire: there shall be wailing and +gnashing of teeth,</q> Matt. 13:40-42. In the +parable of the tares, the Saviour said, <q>Let +both grow together until the harvest: and in +the time of harvest I will say to the reapers, +<pb n='240'/><anchor id='Pg240'/> +Gather ye together first the tares, and bind +them in bundles to burn them: but gather the +wheat into my barn.</q> Thus the tares were +to be gathered <emph>first</emph>—not before the righteous +are gathered, but before the wheat is placed in +the garner: the new earth being the garner +where the righteous are <emph>finally</emph> to be gathered, +they cannot be placed there till the wicked +have been gathered out. <q>Then shall the +righteous shine forth as the sun in the kingdom +of their Father. Who hath ears to hear, +let him hear,</q> Matt. 13:30, 43. +</p> + +<p> +The disposition of the vine, its being trodden +down, and the great presence of blood +flowing, symbolize the awful judgments to +overtake the wicked, after the escape of the +righteous, when they are gathered into bundles +and burned. Thus Isaiah prophesied: +<q>Who is this that cometh from Edom, with +dyed garments from Bozrah? this that is glorious +in his apparel, travelling in the greatness +of his strength? I that speak in righteousness, +mighty to save. Wherefore art thou red +in thine apparel, and thy garments like him +that treadeth in the wine-vat? I have trodden +the wine-press alone: and of the people +there was none with me: for I will tread them +in mine anger, and trample them in my fury, +and their blood shall be sprinkled upon my +garments, and I will stain all my raiment. +For the day of vengeance is in my heart, and +the year of my redeemed is come,</q> Isa. 63:1-4. +</p> + +<pb n='241'/><anchor id='Pg241'/> + +<p> +Before the destruction of the old world by +the deluge, Noah was secure in the ark. Before +the destruction of Sodom, Lot is removed +to a place of safety. So before the destruction +of the vine of the earth, the righteous are +caught up to the Lord in the air, where they +are symbolized, in the following chapter, as: +</p> + +</div> + +<div> +<head>The Victors on the Sea of Glass.</head> + +<quote rend="display"> +<q>And I saw another sign in heaven, great and wonderful, +seven angels having the seven last plagues; for by +these, the wrath of God is completed. And I saw as it were +a transparent sea mingled with fire; and those who had +obtained the victory over the wild beast, and over his +image, and over the number of his name, standing on the +transparent sea, having harps of God. And they sing the +song of Moses the servant of God, and the song of the Lamb, +saying, Great and wonderful are thy works, O Lord God +Almighty; just and true are thy ways, king of nations! +Who should not fear thee, O Lord, and glorify thy name? +for thou only art holy; for all nations will come and worship +before thee; for thy judgments are manifested.</q> Rev. +15:1-4. +</quote> + +<p> +This appears to close the vision commencing +with the sixth verse of the 14th chapter, and +to be independent of the remaining portion of +the 15th chapter. +</p> + +<p> +These <q>seven angels,</q> in the subsequent +vision, discharge the contents of the vials of +God's wrath; but the epoch here presented is +evidently subsequent to that fulfilment; for +the imitation of the <q>Song of Moses,</q> must +<pb n='242'/><anchor id='Pg242'/> +follow the infliction of the judgments which +call forth that song of rejoicing. They had +here completed the wrath of God, the manner +of which act is subsequently shown in a +separate vision. +</p> + +<p> +The <q>sea of glass,</q> must represent an elevation +above the earth. For those stationed +there had gotten the victory over the beast +and his image, had escaped the wrath to be +poured on those who worshipped those powers +(14:9), had been gathered when the +harvest of the earth was reaped (14:16), +being then caught up to meet the Lord in the +air (1 Thess. 4:17), and now, the clusters of +the vine of the earth having been gathered +and cast into the wine-press of the wrath of +God (14:19), they rejoice above the fires +of earth, witnesses of the manifestations of +God's judgments. They have come out of +all their tribulations, and evidently synchronize +with the palm-bearing multitude (Rev. +7:9), the hundred and forty-four thousand +on Mount Zion (14:1), and the multitude in +heaven who sing Alleluia over the judgment +of the great harlot, 19:1. +</p> + +<p> +<q>The song of Moses,</q> was that sung by +the Israelites when the Egyptians had perished +in the waters of the Red Sea, and they +were safely encamped on its further shore. +The Lord had triumphed gloriously over the +enemies of Israel, had buried the horse and +his rider in the sea, and was about to plant +<pb n='243'/><anchor id='Pg243'/> +his people in the mountain of his inheritance,—in +the place which he had made for them +to dwell in,—in the sanctuary which he had +established, Ex. 15:1-21. The analogy +requires that when this corresponding song is +sung, the ransomed of the Lord shall have +correspondingly witnessed the overthrow of +the adversaries of Jehovah, and shall themselves +have escaped from the perils of the +many waters which had threatened to engulf +them. +</p> + +<p> +The judgments of God being manifested on +the nations of the ungodly, there are none +remaining, only <q>the nations of them which +are saved,</q> 21:24. As these will all walk in +the light of the new Jerusalem, those on the +sea of glass may well sing: +</p> + +<lg> +<l><q rend="pre">Great and marvellous are thy works, Lord God Almighty!</q></l> +<l>Just and true are thy ways, thou King of saints!</l> +<l>Who shall not fear thee, O Lord, and glorify thy name?</l> +<l>For thou only art Holy:</l> +<l>For all nations shall come and worship before thee;</l> +<l><q rend="post">For thy judgments are made manifest.</q></l> +</lg> + +<p> +In accordance with the foregoing view, this +synchronizes with the <q>new song</q> sung by +those who are redeemed from every nation, +kindred, tongue and people (5:9), who are +afterwards seen standing with the Lamb on +Mount Zion, 14:3. +</p> + +</div> + +<pb n='244'/><anchor id='Pg244'/> + +<div> +<head>The Angels with the Seven Vials.</head> + +<quote rend="display"> +<q>And after this, I looked, and the temple of the tabernacle +of the testimony in heaven was opened; and the seven +angels came out of the temple, having the seven plagues, +clothed in pure white linen, and girded around the breasts +with golden girdles. And one of the four living beings +gave to the seven angels, seven golden bowls filled with the +wrath of God, who liveth for ever and ever. And the temple +was filled with smoke from the glory of God, and from +his power, and no one was able to enter the temple till the +seven plagues of the seven angels were completed.</q> Rev. +15:5-8. +</quote> + +<quote rend="display"> +<q>And I heard a loud voice out of the temple saying, +to the seven angels, Depart, and pour out the bowls of the +wrath of God on the earth.</q> Rev. 16:1. +</quote> + +<p> +<q>The temple of the tabernacle of the testimony +in heaven,</q> must symbolize heaven +itself. It corresponds with the tabernacle +<q>after the second veil,</q>—called <q>the holiest +of all,</q> where the tables of the covenant were +deposited by the command of Moses, Heb. 9:1-5. +There, the <q>cherubims of glory</q> over-shadowed +the mercy-seat,—a type of the presence-chamber +of the Almighty. Consequently, +when it is symbolized as being opened in +heaven, the angels who come out are divinely +commissioned executors of God's purposes. +</p> + +<p> +The <q>seven angels,</q> are the ministers of +the divine vengeance,—the rectitude of +their character and the dignity of their office, +being symbolized by their <q>white robes</q> and +<q>golden girdles.</q> +</p> + +<pb n='245'/><anchor id='Pg245'/> + +<p> +The period of time symbolized by the pouring +out of the vials, must be anterior to the +second advent; for in the analogous instances +of God's judgments, he visits his enemies +with plagues previous to the deliverance of +his children. Thus were the ancient Egyptians +visited, before the Israelites escaped from +their power, Ex. 5-11. +</p> + +<p> +The deliverance of the vials to the angels +by one of the four <q>living creatures,</q> indicates +that the intelligences in the divine presence, +which are thus symbolized, are cognizant +of God's design, and acquiesce in his purpose +to visit the subjects of his wrath with these +plagues. +</p> + +<p> +By these being called <q>the vials of God's +wrath,</q> we learn that their infliction is not +corrective, but judicial;—that they are not +agents of mercy, but of vengeance. +</p> + +<p> +The filling of the temple with the smoke of +God's glory, to the exclusion of all persons +during the pouring out of the vials, shows +that during that period, there will be no intercession +with God for him to refrain from the +execution of the purposes thus symbolized. +They are inevitable; and there will be no +supplication for their suspension. When Moses +had finished the type of the <q>Holiest of +all,</q> a <q>cloud covered the tent of the congregation, +and the glory of the Lord filled the +tabernacle. And Moses was not able to enter +into the tent of the congregation, because the +<pb n='246'/><anchor id='Pg246'/> +cloud abode thereon, and the glory of the +Lord filled the tabernacle,</q> Ex. 40:34, 35. +It was only when Moses could enter the tabernacle, +that he could there commune with +God face to face, Ex. 33:9, 11. +</p> + +<p> +The voice from the temple to the seven +angels, shows that the acts commanded are +the subjects of divine appointment,—the +angels simply designating the commencement +of the several judgments. +</p> + +</div> + +<div> +<head>The First Vial.</head> + +<quote rend="display"> +<q>And the first went away, and poured out his bowl on +the earth; and there came an evil and sore ulcer on the +men who had the mark of the beast, and on those worshipping +his image.</q> Rev. 16:2. +</quote> + +<p> +The <q>earth,</q> in the Apocalypse, symbolizes +a quiet and settled government (13:11), +in distinction from one politically agitated, +which is symbolized by waters, 13:1; 17:15. +</p> + +<p> +Those who receive the contents of the first +vial, being the worshippers of the <q>beast</q> +and its <q>image</q> (13:15), it is certain that +the governments on which it is poured, are +subservient to the church of Rome and within +the boundaries of the ten kingdoms. +</p> + +<p> +The effect of the vial is <q>a noisome and +grievous sore;</q> and the only things analogous, +are mental maladies. Therefore the results +<pb n='247'/><anchor id='Pg247'/> +symbolized must be noxious principles and +opinions, which fill the mind with rancor and +hate,—producing strife, alienation and contention. +</p> + +<p> +The <emph>epoch</emph> here symbolized, in the very +unanimous opinion of most judicious writers, +corresponds with the commencement of the +agitations which preceded the outbreak of the +first French revolution, about A. D. 1785. +Commencing in France, and extending with +more or less virulence throughout the ten +kingdoms, there was excited an intense uneasiness +of the people respecting their relation +to their rulers. They regarded themselves as +insupportably oppressed and degraded, and +were exasperated to madness against their +respective governments. This, under the +next vial, resulted in the overthrow of the +French monarchy, and in attempted revolutions +in other kingdoms. +</p> + +</div> + +<div> +<head>The Second Vial.</head> + +<quote rend="display"> +<q>And the second angel poured out his bowl on the sea; +and it became like the blood of a dead person; and every +living creature in the sea died.</q> Rev. 16:8. +</quote> + +<p> +The first vial having excited political agitations +in previously quiet governments, they +are now more fitly symbolized by the <q>sea</q> +than by the <q>earth.</q> And on such the second +vial is poured. +</p> + +<pb n='248'/><anchor id='Pg248'/> + +<p> +As the sea symbolizes a people agitated and +disquieted, the living things in it, must symbolize +those who live on and are sustained by +the people. Consequently, the waters becoming +blood, and the death of the things living +in the waters, symbolize the shedding of the +blood of the people, and the slaughter, by +them, of their rulers and superiors. +</p> + +<p> +The epoch symbolized, would therefore +correspond with the actual outbreak of the +French revolution, to which the agitations produced +by the previous vial had goaded on the +excited people. In their riots and insurrections, +history records the destruction of large numbers +of the populace; and these exterminated +the members of the royal family, and all persons +of rank and influence. A million of +people, according to Alison, perished in the +civil war of La Vendee alone; and thousands +of the nobility and persons of distinction were +ruthlessly slaughtered throughout France, +whose rivers were discolored with the blood +of the slain. +</p> + +</div> + +<div> +<head>The Third Vial.</head> + +<quote rend="display"> +<q>And the third poured out his bowl on the rivers and on +the fountains of waters; and they became blood. And I +heard the angel of the waters say, Thou art righteous, O +Thou, who art, and wast holy, because thou hast inflicted +these judgments; for they have poured out the blood of +saints and prophets, and thou hast given them blood to +drink: they are worthy! And I heard one from the altar, +<pb n='249'/><anchor id='Pg249'/> +saying, Even so, Lord God Almighty, true and righteous +are thy judgments!</q> Rev. 16:4-7. +</quote> + +<p> +Mr. Lord justly remarks that <q>Rivers and +fountains of waters, are to a sea, what smaller +exterior communities and nations are to a +great central people.</q> As the French nation +was the sea, the <q>rivers and fountains</q> symbolize +contiguous or more remote communities +surrounding it. These are said to have +become blood, without its being specified that +the living things in them perished, as in the +sea. Accordingly, while the greater portion +of Europe continued, with little interruption, +for twenty years from 1792, to be deluged +with war and bloodshed, the nobles and rulers +of the other nations were not exterminated, as +in France. +</p> + +<p> +The nations thus overwhelmed with blood, +were those which had sanctioned the shedding +of the blood of the saints; consequently +their retribution was just. +</p> + +</div> + +<div> +<head>The Fourth Vial.</head> + +<quote rend="display"> +<q>And the fourth angel poured out his vial on the sun; +and it was given him to burn men with fire. And men +were burned with great heat, and reviled the name of God, +who had power over these plagues; and they repented not +to give him glory.</q> Rev. 16:8, 9. +</quote> + +<p> +The influence of the sun on the earth and +sea, is analogous to that of a government on +<pb n='250'/><anchor id='Pg250'/> +the subjects of its rule. As the right degree +of light and heat is conducive to vegetation, +and the excessive action of the sun's rays will +scorch and destroy; so a genial government +is a blessing to the people, while its arbitrary +and tyrannical acts are often insupportably +oppressive. +</p> + +<p> +With the overthrow of the French monarchy +under the second vial, there arose new +rulers in France, who usurped despotic powers, +and subjected the governed to most oppressive +exactions. The rich were impoverished, +the nation was robbed, the business of +the country was paralyzed, the obnoxious +were slain, every species of misery and wickedness +abounded, the males were subjected +to military conscription, and hundreds of thousands +of them were sent to subjugate surrounding +nations. The countries they invaded +were also devastated, and oppressed, and robbed +by impoverishing taxations. These continued, +though in a milder form, under the imperial +rule, and all parts of the Roman earth +felt the scorching effects of the devouring heat +of French usurpation. But when Napoleon +passed beyond the boundaries of the Roman +empire, he was met and driven back by the +snow and frost of the Almighty. +</p> + +<p> +Notwithstanding the oppressions to which +the people were subjected, and the exactions +under which they groaned, they made no +recognition of God's sovereignty. They saw +<pb n='251'/><anchor id='Pg251'/> +not that this chastisement was from Him. +They did not deprecate his wrath, nor acknowledge +his righteousness, but still continued +to be infidels and apostates. They continued +to blaspheme the name of God, who +had power over these plagues, and repented +not to give him glory. +</p> + +</div> + +<div> +<head>The Fifth Vial.</head> + +<quote rend="display"> +<q>And the fifth angel poured out his bowl on the throne +of the wild beast; and his kingdom was darkened; and +they gnawed their tongues through pain, and reviled the +God of heaven, because of their pains and their ulcers, and +repented not of their deeds</q> Rev. 16:10, 11. +</quote> + +<p> +The beast, here spoken of, is the same seven-headed, +ten-horned wild beast that ascended +out of the sea (Rev. 13:1), symbolizing the +Roman empire in its divided form. Consequently +the seat or throne of the beast would +be the ruling power which exercised and controlled +the government of these kingdoms. +Just previous to this epoch, Napoleon had +reached the summit of his power; and the +subversion of his throne, with the restoration +of the Bourbon dynasty in 1814 and +1815, is evidently here symbolized. Napoleon +had become the idol of France, which +worshipped at the shrine of his glory. With +his fall, their sun was stricken from its +firmament, and the kingdom was darkened. +</p> + +<pb n='252'/><anchor id='Pg252'/> + +<p> +The change being effected by foreign arms, +the chagrin and mortification of his adherents +was natural and expected. They were filled +with pain and anguish at this termination of +all their hopes. The re-imposition on them +of the Bourbon line, revived all their former +hatred towards their rulers and sense of oppression, +symbolized by the ulcers of the first +vial. They continued still a nation of infidels, +performing the same works of blasphemy +against God; and again and again have they +risen in rebellion against their government. +</p> + +</div> + +<div> +<head>The Sixth Vial.</head> + +<quote rend="display"> +<q>And the sixth poured out his bowl on the great river, +the Euphrates; and its water was dried up, that the way +of the kings from the rising of the sun might be prepared.</q> +Rev. 16:12. +</quote> + +<p> +This symbol resembles a like prediction +respecting ancient Babylon: <q>A drought is +upon her waters, and they shall be dried up,</q> +(Jer. 50:38); and <q>I will dry up her sea, +and make her springs dry,</q> Jer. 51:36. +Ancient Babylon was situated on the river +Euphrates, which contributed to the wealth +and greatness of the city, and was a means +of its defence. The kings of Media and Persia, +from the east of Babylon, subjugated it +by diverting from the city the waters of the +river, and entering by its unprotected bed. +<pb n='253'/><anchor id='Pg253'/> +The turning of the waters into other channels, +fulfilled the prediction that it should be dried +up. +</p> + +<p> +Waters, when used as a symbol, are explained +to be <q>peoples, nations,</q> &c., Rev. +17:15. In the 17th chapter of the Apocalypse, +the angel informs the revelator that he +will show him <q>the judgment of the great +harlot who sitteth on many waters,</q> (17:1); +which implies that he had already seen a vision +to that effect. He is then shown a woman +on a scarlet-colored beast (v. 3), who is +spoken of as sitting <q>on many waters</q> (v. +1), and on seven mountains (v. 10), and who +is affirmed to be the <q>great city, which reigneth +over the kings of the earth,</q> v. 18. Under +the seventh vial, the <q>great city,</q> which is +<q>great Babylon,</q> is divided into three parts +(16:19); and the inference is, that the harlot +and ancient Babylon are analogous symbols +of the same organized agency; and, that the +city was here exhibited on the great river +Euphrates. +</p> + +<p> +As a woman clothed with sunbeams and +crowned with stars (Rev. 12:1), and a city +illuminated with the glory of God (Rev. 21:10), +are each symbols of the true church, corresponding +symbols of opposite moral characteristics +are appropriate representatives of a +corrupt and apostate church. As Jerusalem +was the seat of the ancient church, so was +Babylon the seat of her oppressors. The former +<pb n='254'/><anchor id='Pg254'/> +is addressed as a woman, and told to put +on her <q>beautiful garments,</q> (Isa. 52:1); and +Babylon is called the <q>daughter of the Chaldeans,</q> +and <q>the lady of kingdoms,</q> (Isa. +47:5): so that a woman, and a city of corresponding +character, may, interchangeably, +symbolize the same object. Consequently, the +<q>Babylon,</q> and the <q>harlot</q> of the Apocalypse, +both symbolize the corrupt Roman hierarchy. +</p> + +<p> +Ancient Babylon is described as a harlot, +and is addressed as one who <q>dwellest upon +many waters, abundant in treasures,</q> (Jer. 51:13); +whose end was to come by her waters +being dried up, 51:36. That city sustained +a relation to the waters on which it was situated, +analogous to that held by the Roman +Catholic church to the people who support +and defend her pretensions. Their alienation +and withdrawal from her support, must therefore +be symbolized by the drying up of the +great river Euphrates, which becomes diverted +into other channels. This is now apparently +being fulfilled in the marked alienation of +feeling from the church of Rome, which is +evident throughout the ten kingdoms. During +the last twenty years, the hold of that community +on the affection of her supporters in +Europe, has been constantly becoming weaker +and weaker. Infidel principles have been extensively +propagated. Her cathedrals have +been comparatively deserted; and her existence +<pb n='255'/><anchor id='Pg255'/> +has been endured more as a matter of +expediency than of affection. At the present +moment, probably, the mass of the people +have little confidence in her pretensions; but +it will require a more marked withdrawal +from her support than has yet been witnessed, +to fulfil, in all its significance, the meaning +conveyed in the symbol. +</p> + +<p> +The <q>kings of the east,</q> whose way is to +be thus prepared, are doubtless her enemies, +who, having produced the desired alienation +from her support, will take advantage of her +defenceless position, and hasten her ruin; as +the kings of Media and Persia, in like manner, +subjugated old Babylon. +</p> + +<p> +Under the operation of the sixth vial, and, +according to the fulfilment of the preceding +symbols, corresponding with the present time, +are to be developed: +</p> + +</div> + +<div> +<head>The Unclean Spirits.</head> + +<quote rend="display"> +<q>And I saw three unclean spirits like frogs come out of +the mouth of the dragon, and out of the mouth of the wild +beast, and out of the mouth of the false prophet. For they +are spirits of demons, performing signs, that go forth to the +kings of the whole world, to gather them to the battle of +that great day of God Almighty.</q> Rev. 16:13, 14. +</quote> + +<p> +The <q>dragon,</q> <q>beast,</q> and <q>false prophet,</q> +being regarded as symbols: the first, +of the Roman empire previous to its subversion +<pb n='256'/><anchor id='Pg256'/> +by the northern barbarians; the second +of the ten kingdoms which subsequently +arose; and the third, of the eastern Roman +empire—now the Mohamedan power; the +mouths of each, from which the frog-like +spirits emerge, are next to be considered. +</p> + +<p> +To the wild beast was given <q>a mouth, +speaking great things and blasphemies,</q> the +power of which was <q>to continue forty and +two months,</q> Rev. 13:5. The agreement +of this with the corresponding appendages of +Daniel's <q>little horn</q> (Dan. 7:8), makes it +evident that a <q>mouth</q> is a symbol of an +ecclesiastical organization existing in a political +one,—that it symbolizes the agency by +which the people are taught, and is representative +of ecclesiastics, who are the mouthpiece +of the nation in all matters of faith and +worship, p. <ref target="Pg172">172</ref>. +</p> + +<p> +The religion of Rome imperial, when symbolized +by the dragon, was Paganism; that of +the ten kingdoms, was the Papacy; and that +of the eastern empire, is Mohammedanism. +From these three, then, emerge the <q>unclean +spirits.</q> Diverse as their origin appears, +they have no marked individual peculiarities. +Being alike in their characteristics, they +must symbolize some common agency:—a +combination of religious teachers, whose +views harmonize in a system of belief common +to Paganism, Catholicism, and Mohammedanism. +</p> + +<pb n='257'/><anchor id='Pg257'/> + +<p> +The character of these teachers, is shown +by the declaration that <q>they are the spirits +of <emph>devils</emph> working miracles.</q> +</p> + +<p> +There are two words rendered devils in the +New Testament, viz.: δαιμονιον (<hi rend='italic'>daimonion</hi>) or +δαιμων (<hi rend='italic'>daimoon</hi>), and διαβολος (<hi rend='italic'>diabolus</hi>). +The latter signifies the Devil, or Satan, who +is the same as Beelzebub the prince of the +<emph>demons</emph>, Matt. 12:25. He it was by whom +Jesus was tempted in the wilderness, (Matt. +4:1-11); who sowed the tares in the field, +(Matt, 13:39); and for whom, with his +angels, the final punishment for the wicked is +prepared, Matt. 25:41. +</p> + +<p> +The word here, is <hi rend='italic'>daimoon</hi>. It is used, in +different forms, sixty-five times by our Lord +and his apostles; and on no occasion do they +hint that they use the word in a sense different +from its then accepted signification; to +learn which, recourse must be had to the testimony +of the Pagan, Jewish, and Christian +writers of those times.<note place="foot"><p>The following philological +law or canon of criticism is universally +admitted, and all dictionaries, grammars, and translations, +are formed in accordance with it: +</p> +<p> +<q>Every word not specially explained or defined in a particular +sense, by any standard writer of any particular age and +country, is to be taken and applied in the current or commonly +received signification of that country and age in which the +writer lived and wrote.</q>—<hi rend='italic'>Campbell.</hi> +</p></note> +</p> + +<p> +<hi rend='smallcaps'>Hesiod</hi> taught that, <q>The spirits of departed +mortals become <emph>demons</emph> when separated +from their earthly bodies;</q> and <hi rend='smallcaps'>Plutarch</hi>, that +<pb n='258'/><anchor id='Pg258'/> +<q>The demons of the Greeks were the <emph>ghosts</emph> +and <hi rend='italic'>genii</hi> of departed men.</q> <q>All Pagan +antiquity affirms,</q> says Dr. <hi rend='smallcaps'>Campbell</hi>, <q>that +from Titan and Saturn, the poetic progeny of +Cœlus and Terra, down to Æsculapius, Proteus, +and Minos, all their <hi rend='italic'>divinities</hi> were the +<hi rend='italic'>ghosts</hi> of dead men; and were so regarded +by the most erudite of the Pagans themselves.</q> +</p> + +<p> +Among the Pagans, the term <hi rend='italic'>demon</hi>, as +often represented a good as an evil spirit; +but among the Jews, it generally, if not universally, +denoted an unclean, malign, or +wicked spirit. Thus <hi rend='smallcaps'>Josephus</hi> says: <q>Demons +are the spirits of wicked men.</q> <hi rend='smallcaps'>Philo</hi> says +that <q>The souls of dead men are called +demons.</q> <q>The notion,</q> says Dr. <hi rend='smallcaps'>Lardner</hi>, +<q>of demons, or the souls of dead men, having +power over living men, was universally +prevalent among the heathen of these times +[the first two centuries], and believed by +many Christians.</q> <hi rend='smallcaps'>Justin Martyr</hi> speaks of +<q>those who are seized by the souls of the +dead, whom we call <hi rend='italic'>demons</hi> and madmen.</q> +Ignatius quotes the words of Christ to Peter +thus: <q>Handle me and see; for I am not a +<hi rend='italic'>daimoon asomaton</hi>,—a disembodied +demon,</q>—<hi rend='italic'>i.e.</hi> +a spirit without a body. +</p> + +<p> +The foregoing is evidence of the New Testament +signification of the word <hi rend='italic'>daimoon</hi>, +here improperly rendered devils,—spirits of +which, the frog-like agencies are affirmed to be. +</p> + +<pb n='259'/><anchor id='Pg259'/> + +<p> +Demon worship is a characteristic of the +three religions referred to. As already shown, +all Pagans regarded their gods as the ghosts +of dead men; and the Bible speaks of them +as devils, <hi rend='italic'>i.e.</hi> <hi rend='italic'>demons</hi>. Moses says of them, +<q>Even their sons and their daughters they +have burnt in the fire to their gods,</q> (Deut. +12:31); while the Psalmist affirms that +<q>they sacrificed their sons and their daughters +unto <hi rend='italic'>devils</hi>,</q> Ps. 106:37. <q>They sacrificed +unto <hi rend='italic'>devils</hi>, not to God; to gods whom +they knew not, to new gods that came newly +up,</q> Deut. 32:17. Jeroboam <q>ordained him +priests for the high places, and for the <hi rend='italic'>devils</hi>,</q> +2 Chron. 11:15. <q>The things which the +Gentiles sacrifice, they sacrifice to <hi rend='italic'>devils</hi>, and +not to God: and I would not that ye should +have fellowship with <hi rend='italic'>devils</hi>. Ye cannot +drink the cup of the Lord and the cup of +<hi rend='italic'>devils</hi>; ye cannot be partakers of the Lord's +table, and of the table of +<hi rend='italic'>devils</hi>,</q>—<hi rend='italic'>i.e.</hi> of +<hi rend='italic'>demons</hi>. +</p> + +<p> +Of the same kind are the gods of the +heathen now. In the Youth's Day-Spring, +for June, a missionary describing the alarm +and grief of the Africans on the Gaboon river, +at the near prospect of a death in their village, +says: <q>The room was filled with +women, who were weeping in the most piteous +manner, and calling on the <emph>spirits of their +fathers and of others who were dead</emph>, and +upon all spirits in whom they believe, Ologo, +<pb n='260'/><anchor id='Pg260'/> +Njembi, Abambo, and Mbwini, to save the +man from death. These spirits could not +help them, but they knew of none mightier, +and so called on them.</q> Mr. White, a Wesleyan +missionary, says: <q>There is a class of +people in New Zealand, called Eruku, or +priests. These men pretend to have intercourse +with departed spirits, ... by which they +are able to kill by incantation any person on +whom their anger may fall.</q> The Sandwich +Islanders, when they found that Christians +supposed they worshipped the images of their +gods, were much amused, and said <q>We are +not such fools.</q> They used the idol as an +aid to fix their minds on their divinity. Some +of them supposed their divinity was a spirit +residing in their idol. +</p> + +<p> +The Mohammedans, while they recognize +God, are also <q>taught by the Koran to +believe the existence of an intermediate order +of creatures, which they call Jin, or genii;</q> +some of which are supposed to be good and +others bad, and capable of communicating +with men, and rewarding or punishing them. +The 72d chapter of the Koran consists of a +pretended communication from the genii to +Mohammed. They are made to say: <q>There +are some among us who are upright, and +there are some among us who are otherwise;</q> +and speaking of men: <q>If they tread +in the way of truth, we will surely water +them with abundance of rain,</q> <hi rend='italic'>i.e.</hi> will +<pb n='261'/><anchor id='Pg261'/> +grant them plenty of good things. Thus they +are recognized as dispensers of good. They +bear a striking resemblance to the spirits +which now pretend to communicate with +men! All who are familiar with Arabian +romances know how frequently genii, fairies, +&c., figure as agents in the execution of wonderful +exploits. +</p> + +<p> +The Romanists also pretend to communicate with +<hi rend='italic'>demons</hi>,—<hi rend='italic'>i.e.</hi> with departed spirits. +They deify the Virgin Mary, and supplicate +the intercessions of many departed saints; and +some they supplicate, whose claim to saintship +is somewhat equivocal. Their teachings +in this particular, Protestants generally recognize +as the subject of the following prediction: +<q>Now the Spirit speaketh expressly that in +the latter times some shall depart from the +faith, giving heed to seducing spirits, and +doctrines of devils,</q>—<hi rend='italic'>demons</hi>, 1 Tim. 4:1. +</p> + +<p> +Demon-worship being common to Paganism, +Mohammedanism, and Popery, when the +frog-like agency emerges from them, the conditions +of the symbol seem to require that it +shall originate with, but shall pass beyond +and outside the influence of those religions. +The agency thus symbolized, was to <q>go forth +unto the kings of the earth, and of the whole +world.</q> Its fulfilment requires a wonderful +and an alarming increase of those who teach +and believe these doctrines; and as they are +to work miracles, whereby the world will be +<pb n='262'/><anchor id='Pg262'/> +deceived, their teachings are to be accompanied +by extraordinary phenomena, which will +be unexplainable by any of the known laws +of science. The spirits of the departed are +to be recognized by them as authoritative +teachers, who are to be reverenced and +obeyed. They will be regarded as communicating +with mortals, as unveiling the hidden +things of the invisible state, and as performing +acts requiring the exercise of physical +power. The former are evident from +the analogy which exists between this and +demon-worship; and the latter, from the +ascription to them of miraculous acts. +</p> + +<p> +The existence of demoniacal intelligences, +capable of communicating with and acting +on mortals, appears to be in accordance with +the teachings of the Saviour and apostles. +Demoniacal possessions are clearly distinguished +from all diseases; and demons are +shown, by the admissions of the New Testament, +to be actual intelligences, capable of +physical power. When the fame of Christ +<q>went throughout all Syria, they brought +unto him all sick people that were taken with +divers diseases and torments, and those which +were possessed with devils, and those which +were lunatic, and those which had the palsy; +and he healed them,</q> Matt. 4:24. <q>When +the unclean spirit is gone out of a man, he +walketh through dry places, seeking rest, and +findeth none. Then he saith, I will return +<pb n='263'/><anchor id='Pg263'/> +into my house from whence I came out; and +when he is come, he findeth it empty, swept, +and garnished. Then goeth he, and taketh +with himself seven other spirits more wicked +than himself, and they enter in and dwell +there: and the last state of that man is worse +than the first,</q> Matt. 12:43-45. <q>And +as they went out, behold they brought to +him a dumb man possessed with a devil.<note place="foot">This +possession by demons is similar to the mode by which +pretended spirits claim that they communicate through mediums. +One of them, purporting to be the spirit of a departed son of Adin +Ballou, in answer to the question, by his father, <q>Can you +describe how you are able to write through a medium?</q> says, +<q>I feel as though I enter into her for the time being, or as if +my spirit entered into her. I am disencumbered of my spiritual +form, and take hers. More than one spirit can enter the medium +at once. The mediums all go into the trance by means of +several spirits entering the body at one time.</q>—<hi rend='italic'>Spiritual +Telegraph, May 8, 1852.</hi></note> +And when the devil was cast out, the dumb +spake; and the multitudes marvelled, saying, +It was never so seen in Israel. But the Pharisees +said, He casteth out devils,<note place="foot">The word is +<hi rend='italic'>demon</hi> or <hi rend='italic'>demons</hi> +in all the instances referred to.</note> through the +prince of the devils,</q> Matt. 9:32-34. <q>And +when they were come to the multitude, there +came to him a certain man kneeling down to +him, and saying, Lord, have mercy on my +son; for he is lunatic, and sore vexed, for oft-times +he falleth into the fire, and oft into the +water. And I brought him to thy disciples, +and they could not cure him. Then Jesus +answered and said, O faithless and perverse +<pb n='264'/><anchor id='Pg264'/> +generation, how long shall I be with you? +how long shall I suffer you? Bring him +hither to me. And Jesus rebuked the devil, +and he departed out of him; and the child +was cured from that very hour,</q> Matt. 17:14-18. +<q>And there was in their synagogue +a man with an unclean spirit: and he cried +out, saying, Let us alone; what have we to +do with thee, thou Jesus of Nazareth? art +thou come to destroy us? I know thee who +thou art, the Holy One of God. And Jesus +rebuked him, saying, Hold thy peace, and +come out of him. And when the unclean +spirit had torn him, and cried with a loud +voice, he came out of him. And they were +all amazed, insomuch that they questioned +among themselves, What thing is this? what +new doctrine is this? for with what authority +commandeth he even the unclean spirits, and +they do obey him!</q> Mark 1:23-27. <q>And +when he was come out of the ship, immediately +there met him out of the tombs a man +with an unclean spirit, who had his dwelling +among the tombs; and no man could bind +him, no, not with chains: because that he +had been often bound with fetters and chains, +and the chains had been plucked asunder by +him, and the fetters broken in pieces: neither +could any man tame him. And always, +night and day, he was in the mountains, and +in the tombs, crying, and cutting himself with +stones. But when he saw Jesus afar off, he +<pb n='265'/><anchor id='Pg265'/> +ran and worshipped him, and cried with a +loud voice, and said, What have I to do with +thee, Jesus, thou Son of the Most High God! +I adjure thee, by God, that thou torment me +not. (For he said unto him, Come out of the +man, thou unclean spirit.) And he asked +him, What is thy name? And he answered, +saying, My name is Legion: for we are +many. And he besought him much that he +would not send them away out of the country. +Now there was nigh unto the mountains a +great herd of swine feeding. And all the +devils besought him, saying, Send us into the +swine, that we may enter into them. And +forthwith Jesus gave them leave. And the +unclean spirits went out, and entered into the +swine; and the herd ran violently down a +steep place into the sea (they were about two +thousand), and were choked in the sea,</q> +Mark 5:2-13. +</p> + +<p> +In all these instances, the demons are +recognized as actual intelligences, performing +given acts. Without the admission of this, +it will be difficult to explain the meaning of +a large class of scriptures. It cannot for a +moment be supposed that the inspired writers +would be permitted to use language which +should directly mislead the common mind. +</p> + +<p> +Among the miracles which the apostles +wrought, <q>unclean spirits, crying with a loud +voice, came out of many possessed with them, +and many taken with palsies, and that were +<pb n='266'/><anchor id='Pg266'/> +lame, were healed,</q> Acts 8:7. <q>And God +wrought special miracles by the hands of +Paul: so that from his body were brought +unto the sick handkerchiefs, or aprons, and +the diseases departed from them, and the evil +spirits went out of them. Then certain of +the vagabond Jews, exorcists, took upon them +to call over them which had evil spirits, the +name of the Lord Jesus, saying, We adjure +you by Jesus whom Paul preacheth. And +there were seven sons of one Sceva, a Jew, +and chief of the priests, who did so. And +the evil spirit answered and said, Jesus I +know, and Paul I know; but who are ye? +And the man in whom the evil spirit was, +leaped on them, and overcame them, and prevailed +against them, so that they fled out +of that house naked and wounded. 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,</q> Acts +19:11-16, 18, 19. +</p> + +<p> +The necromancy, divination, and witchcraft, +forbidden in the Old Testament and +practised by the heathen of those times, were +all of a similar character. A necromancer +was one who had, or pretended to have communication +with the dead,—who sought <q>for +<pb n='267'/><anchor id='Pg267'/> +the living to the dead,</q><note place="foot">Necromancy is +derived from the Greek words <hi rend='italic'>nekros</hi>, dead, +and <hi rend='italic'>mantis</hi>, a diviner. The Greek, +<hi rend='italic'>Necromantia</hi>, is defined: +<q>The revealing future events by communication with the +dead; necromancy.</q> And Nekromantis: <q>One who reveals +future events by communication with the dead; a necromancer.</q></note> Isa. 8:19. They +practised divination in divers ways, but usually +admitted their dependence on familiar +spirits,—the spirits of the departed,—demons. +<q>The king of Babylon stood at the +parting of the way, at the head of the two +ways, to use divination; he made his arrows +bright, he consulted with images, he looked +in the liver. At his right hand was the +divination for Jerusalem, to appoint captains, +to open the mouth in the slaughter, +to lift up the voice with shouting, to appoint +battering-rams against the gates, to cast a +mount, and to build a fort. And it shall be +unto them as false divination in their sight, +to them that have sworn oaths: but he will +call to remembrance the iniquity, that they +may be taken,</q> Ezek. 21:21-23. They +observed times, <hi rend='italic'>i.e.</hi> they regarded some as +lucky, and others as unlucky times for the +commencement of any work,—recognizing +distinctions which God had not made. The +heathen divinities were regarded as more propitious +at some times than others. It is enumerated +among the sins of Manasseh, that he +<q>made his sons pass through the fire, and +<pb n='268'/><anchor id='Pg268'/> +observed times, and used enchantments, and +dealt with familiar spirits and wizards,</q> 2 Kings 21:6. +</p> + +<p> +They practised various arts, whereby they +thought to protect themselves from evil, and +to pry into the secrets of futurity. Because +of these things, ancient Babylon was suddenly +overwhelmed,—<q>for the multitude of thy sorceries, +and for the great abundance of thine +enchantments.</q> These could not save, as +they supposed. Therefore God said to them: +<q>Stand now with thine enchantments, and +with the multitude of thy sorceries, wherein +thou hast labored from thy youth; if so be +thou shalt be able to profit, if so be thou +mayest prevail. Thou art wearied in the +multitude of thy counsels. Let now the astrologers, +the star-gazers, the monthly prognosticators, +stand up, and save thee from these +things that shall come upon thee,</q> Isa. 47:12, 13. +All these practices were forbidden by +God, who said: <q>Neither shall ye use enchantments, +nor observe times,</q> Lev. 19:26. +</p> + +<p> +Those who consulted with familiar spirits +were termed wizards and witches,—the practice +of which was also expressly forbidden. +To make witchcraft a mere pretence, is to +impute to Jehovah the making of laws against +pretences and nonentities. To suppose that +he would legislate against, and inflict capital +punishment, because of mere pretences, is incredible! +God said to Moses, <q>Thou shalt +<pb n='269'/><anchor id='Pg269'/> +not suffer a witch to live,</q> Ex. 22:18. And +to the Jews he said, <q>Regard not them that +have familiar spirits, neither seek after wizards, +to be defiled by them: I am the Lord +your God,</q> Lev. 19:31. <q>And the soul that +turneth after such as have familiar spirits, +and after wizards, to go a whoring after them, +I will even set my face against that soul, and +will cut him off from among his people.</q> <q>A +man, also, or a woman, that hath a familiar +spirit, or that is a wizard, shall surely be put +to death: they shall stone them with stones: +their blood shall be upon them,</q> Lev. 20:6,27. +When Egypt was to be destroyed, they were +left to <q>seek to the idols, and to charmers, +and to them that have familiar spirits, and to +wizards,</q> Isa. 19:3. +</p> + +<p> +The manner in which the familiar spirit +spoke, was by <q>peeping,</q> <q>muttering,</q> whispering +out of the dust, &c. God said to Ariel, +<q>And thou shalt be brought down, and shalt +speak out of the ground, and thy speech shall +be low out of the dust, and thy voice shall be +as of one that hath a familiar spirit, out of the +ground, and thy speech shall whisper out of +the dust,</q> Isa. 29:4. <q>And when they shall +say unto you, Seek unto them that have familiar +spirits, and unto wizards that peep, and +that mutter: (should not a people seek unto +their God? for the living to the dead!) to the +law and to the testimony: if they speak not +<pb n='270'/><anchor id='Pg270'/> +according to this word, it is because there is +no light in them,</q> Isa. 8:19, 20. +</p> + +<p> +Saul had put away those that had familiar +spirits, and the wizards, out of the land; but +when he <q>inquired of the Lord, the Lord +answered him not, neither by dreams, nor by +Urim, nor by prophets. Then said Saul unto +his servants, Seek a woman that hath a familiar +spirit, that I may go to her, and inquire +of her. And his servants said to him, Behold, +there is a woman that hath a familiar +spirit at En-dor. And Saul disguised himself, +and put on other raiment, and he went, and +two men with him, and they came to the +woman by night: and he said, I pray thee +divine unto me by the familiar spirit, and +bring me him up whom I shall name unto +thee. And the woman said unto him, Behold, +thou knowest what Saul hath done, how he +hath cut off those that have familiar spirits, +and the wizards out of the land; wherefore, +then, layest thou a snare for my life, to cause +me to die? And Saul sware unto her by the +Lord, saying, As the Lord liveth, there shall +no punishment happen to thee for this thing. +Then said the woman, Whom shall I bring +up to thee? And he said, Bring me up Samuel. +And when the woman saw Samuel she +cried with a loud voice: and the woman +spake to Saul, saying, Why hast thou deceived +me? for thou art Saul. And the king +said unto her, Be not afraid: for what sawest +<pb n='271'/><anchor id='Pg271'/> +thou? And the woman said unto Saul, I saw +gods ascending out of the earth. And he said +unto her, What form is he of? And she said, +An old man cometh up; and he is covered +with a mantle. And Saul perceived that it +was Samuel, and he stooped with his face to +the ground, and bowed himself. And Samuel +said to Saul, Why hast thou disquieted me, +to bring me up? And Saul answered, I am +sore distressed; for the Philistines make war +against me, and God is departed from me, and +answereth me no more, neither by prophets, +nor by dreams: therefore I have called thee, +that thou mayest make known unto me what +I shall do. Then said Samuel, Wherefore +then dost thou ask of me, seeing the Lord +is departed from thee, and is become thine +enemy? And the Lord hath done to him, as +he spake by me: for the Lord hath rent the +kingdom out of thine hand, and given it to +thy neighbor, even to David: because thou +obeyedst not the voice of the Lord, nor executedest +his fierce wrath upon Amelek, therefore +hath the Lord done this thing unto thee this +day. Moreover, the Lord will also deliver +Israel with thee into the hand of the Philistines: +and to-morrow shalt thou and thy sons +be with me: the Lord also shall deliver the +host of Israel into the hand of the Philistines. +Then Saul fell straightway all along on the +earth, and was sore afraid, because of the +<pb n='272'/><anchor id='Pg272'/> +words of Samuel: and there was no strength +in him,</q> 1 Sam. 28:6-20. +</p> + +<p> +Micaiah <q>saw the Lord sitting on his +throne, and all the host of heaven standing by +him on his right hand and on his left. And +the Lord said, Who shall persuade Ahab, that +he may go up and fall at Ramoth-gilead? +And one said on this manner, and another +said on that manner. And there came forth +a spirit, and stood before the Lord, and said, +I will persuade him. And the Lord said unto +him, Wherewith? And he said, I will go +forth, and I will be a lying spirit in the mouth +of all his prophets. And he said, Thou shalt +persuade him, and prevail also: go forth, and +do so. Now therefore, behold, the Lord hath +put a lying spirit in the mouth of all these thy +prophets, and the Lord hath spoken evil concerning +thee,</q> 1 Kings 22:19-23. +</p> + +<p> +When Paul was in the house of Lydia, he +says, <q>It came to pass, as we went to prayer, +a certain damsel possessed with a spirit of +divination, met us, which brought her masters +much gain by her soothsaying: the same followed +Paul and us, and cried, saying, These +men are the servants of the most high God, +which show unto us the way of salvation. +And this she did many days. But Paul, +being grieved, turned and said to the spirit, I +command thee in the name of Jesus Christ to +come out of her. And he came out the same +hour,</q> Acts 16:16-18. +</p> + +<pb n='273'/><anchor id='Pg273'/> + +<p> +By sorcery, enchantment, &c., they performed +wonders, or <hi rend='italic'>miracles</hi>, either real or +pretended. <q>There was a certain man called +Simon, which beforetime in the same city +used sorcery, and bewitched the people of +Samaria, giving out that himself was some +great one: to whom they all gave heed, from +the least to the greatest, saying, This man is +the great power of God. And to him they +had regard, because that of long time he had +bewitched them with sorceries,</q> Acts 8:9-11. +When <q>Aaron cast down his rod before Pharaoh, +and before his servants, and it became +a serpent, then Pharaoh also called the wise +men, and the sorcerers: now the magicians +of Egypt they also did in like manner with +their enchantments. For they cast down +every man his rod, and they became serpents: +but Aaron's rod swallowed up their rods,</q> +Ex. 7:10-12. When Aaron turned the +water of the river to blood, <q>the magicians +did so with their enchantments,</q> v. 22. In +like manner they <q>brought up frogs upon the +land of Egypt,</q> 8:7. But when Aaron +changed the dust to lice, the magicians attempted +the same with their enchantments, +<q>but they could not,</q> Ex. 8:18. These sorcerers +who withstood Moses, we learn by +Paul, were <q>Jannes and Jambres,</q> 2 Tim. +3:8. They belonged to an ancient profession +in Egypt; for, when Pharaoh dreamed his +dreams, he first <q>sent and called for all the +<pb n='274'/><anchor id='Pg274'/> +magicians of Egypt, and all the wise men +thereof: and Pharaoh told them his dreams; +but there was none that could interpret them +unto Pharaoh,</q> Gen. 41:8. In like manner +Nebuchadnezzar <q>commanded to call the +magicians, and the astrologers, and the sorcerers, +and the Chaldeans, for to show the +king his dreams. So they came, and stood +before the king,</q> Dan. 2:2. +</p> + +<p> +These things were practised to some extent +in Judah, but were all put away by Josiah. +<q>Moreover, the workers with familiar spirits, +and the wizards, and the images, and the +idols, and all the abominations that were spied +in the land of Judah and in Jerusalem, did +Josiah put away, that he might perform the +words of the law which were written in the +book that Hilkiah the priest found in the +house of the Lord,</q> 2 Kings 23:24. +</p> + +<p> +The acts and influences of demoniacal +agencies are apparent from the foregoing; and +the symbolization under the sixth seal, seems +to indicate a revival of those teachings and +manifestations at the present time. Within a +few years, the curiosity of the community has +been excited, and large numbers of persons +greatly interested, in various phenomena, +known as Mesmerism, Animal-Magnetism, +Clairvoyance, Pathetism, Neurology, Psychology, +Biology, Electro-Biology, &c. &c. Similar +manifestations have been before exhibited, +but not in modern times to the extent now +<pb n='275'/><anchor id='Pg275'/> +witnessed. These were regarded as harmless +phenomena and independent of any supernatural +agency, till audible sounds were heard +communicating intelligible responses. Then +the claim was set up that these are caused by +departed spirits. +</p> + +<p> +These sounds were first heard near Rochester, +New York, in 1847; and, at the present +time (1852), they are affirmed to exist in +hundreds of places in this country, and other +sections of the globe. They are audible raps, +the cause of which, aside from the hypothesis +of spiritual agency, has never been satisfactorily +accounted for. By these raps, unimpeached +and credible witnesses testify that +correct answers have been given to questions, +the facts respecting which were known to no +one at the time of answering. Since then, +furniture has been seen to move about the +room, and other <hi rend='italic'>wonders</hi>, or miracles, been +performed, by invisible agency, at the command +of mediums to attending spirits,—<hi rend='italic'>i.e.</hi> +to <hi rend='italic'>demons</hi>. Mediums have written on paper, +as they profess, involuntarily, lengthy communications, +in poetry and prose, the subjects +of which they claim to have been ignorant of, +while the pen they held was moved independent +of their own will. These exhibitions have +been attested by hundreds of credible witnesses. +</p> + +<p> +By such manifestations large numbers of +persons have given their adherence to these +<pb n='276'/><anchor id='Pg276'/> +real or pretended agencies as truthful and +reliable intelligences; whose responses they +receive with the same credence that we do the +revelations of scripture. <q>Circles</q> are extensively +formed, who have sittings, at stated +times, to receive communications from the +spirits of the departed; and these are enforced +by miracles, audible sounds, the exercise of +physical power, &c. +</p> + +<p> +The reality and the credibility of these +agencies are separate questions. Their reality +is shown by their identity with similar manifestations +of former times. The Bible affirms +the existence of such: <q>For we wrestle not +against flesh and blood, but against principalities, +against powers, against the rulers of the +darkness of this world, against spiritual wickedness +in high places;</q> or <q>wicked spirits</q> +in <q>heavenly places,</q> as the <hi rend='italic'>margin</hi> reads, +Eph. 6:12. +</p> + +<p> +1. The familiar spirits of old responded in +a manner similar to these. They did <q>peep</q> +and <q>mutter;</q> their speech was low out of +the dust; they spoke out of the ground, and +whispered; or, as in the margin, did <q>peep</q> +or <q>chirp</q> out of the dust. These <q>rap</q> +and mutter. They respond from beneath +chairs, tables and floors. +</p> + +<p> +2. They exercised similar physical powers. +They threw down and tare the persons they +possessed. They turned the swine into the +sea, &c. These claim that chairs and tables, +<pb n='277'/><anchor id='Pg277'/> +are lifted and moved at will by an invisible +agency. +</p> + +<p> +3. They made similar pretensions to credibility. +Simon Magus gave out <q>that himself +was some great one;</q> and these, that they +utter divine truths. +</p> + +<p> +4. Similar regard was bestowed on those, +which is claimed for these. To Simon <q>they +all gave heed, from the least to the greatest, +saying, This man is the great power of God.</q> +Yet <q>he had bewitched them with sorceries.</q> +Similar claims by, and regard for these modern +pretenders to the same art, do not relieve +them from the suspicion of a like agency. +<q>For such are false apostles, deceitful workers, +transforming themselves into the apostles +of Christ. And no marvel; for Satan himself +is transformed into an angel of light. Therefore, +it is no great thing if his <hi rend='italic'>ministers</hi> also +be transformed as the ministers of righteousness: +whose end shall be according to their +works,</q> 2 Cor. 11:13-15. +</p> + +<p> +5. Both have given utterance to some truths. +The legion of demons who were cast out of +the man into a herd of swine, acknowledged +Jesus to be <q>the Son of the Most High God;</q> +and the pythonic spirit which so grieved Paul, +declared the apostles to be <q>the servants of +the Most High God, which show unto us the +way of salvation.</q> Such communications +with the invisible world being forbidden, their +<emph>credibility</emph> is disproved. +</p> + +<pb n='278'/><anchor id='Pg278'/> + +<p> +They claim that spirits of the departed +are brought into direct and intelligent communication +with the living, who desire to +interrogate them. What more was claimed +by the necromancers of old? Said Saul to +the woman of Endor: <q>Divine unto me by +the familiar spirit, and bring me him up +whom I shall name unto thee,</q> 1 Sam. 28:8. +</p> + +<p> +They claim that not all, but only those +persons are mediums who are peculiarly susceptible +to spiritual influences. Wherein, +then, admitting their claims, do the <q>mediums</q> +differ from those of old, who divined +by a familiar spirit? +</p> + +<p> +Their responses are frequently disproved by +facts; and themselves admit the existence of +unreliable spirits, which communicate like +them. They give contradictory responses, +and mutually criminate each other; but their +<emph>reality</emph> is not disproved by any discrepancy, +or want of truthfulness in their responses; for +if they are spirits, none but unclean spirits +would respond in a forbidden manner. +</p> + +<p> +These spirits are to be discredited, because +they preach a different gospel from that +preached by Paul, who says: <q>I marvel that +ye are so soon removed from him that called +you into the grace of Christ, unto another +gospel: which is not another; but there be +some that trouble you, and would pervert the +gospel of Christ. But though we, or an angel +from heaven, preach any other gospel unto +<pb n='279'/><anchor id='Pg279'/> +you than that ye have received, let him be +accursed,</q> Gal. 1:6-9. <q>If any man love +not the Lord Jesus Christ, let him be Anathema, +Maran-atha.</q> 1 Cor. 16:22. Said John, +<q>Beloved, believe not every spirit, but try the +spirits whether they are of God: because +many false prophets are gone out into the +world,</q> 1 John 4:1. Also Isaiah said, <q>And +when they shall say unto you, Seek unto them +that have familiar spirits, and unto wizards +that peep, and that mutter: should not a +people seek unto their God? +To the law and to the testimony: +if they speak not according to this word, it +is because there is no light in them,</q> Isa. 8:19, 20. +</p> + +<p> +Because of these practices, the nations were +driven out from before the children of Israel. +And with the <hi rend='italic'>miracles</hi> to be wrought, the +frog-like spirits are to go forth to <q>the whole +world to gather them to the battle of that +great day of God Almighty.</q> +</p> + +<p> +In the time of Abraham, <q>the iniquity of +the Amorites was not yet full,</q> (Gen. 15:16); +but in four hundred years they had practised +all the abominations for which they were to +be destroyed, and the practice of which God +has expressly forbidden. He said to Israel, in +the wilderness, <q>When thou art come into +the land which the Lord thy God giveth thee, +thou shalt not learn to do after the abominations +of those nation. There shall not be +<pb n='280'/><anchor id='Pg280'/> +found among you any one that maketh his +son or his daughter to pass through the fire, +or that useth divination, or an observer of +times, or an enchanter, or a witch, or a +charmer, or a consulter with familiar spirits, +or a wizard, or a necromancer. For all that +do these things are an abomination unto the +Lord: and because of these abominations the +Lord thy God doth drive them out from before +thee. Thou shalt be perfect with the Lord +thy God. For these nations, which thou +shalt possess, hearkened unto observers of +times, and unto diviners: but as for thee, the +Lord thy God hath not suffered thee so to do,</q> +Deut. 18:9-14. +</p> + +<p> +Similar pernicious practices and dangerous +heresies, are to prepare the way for the final +destruction of the nations who reject the claims +of Jehovah. Peter declares that <q>there shall +be false teachers among you, who privily shall +bring in damnable heresies, even denying the +Lord that bought them, and bring upon themselves +swift destruction. And many shall follow +their pernicious ways; by reason of whom +the way of truth shall be evil spoken of. And +through covetousness shall they with feigned +words make merchandise of you: whose +judgment now of a long time lingereth not, +and their damnation slumbereth not,</q> 2 Pet. +2:1-3. And Paul says of that wicked: +<q>Whose coming is after the working of Satan, +with all power, and signs, and lying wonders, +<pb n='281'/><anchor id='Pg281'/> +and with all deceivableness of unrighteousness +in them that perish; because they received +not the love of the truth, that they might be +saved. And for this cause God shall send +them strong delusion, that they should believe +a lie: that they might be damned who believed +not the truth, but had pleasure in +unrighteousness,</q> 2 Thess. 2:9-12. +</p> + +<p> +<q>The battle of that great day of God Almighty,</q> +it would seem, must commence by +a conflict of opinions. Mind will war with +mind, and puny man will stoutly contend +against the truths of the Almighty. In this +revival of demon-worship, the old gods of the +heathen are to be set up against the claims of +Jehovah. His declarations are to be made to +give place to <q>doctrines of demons.</q> The +teachings of God and of these spirits are to be +brought into direct conflict. +</p> + +<p> +The followers of the spirits have baptized +their new theological dogmas, <q>The Harmonial +Philosophy,</q> of which <emph>Reason</emph> is the +final umpire. Revelation no longer speaks to +them in tones of authority. From the Bible, +it is claimed, <q>the seal of infallibility must be +broken away, before a new light and beauty +can enliven and embellish the mystical disclosures +of any seer, prophet, or evangelist.</q> +So writes Andrew Jackson Davis, the Poughkeepsie +seer, one of the leaders of this new +school, who complains that <q>owing to the +dogmatism of infallibility, the Bible is taught +<pb n='282'/><anchor id='Pg282'/> +now-a-days as it was nearly four centuries +ago.</q>—<hi rend='italic'>Review of Dr. Bushnell</hi>, p. 10. +</p> + +<p> +The Scriptures are, with those of his faith, +only <q>the <emph>paper and ink</emph> relics of Christianity,</q> +(<hi rend='italic'>Ib.</hi>, p. 21); which they regard as <q>a +foundation as impermanent as the changeful +sand</q> (<hi rend='italic'>Ib.</hi> p. 24), and not adapted <q>to the +wants or requirements of the nineteenth century,</q> +<hi rend='italic'>Ib.</hi> p. 26. They reject Him, whom they +style <q>the cruel and capricious God generally +worshipped by the Bible Christians,</q> <hi rend='italic'>Ib.</hi> p. 47. +<q>The Jewish God,</q> says Davis, <q>is cruel, +capricious and tyrannical,</q> whose <q>kingdom +is more despotic, and more contracted in principle, +than the present government of the +Russian empire,</q> <hi rend='italic'>Ib.</hi> p. 61. He adds, <q>The +Old Testament idea of a Deity is the outgrowth +of the despotic stage of human mental +development,</q> and <q>a superannuated monotheistic +conception,</q> <hi rend='italic'>Ib.</hi> p. 62. In their opinion, +<q>the developments of republicanism, and +of mental happiness among men, depend very +much upon the <emph>absence</emph> of these dogmatical +compilations, or fossil relics, of an old Hebrew +and Chaldean theology,</q> <hi rend='italic'>Ib.</hi> p. 70. With +them <q>the Bible account of creation is a very +interesting <hi rend='italic'>myth</hi>,—mainly a plagiarism from +the early traditions and cosmological doctrines +of the ancient Persians and Chaldeans;</q> and, +instead of being <q>a divine revelation of truth,</q> +is <q>a pagan relic, which should no more command +<pb n='283'/><anchor id='Pg283'/> +serious respect than the ancient doctrines +of Fetichism,</q> <hi rend='italic'>Ib.</hi> p. 90. +</p> + +<p> +These <q>Harmonial Philosophers</q> are antagonistic +to the teachings of Jehovah in +nearly all their theological notions. They +scout the idea that any actual evil exists in +the universe. They deny the existence of the +devil, and of evil spirits. <q>Everything,</q> +says Davis, <q>is forever progressing in goodness +and perfection,</q> <hi rend='italic'>Ib.</hi> p. 180. The salvation +of all men, is with them as certain as the +operation of fixed laws. They recognize no +Saviour and no atonement in their system of +faith. The teachings of spirits, and <q>a certain +organization of labor, capital and talent,</q> they +fancy, <q>will effect the desired cure</q> for all +actual or supposed ills, <hi rend='italic'>Ib.</hi> p. 178. They recognize +no responsibility in the sinner, but attribute +his wrong-doings to ignorance and accident; +and their laws of right, are the dictates +of their own wisdom. +</p> + +<p> +Their system is essentially Pantheistic, all +things being regarded by them as a part and +parcel of Deity. They argue that <q>every +object which has an existence in the universe +must be in its nature good and pure, on the +principle that the effect must partake of the +nature of the cause, and the stream must be +the corresponding emanation of the fountain +from which it flows.</q>—<hi rend='italic'>Elements of Spiritual +Philosophy</hi>, p. 55. They teach that human +spirits are <q>formed primarily from the animating +<pb n='284'/><anchor id='Pg284'/> +essences that pervade the creation,—which +essences,</q> they say, <q>are the breath +and presence of the Divinity;</q> and hence +they argue, <q>that there are no spirits which +are intrinsically evil in their nature, and +none which do not present in their inward +depths the reflection of divine purity,</q> <hi rend='italic'>Ib.</hi> p. 56. +Going still further, they claim that there is no +existing <q>source of positive evil,</q> <q>no principle +of this nature in the human spirit,</q> and +that consequently <q>there can be no evil designs +to emanate from such a source,</q> <hi rend='italic'>Ib.</hi> p. 60. +</p> + +<p> +These assertions are put forth authoritatively; +for the <q>Elements of Spiritual Philosophy</q> +are attested by witnesses to be <q>written +by Spirits of the Sixth Circle, R. P. +Ambler, Medium.</q> And if they are met by +the declarations written by those who spake +as they were moved by the Holy Ghost, they +reply: <q>The Christian who deifies his Bible is +as much an idolater as the heathen who burns +his incense before his household image. It is +surely attributing to the book what the Pagan +attributes to his image.</q>—<hi rend='italic'>Shekinah, April +No.</hi>, p. 251. Christianity, they denominate, +<q>learned scepticism, baptized in the name of +Jesus,</q> &c., <hi rend='italic'>Ib.</hi>, p. 301. Thus are they warring +against the word of God, and placing +themselves in direct conflict with the Almighty. +</p> + +<p> +This warfare is not only avowed to be +against the God of the Bible, but is recognized +by themselves as <emph>the last great conflict +<pb n='285'/><anchor id='Pg285'/> +previous to the millennium</emph>. They regard this +subject as <q>the great question of the age, +which is destined to convulse and divide +Protestantism, and around which all other +religious controversies must necessarily revolve.</q>—<hi rend='italic'>Davis' +Review of Bushnell</hi>, page 3. +The millennium which is to be thus ushered +in, they regard as a period when <q>every one +that desires will be able to hold direct intercourse +and conversation with the spirit +world.</q>—<hi rend='italic'>Spiritual Tel., Vol. 1, No. 1.</hi> Says +Davis: <q>The thunders of a stupendous reformation +are soon to issue from the now open +mouth of the Protestant church. The supernatural +faith,</q> <hi rend='italic'>i.e.</hi> a belief in the authenticity +of Scripture, <q>will be shaken, as a reed in +the tempest. New channels will be formed +for the inflowing of new truths, and then a +long-promised era will steal upon the religious +and political world.</q>—<hi rend='italic'>Review of Bushnell</hi>, +p. 187. +</p> + +<p> +In another place he says: <q>You may be +assured of the truth of this <emph>approaching +crisis</emph>. The world must recognize it, because +it will be accompanied with <emph>war</emph>; for politics +are inseparably connected, all over the world, +with religious systems. Religion will develop +reason; but politics will impel the masses to +<emph>unsheath the sword, and to stain the bosom of +Nature with blood</emph>! Friends of progress! be +not discouraged; for the FINAL CRISIS +must come; <emph>then the strange interregnum</emph>,</q> +<pb n='286'/><anchor id='Pg286'/> +<hi rend='italic'>Ib.</hi> p. 217. <q>Protestantism as now constructed +will first decay; because it is to be divided +into two,—the smallest party will go back +into Catholicism; the other will go forward +into Rationalism. And then, after a succession +of eventful years, a political revolution +will hurl the Catholic superstructure to the +earth, and the prismatic bow of promise will +span the heavens. The children of earth will +then be comparatively free and happy! for the +<emph>millennial</emph> epoch will have arrived; and there +will be something like a realization of peace on +earth, and good will toward all men!</q> <hi rend='italic'>Ib.</hi> p. 221. +</p> + +<p> +Such are their delusive hopes, while setting +themselves against the Lord, and against his +Anointed. The Bible teaches that multitudes +will be deceived by them, and, if it were possible, +some of the elect; and hence: +</p> + +</div> + +<div> +<head>The Admonition.</head> + +<quote rend="display"> +<q>Behold, I come like a thief. Happy is he who watcheth, +and keepeth his garments, lest he walk naked, and +they see his shame.</q> Rev. 16:15. +</quote> + +<p> +<q>The day of the Lord will come as a thief +in the night; in which the heavens shall pass +away with a great noise, and the elements +shall melt with fervent heat,</q> 2 Pet. 3:10. +The Saviour said to his disciples: <q>Watch, +therefore; for ye know not what hour your +<pb n='287'/><anchor id='Pg287'/> +Lord doth come,</q> Matt. 24:42. Says Paul: +<q>Yourselves know perfectly that the day of +the Lord so cometh as a thief in the night; +for when they shall say, peace and safety, +then sudden destruction cometh, ... and they +shall not escape; but ye, brethren, are not in +darkness that that day should overtake you +as a thief,</q> 1 Thess. 5:1-6. +</p> + +<p> +Thus will the day of the Lord come, as a +thief, on those who are careless and indifferent +to its approach; but it will not thus overtake +those who watch, and keep their garments. +Because so many will be deceived by the +strange performances of the spirits of demons, +and their miracles so delude the multitude, +Christ's coming will be to them sudden and +unexpected. Therefore the greater necessity +for watchfulness. While this is a predicted +means for lulling the world to sleep, it is +given to the Christian as an indication of the +near coming of Christ, whose advent synchronizes +with the outpouring of the seventh +vial. The blessing pronounced on those who +watch, is an intimation that the people of +God will be expecting Christ's advent, while +others will be taken by surprise: <q>unto them +that look for him shall he appear the second +time without sin unto salvation,</q> Heb. 9:28. +<q>For the grace of God that bringeth salvation +hath appeared to all men, teaching us, +that denying ungodliness, and worldly lusts, +we should live soberly, righteously, and +<pb n='288'/><anchor id='Pg288'/> +godly, in this present world; looking for that +blessed hope, and the glorious appearing of +the great God, and our Saviour Jesus Christ,</q> +Titus 2:11-13. +</p> + +<p> +Those who keep their garments, are those +who have not <q>defiled</q> them with sin, (3:4); +they will walk with Christ in white, being +worthy; <q>for the fine linen</q> in which they +are to be arrayed <q>is the righteousness of +saints,</q> 19:8. To be destitute of this, is to +be unclothed; and hence the Saviour says: <q>I +counsel thee to buy of me ... white raiment, +that thou mayest be clothed, and that the +shame of thy nakedness do not appear,</q> 3:18. +The intimation is clear, that to be deceived +by the unclean spirits, is to lose those +robes of righteousness, and to be found naked +at Christ's appearing. +</p> + +</div> + +<div> +<head>The Success of the Spirits.</head> + +<quote rend="display"> +<q>And they gathered them into a place called in Hebrew +Armageddon.</q> Rev. 16:16. +</quote> + +<p> +Before the coming of the Lord, and as a +preparation for that event, the nations are to +be thus gathered. Armageddon is the name +of a valley at the foot of Mount Megiddo, +famous for its bloody slaughters. It fitly +symbolizes the final gathering of the nations. +The enemies of God will marshal for the final +<pb n='289'/><anchor id='Pg289'/> +conflict. The powers of darkness will fancy +themselves on the verge of victory; and then +will be poured out: +</p> + +</div> + +<div> +<head>The Seventh Vial.</head> + +<quote rend="display"> +<q>And the seventh poured out his bowl on the air; and +there came a loud voice from the temple [of heaven], from +the throne, saying, It is done! And there were lightnings, +and voices, and thunders; and there was a great earthquake, +such as was not since men were on the earth, so +mighty and so great an earthquake. And the great city +became three parts, and the cities of the nations fell: and +great Babylon was remembered before God, to give to her +the cup of the wine of his furious wrath. And every island +fled, and the mountains were no more. And vast hail, +weighing a talent, fell from heaven on men; and men +reviled God because of the plague of the hail; for the plague +thereof was exceedingly great.</q> Rev. 16:17-21. +</quote> + +<p> +The atmosphere is not limited, like a river, +or portion of the earth, to a given locality, but +encircles the globe. Consequently the effect +of the vial poured out on the air, would be +universal, and not local like the effects of the +previous vials. The air is the region of +storms. These symbolize the expression of +conflicting opinions, and violent outbursts +of passion; which may be the commencement +of that <q>great battle,</q> for the preparation of +which the unclean spirits went forth under +the sixth vial, to gather the people, and which +terminates by the slaying of the remnant with +the sword of the Lord, 19:21. +</p> + +<pb n='290'/><anchor id='Pg290'/> + +<p> +An earthquake is a symbol of a political +revolution. As this is to be greater than all +preceding ones, it must extend to all nations. +It is during the earthquake, that the cities fall +and the mountains and islands flee away. +This commotion evidently synchronizes with +the <q>time of trouble, such as never was since +there was a nation even to that same time,</q> +when God's <q>people shall be delivered, every +one that shall be found written in the book,</q> +Dan. 12:1. +</p> + +<p> +<q>It is done,</q> is a declaration indicating the +completion of the work symbolized. It marks +the termination of the events of the seventh +vial, which are described in the verses following: +</p> + +<p> +<q>The great city</q> is <q>Babylon,</q> (14:8); +which <q>reigneth over the kings of the earth,</q> +(17:8); and which John had seen sitting +<q>upon many waters,</q> 17:1. This was +doubtless seen when he saw the waters of the +symbolic Euphrates being dried up, 16:12. +Babylon, being a symbol of the Roman hierarchy, +its triple division indicates a like +division of the church of Rome, not geographical, +but under different leaders, previous to +its destruction. +</p> + +<p> +<q>The cities of the nations,</q> must symbolize +other hierarchies, analogous to that of +Rome, of which there are the Greek church, +in Russia and Greece, the Arminian and +Syrian churches, and other corrupt nationalized +<pb n='291'/><anchor id='Pg291'/> +establishments. All such will become +disconnected, like Babylon, with the governments +by which they are sustained. +</p> + +<p> +<q>Great Babylon</q> then comes into remembrance +to drink the cup of the wine of the +fierceness of God's wrath. Because her sins +have reached unto heaven, <q>God hath remembered +her iniquities,</q> 18:5. This synchronizes +with her destruction, symbolized in Rev. +18:8-23. As the Papacy continues till +Christ's coming (Dan. 7:21, and 2 Thess. +2:3-8), this epoch must synchronize with +that event, when he comes to receive his +chosen ones. +</p> + +<p> +With the destruction of Babylon, occurs +the subversion of all national authority. As +ecclesiastical hierarchies are symbolized by +cities, the <q>mountains</q> and <q>islands</q> on +which they are situated must symbolize the +larger and smaller governments; and their +removal from their places, their subversion in +the great moral <q>earthquake</q> which is to +overwhelm them. This synchronizes with +the sixth seal, when they are all <q>removed +out of their places,</q> (6:14); and it leaves +the inhabitants of earth in a state of anarchy. +It is at this time that the kings and great men +of the earth become aware that the great day +of God's wrath is come, 6:15-17. With +this time of trouble, comes the deliverance of +God's people, (Dan. 12:1); who shall be +caught up together <q>to meet the Lord in the +<pb n='292'/><anchor id='Pg292'/> +air,</q> 1 Thess. 4:17. To them the Lord has +said, <q>Thou shalt not be afraid for the terror +by night; nor for the arrow that flieth by +day; nor for the pestilence that walketh in +darkness; nor for the destruction that wasteth +at noon-day. A thousand shall fall at thy +side, and ten thousand at thy right hand; but +it shall not come nigh thee. Only with thine +eyes shalt thou behold and see the reward of +the wicked. Because thou hast made the +Lord which is my refuge, even the Most High, +thy habitation,</q> Ps. 91:5-9. +</p> + +<p> +The removal of the saints leaves the +wicked exposed to the vengeance of God's +wrath, of which a terrific hail-storm on their +defenceless heads, is an expressive symbol. +The Lord said, by Isaiah: <q>Judgment also +will I lay to the line, and righteousness to the +plummet: and the hail shall sweep away the +refuge of lies, and the waters shall overflow +the hiding-place. And your covenant with +death shall be disannulled, and your agreement +with hell shall not stand; when the +overflowing scourge shall pass through, then +ye shall be trodden down by it. From the +time that it goeth forth it shall take you: for +morning by morning shall it pass over, by day +and by night: and it shall be a vexation only +to understand the report. For the bed is +shorter than that a man can stretch himself +on it: and the covering narrower than that +he can wrap himself in it. For the Lord +<pb n='293'/><anchor id='Pg293'/> +shall rise up as in Mount Perazim, he shall be +wroth as in the valley of Gibeon, that he may +do his work, his strange work; and bring to +pass his act, his strange act. Now therefore +be ye not mockers, lest your bands be made +strong: for I have heard from the Lord God +of hosts a consumption even determined upon +the whole earth,</q> Isa. 28:17-22. +</p> + +<p> +This must synchronize with the final conflict, +(symbolized in Rev. 19:19-21): also +with the casting of the vine of the earth into +the wine-press of God's wrath (14:19), +and terminates the battle of <q>Armageddon,</q>—the +<q>battle of that great day of God +Almighty,</q> 16:14. +</p> + +</div> + +<div> +<head>The Judgment of the Harlot.</head> + +<quote rend="display"> +<q>And one of the seven angels, who had the seven bowls, +came and talked with me, saying, Come here; I will show +thee the judgment of the great harlot who sitteth on many +waters; 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.</q> Rev. 17:1, +2. +</quote> + +<p> +The Roman hierarchy had been frequently +referred to in the preceding visions; but an +institution, so interwoven with the history of +the nations, required a more full and minute +symbolization. +</p> + +<pb n='294'/><anchor id='Pg294'/> + +<p> +The subject of this vision is announced to +the revelator, by one of the angels who had +the seven vials;—very probably, the seventh. +The harlot is identified as one <q>that sitteth +upon many waters.</q> Ancient Babylon was +thus addressed: <q>O thou that dwellest upon +many waters, abundant in treasures, thine +end is come, and the measure of thy covetousness,</q> +Jer. 51:13. She is also described +as <q>The well-favored <emph>harlot</emph>, the mistress +of witchcrafts, that selleth nations through +her whoredoms, and families through her +witchcrafts,</q> Nahum 3:4. Therefore the +harlot whose judgment is to be more minutely +shown, is the city of the previous vision, +which received the cup of the wine of God's +wrath (16:19), and which probably was +shown to John on the waters of the Euphrates, +(16:12); for the reference indicates that +she had been thus previously exhibited,—the +waters on which she was seated, being the +people, nations, &c., which sustained and +defended her idolatries, 17:15. In the vision +now to be shown John, the Roman hierarchy +is symbolized by Babylon; but it is first +exhibited as: +</p> + +</div> + +<div> +<head>A Woman on a Scarlet-Colored Beast.</head> + +<quote rend="display"> +<q>And he carried me away in spirit into a desert: and I +saw a woman seated on a crimson-colored wild beast, full +of names of reviling, having seven heads and ten horns. +<pb n='295'/><anchor id='Pg295'/> +And the woman was arrayed in purple and crimson, and +decked with gold and precious stones and pearls, having a +golden cup in her hand full of abominations and the impurities +of her fornication; and on her forehead a name was +written, A SECRET: BABYLON, THE GREAT, THE +MOTHER OF THE HARLOTS AND THE ABOMINATIONS +OF THE EARTH. And I saw the woman drunken +with the blood of the saints, and with the blood of the witnesses +of Jesus; and when I saw her I wondered greatly.</q> +Rev. 17:3-6. +</quote> + +<quote rend="display"> +<q>And the angel said to me, Why dost thou wonder? I +will tell thee the secret of the woman, and of the wild beast +that carrieth her, which hath the seven heads and the ten +horns. The wild beast which thou didst see, was, and is +not, and will ascend out of the abyss, and go into destruction; +and those who dwell on the earth will wonder, (whose +names were not written in the book of life from the foundation +of the world,) as they behold the wild beast that was +and is not, and will be. And here is the mind having wisdom. +The seven heads are seven mountains, on which the woman +sitteth, and they are seven kings: five are fallen, and one +is and the other is not yet come; and when he cometh he +must remain a little while. And the wild beast that was, +and is not, even he is the eighth, and is of the seven, and +goeth into destruction. And the ten horns which thou +didst see are ten kings, who have not yet received a kingdom; +but they receive power as kings, one hour, with the +wild beast. These have one mind, and will give their power +and strength to the wild beast. These will make war with +the Lamb, and the Lamb will overcome them; for he is +Lord of lords, and King of kings; and those with him are +called, and chosen, and faithful.</q> Rev. 17:7-14. +</quote> + +<quote rend="display"> +<q>And he saith to me, The waters which thou didst see, +where the harlot sitteth, are peoples, and crowds, and +nations, and tongues. And the ten horns which thou didst +see, and the wild beast, these will hate the harlot, and will +make her desolate and naked, and will eat her flesh, and +burn her up with fire. For God hath put it into their +hearts to perform his purpose, and to agree, and give their +kingdom to the wild beast, until the words of God shall be +fulfilled. And the woman whom thou didst see is the great +<pb n='296'/><anchor id='Pg296'/> +city, which reigneth over the kings of the earth.</q> Rev. 17:15-18. +</quote> + +<p> +That the woman and city symbolize the +same, is shown by the declaration that she is +that great city, which reigneth over the kings +of the earth, v. 18. She is also thus indicated +by the name of <q>Babylon,</q> on her forehead, +and the golden cup in her hand: <q>Babylon +hath been a golden cup in the Lord's hand, +that made all the earth drunken: the nations +have drunken of her wine; therefore are the +nations mad,</q> Jer. 51:7. In like manner has +the church of Rome intoxicated the nations. +</p> + +<p> +<q>The scarlet-colored beast</q> on which the +woman is seated, is evidently the same beast +that John saw <q>rise out of the sea, having +seven heads, and ten horns,</q> 13:1. The +Roman empire had been symbolized by <q>a +great red dragon,</q> which also had seven +heads and ten horns. In that vision, crowns +were on the heads of the beast, (12:3); +which indicated that Rome, during the period +thus represented, existed under the forms of +government symbolized by the heads. These +heads, the angel affirms, are the seven mountains +on which the woman sitteth, (v. 9); and +also that they are seven kings (v. 10), or +forms of government. Mountains also symbolize +governments, (16:20); and as the +heads and mountains are the same, they must +alike symbolize the seven forms of government +under which Rome existed previous to +<pb n='297'/><anchor id='Pg297'/> +its subversion by the northern barbarians,—viz.: +1, the kingly; 2, consular; 3, dictatorial; +4, decemviral; 5, tribunitial; 6, pagan-imperial; +and 7, Christian-imperial. At the time +of the explanation of this vision to John, the +<q>five</q> first-named forms had passed away; +or, as the angel says, had <q>fallen,</q> v. 10. +One then was:—Rome then existed under its +pagan-imperial, or sixth head. The other, +the Christian-imperial, had not then come; +but after it came, and had continued for a +time, the Roman empire was subverted by +the irruptions of northern barbarians. Thus +<q>the beast was;</q> and then, was not for a +season. But afterwards it emerged again +from the sea (13:1), under an <q>eight</q> form, +which was of the previous seven, 17:11. +When it reäppears, its crowns are not upon +its heads, but encircle its horns, (13:1); indicating +that those governments have the ascendency, +which are symbolized by the <q>ten +horns;</q> and which, according to the angel, +are <q>ten kings,</q> which had not received their +kingdom at the time of the vision, v. 12. +These were to be kings in <q>one,</q> or the same +hour with the beast, and must therefore be +contemporary kingdoms, while the forms symbolized +by the heads, are evidently successive. +They constitute the government of Rome, in +its eighth, or decem-regal form; and symbolize +the ten kingdoms which arose after and out +of the subversion of imperial Rome. Under +<pb n='298'/><anchor id='Pg298'/> +this form, the beast goes into perdition, (v. +11):—they continue under various combinations, +till the end of the world, when they +will war with and be overcome by the Lamb +(v. 14), in the great battle of Armageddon, +19:19-21. +</p> + +<p> +The ten contemporary kingdoms have one +mind, (v. 13): they perpetuate the kingdom +of the beast, by adopting similar laws, pursuing +the same line of policy, and assuming +the same powers that the empire exercised. +</p> + +<p> +The <q>names of blasphemy</q> which cover +the beast, symbolize its arrogating the right +to dictate in matters of faith and religious +worship, and to punish those who dissent +from its creed. The Roman hierarchy was +supported by legal enactments against heretics +in all of the ten kingdoms. Those who +dissented from the church were delivered over +to the power of the civil arm, which punished +by imprisonment, confiscation of goods, bodily +torture, and death. The exercise of such +power, was a blasphemous usurpation of the +prerogatives of Christ, and an assumption of +authority over the legislation of God. +</p> + +<p> +On this beast the woman is seated. As its +rider, she guides it, and is sustained by it. +She is its directing power; and while she is +thus seated, there is no reference to crowns +encircling either heads or horns. All rule for +a time is subservient to her control. Thus +were the ten kingdoms obedient to the Roman +<pb n='299'/><anchor id='Pg299'/> +hierarchy,—sustaining, and being controlled +by it. She crowned their kings, and dethroned +them at her pleasure. The religion of the +church was enforced by the sword of the +state; and thus did the kings of the earth +commit fornication with her,—the idolatries +of the church being sanctioned by them. +</p> + +<p> +The superb attire of the woman, and the +costly gems with which she is decked, denote +the wealth, luxury, and regal splendor of the +hierarchy which she symbolizes. The cup, +and its abominations in her hand, denote the +false doctrines with which she would seduce +the nations. Her names describe her nature, +and identify her with Babylon; and her intoxication +with blood, indicates her blood-thirsty, +persecuting character, and the delight +with which she would exult over the slaughter +of the saints. +</p> + +<p> +The Roman hierarchy was not, however, +<emph>always</emph> to retain her supremacy over the +nations. She was in due time to <emph>fall</emph> from +the position symbolized by the woman seated +on the beast; and the kings of the earth were +to hate and burn with fire, her whom they +had recognized as their mistress, and to whose +control they had submitted. The governments +which have sustained her pretensions, +were to cast her off contemptuously. This +has been in progress of fulfilment from the +days of Martin Luther, since which her control +of the ten kingdoms has been only limited +<pb n='300'/><anchor id='Pg300'/> +and partial. Many of her ecclesiastical estates +have been confiscated, and she has been deprived +of her prerogatives in many countries. +There may, perhaps, be hereafter a more complete +fulfilment of this prediction. It is symbolized +in the following chapter, by: +</p> + +</div> + +<div> +<head>The Fall of Babylon.</head> + +<quote rend="display"> +<q>And after this, I saw another angel descending from +heaven, having great power; and the earth was enlightened +by his glory. And he cried with a mighty voice, saying, +She is fallen: Babylon the great is fallen, and is +become a dwelling of demons, and a prison of every unclean +spirit, and a prison of every unclean and hateful bird, for +all the nations have drunk of the wine of the fury of her +fornication, and the kings of the earth have committed fornication +with her, and the merchants of the earth have +become rich through the abundance of her luxury.</q> Rev. +18:1-3. +</quote> + +<p> +This announcement of the fall of the city, +synchronizes with the same symbolization +in the 14th chapter: <q>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,</q> 14:8. The angel, proclaiming +her fall, doubtless symbolizes a body of men, +who shall give utterance to corresponding +declarations. +</p> + +<p> +The <emph>epoch</emph> of this utterance is shown by +the identity of this angel with that of Rev. +10:1-3. They thus correspond: They both +<pb n='301'/><anchor id='Pg301'/> +descend from heaven: the one is a mighty +angel, and the other has great power; the one +is enveloped with a robe of cloud, his head is +arched with the rainbow, his face is like the +sun, and his feet like fire, and he stands on +both earth and sea; the other is so glorified, +and occupies a position so conspicuous, that +the earth is enlightened with his glory; and +the one cries <q>with a loud voice as when a +lion roareth,</q> while the other cries <q>mighty +with a strong voice.</q> Thus their position, +manner and conspicuousness, are alike. What +was uttered by the angel of the tenth chapter, +is not revealed; but the fall of Babylon being +announced in the eighteenth, it follows that it +was the subject of the angel's utterance in the +tenth. +</p> + +<p> +As the messenger of the tenth chapter appears +subsequent to the sixth, and before the +seventh trumpet; and as, after this epoch, +there were to be prophesyings <q><emph>again</emph>, before +many peoples, and nations, and tongues, and +kings</q> (10:11), it follows that the <emph>time</emph> then +symbolized must be at an epoch <emph>anterior</emph> to +the end of the world. A corresponding reason—namely, +the command to come out of Babylon, +and the fulfilment of her plagues and +sorrows, which are to intervene between the +cry of the angel announcing her fall and the +time of her actual destruction—proves that +the mighty angel of the 18th of Revelation +<pb n='302'/><anchor id='Pg302'/> +must also be at an <emph>epoch</emph> having a considerable +period between it and the end. +</p> + +<p> +It follows, that when John saw the angel +of the eighteenth chapter, and <q>the earth was +lightened with his glory,</q> it did not symbolize +a <emph>literal</emph> but a <emph>moral</emph> light,—<emph>the light of +truth</emph>. And as the enlightening of the earth +by its promulgation, pre-supposes a previous +state of corresponding moral <emph>darkness</emph>, it must, +as in the tenth chapter, symbolize an <emph>epoch</emph>, +prominent in the history of the world, as a +time when the <emph>darkness</emph> of ignorance, error +and superstition, began rapidly to disappear +before the spread of the <emph>light</emph> of truth and +knowledge. +</p> + +<p> +These considerations point to the epoch of +the REFORMATION, when the midnight +<emph>darkness</emph> of the <emph>dark ages</emph> began to be scattered +before the uprising and onward progress +of truth and knowledge. Then appeared a +body of religious teachers, aided by the newly +discovered art of printing, who so brought the +Scriptures out from their obscurity, opposed +the pretensions of the Papal hierarchy, and, +by the clear teachings of the word, so secured +the spread of gospel light and liberty, that +they might appropriately be symbolized by an +angel coming down from heaven, and enlightening +the earth with his glory. The descent +from heaven would symbolize the heavenly +origin of the doctrines promulgated. His +mighty power, and the strong voice with +<pb n='303'/><anchor id='Pg303'/> +which he proclaimed his cry, would symbolize +the greatness and earnestness of the movement, +and the mighty results to be effected by +it. This symbolization, twice given, could +only be fulfilled by some great and mighty +movement, like the Reformation. +</p> + +<p> +The fall of Babylon is distinct from and +anterior to its destruction, and must correspond +with the fall of the woman from her +position on the beast;—she is no longer to be +the director of, and to be sustained by, the +civil power. The cry of the angel, announcing +her fall, as Mr. Elliot remarks, seems to +be anticipative, and not retrospective. The +denunciations of the Papacy by the reformers +were of a character to fulfil this symbolization. +</p> + +<p> +The year 1300, during the pontificate of +Boniface VIII., may be regarded as marking +the highest eminence to which the Papal power +ever attained. From this period the dominion +of the Roman Pontiffs appeared to be gradually +undermined. Twenty-four years after this +date, John Wickliffe was born, who, together +with his followers, made more vigorous attacks +upon Babylon itself. Some of these declared +Rome to be mystical Babylon, and the Pope +and church there to be Antichrist. These +heralds announced the fall of mystical Babylon, +as the ancient prophets had done that of +literal Babylon, long before the event.—Jer. +51:7, 8. Antichrist and Babylon are identified +in prophecy. In 1518, Luther first suspected +<pb n='304'/><anchor id='Pg304'/> +their application to the Papacy; and, +writing to his friend Link, on sending him a +copy of the acts just published of the conference +at Augsburg, he says: <q>My pen is ready +to give birth to things much greater. <emph>I know +not myself whence these thoughts come to me.</emph> +I will send you what I write, that you may +see if I have well conjectured in believing that +the <emph>Antichrist</emph> of whom St. Paul speaks now +reigns in the court of Rome.</q> +</p> + +<p> +At first, Luther and his companions sought +only the reformation of that church. They +had no idea of dissolving their own connection +with it. But when the thunders of the Vatican +were hurled at them, and they found +themselves excommunicated as heretics, they +came to the conclusion that the church of +Rome was <emph>the Babylon of the Apocalypse</emph>. +Immediately upon this conviction, they began +to cry, <q>Babylon is fallen!</q> +</p> + +<p> +In 1520 appeared a famous book, by Luther, +on the <q><emph>Babylonish Captivity of the +Church</emph>,</q> in which he attacked Rome with +great skill and courage. In Switzerland and +England the reformers considered themselves +as fulfilling this message of the Apocalyptic +angel. Elliot says, <q>They <emph>seized on this very +prophecy for application; and, for the first +time</emph>, upon grounds of evidence sound and +tenable, concluded on the fact of progress +having been made up to it, in the evolution +of the great mundane drama, and on their +<pb n='305'/><anchor id='Pg305'/> +own chronological place being already far +advanced under the sixth trumpet, and in +near expectancy of the seventh trumpet, of +the Apocalyptic prophecy.</q> +</p> + +<p> +These denunciations against Mystic Babylon, +and protestations against all her idolatrous +ceremonies and superstitious appendages, were +given, by the great body of the reformers, +within the very bounds of her empire. They +resulted in her loss of power, and of control +over the princes of Europe. In 1526, the +other monarchs becoming jealous of the power +of Charles V., Emperor of Germany, <q>Pope +Clement VII. placed himself at the head of a +league of the principal states of Italy against +him; but their ill-directed efforts were productive +of new misfortunes. Rome was taken +by storm, by the troops of the constable, +sacked, and the Pope himself made prisoner. +Charles V. publicly disavowed the proceedings +of the constable, went into mourning with his +court, and carried his hypocrisy so far as to +order prayers for the deliverance of the Pope. +On restoring the holy father to liberty, he +demanded a ransom of four hundred thousand +crowns of gold, but was satisfied with a +quarter of that sum.</q>—<hi rend='italic'>Ency. Am.</hi>, v. 3. p. 76. +</p> + +<p> +All the Protestant princes of Germany denied +the assumptions of the Pope; and the +powers of western and northern Europe, one +after another, denied their allegiance to him. +In 1798, Pius VI. was taken prisoner by the +<pb n='306'/><anchor id='Pg306'/> +French, under Gen. Berthier, and died in +exile. When Berthier entered Rome, many +of the cardinals <q>fled from the city on the +wings of terror;</q> but those who remained +<q>were disposed still to uphold the authority +of the Pontiff.</q> Finally, however, <q>with +melancholy voice, they pronounced their absolute +renunciation of the temporal government.</q>—<hi rend='italic'>Life +of Pius VI.</hi> His successor +resumed his position. But in 1848 Pius IX. +fled from his own subjects, and was only +restored by French arms. Thus gradually +the Babylonish <emph>woman</emph> became unseated, and +fell from her position on the beast; and, +instead of guiding and directing the civil +power, now only exists by sufferance. As a +city, also, her supremacy was gone. Being +no longer the mistress of the nations, or the +ruling city, the Papal See is in the condition +of ancient Babylon when becoming a dependency +of the Medes and Persians. +</p> + +<p> +After the fall of ancient Babylon, it became +gradually more and more deserted, until +there was a literal fulfilment of the words of +Isaiah: <q>Wild beasts of the desert shall lie +there; and their houses shall be full of doleful +creatures; and owls shall dwell there, and +satyrs shall dance there. And the wild beasts +of the islands shall cry in their desolate houses, +and dragons in their pleasant palaces,</q> Isa. +13:21, 22. In like manner the apocalyptic +Babylon, after her fall, and the withdrawal +<pb n='307'/><anchor id='Pg307'/> +of Protestants from her communion, was to +become the receptacle of corresponding spirits. +Her members were to be more impious than +before, and were to adhere more closely than +ever to her idolatrous practices. The contrast +between these and true Christians would also +be more apparent from the separation which +succeeds her fall, in obedience to: +</p> + +</div> + +<div> +<head>The Voice From Heaven.</head> + +<quote rend="display"> +<q>And I heard another voice from heaven, saying, Come +out of her, my people, that ye partake not of her sins, and +that ye receive not of her plagues, for her sins have reached +to heaven, and God hath remembered her iniquities! Reward +her even as she rendered to you, and double to her +according to her works, in the cup which she hath poured +out, pour out double to her. By as much as she hath +glorified herself, and lived luxuriously, so much torment +and mourning give her; for she saith in her heart, I sit a +queen, and am not a widow, and shall see no mourning. +On this account, her plagues will come in one day, death, +and mourning, and famine; and she will be burned up with +fire; for strong is the Lord God, who judgeth her.</q>—Rev. +18:4-8. +</quote> + +<p> +So long as the true character of the apostate +church was unperceived, she would contain +many good, as well as a multitude of +bad members. The voice from heaven, indicates +an epoch when there should be a widely +extended and marked separation between +these two classes. Till the time of that separation +should be indicated, the children of +<pb n='308'/><anchor id='Pg308'/> +God would be justified in continuing members +of her communion; but not subsequently. +The condition of Babylon, at the time of her +fall, indicates that the separation must take +place in near connection with that event; and +the cry must synchronize with that of the third +angel in Rev. 14:9,—which symbolized a +body of men who should insist on such a +separation from the Papacy as that here symbolized. +</p> + +<p> +After the discovery that the church of Rome +was the Babylon of the Apocalypse, the reformers +began to call on the people of God to +desert her communion; and the formation of +the reformed churches was the consequence. +This was preached wherever the Reformation +extended, and has been continued to the +present time. The Protestant churches have +proclaimed connection with Romanism, an +obstacle to salvation; and have called on its +Christian members to come out from her +abominations. Even the name <q>Protestant,</q> +was given because of their protestation against +the corruptions of the Papal See. +</p> + +<p> +After the fall of ancient Babylon, and before +her destruction, the people were, in like manner, +commanded to forsake her. Said Jeremiah: +<q>Flee out of the midst of Babylon, and +deliver every man his soul: be not cut off in +her iniquity; for this is the time of the Lord's +vengeance; he will render unto her a recompense. +Babylon is suddenly fallen and destroyed: +<pb n='309'/><anchor id='Pg309'/> +howl for her; take balm for her +pain, if so be she may be healed. We would +have healed Babylon, but she is not healed: +forsake her, and let us go every one into his +own country: for her judgment reacheth unto +heaven, and is lifted up even to the skies,</q> +Jer. 51:6, 8, 9. And Isaiah said: <q>Go ye +forth of Babylon, flee ye from the Chaldeans, +with a voice of singing declare ye, tell this, +utter it even to the end of the earth; say ye, +The Lord hath redeemed his servant Jacob,</q> +Isa. 48:20. <q>Depart ye, depart ye, go ye +out from thence, touch no unclean thing; go +ye out of the midst of her; be ye clean, that +bear the vessels of the Lord,</q> Isa. 52:11. +</p> + +<p> +Sins reaching to heaven, indicate great +wickedness. Thus God said to Jonah: <q>Go +to Nineveh, that great city, and cry against +it; for their wickedness is come up before +me,</q> Jonah 1:2. And he said of old Babylon: +<q>Her judgment reacheth unto heaven, +and is lifted up even to the skies,</q> Jer. 51:9. +</p> + +</div> + +<div> +<head>The Destruction of Babylon.</head> + +<quote rend="display"> +<q>And the kings of the earth, who have committed fornication +and lived luxuriously with her, will weep and wail +for her, when they see the smoke of her burning, standing +afar off through the fear of her torment, saying, Woe! +woe! that great city, Babylon, that mighty city! for in one +hour is thy judgment come! And the merchants of the +earth will weep and mourn over her; for no one buyeth +their merchandise any more; the merchandise of gold, and +<pb n='310'/><anchor id='Pg310'/> +silver, and precious stones, and pearls, and fine linen, and +purple, and silk, and crimson, and all thine wood, and all +kinds of vessels of ivory, and all kinds of vessels of most +precious wood, and of brass, and iron, and marble, and +cinnamon, and fragrant ointment, and incense, and myrrh, +and frankincense, and wine, and oil, and fine flour, and +wheat, and beasts, and sheep, and horses, and chariots, and +bodies, and souls of men. And the autumnal fruit of thine +appetite's desire is departed from thee, and all things dainty +and sumptuous are destroyed from thee, and thou wilt find +them no more at all. The merchants of these things, who +were enriched by her, will stand afar off, through the fear +of her torment, weeping and mourning, saying, Woe! woe! +that great city, that was clothed in fine linen, and purple, +and crimson, and adorned with gold, and precious stones, +and pearls! for in one hour such great wealth is destroyed. +And every pilot, and every one sailing to any place, and +sailors, and as many as trade by sea, stood afar off, and +cried, when they saw the smoke of her burning, saying, +What city is like the great city? And they cast dust on +their heads, and cried out, weeping and mourning, saying, +Woe! woe! the great city by which all who had ships on +the sea, were made rich through her precious merchandise! +for in one hour she is desolated.</q> Rev. 18:9-20. +</quote> + +<quote rend="display"> +<q>Rejoice over her, O heaven, and ye saints and apostles +and prophets; for God hath avenged you on her!</q> Rev. +18:20. +</quote> + +<quote rend="display"> +<q>And a strong angel took up a stone like a great mill-stone, +and cast it into the sea, saying, Thus violently, will +Babylon, the great city, be cast down, and be no more at +all. And the voice of harpers, and musicians, and pipers, +and trumpeters, will be heard no more at all in thee; and +no craftsman, of any art, will be found any more in thee; +and the sound of a mill-stone will be heard no more at all +in thee; and the light of a lamp will shine no more at all +in thee; and the voice of the bridegroom and the bride will +be heard no more at all in thee; for thy merchants were +the nobles of the earth; for by thy sorcery all nations were +deceived. And in her was found the blood of prophets, and +of saints, and of all those slain on the earth.</q> Rev. 18:21-24. +</quote> + +<pb n='311'/><anchor id='Pg311'/> + +<p> +The punishment of Babylon is proportioned +to her wickedness, and is to be inflicted partially +by the kings of the earth, and partially +by other agencies. The kings were to hate, +and burn her with fire, (17:16); and were +also, when they should see the smoke of her +burnings, to bewail and lament for her, 18:9. +The former passage indicates their agency in +her impoverishment, and has been fulfilled in +the confiscation of her property in France and +England, the spoliation of churches and religious +houses, wherever the arms of Napoleon +extended; the dethronement of the Pope, by +Gen. Berthier, in 1798; the refusal of some +of the powers to permit her to nominate, within +their limits, the candidates for ecclesiastical +preferment, &c. She is thus made to feel her +widowhood,—her divorce from the secular +arm,—and has mourned the loss of her most +devoted children, who have forsaken her communion. +</p> + +<p> +Her final destruction is, however, to be +<emph>entire</emph>. She is totally to disappear, like the +sinking of a millstone in the sea. She is to +be <emph>utterly</emph> burned with fire; but the lamentation +of the kings over her burning, indicates +that her destruction is to be completed by +other instrumentality than theirs. Probably +the multitude are to be incensed against her, +and will so manifest their hatred that the governments +will neither join in it, nor attempt to +resist it, for fear that the same torment will be +<pb n='312'/><anchor id='Pg312'/> +inflicted on them, 18:10. But her existence +is terminated by the brightness of Christ's +coming, 2 Thess. 2:8. Her destruction precedes +that of the kings of the earth, who +mourn her end. The merchants of the earth, +the captains, sailors, &c., symbolize those +who bear a relation to the hierarchy, analogous +to that sustained by such to a great +commercial emporium. They are those who +have the control of her preferments, benefices +and revenues,—who traffic in her indulgences, +and thereby become themselves enriched. +And these articles of traffic are symbolized by +the merchandise which, after her destruction, +no man would buy. +</p> + +<p> +The commerce of this ecclesiastical city, has +been immense,—particularly in indulgences. +The sale of these was reduced to a system, +says D'Aubigné, by <q>the celebrated and scandalous +Tariff of Indulgences,</q> which went +through more than forty editions. The least +delicate ears would be offended by an enumeration +of all the horrors it contains. Incest, +if not detected, was to cost five groats; and +six, if it was known. There was a stated +price for murder, infanticide, adultery, perjury, +burglary, &c. Polygamy cost six +ducats; sacrilege and perjury, nine; murder, +eight; and witchcraft, two ducats. +</p> + +<p> +The penances of various kinds which were +imposed as a punishment for sin, might also +be compounded for money. +</p> + +<pb n='313'/><anchor id='Pg313'/> + +<p> +Tetzel, one of Rome's travelling merchants, +told the people of Germany that for <q>a quarter +of a florin</q> they might <q>receive letters of indulgence,</q> +by means of which they might +<q>introduce into paradise a divine and immortal +soul, without its running any risk.</q> <hi rend='italic'>Hist. +Ref.</hi>, pp. 56, 242. +</p> + +<p> +He also said <q>Indulgences avail not only for +the living but for the dead. With twelve groats +you can deliver your father from purgatory.</q> +<q>At the very instant,</q> said he, <q>that the +money rattles at the bottom of the chest, the +soul escapes from purgatory, and flies, liberated +to heaven.</q> This is but a specimen of +her vile traffic. +</p> + +<p> +Responding to the command, are heard the +voices of much people in heaven, +</p> + +</div> + +<div> +<head>Rejoicing Over Babylon's Destruction.</head> + +<quote rend="display"> +<q>And after this, I heard a loud voice of a mighty crowd +in heaven, saying, Praise ye Jehovah! The salvation, and +the glory, and the power of our God! For true and righteous +are his judgments; for he hath judged the great harlot, +who corrupted the earth with her fornication, and hath +avenged the blood of his servants at her hand! And again +they said, Praise ye Jehovah! And her smoke ascendeth +for ever and ever. And the twenty-four elders and the +four living beings fell down and worshipped God, who sat +on the throne, saying, So be it! Praise ye Jehovah!</q> Rev. +19:1-4. +</quote> + +<p> +Daniel, in vision, saw the same persecuting +power symbolized by a <q>Little Horn,</q> having +<pb n='314'/><anchor id='Pg314'/> +<q>eyes like the eyes of a man and a mouth +speaking great things;</q> and he beheld, <q>and +the same Horn made war with the saints, +and prevailed against them, until the Ancient +of days came, and judgment was given to the +saints of the Most High, and the time came +that the saints possessed the kingdom,</q> Dan. +7:8, 21, 22. And Paul testified of <q>that +Wicked</q> who was to be revealed, that he +was the <q>Man of Sin,</q> <q>whom the Lord +shall consume with the spirit of his mouth, +and shall destroy with the brightness of his +coming,</q> 2 Thess. 2:3-8. The destruction +of that which was thus symbolized and +predicted, must, consequently, be at the epoch +of Christ's second coming and of the establishment +of the kingdom of God. +</p> + +<p> +It is also at the epoch anticipated by <q>the +souls of them that were slain for the word of +God and for the testimony which they held,</q> +who, from under the altar, on the opening of +the <q>fifth seal,</q> <q>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?</q> 6:9, 10. +The epoch which they anticipated not having +then arrived, <q>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 fellow servants also, and +their brethren that should be killed as they +were, should be fulfilled</q> (6:11),—<hi rend='italic'>i.e.</hi>, till +<pb n='315'/><anchor id='Pg315'/> +their number should be filled up. As the +destruction of that hierarchy, in which <q>was +found the blood of prophets and of saints +and of all that were slain upon the earth</q> +(18:24), had just been symbolized (in the +18th chap.), and as these rejoicings are because +God <q>hath judged the great whore which did +corrupt the earth with her fornication, and +hath avenged the blood of his servants at her +hand</q> (19:2), it follows that the epoch here +symbolized is that to which the saints were +to wait, and that they are now to be crowned +with their reward. +</p> + +<p> +As the destruction of Babylon is a little +anterior to that of the beast and false prophet +(19:20), and is to be destroyed by the brightness +of Christ's coming (2 Thess. 2:8), at a +time when the kingdom is to be given to the +saints of the Most High (Dan. 7:22), it +explains how it is that the kingdom is set up +in the days of the kings symbolized by the +divided toes of Nebuchadnezzar's image: symbolic +of the same as the horns of the beast in +Dan. 7:7, 24, and Rev. 17:3, 12, 16; for +<q>in the days of these kings shall the God of +heaven set up a kingdom which shall never +be destroyed, and the kingdom shall not be +left to other people, but it shall break in +pieces and consume all these kingdoms, and +it shall stand forever,</q> Dan. 2:44. +</p> + +<p> +The kingdom is therefore commenced previous +to the descent of the Lord to the earth, +<pb n='316'/><anchor id='Pg316'/> +by the saints being caught up to meet him in +the air. <q>For the Lord himself shall descend +from heaven with a shout, with the voice of +the archangel and the trump of God; and +the dead in Christ shall rise first; then we +which are alive and remain shall be caught +up together with them in the clouds, to meet +the Lord in the air: and so shall we ever be +with the Lord,</q> 1 Thess. 4:16, 17. +</p> + +<p> +This epoch, then, is that of the sounding +of the seventh trumpet; for <q>in the days of +the voice of the seventh angel, when he shall +begin to sound, the mystery of God shall be +finished, as he hath declared to his servants +the prophets,</q> 10:7. This mystery Paul +thus explains: <q>Now this I say, brethren, +that flesh and blood cannot inherit the kingdom +of God, neither doth corruption inherit +incorruption. Behold, I show you a mystery: +We shall not all sleep, but we shall all be +changed, in a moment, in the twinkling of an +eye, <emph>at the last trump</emph>: for the trumpet shall +sound, and the dead shall be raised incorruptible, +and we shall be changed,</q> 1 Cor. +15:50-54. This <q>saying</q> was thus written +by Isaiah,—<q>He will swallow up death +in victory; and the Lord God will wipe away +tears from off all faces; and the rebuke of his +people shall he take away from off all the +earth; for the Lord hath spoken it. And it +shall be said in that day, Lo, this is our God; +we have waited for him, and he will save +<pb n='317'/><anchor id='Pg317'/> +us: this is the Lord; we have waited for +him, we will be glad and rejoice in his salvation,</q> +Isa. 25:8, 9. It follows, then, that +the voices heard in heaven, shouting <q>Alleluia,</q> +and ascribing <q>salvation, and glory, and +honor, and power, unto the Lord our God</q> +(v. 1), synchronize with those heard when +<q>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.—And the four and +twenty elders, which sat before God on their +seats, fell upon their faces and worshipped +God, 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: 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,</q> Rev. 11:15-18. +</p> + +<p> +The time of the dead being come that they +should be judged, and the saints rewarded, is +another evidence that this epoch is that of the +second advent and kingdom of Christ, <q>who +shall judge the quick and the dead at his +appearing and kingdom,</q> 2 Tim. 4:1. Consequently +it must synchronize with that of: +</p> + +</div> + +<pb n='318'/><anchor id='Pg318'/> + +<div> +<head>The Marriage of the Lamb.</head> + +<quote rend="display"> +<q>And a voice came from the throne saying, Praise our +God, all ye his servants, and ye that fear him, both the +small and the great! And I heard a voice like that of a +great crowd, and like the voice of many waters, and like +the voice of mighty thunders, saying, Praise ye Jehovah! +for the Lord God Almighty reigneth. Let us rejoice and +exult, and give glory up him: for the marriage of the +Lamb hath come, and his wife hath prepared herself! And +it was granted to her to be arrayed in fine linen, clean and +white: (for the fine linen is the righteousness of the +saints.) And he saith to me, Write, Happy are those called +to the marriage-supper of the Lamb. And he saith to me, +These are the true words of God. And I fell before his feet +to worship him. And he saith to me, See thou do it not: I +am thy fellow-servant and one of thy brethren, who have +the testimony of Jesus: worship God: for the testimony of +Jesus is the spirit of prophecy.</q> Rev. 19:5-10. +</quote> + +<p> +The marriage of the Lamb is at the epoch +when <q>the kingdoms of this world are to +become our Lord's and his Christ's</q>—when +the Lord God Almighty takes to himself his +great power and reigns, 11:15, 17. Therefore, +in connection, are heard the mighty +thunderings, saying, <q>Alleluia; for the Lord +God Omnipotent reigneth,</q> 9:16. This +scripture, then, corresponds with that in +Matt. 24:30, 31, when <q>they shall see the +Son of Man coming in the clouds of heaven +with power and great glory; and he shall +send his angels with a great sound of a +trumpet, and they shall gather together his +elect from the four winds, from one end of +<pb n='319'/><anchor id='Pg319'/> +heaven to the other.</q> For, <q>when the Son +of Man shall come in his glory, and all the +holy angels with him, then shall he sit upon +the throne of his glory: and before him shall +be gathered all nations: and he shall separate +them one from another as a shepherd divideth +his sheep from the goats—the one on his +right hand and the other on his left,</q> Matt. 25:31, 32. +Those on his right, we learn +from 1 Cor. 15:51, and 1 Thess. 4:16, 17, +are the elect, gathered by the angels from all +parts under heaven, who are caught up to +meet the Lord in the air—and those on the +left are consequently the living wicked, who +are to be slain by the sword which proceedeth +out of the mouth of the Lamb, 19:21. +</p> + +<p> +<hi rend='italic'>The wife</hi> who <q>hath made herself ready,</q> +is shown by the foregoing scriptures to be, +undoubtedly, the church triumphant—the +redeemed, who have been raised out from +among the dead, and the living saints, caught +up together to meet the Lord in the air; +to welcome him in his coming to reign. +These constitute the bride, the Lamb's wife; +for as <q>the husband is the head of the wife,</q> +even so <q>Christ is the head of the church,</q> +Eph. 5:23. He <q>loved the church, and gave +himself for it, that he might sanctify and +cleanse it with the washing of water by the +word, that he might present it to himself a +glorious church, not having spot or wrinkle, +or any such thing; but that it should be holy +<pb n='320'/><anchor id='Pg320'/> +and without blemish,</q> Eph. 5:25-27. This +accords with God's ancient promises to his +people. Thus Isaiah saith: <q>Thy Maker is +thy husband; the Lord of hosts is his name, +and thy Redeemer the Holy One of Israel: +the Lord of the whole earth shall he be +called,</q> Isa. 54:5. Also Hosea: <q>And it +shall be at that day, saith the Lord, that thou +shalt call me Ishi,</q> my husband; <q>and +shalt call me no more Baali,</q> my Lord. +<q>And I will betroth thee unto me in righteousness, +and in judgment, and in loving +kindness, and in mercies. I will even betroth +thee unto me in faithfulness; and thou shalt +know the Lord,</q> Hos. 2:16, 19. Thus is +the church <q>espoused to one husband,</q> to be +presented <q>as a chaste virgin to Christ,</q> 2 +Cor. 11:2. +</p> + +<p> +The epoch of this presentation being here +symbolized, it synchronizes with that part of +the parable of the <q>ten virgins which took +their lamps and went forth to meet the Bridegroom,</q> +when, the Bridegroom having come, +<q>they that were ready went in with him to +the marriage, and the door was shut</q>—those +left without, afterwards crying in vain for +admittance, Matt. 25:10. The wife had +been made ready by its having been <q>granted +that she should be arrayed in fine linen, clean +and white—[<hi rend='italic'>mar.</hi> <q>bright</q>]; for the fine +linen is the righteousness of the saints,</q> 19:8. +Such were the <q>white robes</q> given to +<pb n='321'/><anchor id='Pg321'/> +those who cried from under the altar (6:11), +and who afterwards, at an epoch synchronizing +with the marriage of the Lamb, +appeared, <q>a great multitude which no man +could number, of all nations, and kindreds, +and people, and tongues,</q> who <q>stood before +the throne, and before the Lamb, clothed with +white robes, and palms in their hands, and +cried with a loud voice, saying, Salvation to +our God which sitteth upon the throne, and +unto the Lamb,</q> 7:9, 10. These were +they of whom one of the elders asked, saying, +<q>What are these which are arrayed in white +robes? and whence came they?</q> and who +was answered: <q>These are they which came +out of great tribulation, and have washed +their robes and made them white in the blood +of the Lamb. 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. 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 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,</q> 7:13-17. These had complied +with the condition to the promise: <q>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 +<pb n='322'/><anchor id='Pg322'/> +his name before the Father and before +his holy angels,</q> 3:5. <q>These are they +which follow the Lamb whithersoever he +goeth. These were redeemed from among +men, being the first fruits unto God and to +the Lamb,</q> 14:4. +</p> + +<p> +<q>Blessed are they which are called unto +the marriage supper of the Lamb,</q> 19:9. +Truly are they blessed; for <q>they shall hunger +no more, neither thirst any more; neither +shall the sun light on them, nor any heat,</q> +7:16. They attain the promised blessing: +<q>Blessed and holy is he that hath part in the +first resurrection,</q> 20:6. <q>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,</q> +21:4. So entranced was the apocalyptic +seer at these symbols of the glorified redeemed, +that he fell at his feet to worship the +angel who showed him these things. But +his fellow servant shrank back from the +reception of homage, and pointed to God as +the only object of adoration. +</p> + +<p> +The union of the saints to Christ in the +clouds of heaven being symbolized, they +receive the gracious welcome: <q>Come, ye +blessed of my Father, inherit the kingdom +prepared for you from the foundation of the +world,</q> Matt. 25:34. But first it is necessary +to redeem the <q>purchased possession</q> +<pb n='323'/><anchor id='Pg323'/> +(Eph. 1:14), to reconquer the revolted province, +which, since the fall, has been subject to +<q>the god of this world</q> (2 Cor. 4:4), the +<q>prince of the power of the air</q> (Eph. 2:2), +to rescue it from the dominion of the +usurper, and deliver it from its present mis-rule +<q>up to God the Father</q> (1 Cor. 15:24), +who will bestow it on One who is worthy +to wear its crown. For when Daniel saw +that <q>the judgment was set and the books +were opened,</q> he also <q>saw in the night +visions, and, behold, one like the Son of +man came in the clouds of heaven, and +came to the Ancient of days, and they +brought him near before him; and there was +given him dominion, and glory, and a kingdom, +that all people, nations and languages, +should serve him: his dominion is an everlasting +dominion, which shall not pass away, +and his kingdom that which shall not be +destroyed,</q> Dan. 7:10, 13, 14. He comes, +then, to dispossess the usurper, and to take +possession of his kingdom. The next representation, +then, symbolizes the coming of: +</p> + +</div> + +<div> +<head>The King and his Armies.</head> + +<quote rend="display"> +<q>And I saw heaven opened, and behold, a white horse: and +he who sat on him was called Faithful and True, and in righteousness +he judgeth and maketh war. His eyes were like +a flame of fire, and on his head were many diadems; and +he had a name written which no one knew except himself. +<pb n='324'/><anchor id='Pg324'/> +And he was clothed with a garment dipped in blood: and +his name is called The Word of God. And the armies in +heaven followed him on white horses, clothed in fine linen, +white and clean. And from his mouth goeth forth a sharp +sword, that he may smite the nations with it: and he will +rule them with a rod of iron: and he treadeth the wine-press +of the furious wrath of God, the Almighty. And he +hath on his garment and on his thigh a name written, +KING OF KINGS AND LORD OF LORDS.</q> Rev. 19:11-16. +</quote> + +<p> +According to the significance of symbolic +language, Christ is here represented as coming +personally. The heavens open and he appears +in resplendent majesty, in accordance with +the predictions respecting his second advent. +When the clouds of heaven had received the +ascending Saviour, the shining ones who stood +by said to the gazing disciples, <q>This same +Jesus which is taken up from you into heaven, +shall so come in like manner as ye have seen +him go into heaven,</q> Acts 1:11. <q>And they +shall see the Son of man coming in the clouds +of heaven with power and great glory,</q> Matt. +24:30. <q>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,</q> Rev. 1:7. +</p> + +<p> +The white horse of the King, and those of +his armies, are symbols of the pomp and +grandeur of their descent, and show that they +will triumph in victory. +</p> + +<p> +The names ascribed to the descending +Monarch are applicable only to Christ. He +<pb n='325'/><anchor id='Pg325'/> +was <q>the Faithful and True Witness</q> who +commanded John to write <q>to the angel of +the church of the Laodiceans,</q> (3:14); for +he who commanded John to <q>write in a book +and send it unto the seven churches</q> of Asia +(1:11), was the One whom John saw <q>in +the midst of the seven candlesticks, like unto +the Son of man</q> (1:13), and who announced +himself as <q>the Alpha and Omega, +the beginning and the ending, saith the Lord, +which is, and which was, and which is to +come—the Almighty,</q> 1:8. <q>The Word +of God,</q> was the <q>Word</q> that was <q>in the +beginning,</q> that <q>was with God,</q> and that +<q>was God,</q> the same that was <q>in the beginning +with God,</q> and which <q>was made +flesh and dwelt among us, and we beheld his +glory, the glory as of the only begotten of the +Father, full of grace and truth,</q> John 1:1-14. +Jesus is <q>the Lamb of God which +taketh away the sin of the world,</q> (<hi rend='italic'>Ib.</hi>, +29); and <q>the Lamb</q> <q>is Lord of lords and +King of kings,</q> 17:14. It is <q>Jesus Christ, +who is the faithful witness, and the first +begotten of the dead, and the Prince of the +kings of the earth,</q> (1:5); and he alone is +possessed of that incomprehensible <q>Name</q> +which no man knoweth, and which he hath +promised to write on <q>him that overcometh,</q> +3:12. +</p> + +<p> +That the visible and personal coming of +Christ, and not any providential interposition, +<pb n='326'/><anchor id='Pg326'/> +is here symbolized, is self-evident. For, +while no created object can adequately symbolize +Him, it would derogate from the dignity +of his character and position to be a +symbol of some inferior object. In all mere +providential interpositions, foreshown by symbolic +imagery, the predicted events are represented +by corresponding acts of symbolic +agents. War between nations is symbolized +by beasts, representatives of the nations, contending +with each other. (See Dan. 8th chap.) +Pestilence and famine are symbolized by analogous +results, and not by Christ's appearing. +When, therefore, he is seen coming in person, +it must symbolize his personal advent. +</p> + +<p> +His eyes <q>as a flame of fire,</q> show his +identity with the one <q>like unto the Son +of man</q> in the <q>midst of the seven candlesticks</q> +(1:13), the author of the message +to <q>the church in Thyatira;</q> which +<q>things saith the Son of God, who hath his +eyes like unto a flame of fire, and his feet +like unto fine brass,</q> 2:18. +</p> + +<p> +His <q>many crowns</q> are symbols of his +sovereignty. Rome undivided and mistress of +the world, when symbolized by the seven-headed +and ten-horned dragon, is represented +with the crowns on the heads, which were +the seven successive kinds of government by +which its sovereignty was enforced, 12:3, +and 17:9, 10. But when its imperial had +given place to its decem-regal form, and it is +<pb n='327'/><anchor id='Pg327'/> +to be shown under the government of ten +contemporaneous kingdoms, <q>the crowns,</q> +the symbols of sovereignty, are represented +as encircling the <q>horns</q> of the beast, 13:1. +So, when <q>the King of kings</q> cometh, +to take to himself his great power, and to +reign, and <q>the kingdoms of this world are +become those of our Lord and of his Christ</q> +(11:15, 17), He, <q>the head of all principality +and power</q> (Col. 2:10), at whose +name <q>every knee should bow</q> (Phil. 2:9), +is shown the wearer of <q>many crowns.</q> +</p> + +<lg> +<l><q rend="pre">Come, then, and, added to thy many crowns,</q></l> +<l>Receive yet one, the crown of all the Earth,</l> +<l>Thou who alone art worthy! It was thine</l> +<l>By ancient covenant, ere nature's birth;</l> +<l>And thou hast made it thine by purchase since,</l> +<l><q rend="post">And overpaid its value with thy blood.</q></l> +<l></l> +<l rend='margin-left: 10'><hi rend='italic'>Cowper's Task.</hi></l> +</lg> + +<p> +His <q>vesture dipped in blood</q> is symbolic +of his coming to tread <q>the wine-press of the +fierceness and wrath of Almighty God</q> (19:15), +when he shall <q>smite the nations,</q> and +<q>rule them with a rod of iron,</q> (<hi rend='italic'>Ib.</hi>) Thus +Isaiah prophesied: <q>Who is this that cometh +from Edom, with dyed garments from Bozrah? +this that is glorious in his apparel, +travelling in the greatness of his strength? I +that speak in righteousness, mighty to save. +Wherefore art thou red in thine apparel, and +thy garments like him that treadeth in the +<pb n='328'/><anchor id='Pg328'/> +wine-fat? I have trodden the wine-press +alone; and of the people there was none with +me: for I will tread them in mine anger, and +trample them in my fury; and their blood +shall be sprinkled upon my garments, and I +will stain all my raiment. For the day of +vengeance is in my heart, and the year of +my redeemed is come. And I looked, and +there was none to help; and I wondered that +there was none to uphold: therefore mine +own arm brought salvation unto me; and my +fury, it upheld me. And I will tread down +the people in mine anger, and make them +drunk in my fury, and I will bring down their +strength to the earth,</q> Isa. 63:1-6. +</p> + +<p> +The <q>armies</q> which follow him, symbolize +the attending saints and angels who +will accompany his advent. They are all +<q>clothed in fine linen, white and clean,</q> +which constituted the wedding garments of +those who were called to the marriage-supper +of the Lamb, and which was worn by those +who had washed their robes, and made them +white in his blood, (7:14); <q>for the fine +linen is the righteousness of saints,</q> 19:8. +The righteous being caught up in the clouds +to meet the Lord in the air (1 Thess. 4:17), +<q>when Christ, who is our life shall appear,</q> +they will <q>appear with him in glory,</q> (Col. +3:4); so that <q>the Lord my God shall come +and all the saints with thee,</q> Zech. 14:5. +<q>Enoch also, the seventh from Adam, prophesied +<pb n='329'/><anchor id='Pg329'/> +of these, saying, Behold, the Lord +cometh with ten thousand of his saints, to +execute judgment upon all, and to convince +all that are ungodly among them of all their +ungodly deeds which they have ungodly +committed, and of all their hard speeches +which ungodly sinners have spoken against +him,</q> Jude 14, 15. +</p> + +<p> +Not only saints, but angels also, will attend +his coming. For <q>when the Son of man +shall come in his glory,</q> there will be <q>all +the holy angels with him,</q> Matt. 25:31. +<q>He cometh in the glory of his Father, with +the holy angels,</q> Mark 8:38. <q>The Lord +Jesus shall be revealed from heaven with his +mighty angels,</q> 2 Thess. 1:7. +</p> + +<p> +The <q>sharp sword,</q> going out of his +mouth, must be a symbol of his word. He +speaks, and it is done, Psa. 33:9. <q>For +the word of God is quick and powerful, and +sharper than any two-edged sword, piercing +even to the dividing asunder of soul and +spirit, and of the joints and marrow, and is a +discerner of the thoughts and intents of the +heart,</q> Heb. 4:12. As <q>he shall smite the +earth with the rod of his mouth, and with +the breath of his lips shall he slay the +wicked,</q> (Isa. 11:4); and as <q>the Lord shall +consume</q> <q>that Wicked</q> one <q>with the spirit +of his mouth</q> (2 Thess. 2:8), it follows +that the sword proceeding out of his mouth +is a symbol of the words he shall speak for +<pb n='330'/><anchor id='Pg330'/> +their destruction; for with it he smites the +nations, 19:15. And this he does when he +comes to <q>rule them with a rod of iron</q> (<hi rend='italic'>Ib.</hi>) +and tread them in <q>the wine-press</q> of the +wrath of God. This brings us to the object +of his coming, which is to <q>judge and make +war,</q> 19:11. +</p> + +<p> +And first, <q>To judge.</q> This proves, that +Christ's second advent is here symbolized; +for, as before quoted, he is to <q>judge the +quick and the dead at his appearing and +kingdom,</q> 2 Tim. 4:1. This is at the +sounding of the seventh trumpet, for then is +<q>the time of the dead that they should be +judged,</q> 11:18. <q>With righteousness shall +he judge the poor, and reprove with equity +for the meek of the earth,</q> when he <q>shall +smite the earth with the rod of his mouth, +and with the breath of his lips shall he slay +the wicked,</q> Isa. 11:4. <q>Let the heavens +rejoice, and let the earth be glad; let the sea +roar, and the fulness thereof. Let the field +be joyful, and all that is therein: then shall +all the trees of the wood rejoice before the +Lord: for he cometh to judge the earth: he +shall judge the world with righteousness, and +the people with truth,</q> Psa. 96:11-13. He +cometh <q>to execute judgment upon all,</q> +Jude 15. +</p> + +<p> +To <q>make war.</q> That this is another +object of his coming, is shown by: +</p> + +</div> + +<pb n='331'/><anchor id='Pg331'/> + +<div> +<head>The Final Conflict.</head> + +<quote rend="display"> +<q>And I saw an angel standing in the sun; and he cried +with a loud voice, saying to all the birds flying in the midst +of heaven, Come! gather yourselves to the great supper of +God; that ye may eat the flesh of kings, and the flesh of +commanders, and the flesh of the mighty, and the flesh of +the horses, and of those who sit on them, and the flesh of +all, both free and bond, both small and great. And I saw +the wild beast, and the kings of the earth, and their armies, +gathered to make war with him, who sat on the horse, and +with his army. And the wild beast was taken, and with +him the false prophet, who wrought signs in his sight, with +which he had deceived those who received the mark of the +wild beast, and those who worshipped his image. These +two were cast alive into the lake of fire burning with brimstone. +And the rest were slain with the sword of him who +sat on the horse, which sword goeth forth from his mouth; +and all the birds were filled with their flesh.</q> Rev. 19:17-21. +</quote> + +<p> +The contest being between the Lord and his +armies on the one part, and the wicked nations +on the other, the angel seen standing in the sun +and performing an important act in connection +with the Lord's army, must represent one +of his attending angels; for the acts to be performed +are to be by their instrumentality: +<q>In the end of this world, the Son of man +shall send forth his angels, and they shall +gather out of his kingdom all things that +offend, and them which do iniquity; and +shall cast them into a furnace of fire,</q> Matt. +13:40-42. +</p> + +<p> +His crying to the fowls of heaven to come +and sup on the bodies of the slain, is indicative +of the certainty of victory and of the entire +<pb n='332'/><anchor id='Pg332'/> +overthrow of those who war against the Lamb. +As birds gather on fields of slaughter to feast +on the slain, so a cry to <q>all the fowls of +heaven</q> is expressive of the extent and +thoroughness of the destruction to be inflicted. +It is the same cry which is made in Ezekiel, +39:17, when the armies of Gog are slain on +the mountains of Israel. The beast and the +kings of the earth symbolize the various governments +in the world. The <q>beast</q> is that +which had seven heads and ten horns (13:1, +and 17:3), and was a symbol of Rome in its +decem-regal form. It was said of this beast, +it shall <q>go into perdition,</q> (17:8); so that +under some manifestation, it must continue +till the end of the world: the earth being +<q>reserved unto fire against the day of judgement, +and perdition of ungodly men,</q> 2 Pet. +3:7. As only in its divided form, the Roman +empire continues till then, the beast is here significant +of the divisions represented by its ten +horns—the governments of modern Europe. +<q>These shall 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,</q> +17:14. +</p> + +<p> +<q>The false prophet,</q> which is taken with +the beast, is described as the one <q>that wrought +miracles before him, with which he deceived +them that had received the mark of the beast +and them that worshipped his image,</q> v. 20. +<pb n='333'/><anchor id='Pg333'/> +This identifies him as the two-horned beast +of Rev. 13. (13:11-17). The two-horned +beast being a representative of the Eastern Roman +empire, when that was subverted by the +Turks it became the seat of the false prophet,—the +Mahometan hierarchy. +</p> + +<p> +The kings of the earth must be the remaining +governments which are not represented by +those two. By their subsequently warring +with the Lamb, it follows that the previous +resurrection and translation of the saints does +not produce a cessation of all government. +Those events may not be apparent to all eyes; +or they may serve only to madden the unbelieving, +and to make them more desperate in +their infidelity. +</p> + +<p> +They gather their armies to war against +the Lamb. They resist his authority. They +will not have Him to reign over them. They +are instigated to oppose him by <q>unclean +spirits like frogs</q> (16:13), which are the +spirits of devils [<hi rend='italic'>demons</hi>, understood by the +Jews to be spirits of the wicked dead] 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, <hi rend='italic'>Ib.</hi> v. 14. This is when Christ is +to <q>come as a thief;</q> and they are to be +gathered <q>into a place called in the Hebrew +tongue Armageddon,</q> 16:15, 16. This was +the name of the valley at the foot of Mount +Megiddo (Judg. 5:19), which was famous as +<pb n='334'/><anchor id='Pg334'/> +a valley of slaughter. In it Jehu fought +against Ahaziah and Joram, and slew both +the kings of Israel and Judah, 2 Kings 9:27. +It was afterwards memorable for the death of +king Josiah, when Pharaoh-necho fought +against him, (2 Kings 23:29); so that the +mourning as <q>in the valley of Megiddon,</q> became +a proverbial expression in Israel for +great mourning, Zech. 12:11,12. It is therefore +significantly applied to the final battle. +</p> + +<p> +Thus do <q>the kings of the earth set themselves, +and the rulers take counsel together +against the Lord, and against his Anointed;</q> +but <q>He that sitteth in the heavens shall +laugh; the Lord shall have them in derision.</q> +For the decree has gone forth: <q>I +shall give thee the heathen for thine inheritance, +and the uttermost parts of the earth for +thy possession. Thou shalt break them with +a rod of iron; thou shalt dash them in pieces +like a potter's vessel,</q> Ps. 2:2-9. In this +victory the saints, also, have a part; for it is +written: <q>He that overcometh, and keepeth +my works unto the end, to him will I give +power over the nations, 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,</q> 2:26, 27. +</p> + +<p> +As thus predicted, in this final conflict +the nations are smitten, 19:15. Those symbolized +by the beast and false prophet are +cast alive into the burning flame; <hi rend='italic'>i.e.</hi>, the +<pb n='335'/><anchor id='Pg335'/> +individuals constituting the bodies of those +beasts are cast therein: their governments +cease when taken by the Lamb and his +armies. This is in accordance with what +Daniel saw, who <q>beheld, even till the beast +was slain, and his body destroyed and given +to the burning flame,</q> Dan. 7:11. +</p> + +<p> +<q>The remnant</q> also are slain; so that there +are none left alive on the earth of all the +wicked. Thus Daniel interpreted to king +Nebuchadnezzar his dream: <q>Thou sawest +till that a stone was cut out without hands, +which smote the image [representing the governments +of earth] upon his feet, that were +of iron and clay, and brake them to pieces. +Then was the iron, the clay, the brass, the silver, +and the gold broken to pieces together, and +became like the chaff of the summer threshing-floors; +and the wind carried them away, +that no place was found for them,</q> Dan. +2:34, 35. It will <q>break in pieces, and +consume all these kingdoms</q> (<hi rend='italic'>Ib.</hi>), according +to the prediction: <q>The nation and kingdom +that will not serve thee shall perish; +yea, those nations shall be utterly wasted,</q> +Isa. 60:12. <q>And this shall be the plague +wherewith the Lord will smite all the people +which have fought against Jerusalem: +Their flesh shall consume away while they +stand upon their feet, and their eyes shall consume +away in their holes, and their tongues +shall consume away in their mouth,</q> Zech. 14:12. +<pb n='336'/><anchor id='Pg336'/> +<q>For, behold, the day cometh, that shall +burn as an oven; and all the proud, yea, and +all that do wickedly shall be stubble, and the +day that cometh shall burn them up, saith +the Lord of hosts, that it shall leave them +neither root nor branch,</q> Mal. 4:1. <q>Behold, +the day of the Lord cometh, cruel both with +wrath and fierce anger, to lay the land desolate: +and he shall destroy the sinners thereof +out of it,</q> Isa. 13:9. Thus will the Saviour +come <q>in flaming fire, taking vengeance +on them that know not God, and obey not the +gospel of our Lord Jesus Christ; who shall be +punished with everlasting destruction, from +the presence of the Lord, and from the glory +of his power, when he comes to be glorified in +his saints, and to be admired in all them that +believe in that day,</q> (2 Thess. 1:8-10): saying +to the nations on his left, <q>Depart from +me ye cursed, into everlasting fire, prepared +for the devil and his angels,</q> Matt. 25:41. +Thus will he <q>gather out of his kingdom all +things that offend, and them which do iniquity, +and shall cast them into a furnace of +fire: there shall be wailing and gnashing of +teeth,</q> <hi rend='italic'>Ib.</hi>, 13:41, 42. The destruction of +all the wicked from the earth is followed by: +</p> + +</div> + +<div> +<head>The Binding of Satan.</head> + +<quote rend="display"> +<q>And I saw an angel descending from heaven, having +the key of the abyss and a great chain in his hand. And +he seized the dragon, the old serpent, who is the Devil, and +<pb n='337'/><anchor id='Pg337'/> +Satan, and bound him a thousand years, and cast him into +the abyss, and shut him up, and set a seal over him, that +he should deceive the nations no more, till the thousand +years were completed; and after that, he must be loosed a +short time.</q> Rev. 20:1-3. +</quote> + +<p> +The angel descending from heaven, must +be a representative of his own order; for at +this epoch there are no other orders of beings +for him to be a representative of. He therefore +symbolizes the angels who are commissioned +to <q>gather out of his kingdom all +things that offend,</q> Matt. 13:41. +</p> + +<p> +The <q>key,</q> <q>pit,</q> and <q>chain,</q> symbolize +the instruments of restraint and confinement to +which Satan is to be subjected; and his being +bound and confined symbolize his restraint. +</p> + +<p> +The <q>Dragon</q> is expressly called <q>that +old serpent, which is the Devil and Satan.</q> +With the appendages of heads and horns—symbols +of political sovereignty—he is used +in Rev. 12:3, as a symbol of the Roman +civil power, under Pagan rule; and in verse +7, when divested of political insignia, of the +pagan hierarchy. But now, as the beast, +another symbol of Roman civil rule, has been +cast into <q>the lake of fire and brimstone,</q> and +the <q>remnant</q> are <q>slain with the sword</q> +(19:21), there are no analogous powers +remaining on earth for him to be a representative +of, and consequently he is here represented +as a symbol of himself. +</p> + +<p> +Of his identity there can be no question: +He is <q>that Old Serpent,</q> who, being +<pb n='338'/><anchor id='Pg338'/> +<q>more subtle than any beast of the field +which the Lord God had made</q> (Gen. 3:1), +<q>beguiled Eve through his subtlety,</q> 2 Cor. +11:3. He is also the Devil, by whom our +Saviour was tempted in the wilderness, +(Matt. 4:1-12); and the Satan, whose working +is <q>with all power and signs and lying +wonders,</q> 2 Thess. 2:9. He is our adversary +the devil, who, <q>as a roaring lion, walketh +about seeking whom he may devour,</q> +(1 Pet. 5:8); and against whom we are to +guard continually, <q>lest Satan should get an +advantage of us,</q> 2 Cor. 2:11. +</p> + +<p> +Coëval with the fall, the promise was +given that his head should in due time be +bruised, and he is not ignorant of his doom; +for when the legion saw the Saviour about to +dispossess them of the two men among the +tombs, they recognized him as <q>the Son of +God,</q> and cried, <q>Art thou come hither to +torment us before <emph>the time</emph>?</q> (Matt. 8:29); +<q>and they besought him, that he would not +command them to go out into the <emph>deep</emph>,</q>—the +<emph>pit</emph>, or <emph>abyss</emph>, Luke 8:31. The epoch when +he should be there confined, is also shown by +Isaiah to be when <q>the Lord cometh out of +his place to punish the inhabitants of the +earth for their iniquity,</q> when <q>the earth +also shall disclose her blood, and no more +cover her slain,</q> Isa. 26:21. For <q>in that +day the Lord with his sore and great and +strong sword shall punish leviathan [the +<pb n='339'/><anchor id='Pg339'/> +dragon], the piercing serpent, even leviathan +that crooked serpent,</q> <hi rend='italic'>Ib.</hi> 27:1. This synchronizes +with the slaying of the remnant +with the sword, when Satan is bound and +cast into the <emph>abyss</emph>, to continue there a thousand +years. +</p> + +<p> +His being bound and confined must symbolize +his dejection to a position where he can +have no possible influence over the nations +during the time he is bound. It can be no +<emph>partial</emph> restraint, as some theologians hold; +for that is contrary to the conditions of the +symbolic representation. His restraint is +full, complete, and entire. Consequently his +influence, for the time being, will have entirely +ceased. The period of his confinement, +therefore, cannot be one of partial exemption +from sin; but the living will be perfectly free +from all its contagious influences. He is to +deceive the nations <emph>no more</emph>, till the thousand +years shall be fulfilled. +</p> + +<p> +<q>The nations</q> who are freed from his +influences, and also those whom he is subsequently +to deceive, are not, necessarily, organized +political bodies, under civil rulers, as +they now exist. The original term, εθνος, is +defined by Robinson to be <q>a multitude, +people, race, belonging and living together.</q> +At this epoch, the national organizations having +disappeared, and the people constituting +them being translated or slain, the only +nations remaining will be <q>the nations of +<pb n='340'/><anchor id='Pg340'/> +them which are saved</q> (21:24), over whom +the influence of Satan will have ceased forever; +and those constituting <q>the rest of +the dead</q> (20:5), who will not live again +till the end of the thousand years—at the very +time when Satan is to be loosed from his +prison to go out to deceive them, 20:7, 8. +</p> + +</div> + +<div> +<head>The Cleansing of the Earth.</head> + +<p> +There is, in the Apocalypse, no symbolic +representation of the act of the cleansing of +the earth, yet various scriptures show that it +is at the epoch of the second advent, and of +the establishment of the kingdom of God. If +so, it follows the destruction of the wicked +and the binding of Satan, while the raised and +transfigured saints—constituting <q>the bride</q>—are +still with the Lord in the clouds of +heaven (19:7-9), where they were caught +up to meet him in the air, 1 Thess. 4:17. +</p> + +<p> +A restoration of the earth, in connection +with the first resurrection, is in accordance +with the testimony of scripture, and was the +opinion of the ancients. We read in Isaiah: +<q>Behold, I create new heavens and a new +earth: and the former shall not be remembered, +nor come into mind,</q> Isa. 65:17. +</p> + +<p> +<q>As for my opinion,</q> saith R. Menasse, a +Jewish Rabbi, <q>I think that after six thousand +<pb n='341'/><anchor id='Pg341'/> +years, the world shall be destroyed, upon one +certain day, or in one hour; that the arches +of heaven shall make a stand as immovable; +that there will be no more generation or corruption; +and that all things by the resurrection +shall be renovated, and return to a better +condition.</q> He also assures us that <q>this, +without doubt, is the opinion of the most +learned Aben Ezra,</q> who looked for it in the +new earth of Isa. 65:17. +</p> + +<p> +<q>Man shall be restored in that time, +namely, in the days of the Messiah, to that +state in which he was before the first man +sinned.</q>—<hi rend='italic'>R. Moses Nachmanides in Duet. +§ 45.</hi> +</p> + +<p> +<q>Although all things were created perfect, +yet when the first man sinned, they were +corrupted, and will not again return to their +congruous state till <hi rend='smallcaps'>Pherez</hi> (<hi rend='italic'>i.e.</hi>, +the <hi rend='smallcaps'>Messiah</hi>) +comes.</q> <q>There are six things which +shall be restored to their primitive state, viz.: +the splendor of man, his life, the height of his +stature, the fruits of the earth, the fruits of +the trees, and the luminaries, (the sun, moon, and +stars.)</q>—<hi rend='italic'>R. Berakyah</hi>, in the <hi rend='italic'>name of +R. Samuel—Bereshith Rabba, Fol. 11, Col. 3</hi>. +</p> + +<p> +<q>In that time (<hi rend='italic'>i.e.</hi>, of the Messiah) the +whole work of creation shall be changed for +the better, and shall return into its perfect +and pure state, as it was in the time of the +first man, before he had sinned.</q>—<hi rend='italic'>R. Becai, +in Shilcan Orba, Fol. 9, Col. 4, p. 360.</hi> +</p> + +<pb n='342'/><anchor id='Pg342'/> + +<p> +<q>Theopompus, who flourished three hundred +and forty years B. C., relates that the +Persian Magi taught that the present state of +things would continue 6000 years; after which +<hi rend='italic'>hades</hi>, or death, would be destroyed, and men +would live happy,</q> &c. <q>The opinion of the +ancient Jews, on this head, may be gathered +from the statement of one of their Rabbins, +who said, <q>The world endures 6000 years, +and in the thousand, or millennium that follows, +the enemies of God would be destroyed.</q> +It was in like manner a tradition of the house +of Elias, a holy man, who lived about B. C. +200, that the world was to endure 6000 years, +and that the righteous, whom God should +raise up, would not be turned again into dust. +That, by this resurrection, he meant a resurrection +prior to the millennium, is manifest +from what follows.... It is worthy of remark, +that the two ancient authors, whose +words have just been quoted, speak of the +seventh millennium as <q>that day</q>—the day +in which God will renew the world, and in +which he alone shall be exalted.</q>—<hi rend='italic'>Dis. on +Mill. by Bishop Russell, Prof. Eccl. Hist. in +the Scottish Epis. Ch.</hi> +</p> + +<p> +<q>The Divine institution of a sabbatical, +or seventh year's solemnity among the Jews, +has a plain typical reference to the seventh +chiliad, or millenary of the world, according +to the well known tradition among the Jewish +doctors, adopted by many in every age of +<pb n='343'/><anchor id='Pg343'/> +the Christian Church, that this world will +attain to its limit at the end of 6000 years.</q>—<hi rend='italic'>Mede.</hi> +</p> + +<p> +<q>The observance of the Sabbath is essential +to the faith; for such only as observe the +Sabbath confess that the earth will be renewed: +because He who created it out of +nothing will renew it.</q>—<hi rend='italic'>David Kimchi, on +Isa. 55:5, quoted by Mede.</hi> +</p> + +<p> +<q>In as many days as this world was made, +in so many thousand years it is perfected; +for if the day of the Lord be as it were a +1000 years, and in six days those things that +are made were finished, it is manifest that +the perfecting of those things is in the 6000th +year, when anti-Christ, reigning 1260 years, +shall have wasted all things in the world, ... then +shall the Lord come from heaven in the +clouds, with the glory of his Father.</q> <hi rend='italic'>Irenæus, +Bish. of Lyons, A. D. 178.</hi> +</p> + +<p> +<q>In six thousand years, the Lord will +bring all things to an end, ... when iniquity +shall be no more, all things being renewed by +the Lord.</q>—<hi rend='italic'>Epst. of Barnabas, sec. 14, 15.</hi> +</p> + +<p> +<q>Let philosophers know, who number +thousands of years, ages since the beginning +of the world, that the 6000th year is not yet +concluded or ended. But that number being +fulfilled, of necessity there must be an end, +and the state of human things must be transformed +into that which is better.</q>—<hi rend='italic'>Lactantius, +B. of Divine Inst., A. D. 310.</hi> +</p> + +<pb n='344'/><anchor id='Pg344'/> + +<p> +Thomas Burnet (Theory of Earth, Lon. +1697) states <q>that it was the received opinion +of the primitive church from the days of the +apostles to the council of Nice, that this earth +would continue 6000 years, when the resurrection +of the just, and conflagration of the +earth, would usher in the millennium and +reign of Christ on earth.</q> +</p> + +<p> +<q>God's blessing the Sabbath day, and resting +on it from all his works, was a type of that +glorious rest that the saints shall have when +the six days of this world are fully ended.... +He will finish the toil and travail of his +saints, with the burden of the beasts and the +curse of the ground, and bring all into rest +for a thousand years.... None ever saw +this world as it was in its first creation but +Adam and his wife, neither will any see it +until the manifestation of the children of +God; <hi rend='italic'>i.e.</hi>, until the redemption or resurrection +of the saints.</q>—<hi rend='italic'>John Bunyan's Works, +vol. 6, pp. 301, 329.</hi> +</p> + +<p> +<q>I expect with Paul a reparation of <emph>all</emph> the +evils caused by sin, for which he represents +the creatures as groaning and travailing.</q>—<hi rend='italic'>John +Calvin, in his <q>Institutes.</q></hi> +</p> + +<p> +The reformation of the earth <q>never was, +nor yet shall be, till the righteous King and +Judge appear for the restoration of all things.</q>—<hi rend='italic'>John +Knox.</hi> +</p> + +<lg> +<l rend='margin-left: 2'><q rend="pre">The groans of nature in this nether world,</q></l> +<l>Which heaven has heard for ages, have an end.</l> +<pb n='345'/><anchor id='Pg345'/> +<l>Foretold by prophets, and by poets sung,</l> +<l>Whose fire was kindled at the prophet's lamp,</l> +<l>The time of rest, the promised Sabbath, comes:</l> +<l>Six thousand years of sorrow have well nigh</l> +<l>Fulfilled their tardy and disastrous course</l> +<l>Over a sinful world; and what remains</l> +<l>Of this tempestuous state of human things,</l> +<l>Is merely as the working of a sea</l> +<l>Before a calm, that rocks itself to rest;</l> +<l>For <hi rend='smallcaps'>He</hi>, whose car the winds are, and the clouds</l> +<l>The dust that waits upon his sultry march,</l> +<l>When sin hath moved him, and his wrath is hot,</l> +<l>Shall visit earth in mercy; shall descend,</l> +<l>Propitious, in his chariot paved with love;</l> +<l>And what his storms have blasted and defaced</l> +<l><q rend="post">For man's <emph>revolt</emph>, shall with a smile +<emph>repair</emph>.</q></l> +<l></l> +<l rend='margin-left: 6'><hi rend='italic'>Cowper's Task.</hi></l> +</lg> + +<p> +The above are only a few of many extracts +which might be made, showing the faith of +the church in past ages; but which are of +no weight, only as they are in accordance +with the harmony of scriptural testimony. +</p> + +<p> +When man sinned, this earth was cursed +for his sake. The Lord said to him, <q>Cursed +is the ground for thy sake; in sorrow shalt +thou eat of it all the days of thy life; thorns +also and thistles shall it bring forth unto thee, +and thou shalt eat the herb of the field; in +the sweat of thy face shalt thou eat bread, +till thou return unto the ground; for out of it +wast thou taken: for dust thou art, and unto +dust shalt thou return,</q> Gen. 3:17-19. +</p> + +<p> +Such was the curse to which the whole +<pb n='346'/><anchor id='Pg346'/> +creation was subjected because man sinned. +<q>For the creature was made subject to vanity, +not willingly, but by reason of him who +hath subjected the same in hope,</q> Rom. 8:20. +And this hope is for a removal of the +curse thus inflicted, and a restoration of all +things to their original condition. +</p> + +<p> +As the earth was subjected to the curse at +the time when man was made subject to +death, the removal of the former would naturally +be expected at the epoch of the fulfillment +of the promise to the just: <q>I will ransom +them from the power of the grave; I will +redeem them from death: O death I will be +thy plagues; O grave I will be thy destruction,</q> +Hos. 13:14. And thus Paul testifies: +<q>For the earnest expectation of the creature +waiteth for the manifestation of the sons of +God, ... Because the creature itself, also, +shall be delivered from the bondage of corruption +into the glorious liberty of the children +of God. For we know that the whole creation +groaneth and travaileth in pain together +until now. And not only they, but ourselves +also, which have the first fruits of the Spirit, +even we ourselves groan within ourselves, +waiting for the adoption, to wit, the redemption +of our body,</q> Rom. 8:19, 21-23. +</p> + +<p> +The removal of the curse removes also its +consequences. Thus it is promised: <q>Instead +of the thorn shall come up the fir tree, and +instead of the briar shall come up the myrtle +<pb n='347'/><anchor id='Pg347'/> +tree,</q> Isa. 55:13. <q>The inhabitant shall +not say I am sick: the people that dwell +therein shall be forgiven their iniquity,</q> Isa. +33:24. <q>He will swallow up death in victory; +and the Lord God will wipe away +tears from off all faces; and the rebuke of +his people will he take away from off all the +earth; for the Lord hath spoken it,</q> Isa. 25:8. +<q>For behold, I create new heavens and a +new earth,</q> Isa. 65:17. <q>And there shall +be no more curse,</q> Rev. 22:3. <q>For the +Lord shall comfort Zion: he will comfort all +her waste places; and he will make her +wilderness like Eden, and her desert like the +garden of the Lord; joy and gladness shall +be found therein, thanksgiving, and the voice +of melody,</q> Isa. 51:3. +</p> + +<p> +The removal of the curse is called <q>the +regeneration</q> (Matt. 19:28), <q>the times of +refreshing,</q> and of <q>restitution;</q> which Peter +places at the advent of Christ: <q>whom +the heavens must receive until the times of +restitution<note place="foot">This is in the Syriac, <q>Until the fulness of the time of +all things.</q> Irenæus says, <q>Till the time of the exhibition +or disposal of all things;</q> and Œcumenius, <q>Till the +time of all things does come to an end;</q> and we have the +suffrage of Thesychius and Phavorinus, that <q>ἀποκατάστασις +is τελειωσις, <q>the consummation</q> of a +thing.</q>—<hi rend='italic'>Whitby.</hi></note> of all things, which God hath +spoken by the mouth of all his holy prophets +since the world began,</q> Acts 3:21. He +also places it at <q>the perdition of ungodly +<pb n='348'/><anchor id='Pg348'/> +men,</q> which must synchronize with the epoch +when the beast <q>goeth into perdition</q> (17:11), +and <q>the remnant</q> are <q>slain with the +sword,</q> (19:21); <q>when the Lord Jesus +shall be revealed from heaven, with his +mighty angels, in flaming fire taking vengeance +on them that know not God, and +that obey not the gospel of our Lord Jesus +Christ,</q> 2 Thess. 1:7, 8. Says Peter: <q>The +heavens and the earth, which are now, by +the same word [<q>whereby the world that +then was, being overflowed with water, perished</q> +v.6] are kept in store, reserved unto +fire, against the day of judgment, and perdition +of ungodly men.... But the day of the +Lord will come, as a thief in the night; in +the which the 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 new heavens and a new earth, +wherein dwelleth righteousness,</q> <hi rend='italic'>i.e.</hi>, <q>righteous +persons</q>—<hi rend='italic'>Horsely</hi>, 2 Pet. 3:7-13. +This harmonizes with the day that <q>cometh +that shall burn as an oven,</q> when <q>all the +proud, yea, and all that do wickedly</q> shall be +burned up, and become <q>ashes under the +soles</q> of those on whom <q>shall the Sun of +righteousness arise,</q> (Mal. 4:1-3); which +must be the time intervening between the +resurrection of the righteous and that of the +wicked. This also harmonizes with the testimony +<pb n='349'/><anchor id='Pg349'/> +of our Saviour, that when, <q>in the +end of this world,</q> He <q>shall send forth his +angels and gather out of his kingdom all +things that offend, and them which do iniquity, +and shall cast them into a furnace of +fire; ... <emph>then</emph> shall the righteous shine forth +as the sun in the kingdom of their Father,</q> +Matt. 13:40-43. +</p> + +<p> +The earth being cleansed, and all things +made new, it will have been prepared for the +<q>dwelling</q> of <q>righteous persons</q> (2 Pet. 3:13), +who,—having <q>put on incorruption</q> +(1 Cor. 15:53), and been <q>caught up ... in +the clouds to meet the Lord in the air</q> (1 Thess. 4:17), +where, constituting <q>the +bride,</q> <q>the Lamb's wife,</q> they were <q>called +unto the marriage supper of the Lamb</q> +(19:7-9),—will descend from heaven to +take possession. Thus John writes, that one +of the angels said to him: <q>Come hither, I +will show thee the bride, the Lamb's wife. +And he carried me away in the spirit to a +great and high mountain, and he showed me +that great city, the holy Jerusalem, descending +out of heaven from God,</q> 21:9, 10. +</p> + +<lg> +<l><q rend="pre">Lo, what a glorious sight appears</q></l> +<l rend='margin-left: 2'>To our believing eyes:</l> +<l>The earth and seas are passed away,</l> +<l rend='margin-left: 2'>And the old rolling skies!</l> +</lg> + +<lg> +<l>From the third heaven where God resides,</l> +<l rend='margin-left: 2'>That holy, happy place,</l> +<l>The New Jerusalem comes down</l> +<l rend='margin-left: 2'>Adorned with shining grace.</l> +</lg> + +<pb n='350'/><anchor id='Pg350'/> + +<lg> +<l>Attending angels shout for joy,</l> +<l rend='margin-left: 2'>And the bright armies sing,</l> +<l>Mortals, behold the sacred seat</l> +<l rend='margin-left: 2'><q rend="post">Of your descending +King.</q>—<hi rend='italic'>Watts.</hi></l> +</lg> + +</div> + +<div> +<head>The Kingdom given to the Saints at the resurrection of the just.</head> + +<quote rend="display"> +<q>And I saw thrones, and they sat on them, and judgment +was given for them: and I saw the persons of those +beheaded for the testimony of Jesus, and for the word of +God, and those, who had not worshipped the wild beast, +nor his image, nor had received the mark on their forehead, +or on their hand; and they lived and reigned with Christ +the thousand years. But the rest of the dead lived not +until the thousand years were completed. This is the first +resurrection. Happy and holy is he, who bath part in the +first resurrection: on such, the second death hath no power, +but they will be priests of God and of Christ, and will reign +with him a thousand years!</q> Rev. 20:4-6. +</quote> + +<p> +<q>Thrones</q> are symbols of power. As the +saints are to reign with Christ on the renewed +earth, in obedience to the invitation: <q>Come +ye blessed of my Father, inherit the kingdom +prepared for you from the foundation of the +world,</q> (Matt. 25:34); their being inducted +into the kingdom is symbolized by their being +seated on thrones. Thus they sing in the +<q>new song,</q> addressed to Christ: <q>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 +<pb n='351'/><anchor id='Pg351'/> +reign on the earth,</q> 5:9, 10. In the first +chapter, also, all who ascribe praises to <q>Him +that loved us, and washed us from our sins in +his own blood,</q> also add: <q>and hath made +us kings and priests unto God, and his Father,</q> +1:5, 6. +</p> + +<p> +All the saints being thus exalted to kingly +and priestly dignity, symbolizes the exalted +rank they are to hold in the new creation—the +symbols of their station being taken from +the most exalted offices known on earth. +Thus God said to ancient Israel: <q>Ye shall +be unto me a kingdom of priests, and a holy +nation,</q> (Ex. 19:6); and the Christian church +is addressed as <q>a chosen generation, a royal +priesthood, a holy nation, a peculiar people,</q> +1 Pet. 2:9. +</p> + +<p> +The time when the saints shall reign on the +earth is in connection with the destruction of +the <q>little horn</q> of Daniel's <q>fourth beast,</q> +which, as he saw, <q>made war with the saints +and prevailed against them, until the Ancient +of days came, and judgment was given to the +saints of the Most High, and the time came +that the saints possessed the kingdom,</q> Dan. 7:21, 22. +<q>The saints of the Most High +shall take the kingdom, and possess the kingdom +forever, even forever and ever,</q> <hi rend='italic'>Ib.</hi> v. 18. +<q>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 +<pb n='352'/><anchor id='Pg352'/> +an everlasting kingdom, and all dominions +shall serve and obey him,</q> <hi rend='italic'>Ib.</hi> v. 27. <q>And +they shall reign forever and ever,</q> 22:5. +Thus the Saviour said: <q>Fear not, little +flock; for it is your Father's good pleasure +to give you the kingdom,</q> Luke 12:32. +</p> + +<p> +Those who receive the kingdom are symbolized +by the souls of martyrs, &c., living +again and reigning with Christ. The symbol +includes, with the martyred saints, those +who had stood aloof from the worship of the +beast and his image, and those who had not +received his mark; who are shown by a parallel +scripture to represent all who are redeemed +to God <q>out of every kindred, and tongue, +and people, and nation,</q> 5:9, 10. Some of +these were symbolized, under the fifth seal, as +crying from under the altar in anticipation +of this day, 6:9. Now, with <q>their fellow +servants,</q> they receive their reward. +</p> + +<p> +The souls of the departed living again, can +only symbolize those who have been subjected +to death, and are again raised. Consequently +they are the subjects of a real resurrection. +And this is shown by the explanation of the +symbol, which affirms that, <q>This is the first +resurrection.</q> +</p> + +<p> +It is denied by many that a literal resurrection +is here taught; but in so doing they +deny the faith of the church in its best and +purest ages. In the first two centuries after +Christ, there was not an individual, who believed +<pb n='353'/><anchor id='Pg353'/> +in any resurrection of the dead whose +name or memory has survived to the present +time, who denied that the resurrection of the +just is here taught. +</p> + +<p> +Eusebius, who opposed this view, quotes +Papias, who he admits was a disciple of St. +John and a companion of Polycarp, as saying +that <q>after the resurrection of the dead the +kingdom of Christ shall be established corporeally +on this earth.</q> And Jerome, another +opposer, quotes from him that <q>he had the +apostles for his authors; and that he considered +what Andrew, what Peter said, what +Philip, what Thomas said, and other disciples +of the Lord.</q> +</p> + +<p> +Polycarp was another of John's disciples; +and Irenæus testifies in an epistle to Florinus, +that he had seen Polycarp, <q>who related his +conversation with John and others who had +seen the Lord, and how he related their sayings, +and the things he had heard of them +concerning the Lord, both concerning his +miracles and doctrine, as he had received +them from the Lord of life; all of which +Polycarp related agreeable to the scriptures.</q> +Following such a teacher, Irenæus taught that +at the resurrection of the just, the meek should +inherit the earth; and that then would be fulfilled +the promise which God made to Abraham. +</p> + +<p> +Justin Martyr, born A. D. 89, says that, +<q>A certain man <emph>among us</emph>, whose name is +<pb n='354'/><anchor id='Pg354'/> +John, being one of the twelve apostles of +Christ, in that Revelation which was shown +him, prophesied that those who believe in our +Christ shall fulfil a thousand years at Jerusalem.</q> +He affirms that himself <q>and many +others are of this mind</q>—<q>that Christ shall +reign personally on earth;</q> and that <q>all +who were accounted orthodox so believed.</q> +</p> + +<p> +Tertullian, about A. D. 180, says it was a +custom for Christians to pray that they might +have part in the first resurrection. And +Cyprian, about 220, says that Christians <q>had +a thirst for martyrdom that they might obtain +a better resurrection.</q> +</p> + +<p> +Mosheim assures us that the opinion <q>that +Christ was to come and reign 1000 years +among men,</q> had, before the time of Origen, +about the middle of the 3d century, <q>met +with no opposition.</q> And it is the testimony +of ecclesiastical historians, that the first who +opposed it, seeing no way of avoiding the +meaning of the words in Rev. 20th, denied +the authenticity of the Apocalypse, and claimed +that it was written by one Cerenthus, a +heretic, for the very purpose of sustaining +what they called <q>his fiction of the reign of +Christ on earth.</q> This doctrine is not <emph>now</emph> +evaded in this way, but by spiritualizing the +language of the Apocalypse, and thus finding +a meaning in it which is not expressed +by any of the admitted laws of language. +Theologians who thus reason make the +<pb n='355'/><anchor id='Pg355'/> +first resurrection the conversion of the world. +But those who are affirmed to be raised, are +persons who have lived and are dead. If +the resurrection is a mere metaphor, then the +martyrs must have metaphorically died, and +must have comprised only those who had been +previously converted and were fallen away. +The rest of the dead must then be understood +as persons morally dead, which would be inconsistent +with the idea of a converted world. +Those who were raised being those who were +previously converted, they must have been +literally dead, and the only resurrection predicable +of such is a literal resurrection. +</p> + +<p> +The Bible teaches such a resurrection of +the righteous prior to that of the wicked. +Thus the Psalmist says of them: <q>Like +sheep they are laid in the grave; death shall +feed on them, and the upright shall have dominion +over them in the morning.</q> But of +himself he says: <q>But God will redeem my +soul from the power of the grave,</q> Psa. 49:14, +15. Of the wicked Isaiah testifies: <q>They +are dead, they shall not live; they are deceased, +they shall not rise,</q> <hi rend='italic'>i.e.</hi> with the +righteous; but to Zion he says: <q>Thy dead +men shall live, together with my dead body +shall they arise. Awake and sing, ye that +dwell in the dust: for thy dew is as the dew +of herbs, and the earth shall cast out her +dead,</q> Isa. 26:14, 19. To the same import +is the prophecy of Daniel, respecting the time +<pb n='356'/><anchor id='Pg356'/> +when Michael shall stand up, and <q>thy people +shall be delivered, every one that shall be +found written in the book. And many of +them that sleep in the dust of the earth shall +awake, some, [the awakened, shall be] to everlasting +life, and some, [the unawakened, shall +be] to shame and everlasting contempt,</q> Dan. +12:1, 2. Such, according to Prof. Bush, is the +precise rendering of the original. +</p> + +<p> +The New Testament also teaches a resurrection +of the just, in distinction from that of the +wicked. Paul says, while all are to be made +alive, that it will be <q>every man in his own +order,</q> or band—<q>Christ the first fruits; +afterwards they that are Christ's at his coming,</q> +1 Cor. 15:23. None others are spoken +of as being raised at that epoch. When the +Lord descends from heaven with a shout, at +the trump of God, not the entire mass of the +dead, but <q>the dead in Christ shall rise first,</q> +before the righteous living are changed, 1 +Thess. 4:16. In accordance with this priority +in the resurrection of the righteous, Paul +teaches that the worthies who died in faith +<q>accepted not deliverance, that they might +obtain <emph>a better</emph> resurrection,</q> (Heb. 11:13); +and himself, he says, counted all things loss +for Christ, <q>if by any means I might attain +unto the resurrection of the dead,</q> (Phil. 3:11); +which is <q>the resurrection from among +the dead</q>—it being a resurrection to which +some will not attain. Thus also the Saviour +<pb n='357'/><anchor id='Pg357'/> +taught: while <q>they that have done good +shall come forth <emph>at</emph> [as it is literally] the resurrection +of life, and they that have done evil +at the resurrection of damnation</q> (John 5:29), +the two are not co-etaneous; for the +righteous shall be <q>recompensed at the resurrection +<emph>of the just</emph>,</q> Lu. 14:14. That must +be the resurrection of which those are the subjects +who receive the kingdom; for <q>flesh and +blood cannot inherit the kingdom of God,</q> 1 +Cor. 15:50. While <q>the children of this +world marry and are given in marriage,</q> +<q>they which shall be accounted worthy to +obtain that world, and the resurrection <emph>from</emph> +the dead, neither marry, nor are given in +marriage; neither can they die any more: for +they are equal unto the angels, and are the +children of God, being the children of the +resurrection,</q> Lu. 20:34-36. +</p> + +<p> +The children of the resurrection thus include +all who attain unto that world, which, +consequently, the wicked do not obtain, and +of which the righteous dead and the living +saints are made equal subjects, according +to Paul's <q>mystery:</q> <q>We shall not all +sleep, but we shall all be changed, in a +moment, in the twinkling of an eye, at the +last trump: for the trumpet shall sound, and +the dead shall be raised incorruptible, and +we shall be changed,</q> <hi rend='italic'>i.e.</hi>, to the same +incorruptible state to which the dead are +raised, (1 Cor. 15:50-54); so that all the +<pb n='358'/><anchor id='Pg358'/> +righteous will alike <q>bear the image of the +heavenly</q> (v. 49) when they <q>shall be caught +up together</q> (1 Thess. 4:16) <q>to meet the +Lord in the air.</q> +</p> + +<p> +The resurrection state is that to which the +ancients looked for the restoration of Israel. +</p> + +<p> +Rabbi Eliezer the great, supposed to have +lived just after the second temple was built, +applied Hosea 14:8 to the pious Jews, who +seemed likely to die without seeing the glory +of Israel, saying: <q>As I live, saith Jehovah, +I will raise you up, in the resurrection of the +dead; and I will gather you with all Israel.</q> +</p> + +<p> +The Sadducees are reported to have asked +Rabbi Gamaliel, the preceptor of Paul, +whence he would prove that God would +raise the dead, who quoted Deut. 9:21: +<q>Which land the Lord sware that he would +give to your <emph>fathers</emph>.</q> He argued, as Abraham, +Isaac and Jacob had it not, and as God +cannot lie, that they must be raised from the +dead to inherit it. +</p> + +<p> +Rabbi Simai, though of later date, argues +the same from Ex. 6:4, insisting that the law +asserts in this place the resurrection from the +dead, when it said: <q>And also I have established +my covenant with them, to give them +the Canaan;</q> for, he adds, <q>it is not said to +<emph>you</emph>, but to them.</q> +</p> + +<p> +Mennasseh Ben Israel says: <q>It is plain +that Abraham and the rest of the patriarchs +did not possess that land; it follows, therefore, +<pb n='359'/><anchor id='Pg359'/> +that they must be raised in order to +enjoy the promised good, as otherwise the +promises of God would be vain and false.</q>—<hi rend='italic'>De +Resurrec. Mort., L. i., c. 1. § 4.</hi> +</p> + +<p> +Rabbi Saahias Gaion, commenting on Dan. +12:2, says: <q>This is the resuscitation of the +dead Israel, whose lot is eternal life, and those +who shall not awake are the forsakers of +Jehovah.</q> +</p> + +<p> +<q>In the world to come,</q> says the Sahar, +fol. 81, <q>the blessed God will vivify the dead +and raise them from their dust, so that they +shall be no more an earthly structure.</q> +</p> + +<p> +Thus <q>Abraham, when he was called to +go out into a place which he should after +receive for an inheritance ... sojourned in +the land of promise, as in a strange country, +dwelling in tabernacles, with Isaac and Jacob, +the heirs with him of the same promise; for +he looked for a city which hath foundations, +whose builder and maker is God,</q> Heb. 11:8-10. +While he dwelt in that land, God +<q>gave him none inheritance in it, no, not so +much as to set his foot on; yet he promised +that he would give it to <emph>him</emph> for a possession, +and to his seed after him,</q> Acts 7:5. This +was also true of all those <q>who died in faith, +not having received the promises, but having +seen them afar off, and were persuaded of +them, and embraced them, and confessed that +they were strangers and pilgrims on the +earth,</q>—desiring <q>a better country, that is, +<pb n='360'/><anchor id='Pg360'/> +a heavenly</q> (Heb. 11:13-16), <q>not accepting +deliverance, that they might obtain a better +resurrection</q> (v. 35), <q>God having provided +some better thing for us, that they +without us should not be made perfect,</q> v. 40. +</p> + +<p> +When the promises are thus made good to +Israel, all who are of the faith of Abraham +will participate in the same promises. For +<q>Christ hath redeemed us from the curse of +the law ... that the blessing of Abraham +might come on the Gentiles through Jesus +Christ.</q> <q>And if ye be Christ's, then are ye +Abraham's seed, and heirs according to the +promise,</q> Gal. 3:13, 14, 29. So the Saviour +said to the Jews: <q>Many shall come from the +east and west, and shall sit down with Abraham, +and Isaac, and Jacob, in the kingdom of +heaven; but the children of the kingdom [unregenerate +Jews] shall be cast into outer darkness,</q> +Matt. 8:11, 12. And then, as the +Saviour said to the twelve: <q>Ye which have +followed me, in the regeneration when the +Son of man shall sit in the throne of his +glory, ye also shall sit upon twelve thrones, +judging the twelve tribes of Israel,</q> Matt. 19:28. +</p> + +<p> +<q>The rest of the dead,</q> who live not +again till the thousand years are ended, must +be the wicked dead; for, the righteous being +raised, no other dead ones remain. They +include all the wicked, who have died in all +ages, and <q>the remnant</q> who <q>are slain +<pb n='361'/><anchor id='Pg361'/> +with the sword</q> (19:21), when the kingdom +is cleansed from all things that offend. +</p> + +<p> +<q>The thousand years</q> to intervene between +the two resurrections, are regarded by some +as a symbol of 360,000 years. There seems +to be no necessity for such an interpretation. +When time is symbolized, it is always proportioned +to the duration of the other symbols +used. Thus, in Dan. 8th, when beasts symbolize +kingdoms, it would have been incongruous +to have specified the duration of the +vision in literal years; for beasts do not continue +during centuries, as the kingdoms symbolized +by them have done. But days are +proportioned to years, as beasts are to kingdoms; +so that there is a fitness in symbolizing +the years foreshadowed in that vision, by +2300 days; between which measure of time +and the duration of the existence of beasts, +there is a perfect congruity. +</p> + +<p> +In the 4th of Daniel, where the cutting +down of a tree is used to symbolize the loss +of the king's reason, there is no such disproportion +between the duration of man's existence +and that of a tree, as there is between +the life of a beast and that of an empire. +And therefore there is no incongruity if the +time specified is a symbol of literal time, <hi rend='italic'>i.e.</hi>, +if a time is used to symbolize a year. In this +case, the seven years could not have been +symbolized by seven days; for there is no +marked disproportion between the duration +<pb n='362'/><anchor id='Pg362'/> +of the other symbols in connection, and the +things symbolized; and had days been used, +days must have been understood in the fulfilment. +</p> + +<p> +There might be either 1000 years, or 360,000, +between the first and second resurrections, +without conflicting with any other Scripture. +But there is no disproportion between the +other symbols and the things symbolized,—the +living again of the martyrs in vision, and +their actual resurrection; and therefore the +1000 years need not, by any parallel usage +or law of language, be understood, to be other +than a literal thousand. +</p> + +</div> + +<div> +<head>The Wicked Raised, and Satan Loosed</head> + +<quote rend="display"> +<q>And when the thousand years are completed, Satan +will be loosed out of his prison, and will go out to deceive +the nations in the four corners of the earth, Gog and Magog, +to gather them to battle: the number of whom is like +the sand of the sea. And they ascended on the breadth of +the earth, and encompassed the camp of the saints, and the +beloved city: and fire descended from God out of heaven, +and devoured them. And the devil, who deceived them, +was cast into the lake of fire and brimstone, where both the +wild beast and the false prophet are, and will be tormented +day and night for ever and ever. And I saw a great white +throne, and him who sat on it; from whose face the earth +and the heaven fled away, and a place was not for them. +And I saw the dead, the small and the great, standing +before God; and the books were opened: and another book +was opened, which is the book of life: and the dead were +judged from the things written in the books, according to +their works. And the sea gave up the dead in it; and +<pb n='363'/><anchor id='Pg363'/> +death and the pit gave up the dead in them: and they were +judged every one according to their works. And death and +the pit were cast into the lake of fire. This is the second +death, the lake of fire. And whoever was not found written +in the book of life, was cast into the lake of fire.</q> Rev. 20:7-15. +</quote> + +<p> +Verses 11-15 contain the record of the +symbolization John saw, of what was to +transpire at the end of the thousand years; +while verses 7-10 appear to be explanatory +of events which would then be fulfilled. +This explanation, previous to the exhibition +of the symbolization, is appropriate in the +connection, and makes more forcible the fact +that <q>the rest of the dead lived not again +until the thousand years were finished.</q> +</p> + +<p> +As the rest of the dead live not till the end +of the thousand years, they come forth at +<q>the resurrection of damnation,</q> at the end +of a thousand years of the reign of the saints +on the earth, and at the epoch when Satan +was to be loosed from his prison. As all who +had part in the first resurrection were to be +exempted from the power of the second death, +the nations who are then deceived by Satan, +must be the nations composing the rest of the +dead, who live again at that epoch. +</p> + +<p> +Their number <q>as the sand of the sea,</q> +and their coming from <q>the four quarters of +the earth,</q> show that they are no obscure +people, living unknown to the saints; and +their existence can only be accounted for by +the event of a resurrection of the wicked. +</p> + +<pb n='364'/><anchor id='Pg364'/> + +<p> +Their names, <q>Gog and Magog,</q>—those +applied to the ancient enemies of Israel, +(Ezek. 38:38),—are appropriate titles to +designate the subjects of the second resurrection. +</p> + +<p> +They encompass the camp of the saints, +and the beloved city—showing that the city +descends at the commencement of the thousand +years—but there is no battle: before they +are permitted to harm the saints, fire from +heaven devours them; and the devil that +thought to lead them against the holy city, is +cast into the lake of fire, where the beast and +false prophet were cast at the commencement +of the millennium. +</p> + +<p> +In connection with the resurrection of the +wicked, is their judgment—not following +necessarily in the precise order of the record. +The <q>small and great</q> who stand before +God, are not small and large persons, but +those from all stations and ranks in society. +The king and the beggar equally receive +according to their deserts: They are the +bond and the free, the high and the low, the +rich and the poor, including those who fought +against the Lamb, and were overcome by +Him, 19:18. +</p> + +<p> +The open books symbolize the record of +their evil deeds, for which they are to be +judged. And the <q>book of Life</q> is opened +to symbolize that the names of those who are +judged are not there recorded, and that consequently +<pb n='365'/><anchor id='Pg365'/> +they are justly condemned. To +<q>him that overcometh,</q> the Saviour promised +<q>I will not blot his name out of this book of +life,</q> 3:3. +</p> + +<p> +The sea, death, and hell giving up their dead, +indicates that all of the <q>rest of the dead</q> +are here resurrected, and that none are left +out from among whom these are raised, as +these were, from whom came forth the subjects +of the first resurrection. +</p> + +<p> +The casting of death and hell into the lake +of fire, symbolizes the casting in of those who +were within their domains; and <q>the lake of +fire,</q> symbolizes the place into which—the +impenitent are consigned—which is the +<q>second death.</q> +</p> + +</div> + +<div> +<head>The New Creation.</head> + +<quote rend="display"> +<q>And I saw a new heaven and a new earth: for the first +heaven and the first earth were passed away; and the sea +was no more. And I saw the holy city, new Jerusalem, +descending out of heaven, from God, prepared like a bride +adorned for her husband.</q> Rev. 21:1, 2. +</quote> + +<p> +The new heaven and new earth are symbols +of the new order of things. The old +heavens and earth having been dissolved, +their elements melting with fervent heat +(2 Pet. 3:12), the <q>new heavens and the +new earth, wherein dwelleth righteousness,</q> +for which Peter looked, succeed to their place. +<pb n='366'/><anchor id='Pg366'/> +So much more resplendent are these than the +former, that those <q>shall not be remembered, +nor come into mind,</q> <hi rend='italic'>i.e.</hi>, to be desired, Isa. +65:17. This is the eternal state in which +we are commanded to be <q>glad and rejoice +forever,</q> when God shall <q>create Jerusalem +a rejoicing, and her people a joy.</q> Then +<q>the voice of weeping shall be no more heard +in her, nor the voice of crying.</q> There <q>the +elect shall long enjoy the work of their +hands;</q> for <q>as the days of a tree, are the +days of my people,</q> saith the Lord; who +has also declared that, <q>as the new heavens +and the new earth, which I will make, shall +remain before me, so shall your seed and +your name remain,</q> Isa. 66:22. +</p> + +<p> +The sea is now <q>no more,</q> in the same +sense that the first heavens and earth are +passed away—all having disappeared in the +conflagration, and given place to the <q>restitution +of all things spoken of by the mouth of +all the holy prophets,</q> Acts 3:21. Whether +the new creation will comprise both sea and +dry land, as was first created (Gen. 1:10), is +not here decided; but there is no reason to +suppose that this characteristic of the original +creation will be forever obliterated. +</p> + +<p> +The new Jerusalem descends, adorned as a +bride for her husband. She is shown in the +19th chapter to be <q>arrayed in fine linen, +clean and white</q>—a symbol of <q>the righteousness +of the saints.</q> As the corrupt +<pb n='367'/><anchor id='Pg367'/> +Roman hierarchy was symbolized by an +adulterous woman (17:3), and also by the +corrupt city of Babylon (18:2), so symbols +of an opposite character—a chaste bride, +and the new Jerusalem—are chosen representatives +of the church triumphant, whose +Maker is her husband. +</p> + +<p> +Mr. Lord very justly remarks: <q>The descent +of the city is to take place at the commencement +of the millennium, manifestly from the +representation that the marriage of the Lamb +was come, and that his wife had prepared +herself, immediately after the destruction of +great Babylon, (19:7, 8); from the exhibition +of the risen and glorified saints, as seated +on thrones, and reigning with Christ during +the thousand years; and from the representation +of the beloved city as on earth at the +revolt of Gog and Magog, after the close of +the thousand years.</q>—<q><hi rend='italic'>Ex. Apoc.</hi></q> p. 529. +</p> + +<lg> +<l><q rend="pre">Jerusalem, my happy home,</q></l> +<l rend='margin-left: 2'>O how I long for thee;</l> +<l>When shall my sorrows have an end?</l> +<l rend='margin-left: 2'>Thy joys when shall I see?</l> +</lg> + +<lg> +<l><q rend="pre">When shall these eyes thy heaven-built walls</q></l> +<l rend='margin-left: 2'>And pearly gates behold!</l> +<l>Thy bulwarks with salvation strong,</l> +<l rend='margin-left: 2'>And streets of shining gold?</l> +</lg> + +<lg> +<l><q rend="pre">O when, thou city of my God,</q></l> +<l rend='margin-left: 2'>Shall I thy courts ascend,</l> +<l>Where congregations ne'er break up,</l> +<l rend='margin-left: 2'><q rend="post">And Sabbaths have no end?</q></l> +</lg> + +</div> + +<pb n='368'/><anchor id='Pg368'/> + +<div> +<head>The Tabernacle of God with Men.</head> + +<quote rend="display"> +<q>And I heard a loud voice out of heaven, saying, Behold, +the tabernacle of God is with men, and he will dwell +with them, and they will be his people, and God himself +will be with them, even their God. And God will wipe +away every tear from their eyes; and there will be no more +death, nor mourning, nor crying out, nor will there be +any more pain: for the former things are passed away. +And he who sat on the throne said, Behold, I make all +things new. And he said, Write, for these words are +faithful and true. And he said to me, It is done. I am +the Alpha and the Omega, the beginning and the end. I +will give to him, who thirsteth, from the fountain of the +water of life freely. He, who overcometh, will inherit these +things; and I will be his God, and he will be my son. But +the cowardly, and unbelieving, and abominable, and murderers, +and fornicators, and sorcerers, and idolaters, and +all liars, will have their part in the lake burning with fire +and brimstone, which is the second death.</q> Rev. 21:3-8. +</quote> + +<p> +The utterances of the <q>great voice out of +heaven</q> are not what John saw, but are what +he heard; and are therefore to be interpreted, +not by the laws of symbols, but by those of +tropes and literal language. +</p> + +<p> +The <q>tabernacle of God with men</q> is explained +in the same connection to be his +<q>dwelling with them.</q> +</p> + +<p> +<q>When our Saviour was incarnate, and +vouchsafed to dwell amongst the children of +men, the same phrase is used by this same +author, <hi rend='italic'>Eskeenoose</hi> (John 1:14), <q>The Word +was made flesh, and tabernacled amongst us: +and we beheld his glory,</q> etc. We read it, +he dwelt amongst us: but rendered more +<pb n='369'/><anchor id='Pg369'/> +closely, it is, he set his tabernacle amongst +us. And that which the Hebrews call the +<hi rend='italic'>Shekinah</hi>, or divine presence (Maimon, Mor. +Nev. par. 1, chap. 25), comes from a word of +the like signification, and found with the +Greek word here used. Therefore there will +be a <hi rend='italic'>Shekinah</hi> in that kingdom of +Christ.</q>—<hi rend='italic'>Tho. +Burnett.</hi> +</p> + +<p> +When Israel first entered the wilderness, +God entered into a <hi rend='italic'>covenant</hi> with them (Ex. 19:3-8), +in consequence of which he said +to Moses, <q>Let them make me a sanctuary, +that I may dwell among them,</q> (Ex. 25:8)—the +pattern of which was shown Moses in +the mount; and when completed <q>the glory of +the Lord filled the tabernacle</q> (Ex. 40:34), +and there <q>the Lord talked with Moses,</q> Ex. 33:9. +Thus did God dwell among them +while they were in a probationary state; but +he indicated a more intimate connection +with them, by promising, if they were obedient +to his statutes in all things, that <q>I will +set my tabernacle among you: and my soul +shall not abhor you. And I will walk among +you, and will be your God, and ye shall be +my people,</q> Lev. 26:11, 12. This promise +was not fulfilled to the Jews, because of their +sins; but Paul quotes it (2 Cor. 6:16), and +applies it as a promise still to be made good +to the church of Christ. Thus, the <q>Word</q> +that <q>was God,</q> who was made flesh and +tabernacled among us at his incarnation, is +<pb n='370'/><anchor id='Pg370'/> +again to come and dwell with us in his +human tabernacle, as at his first advent. +Then will God enter into a new covenant +with his people, as he has said: <q>Behold, the +days come, saith the Lord, that I will make +a new covenant with the house of Israel, and +with the house of Judah; not according to +the covenant that I made with their fathers, +in the day that I took them by the hand, to +bring them out of the land of Egypt, which +my covenant they brake, although I was a +husband unto them, saith the Lord; but this +shall be the covenant that I will make with +the house of Israel; After those days, saith +the Lord, I will put my law in their inward +parts, and write it in their hearts; and will +be their God, and they shall be my people. +And they shall teach no more every man his +neighbor, and every man his brother, saying, +Know the Lord: for they shall all know me, +from the least of them unto the greatest of +them, saith the Lord: for I will forgive their +iniquity, and I will remember their sin no +more,</q> Jer. 31:31-34. +</p> + +<p> +As the saints, before the resurrection of +<q>the rest of the dead,</q> <q>reign with Christ +1000 years,</q> (20:4); it follows that during +that period the tabernacle of God is with +men, when he dwells among them, which is +an additional evidence that <q>the restitution +of all things</q> (Acts 3:21) is at the commencement +of the millennium. +</p> + +<pb n='371'/><anchor id='Pg371'/> + +<p> +This is a tearless state—all tears being +then wiped from every eye. Isaiah predicted, +when <q>He will swallow up death in victory,</q> +that <q>the Lord God will wipe away tears +from off all faces: and the rebuke of his +people shall he take away from off all the +earth: for the Lord hath spoken it. And it +shall be said in that day, Lo, this is our God; +we have waited for him, and he will save us: +this is the Lord; we have waited for him, we +will be glad and rejoice in his salvation,</q> Isa. +25:8, 9. The commencement of the tearless +state is thus placed by Isaiah at the resurrection, +and at the appearance of Christ; which +is confirmed by Paul, in his inspired commentary +on the same, who affirms that at the +last trump, <q>when this corruptible shall have +put on incorruption, and this mortal shall have +put on immortality, then shall be brought to +pass the saying that is written, Death is swallowed +up in victory,</q> 1 Cor. 15:54. This +state was also promised to the entire company +<q>which came out of great tribulation, and +have washed their robes, and made them +white in the blood of the Lamb. 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. +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 of the throne, shall feed them, +<pb n='372'/><anchor id='Pg372'/> +and shall lead them unto living fountains of +waters: and God shall wipe away all tears +from their eyes,</q> Rev. 7:14-17. +</p> + +<p> +There shall then <q>be no more death</q>—for +that <q>last enemy shall be destroyed</q> (1 Cor. 15:26), +and there shall be nothing to +<q>hurt nor destroy, in all my holy mountain, +saith the Lord.</q> Death will have been swallowed +up in victory, (Isa. 25:8)—the redeemed +having been ransomed <q>from the +power of the grave,</q> Hos. 13:14. <q>Neither +can they die any more: for they are equal +unto the angels; and are the children of God, +being the children of the resurrection,</q> Luke +20:36. +</p> + +<p> +After the destruction of death, there shall +be <q>neither sorrow, nor crying, neither shall +there be any more pain.</q> This was to be +when <q>the ransomed of the Lord shall return, +and come to Zion with songs and everlasting +joy upon their heads: they shall obtain joy +and gladness, and sorrow and sighing shall +flee away,</q> Isa. 35:10. And one of these +songs was to be: <q>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,</q> +Rev. 5:9,10. +</p> + +<p> +Then, everything which distinguishes the +present world from that, will have passed +away; for all things will be created anew. +<pb n='373'/><anchor id='Pg373'/> +These words, uttered by Him who is the +<q>Alpha and Omega,</q> are no rhetorical flourishes, +nor mere figures of speech, but contain +the exact and literal truth, and are not to be +set aside as unmeaning figures. For He +who sat upon the throne has declared: +<q>These words are true and faithful.</q> Faithful +is He who hath promised, and he will +surely make good his words—bestowing on +the righteous the inheritance of all things; +and on the wicked, their fearful doom. +</p> + +</div> + +<div> +<head>The New Jerusalem.</head> + +<quote rend="display"> +<q>And there came to me one of the seven angels, who had +the seven bowls full of the seven last plagues, and talked +with me, saying, Come, I will shew thee the bride, the wife +of the Lamb. And he carried me away in spirit to a vast +and high mountain, and shewed me the holy city Jerusalem, +descending out of heaven from God, having the glory of +God. Her light was like a most precious stone, like a jasper +stone, clear as crystal; having a wall vast and high, +and having twelve gates, and at the gates twelve angels, +and names written on the gates, which are the names of the +twelve tribes of the sons of Israel. On the east, three gates; +on the north, three gates; on the south, three gates; and on +the west, three gates. And the wall of the city had twelve +foundations, and on them, the twelve names of the twelve +apostles of the Lamb. And he, who talked with me, had a +golden measuring-reed to measure the city, and its gates, +and its wall. And the city lieth square, and the length is as +much as the breadth: and he measured the city with the +measuring-reed, twelve thousand furlongs. The length, +and the breadth, and the height of it are equal. And he +measured its wall, a hundred and forty-four cubits, according +<pb n='374'/><anchor id='Pg374'/> +to the measure of a man, that is, of the angel. And +the structure of its wall was jasper: and the city was pure +gold, like clear glass. And the foundations of the wall of +the city were adorned with every kind of precious stone. +The first foundation was a jasper; the second, a sapphire; +the third, a chalcedony; the fourth, an emerald; the fifth, +a sardonyx; the sixth, a sardius; the seventh, a chrysolite; +the eighth, a beryl; the ninth, a topaz; the tenth, a +chrysoprasus; the eleventh, a jacinth; the twelfth, an +amethyst. And the twelve gates were twelve pearls; each +one of the gates was of one pearl; and the wide street of +the city was pure gold, like transparent glass.</q> Rev. 21:9-21. +</quote> + +<quote rend="display"> +<q>And he shewed me a pure river of water of life, clear +as crystal, proceeding out of the throne of God and the +Lamb. In the midst of its wide street, and on each side of +the river, was the tree of life, bearing twelve kinds of fruit, +yielding its fruit monthly, and the leaves of the tree were +for the healing of the nations. And there will be no more +curse: but the throne of God and of the Lamb will be in it; +and his servants will serve him: and they will see his face; +and his name will be on their foreheads. And there will be +no night there; and they have no need of the light of a +lamp, nor of the light of the sun; for the Lord God giveth +them light: and they will reign forever and ever.</q> Rev. +22:1-5. +</quote> + +<p> +Objects of great interest, of which only a +passing glance was permitted in previous visions, +are again and again presented, until their +relative glory is sufficiently manifested. Thus +the new earth was considered worthy of being +the subject of a special vision; and now +the Bride, the Lamb's wife, although before +referred to, is again made the subject of a +special vision, under the symbol of a city, +explained to be the bride. +</p> + +<p> +The descent of the city, to harmonize with +<pb n='375'/><anchor id='Pg375'/> +corresponding scriptures, has been shown to +be at the commencement of the millennium, +when those who are called to the marriage +supper of the Lamb descend from the clouds +of heaven, to receive <q>an inheritance incorruptible, +and undefiled, and that fadeth not +away, reserved in heaven for you ... ready +to be revealed in the last time,</q> 1 Pet. 4:5. +</p> + +<p> +<q>The glory of the Lord,</q> which is the light +of the city, is explained to be <q>the Lamb</q> +(21:23), which <q>is the light thereof.</q> <q>In +him was life, and the life was the light of +men.</q> <q>That was the true light which +lighteth every man that cometh into the +world,</q> John 1:4, 9. In Him dwelleth all +the fulness of the Godhead bodily (Col. 2:9), +so that as the Holy Shekineh illumined +the pathway of ancient Israel, the nations of +the redeemed will walk in the light of His +glory. +</p> + +<p> +The gates of the city correspond with the +number of the tribes of Israel; and the <q>names +of the apostles</q> are in its foundations. Thus +Paul affirms that the <q>fellow citizens</q> of <q>the +household of God</q> are built upon the foundation +of the apostles and prophets, Jesus +Christ himself being the chief corner-stone, +Eph. 2:20. +</p> + +<p> +The dimensions of the city are in length +equal to the breadth—and 1500 miles in circumference, +or 375 miles square. The length +is in all parts equal; and so is the breadth, +and the height,—the latter being 216 feet. +</p> + + +<pb n='376'/><anchor id='Pg376'/> + +<p> +Its splendor is fully equal to all that inspiration +has recorded respecting those on whom +the Lord will have <q>everlasting kindness;</q> +and to whom he saith: <q>O thou afflicted, +tossed with the tempest, and not comforted! +behold, I will lay thy stones with fair colors, +and lay thy foundations with sapphires. And +I will make thy windows of agates, and thy +gates of carbuncles, and all thy borders of +pleasant stones. And all thy children shall +be taught of the Lord; and great shall be the +peace of thy children. In righteousness shalt +thou be established: thou shalt be far from +oppression; for thou shalt not fear: and from +terror; for it shall not come near thee,</q> Isa. +54:11-14. <q>Therefore thy gates shall be +open continually; they shall not be shut day +nor night; that men may bring unto thee the +forces of the Gentiles, and that their kings +may be brought. For the nation and kingdom +that will not serve thee shall perish; yea, +those nations shall be utterly wasted. The +glory of Lebanon shall come unto thee, the +fir-tree, the pine-tree, and the box together, to +beautify the place of my sanctuary; and I +will make the place of my feet glorious. The +sons also of them that afflicted thee shall come +bending unto thee; and all they that despised +thee shall bow themselves down at the soles +of thy feet; and they shall call thee, The city +of the Lord, The Zion of the Holy One of +Israel. Whereas thou hast been forsaken and +<pb n='377'/><anchor id='Pg377'/> +hated, so that no man went through thee, +I will make thee an eternal excellency, a joy +of many generations. Thou shalt also suck +the milk of the Gentiles, and shalt suck the +breast of kings: and thou shalt know that I +the Lord am thy Saviour and thy Redeemer, +the mighty One of Jacob. For brass I will +bring gold, and for iron I will bring silver, +and for wood brass, and for stones iron: I +will also make thy officers peace, and thine +exactors righteousness. Violence shall no +more be heard in thy land, wasting nor destruction +within thy borders; but thou shalt +call thy walls Salvation, and thy gates Praise. +The sun shall be no more thy light by day; +neither for brightness shall the moon give +light unto thee: but the Lord shall be unto +thee an everlasting light, and thy God thy +glory. Thy sun shall no more go down; +neither shall thy moon withdraw itself: for +the Lord shall be thine everlasting light, and +the days of thy mourning shall be ended. +Thy people also shall be all righteous: they +shall inherit the land forever, the branch of +my planting, the work of my hands, that I +may be glorified. A little one shall become a +thousand, and a small one a strong nation; I +the Lord will hasten it in his time,</q> Isa. 60:11-22. +</p> + +<lg> +<l rend='margin-left: 2'>O scenes surpassing fable, and yet true,</l> +<l>Scenes of accomplish'd bliss! which who can see,</l> +<l>Though but in distant prospect, and not feel</l> +<pb n='378'/><anchor id='Pg378'/> +<l>His soul refresh'd with foretaste of the joy?</l> +<l>Rivers of gladness water all the Earth,</l> +<l>And clothe all climes with beauty. The reproach</l> +<l>Of barrenness is past. The fruitful field</l> +<l>Laughs with abundance; and the land, once lean,</l> +<l>Or fertile only in its own disgrace,</l> +<l>Exults to see its thistly curse repeal'd.</l> +<l>The various seasons woven into one,</l> +<l>And that one season an eternal spring,</l> +<l>The garden fears no blight, and needs no fence;</l> +<l>For there is none to covet: all are full.</l> +<l>The lion, and the libbard, and the bear,</l> +<l>Graze with the fearless flocks; all bask at noon</l> +<l>Together, or all gambol in the shade</l> +<l>Of the same grove, and drink one common stream.</l> +<l>Antipathies are none. No foe to man</l> +<l>Lurks in the serpent now: the mother sees,</l> +<l>And smiles to see, her infant's playful hand</l> +<l>Stretch'd forth to dally with the crested worm,</l> +<l>To stroke his azure neck, or to receive</l> +<l>The lambent homage of his arrowy tongue.</l> +<l>All creatures worship man, and all mankind</l> +<l>One Lord, one Father. Error has no place;</l> +<l>That creeping pestilence is driv'n away:</l> +<l>The breath of Heav'n has chas'd it. In the heart</l> +<l>No passion touches a discordant string,</l> +<l>But all is harmony and love. Disease</l> +<l>Is not: the pure and uncontaminate blood</l> +<l>Holds its due course, nor fears the frost of age.</l> +<l>One song employs all nations; and all cry,</l> +<l><q>Worthy the Lamb, for he was slain for us!</q></l> +<l>The dwellers in the vales and on the rocks</l> +<l>Shout to each other, and the mountain-tops</l> +<l>From distant mountains catch the flying joy;</l> +<l>Till, nation after nation taught the strain,</l> +<l>Earth rolls the rapturous Hosanna round.</l> +<l>Behold the measure of the promise fill'd!</l> +<l>See Salem built, the labor of a God!</l> +<l>Bright as a sun the sacred city shines:</l> +<pb n='379'/><anchor id='Pg379'/> +<l>All kingdoms and all princes of the Earth</l> +<l>Flock to that light; the glory of all lands</l> +<l>Flows into her; unbounded is her joy,</l> +<l>And endless her increase. Thy rams are there,</l> +<l>Nebaioth, and the flocks of Kedar there:</l> +<l>The looms of Ormus, and the mines of Ind,</l> +<l>And Saba's spicy groves, pay tribute there.</l> +<l>Praise is in all her gates; upon her walls,</l> +<l>And in her streets, and in her spacious courts,</l> +<l>Is heard salvation. Eastern Java there</l> +<l>Kneels with the native of the farthest west;</l> +<l>And Æthiopia spreads abroad the hand,</l> +<l>And worships. Her report has travel'd forth</l> +<l>Into all lands. From ev'ry clime they come</l> +<l>To see thy beauty, and to share thy joy,</l> +<l>O Sion! an assembly such as Earth</l> +<l>Saw never, such as Heav'n stoops down to see.</l> +<l rend='margin-left: 2'>Thus Heav'nward all things tend. For all were once</l> +<l>Perfect, and all must be at length restor'd,</l> +<l>So God has greatly purpos'd: who would else</l> +<l>In his dishonor'd works himself endure</l> +<l>Dishonor, and be wrong'd without redress.</l> +<l>Haste then, and wheel away a shatter'd world,</l> +<l>Ye slow-revolving seasons! we would see</l> +<l>(A sight to which our eyes are strangers yet)</l> +<l>A world that does not dread and hate his laws,</l> +<l>And suffer for its crime; would learn how fair</l> +<l>The creature is, that God pronounces good,</l> +<l>How pleasant in itself what pleases him.—<hi rend='italic'>Cowper.</hi></l> +</lg> + +</div> + +<div> +<head>Final Admonitions.</head> + +<quote rend="display"> +<q rend="pre">And he said to me, These words are faithful and true. +And the Lord, the God of the spirits of the prophets, sent +his angel to shew his servants the things, which must +shortly take place. And behold, I come quickly: happy is +he, who keepeth the words of the prophecy of this book. +<pb n='380'/><anchor id='Pg380'/> +And I John saw and heard these things. And when I had +heard and seen, I fell down to worship before the feet of the +angel who shewed me these things. And he saith to me, +See thou do it not: I am thy fellow-servant, and one of thy +brethren the prophets, and one of those, who keep the +words of this book: worship God. And he saith to me, +Seal not up the words of the prophecy of this book: for the +season is near. He, who is unjust, let him be unjust still: +and he, who is filthy, let him be filthy still: and he, who is +righteous, let him perform righteousness still: and he, who +is holy, let him be holy still. Behold, I come quickly; and +my reward is with me, to give each one as his work shall +be. I am the Alpha and the Omega, the first and the last, +the beginning and the end. Happy are those, who do his +commandments, that they may have the privilege of the +tree of life, and may enter through the gates into the city. +For without are the Sodomites, and the sorcerers, and the +fornicators, and the murderers, and the idolaters, and whoever +loveth and practiseth falsehood. I Jesus have sent +mine angel to testify to you these things in the congregations. +I am the root and the offspring of David, the bright +morning-star. And the Spirit and the bride say, Come! +And let him, who heareth, say, Come! And let him, who +thirsteth, come. And whoever will, let him take the water +of life freely.</q> +</quote> + +<quote rend="display"> +<q rend="pre">I testify to every one, who heareth the words of the +prophecy of this book, If any one shall add to these things, +God will add to him the plagues written in this book: and +if any one shall take away from the words of the book of +this prophecy, God will take away his part from the tree of +life, and out of the holy city, and from the things written +in this book. He, who testifieth these things, saith, Surely +I come quickly. So be it, come, O Lord Jesus!</q> +</quote> + +<quote rend="display"> +<q>The grace of our Lord Jesus Christ be with all the +saints.</q> Rev. 22:6-21. +</quote> + +<p> +With the representation of the city, the +symbols of the Apocalypse are terminated. +What follows are the words of Christ. The +import of these is guarded by his declaration +that they are <q>true and faithful.</q> There is +<pb n='381'/><anchor id='Pg381'/> +a reality and definiteness in them, which will +not admit of their being added to, or taken +from. So that any attempt to fritter away +their meaning, will be followed by the curses +written in the book, and a loss of the blessings +therein promised. +</p> + +<p> +The command not to seal this prophecy, +is in contrast with the close of Daniel's +prophecy, which was <q>closed up and sealed +till the time of the end,</q> Dan. 12:9. The +Apocalypse, as its name imports, being an +<q>unveiling</q> of the obscurities of Daniel, the +seal from the former was removed—the time +of the end, in that sense, being equivalent to +the last days, or the gospel dispensation. +</p> + +<p> +The time was <q>at hand,</q> when the great +series of predicted events was to commence. +As he that was unjust was to be unjust still, +and he that was righteous was thus to remain, +it follows that the visions therein recorded, +continue down to the close of probation; and +that the new earth is one of everlasting reward, +wherein is to be fulfilled the promise: +<q>Blessed are the meek; for they shall inherit +the earth,</q> Matt. 5:3. +</p> + +<p> +In this connection the Saviour answers the +question, which so perplexed the Pharisees: +If David then call him Lord, how is he his +son? Matt. 22:45. Being the Root from +whence David sprang, and in his humanity +David's offspring, he was both his Lord and +son. +</p> + +<pb n='382'/><anchor id='Pg382'/> + +<p> +The invitation appended is one of the most +endearing that it is possible to conceive of, +and the threats are the most terrific. These +are given for the admonition of all; and yet +how many will turn away from the study of +the book, which commences with a blessing +on him <q>that readeth, and they that hear the +words of this prophecy, and keep those things +which are written therein,</q> (1:3); and +closes with an invitation for all to come +and <q>take of the water of life freely.</q> It is +no mystical record, and there is nothing equivocal +in its predictions. Neither is it to be fulfilled +in the distant future; for <q>He which +testifieth these things saith: Surely I come +quickly.</q> And shall not every one who loves +his Lord respond, <q>Even so; come, Lord +Jesus.</q> +</p> + +<lg> +<l><q rend="pre">The Church has waited long</q></l> +<l rend='margin-left: 2'>Her absent Lord to see;</l> +<l>And still in loneliness she waits,</l> +<l rend='margin-left: 2'>A friendless stranger she.</l> +<l>Age after age has gone,</l> +<l rend='margin-left: 2'>Sun after sun has set,</l> +<l>And still, in weeds of widowhood,</l> +<l rend='margin-left: 2'><q rend="post">She weeps, a mourner yet.</q></l> +</lg> + +<lg> +<l><q rend="pre">The whole creation groans,</q></l> +<l rend='margin-left: 2'>And waits to hear that voice</l> +<l>That shall restore her comeliness,</l> +<l rend='margin-left: 2'>And make her wastes rejoice.</l> +<l>Come, Lord, and wipe away</l> +<l rend='margin-left: 2'>The curse, the sin, the stain,</l> +<l>And make this blighted world of ours</l> +<l rend='margin-left: 2'>Thine own fair world again.</l> +<l><q rend="post">Come, then, Lord Jesus, come!</q></l> +</lg> + +<lg> +<l><hi rend='italic'>Rev. H. A. Bonar</hi>, (<hi rend='italic'>Eng.</hi>)</l> +</lg> + +</div> + +<pb n='383'/><anchor id='Pg383'/> + +<div> +<head>THE OLD EARTH.</head> + +<lg> +<l>Old Mother <hi rend='smallcaps'>Earth</hi> is wan and pale,</l> +<l rend='margin-left: 2'>Her face is wrinkled sore;</l> +<l>Her locks are blanched, her heart is cold,</l> +<l rend='margin-left: 2'>Her garments stiff with gore;</l> +<l>With furrowed brow and dim sad eyes,</l> +<l rend='margin-left: 2'>With trembling steps and slow,</l> +<l>She marks the course that first she trod</l> +<l rend='margin-left: 2'>Six thousand years ago!</l> +</lg> + +<lg> +<l>The Earth is old, the Earth is cold,</l> +<l rend='margin-left: 2'>She shivers and complains;</l> +<l>How many Winters fierce and chill</l> +<l rend='margin-left: 2'>Have racked her limbs with pains!</l> +<l>Drear tempests, lightning, flood and flame</l> +<l rend='margin-left: 2'>Have scarred her visage so,</l> +<l>That scarce we deem she shone so fair,</l> +<l rend='margin-left: 2'>Six thousand years ago!</l> +</lg> + +<lg> +<l>Yet comely was the youthful Earth,</l> +<l rend='margin-left: 2'>And lightly tripped along</l> +<l>To music from a starry choir,</l> +<l rend='margin-left: 2'>Whose sweet celestial song</l> +<l>Through Nature's temple echoed wild,</l> +<l rend='margin-left: 2'>And soft as streamlets flow,</l> +<l>Where sister spheres replied with her,</l> +<l rend='margin-left: 2'>Six thousand years ago!</l> +</lg> + +<lg> +<l>And many happy children there</l> +<l rend='margin-left: 2'>Upon her breast reclined,</l> +<l>The young Earth smiled with aspect fair,</l> +<l rend='margin-left: 2'>The heavens were bright and kind;</l> +<l>The azure cope above her head</l> +<l rend='margin-left: 2'>In love seemed bending low,</l> +<l>O happy was the youthful Earth,</l> +<l rend='margin-left: 2'>Six thousand years ago!</l> +</lg> + +<lg> +<l>Alas! those children of the Earth</l> +<l rend='margin-left: 2'>With hate began to burn,</l> +<l>And Murder stained her beauteous robe,</l> +<l rend='margin-left: 2'>And bade the young Earth mourn.</l> +<l>And ages, heavy ages, still</l> +<l rend='margin-left: 2'>Have bowed with gathering woe</l> +<l>The form of her whose life was joy,</l> +<l rend='margin-left: 2'>Six thousand years ago!</l> +</lg> + +<lg> +<l>Old Earth! drear Earth! thy tender heart</l> +<l rend='margin-left: 2'>Bewails thy chosen ones;</l> +<l>Thou look'st upon the myriad graves</l> +<l rend='margin-left: 2'>That hide their gathered bones;</l> +<pb n='384'/><anchor id='Pg384'/> +<l>For them, by day and night, thy tears</l> +<l rend='margin-left: 2'>Unceasingly must flow;</l> +<l>Death chilled the fountain-head of life</l> +<l rend='margin-left: 2'>Six thousand years ago!</l> +</lg> + +<lg> +<l>Old Earth! old Earth! above thy head</l> +<l rend='margin-left: 2'>The heavens are dark and chill,</l> +<l>The sun looks coldly on thee now,</l> +<l rend='margin-left: 2'>The stars shine pale and still;</l> +<l>No more the heavenly symphonies</l> +<l rend='margin-left: 2'>Through listening ether flow,</l> +<l>Which swelled upon creation's ear,</l> +<l rend='margin-left: 2'>Six thousand years ago!</l> +</lg> + +<lg> +<l>Weep not in bitter grief, O Earth!</l> +<l rend='margin-left: 2'>Weep not in hopelessness!</l> +<l>From out the heavens <q>a still small voice</q></l> +<l rend='margin-left: 2'>Whispers returning peace.</l> +<l>Thy tears are precious in the sight</l> +<l rend='margin-left: 2'>Of <hi rend='smallcaps'>One</hi> who marks their flow,</l> +<l>Who purposes of mercy formed,</l> +<l rend='margin-left: 2'>Six thousand years ago!</l> +</lg> + +<lg> +<l>Thy days of grief are numbered all,</l> +<l rend='margin-left: 2'>Their sum will soon be told:</l> +<l>The joy of youth, the smile of God,</l> +<l rend='margin-left: 2'>Shall bless thee as of old;</l> +<l>Shall shed a purer, holier light</l> +<l rend='margin-left: 2'>Upon thy peaceful brow,</l> +<l>Than beamed upon thy morning hour</l> +<l rend='margin-left: 2'>Six thousand years ago!</l> +</lg> + +<lg> +<l>Thy chosen ones shall live again,</l> +<l rend='margin-left: 2'>A countless, tearless throng,</l> +<l>To wake creation's voice anew,</l> +<l rend='margin-left: 2'>And swell the choral song.</l> +<l>Go, Earth! go wipe thy falling tears,</l> +<l rend='margin-left: 2'>Forget thy heavy woe:</l> +<l>Hope died not with thy first-born sons,</l> +<l rend='margin-left: 2'>Six thousand years ago!</l> +</lg> + +<lg> +<l><hi rend='smallcaps'>Knickerbocker.</hi></l> +</lg> + +</div> +</div> +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> |