proofreading team notes on the apocalypse; with an appendix containing dissertations on some of the apocalyptic symbols, together with animadversions on the interpretations of several among the most learned and approved expositors of britain and america. by david steele, sr., pastor of the reformed presbyterian congregation, philadelphia. philadelphia: young & ferguson, no. south seventh st. . to the rev. john cunningham, ll.d., _missionary from the reformed presbyterian church to the jews in london, england._ rev. and very dear friend and brother:-- although we are "separated upon the wall, one far from the other," we are not altogether precluded from mutual salutation. placed by our master on two hemispheres, between which the electric current bears frequent tidings, our respective positions are advantageous for noting the events of providence. these constitute the signs of the times, and are the counterpart of prophecy. prophecy and providence reflect light upon each other, and both are helpful to the interpretation of each; but he alone who is the "wonderful counsellor," can cause us to understand either. in submitting the following work to the public, i venture to do so under your auspices, if not under the sanction of your name. and i embrace the present occasion, rev. sir, to bear willing testimony to your acknowledged scholarship,--your profound erudition, especially in natural science and philology. i do also cheerfully and joyfully recognise you as a public witness; and at the present time of general defection, as an official and _consistent_ witness in the british isles for the integrity of our covenanted reformation,--that reformation which in its fuller development is destined to secure the rights of god and man in reorganized society. such, i believe to be one of the cheering lessons which may be learned by christ's witnesses from searching the apocalypse. that you, dear sir, may be long preserved, sustained and comforted by the providence and grace of the most high, amid all your self-sacrifice, privation and reproach which you endure for the truth's bake, is the prayer of your brother in covenant bonds, david steele. philadelphia, _february st, _. preface the apocalypse is one of the most sublime and wonderful dramatic exhibitions presented for human contemplation. internal evidence concurs with authentic history, in demonstrating to the devout and intelligent reader, its divine origin. god, angels and men, are the principal actors. men's natural curiosity may find entertainment in this book; and from no higher principle, many have doubtless been prompted to attempt a discovery of its mysterious contents. what is true, however, of supernatural revelation in general, is equally true of this book:--"the natural man receiveth not the things of the spirit of god, neither can he know them, because they are spiritually discerned." to the right understanding of the apocalypse, so far as the prophetical parts of it are contemplated, the following prerequisites would seem to be indispensable:-- . a competent knowledge of what may be termed the fundamental doctrines of the gospel: such as the unity of the divine nature; the distinction of persons in the godhead; the atonement and intercession of christ; the total depravity and renovation of human nature; the resurrection and final retribution, etc. . acquaintance with symbolical language, as the only language common to all men since the confusion of tongues. . familiarity with the typical dispensation, from which most of the symbols are taken. . freedom from all political bias. no expositor of the apocalypse appears to have possessed all these qualifications, however few and simple. the most learned and judicious interpreters of this book have been divines of britain and of the united states. after so many laborers employed in this harvest, the reader may ask,--what remains to be gleaned? to this inquiry, it may be sufficient to remind the devout christian, that as the apocalypse is the end of the bible, so "the harvest is the end of the world;" and during the intermediate time "the lord of the harvest is sending forth laborers." prophecy has engaged the attention and occupied the thoughts of the writer, more or less, for the last thirty years. he has consulted the views of most of the distinguished and approved interpreters of the book of revelation; among whom the following are named, viz.: _mede, sir isaac_ and _bishop newton, durham, fleming, gill, whitaker, kett, galloway, faber, scott, mason, mcleod_; and many others: from all whose labors, he has derived much instruction; and from all of whom he has been obliged in important points to dissent. the immediate occasion of this undertaking, was the urgent request of the people of his charge, that the substance of a course of lectures delivered in ordinary sabbath ministrations, might be put into a more permanent form, for their future edification. in the early centuries of the christian era, so wild, enthusiastic and corrupt were the sentiments of some millenarians, that this book ceased in great measure to be read or studied; and even its divine authority came to be questioned by many learned and pious men. as the "dark ages" of popery resulted from neglect of the sacred scriptures in general, so even among the first reformers the apocalypse was viewed with suspicion as to its claim to inspiration. it is probable that many of the unlearned will hear with wonder, and doubt the assertion, that even the great reformer luther rejected the apocalypse, as being no part of the sacred canon! the same judgment he formed of the epistle by james! with characteristic boldness, he wrote as follows:--"the epistle of james hath nothing evangelical in it. i do not consider it the writing of an apostle at all.... it ascribes justification to works, in direct contradiction to paul and all the other sacred writers.... with respect to the revelation of john, i state what i feel. for more than one reason, i cannot deem this book either apostolic or prophetical, ... and it is sufficient reason for me not to esteem it highly, that christ is neither taught nor known in it."[ ] such was the estimation in which that distinguished reformer held _two_ inspired books of the new testament at the dawn of the reformation. how great the increase of scriptural light since his day! the grand design of this book, as declared by its divine author, is, "to show unto his servants things which must shortly come to pass," ... "to testify these things in the churches:"--to make known beforehand, to those styled his "witnesses," the certainty of a great apostacy,--the rise, reign and overthrow of the antichrist, that "when it came to pass, they might believe," and exemplify before the world "the patience and the faith of the saints." during that protracted period, the witnesses could neither know their duty nor sustain their allotted trials without these necessary instructions. from the position of the witnessing church--"in the wilderness" during the whole time of antichrist's reign, which is also the position of the apostle john when viewing in vision the "woman upon the beast;" (ch. xvii. ,) _that_ appears to be the _only advantageous position_ from which to view the actors in this wonderful scene. and since few have voluntarily "gone forth to christ without the camp, bearing his reproach," or submitted to wear the mourning garments of "sackcloth," it is not at all surprising that the apocalypse--emphatically a _revelation_--should continue to be, to many, a "sealed book." but on the other hand, "blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein." as this work is intended for the instruction and edification of the unlearned, rather than for the entertainment of the learned, words of foreign extract are used as seldom as possible. practical remarks and reflections are rarely introduced; the principal aim being simply to ascertain and present to the reader the mind of the holy spirit. how far this object has been accomplished, is of course left to the judgment of the honest inquirer. the reader, however, in forming his judgment of the value of these notes, may be reminded of that inspired rule in searching the scriptures,--"comparing spiritual things with spiritual." to assist him in the application of this divine rule, many chapters and verses are quoted from other parts of the bible, but especially within the apocalypse itself; that by concentrating the various rays upon particular texts or symbols, their intrinsic light may be rendered more luminous. thus the interpretation given, if correct, may be confirmed and illustrated. notes on the apocalypse. the heavens and the earth did not make themselves. the material universe furnishes to the intelligent creature a visible demonstration of the "eternal power and godhead of its author." besides, a _sense of deity_ is essential to humanity; and a supernatural revelation is not necessary to convince rational beings that there is a god. man is a dependent being in common with all other creatures, and all creatures depend upon a first cause. that cause is god. dependent as a creature, man may know something of the natural perfections of his maker; and possessing a conscience, which implies accountability to a superior, he may know,--he _must_ know, something of the moral attributes of god. in view of these positions, we may account for the fact, too often overlooked by the reader of the bible, that the holy spirit directed the first of all historians to begin his narrative _so abruptly_. assuming that the reader is already assured of _god's being,_ moses proceeds at once to account for the origination of the material universe. in simple narrative he writes,--"in the beginning god created the heaven and the earth." thus god's being, and the eternity of his being are assumed as known by the first inspired penman; a fact or principle not to be disputed. true, the being of god has been questioned, but only by "fools"--"brutish people;" who, by their atheistical suggestions have proclaimed to their fellows their "brutish folly." (ps. xiv. , xciv. , .) as the bible takes for granted that mankind have had a previous revelation in their own physical and moral constitution,--in the visible heavens and earth; the same is true of the last book of the bible, the apocalypse. it assumes that the reader has some competent knowledge of the preceding books of the sacred scriptures. the reader is supposed to be acquainted with the patriarchal and mosaic dispensations of the covenant of grace. moreover, the moral law, as inculcated in the old testament; the levitical priesthood and ministry, as being "shadows of good things to come;" the "doctrine according to godliness," taught in the gospels and epistles of the new testament,--are all taken for granted and supposed to be received with a divine faith by all who would profit by this last book of the sacred canon. it is further assumed in the apocalypse, that the humble inquirer into the mind of the holy spirit has a knowledge of ancient history, of the character and destiny of egypt, babylon, etc. and finally, it is requisite that the successful inquirer into the mind of god be acquainted with the language of symbols; and, above all, that he be resolved, with the inspired writer john, to take a position with the mystic woman _in the wilderness_. with these few preliminaries, we proceed: chapter i. . the revelation of jesus christ, which god gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant john: . who bare record of the word of god, and of the testimony of jesus christ, and of all things that he saw. . blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand. verses - .--here, our divine mediator appears in the continued exercise of his prophetical office "in his estate of exaltation." while present with his disciples on earth, he told them he had many things to say to them, but they could not hear them then. (john xvi. ) upon his ascension he fulfilled his own and his father's promise in sending the holy spirit to guide them into all truth--bring all things to their remembrance, and show them _things to come_. (v. .) the fulfilment of this promise we have in the whole of the new testament,--doctrines, facts and predictions. jesus said,--"of mine own-self i can do nothing." (v. .) the same is true of his teachings as of his works:--"the words that i speak unto you, i speak not of myself, (xiv. .) in all that "jesus began both to do and to teach," (acts i. ,) he was instructed by his father. these things are all plainly implied in the first verse. indeed, the official actings of the three persons in the godhead had been frequently taught by christ during the time of his personal ministry; and they are more fully and frequently recorded by the beloved disciple than by any other evangelist, in that gospel which still bears this apostle's name. thus, it appears that although this book is called a "revelation of jesus christ," he is not the ultimate author. it is a revelation "which god gave unto him." by god here, we are to understand the person of the father. the reader is thus conducted to the divine origin of all supernatural revelation,--the eternal purpose of god. (heb. i. , .) the object of the whole bible, in the evolvement of the divine economy of man's redemption, appears to be the unfolding of the ineffable mystery of the trinity, and displaying the perfections of the godhead, to his own glory as the highest and last end. the channel through which the divine will comes to the church, is exhibited in the beginning of this book. originating with god the father, passing to the mediator, communicated to a holy angel; by his ministry it is made known to john, who reveals it to the church! how beautiful the order here! how wonderful and condescending on the part of god! although we commonly and justly designate the whole bible by the name "revelation;" yet we are to consider that this book is so called by way of eminence. doubtless it is so styled by its divine author because it reveals events which were then future, and which could not be discovered by human sagacity. but this holds equally true of other parts of the scriptures, especially those parts which are prophetical. it may be that this book is called "apocalypse" because of the opposition which it was to encounter from antichrist, as also because of its singular and intended use to a peculiar portion of professing christians. as on the one hand the romish church, and too many who protest against her encroachments, prohibit or discourage the disciples of christ from reading this book; so, on the other hand, it has been of singular use to others in strengthening their faith and ministering to their comfort. john "bare record of the word of god and of the testimony of jesus christ and of all things that he saw." a question arises here,--what is the difference, if any, between the "word of god" and the "testimony of jesus christ?" or is there any distinction intended by the holy spirit? most readers as well as expositors view these expressions as identical. we shall meet with them, or their equivalent, frequently hereafter; and it may be proper at the outset to inquire a little into this familiar phraseology. (see chapters i. ; vi. ; xii. , ; xx. , etc.) recognising the inspired rule of interpretation,--"comparing spiritual things with spiritual," we refer to psalm lxxviii. , where "testimony and law" are obviously distinguished. the same distinction will be found in isa. viii. , . the prophet refers the reader to _two tests_ of doctrine and practice: first the "law." but as the spouse of christ is unable, in her perplexity, to apply the law to the present case in a manner satisfactory to herself, she is directed by her lord, (song i. ,) to "go forth by the footsteps of the flock." that is, search and ascertain how the disciples applied the law in similar circumstances, and imitate their approved example. this is a rule recognised and often inculcated in the new testament. (heb. vi. .) the inspired penman in psalm lxxviii. , refers to the covenant transaction at mount sinai, where the "law" was exhibited as an appendix to the covenant of grace--"added to the promise." (gal. iii. .) the reader will find this whole matter set before him, perhaps to his surprise and delight in exod. xx. - . the lord (jehovah) is the god (elohim) of his people. how shall they know that he is _their_ god? by the law?--no, for that is a rule to all men. they know by the _testimony_ as distinct from the law. testimony consists of _facts_. god's people knew that he was their god, because he "brought them out of the land of egypt, out of the house of bondage." this was "the doing of the lord,"--"the testimony of jesus christ." and so it is an important and precious truth to us at the present day.--"the preface to the ten commandments teacheth us, that god is the lord (jehovah) and _our god_."--this great historical fact is the controlling motive to acceptable obedience to the moral law. to this, among other truths of the gospel, every faithful minister will "bear witness" with the apostle john. john also bore witness to "all things that he saw," as presented to him in a succession of visions to the end of this book, in view of some of which, he "wondered with great admiration." (xvii. .) in the third verse there is a "blessing" pronounced on all such as "hear, read and keep those things which are written in the words of this prophecy." a mere reading and hearing of the apocalypse will not secure the blessing. it is suspended on the _keeping_. "blessed is he that _keepeth_ the sayings of the prophecy of this book." (ch. xxii. .) the divine and compassionate author of this prophecy, who "knoweth the end from the beginning," foresaw the violent and ignorant opposition even to the _reading_ of it, which would be encountered by those for whose special direction and comfort it was given. while the "man of sin" would attempt to deprive the church of the light of the bible in general, the great "antichrist" would join him in special hostility to this book. the judgment of the former is, that the bible in the hands of the people will generate _heresies_; of the latter,--the apocalypse is so "hard to be understood" as to be unintelligible. a revelation, and yet unintelligible! this is very nearly a contradiction. such sentiments betray rebellion against the authority, and a reflection upon the wisdom and beneficence of god. all christians acknowledge, as peter says of the writings of paul, that in this book are "some things dark and hard to be understood:" but there have been always and now are, some disciples who do not subscribe to the teaching of most expositors of this book,--that their actual fulfilment, alone, will interpret these predictions.--doubtless it was in view of such discouragements that our lord prefixed and repeated the special blessing. and this promised blessing of the master himself is sufficient to countervail all the discouragements and hostility of the adversaries, thrown in the way of the reader and expositor. moses "endured as having respect unto the recompense of the reward." let us copy his example. "he is faithful that promised." let the pious reader, therefore, disregard the counsel to "omit the reading, of this book in family worship," as we have sometimes heard; whether it be tendered by papist, prelate or presbyterian, because it is directly contrary to the express command of christ, (john v. ,) and because by following such counsel, he would forfeit the special blessing here promised. . john, to the seven churches which are in asia: grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven spirits which are before his throne; . and from jesus christ, who is the faithful witness, and the first-begotten of the dead, and the prince of the kings of the earth. unto him that loved us, and washed us from our sins in his own blood, . and hath made us kings and priests unto god and his father; to whom be glory and dominion for ever and ever. amen. vs. - .--here we have the customary salutation, addressed to the churches of asia minor. many other churches had been organized in other parts of the earth at this date; (a.d. :) but the special reason why john saluted these seven, and addressed an epistle to each, would seem to be his vicinity to them in the place of his present sojourning, and probably his personal acquaintance with them in the exercise of his ministry among them, (v. .) his prayer for these churches is substantially the same as that prefixed to most of paul's epistles. grace and peace are inseparable in the divine arrangement. "there is no peace, saith my god, to the wicked." (isa. lvii. .) the solitary pilgrim in his place of banishment, contemplating the abrahamic covenant, and realizing that grace and that peace in which he desires his fellow disciples to share, sets before us the threefold source whence these divine influences flow. first, "from him which is, and which was, and which is to come;" a description of god the father, whose personal subsistence has priority in the godhead, and who occupies the like priority in voluntary relationship and economic standing. from the father personally, as the representative of trinity, we have seen (in verse ,) this book emanated; and now from the same we are taught that "grace and peace" come to fallen man. second, john's prayer here, differs from paul's usual form in the beginning of his epistles; for paul omits the holy spirit, commonly saying,--"grace be to you, and peace from god the father, and from our lord jesus christ," (as in gal. i. .) in this last book of scripture we have the co-equal three introduced as co-operating in the work of man's redemption. thus our attention is directed to the "seven spirits which are before the throne;" by which we are to understand the holy ghost, in his essential equality with god the father, but in the place of official subordination. the holy spirit is _one_ personally, but _seven_ in his manifold gifts and graces, with special reference to the "seven churches." and whereas the divine spirit, in the order of his personal subsistence and operation is _third,_ here he occupies the _second_ place in the order of revelation. third, the special reason for reserving the notice of our saviour to the last place, is doubtless that the "beloved disciple" may take occasion to leave on record an expression of his admiration of the mediator's person, one of whose names is "wonderful," (isa. ix. ;) and that he might exemplify the ruling principle of his own heart,--"we love him, because he first loved us." ( john iv. .) the apostle dwells upon the personal glory of immanuel, contemplating him in his threefold office of prophet, priest and king.--he is "the faithful witness" in his prophetical office. "the only begotten son, which is in the bosom of the father, he hath declared him." (john i. ;) "who, before pontius pilate, witnessed a good confession." (john xviii. .) he is "the first-begotten of the dead." he "died unto sin once," as an expiatory sacrifice to atone for the guilt of an elect world. being a "priest for ever after the order of melchizedek," "he ever liveth to make intercession,"--"death hath no more dominion over him," as it had over lazarus and many others who "came out of the graves after his resurrection." (matt, xxvii. , .) _among all_, he has the preeminence. (col. i. .) he is "the prince of the kings of the earth." there is not in the sacred volume a title of our redeemer more full or expressive than this, on his headship or royal office. a _prince_ is of royal parentage. such is the understanding of mankind in all civilized nations. joseph in egypt typified, in part, the kingly office of christ; and solomon on the throne of israel partially typified him in his dominion: but as balaam foretold that he should be "higher than agag," (num. xxiv. ,) so we may say he is higher than joseph,--"a greater than solomon is here." "pharaoh said unto joseph, thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will i be greater than thou." when the father says to the son, "thy throne, o god, is for ever and ever," (ps. xlv. ,) this is consistent with "excepting him that did put all things under him." ( cor. xv. .) although we are not warranted to say with some, "the father is the fountain of the godhead, we may warrantably and boldly say, the father is the _fountain_ of _authority_. (john vi. .) the dominion of the mediator is universal, reaching "from the roofless heaven to the bottomless hell." it is comfortable to the disciples to know this in anticipation of the rise and reign of antichrist. he is, by the appointment of the father "head over all things," (eph. i. ,)--"able to save to the uttermost all that come unto god by him," to "consume with the spirit of his mouth, and destroy with the brightness of his coming, that wicked, the man of sin." ( thess. ii. .) in view of the personal dignity and mediatorial dominion of christ, the apostle gives expression to his admiration and wonder at the amazing love and condescension displayed by him on behalf of himself and all others, on whom that love was fixed from everlasting, and whose guilt and pollution were taken away by the atoning and cleansing blood of the lamb. to these saving benefits is to be added the honour to which the redeemed are advanced as "kings and priests,--a royal priesthood." the living head is "a priest upon his throne," (zech. vi. ,) and all the members are assimilated to him. ( pet. ii. , .) . behold, he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him. even so, amen. verse .--how animated the language, sublime the conception, and awe-inspiring the sentiment here! time is annihilated! the end is seen from the beginning, and all eyes are directed to the sovereign judge of the world, as he comes in majesty to fix the final destiny of all the children of adam! these have constituted only two classes sincere world began. "every eye shall see him," but the eye will affect the heart very differently. the hearts of some, with holy job, will be filled with joy unspeakable, (job xix. , ;) but others, with mercenary balaam, will be inspired with terror and dismay. (num. xxiv. .) of "them that pierced him," who shall be able to abide his indignation? judas, caiaphas, herod and his men of war; pontius pilate, and all who have consented to the counsel and deed of them, "must appear before his judgment seat." "all kindreds of the earth," covering all the combinations of "antichrist" during the definite period of twelve hundred and sixty years, "shall wail because of him," (rev. xiv. , .) assured of the equity of messiah's judgment, the apostle, in the exercise of "like precious faith with all them that believe," subjoins his hearty assent,--"even so, amen:" "so let all thine enemies perish, o lord." doubtless the design of the holy spirit in this verse is to furnish ground of encouragement to those who were to be engaged in the protracted conflict with the powers of darkness foreshadowed in the prophecy of this book. . i am alpha and omega, the beginning and the ending, saith the lord, which is, and which was, and which is to come, the almighty. ver. .--the same divine person, to whom the apostle directs the doxology in the th verse, is introduced in the th: that is, the lord christ. he claims eternity and omnipotence. he describes himself here in the _very words_ which in the th verse are descriptive of the eternal subsistence of the person of the father. "alpha and omega," the first and last letters of the greek alphabet, are explained in the words,--"the beginning and the ending." this language is not to be understood as expressing or defining the duration of the godhead only; but it points also to the divine purpose and providence. to the same purpose speaks our redeemer under the name of wisdom:--"the lord (the father) possessed me in the beginning (head, purpose) of his way, before his works of old." (prov. viii. .) in joint counsel with the father, ere the wheels of time began to move, and being "almighty" to execute the purposes of god, he is perfectly qualified to act as the final judge of the world. and in the great and last day "every tongue must confess that he is lord, to the glory of god the father." (phil. ii. .) "for to this end christ both died, and rose, and revived, that he might be lord both of the dead and living." (rom. xiv. .)--"god is judge himself." (ps. . .) . i john, who also am your brother, and companion in tribulation, and in the kingdom and patience of jesus christ, was in the isle that is called patmos, for the word of god, and for the testimony of jesus christ. ver. .--again, the inspired writer addresses the christians in asia, acquainting them very briefly and simply with his present local situation; not so much to move their sympathy with him, as to express his unabated affection for them:--"i am your brother, and companion in tribulation." although the "like afflictions were accomplished in his brethren," the devil was permitted to "cast" only "some of them into prison." but it is remarkable that john utters not a word, much less manifests any resentment, against the persecutor. he was "in the isle that is called patmos:"--but he does not say who sent him there. historians tell us that he was banished by domitian, the roman emperor; others say, by nero; but the former is more probable. this island is proverbially barren. it is situated among a number of islands in the aegean sea, a point of the mediterranean running northward between europe and asia, and not very remote from most of the churches here addressed. the ground of controversy between john and his persecutors was "the word of god, and the testimony of jesus christ." of these he "bare record." (v, .) "this," say most expositors, "was the cause of john's banishment." this unguarded language confounds the difference between a _cause_ and an _occasion_. john had given no cause of banishment to his enemies. the true cause of their hostility was their hatred of the "word of god and the testimony of jesus christ." for these john contended earnestly, as jude enjoined; (ver. :) just as paul and others were "bold in their god to speak the gospel of god with much contention." ( thes. ii. .) we have here the standing ground of strife between the believer and the infidel; between christ and belial, between the church and the world. there is a divine hand interposed all along in this warfare, and the conflict will terminate only in the extermination of one of the parties. (gen. iii. ; rev. xx. .) . i was in the spirit on the lord's day, and heard behind me a great voice, as of a trumpet, ver. .--the beloved disciple had often "tasted the good word of god," while the bosom-companion of christ in the time of his ministry on earth: his "heart burned within him." (luke xxiv. .) especially had this been his happy experience on the holy sabbath. now that his condition is solitary, being by violence "driven out from the inheritance of the lord," ( sam. xxvi. ,) his gracious master favours him with a special visit. did he not say to his disciples while he was yet with them,--"i will not leave you comfortless? i will come to you." (john xiv. .) the comforter was promised to supply the want of the saviour's bodily presence, (v. ,) and now john is "in the spirit," and it is "the lord's day,"--the christian sabbath. we may well suppose this disciple never was happier, no, not when he was "leaning on jesus' bosom." he would not now envy the emperor or any of his persecutors in all their outward peace and prosperity. he was in an ecstasy,--"whether in the body or out of the body he could not tell:" but his soul was susceptible of the impressions of christ's love, and of the intimations of his sovereign will. "shall i hide from abraham the thing which i do?" (gen. xviii. .) "surely the lord god will do nothing, but he revealeth his secret unto his servants the prophets." (amos iii. .) john does not boast as balaam,--"falling into a trance, but having his eyes open:" yet he heard and saw as distinctly and clearly as if his perceptions had come through the medium of his bodily ears and eyes. "he heard behind him a great voice as of a trumpet," not to alarm, but to engage attention. . saying, i am alpha and omega; the first and the last: and, what thou seest, write in a book, and send it unto the seven churches which are in asia; unto ephesus, and unto smyrna, and unto pergamos, and unto thyatira, and unto sardis, and unto philadelphia, and unto laodicea. v. .--christ speaks, asserting his eternity, and consequently his equality with the father. this book being written in the greek language, our saviour names and appropriates to himself the first and last letters of the alphabet in that language, and gives the interpretation,--"the first and the last," as in v. . john is directed to write and send to the seven churches all that is contained in this last book of the bible. the churches are named here, and in the second and third chapters they are addressed severally in a letter to each. it may be noted that besides the general commission to preach the gospel to every creature, apostles had a special call to _write_; and sometimes a prohibition,--"write not," (ch. x. .) many of the most learned and godly divines whom we would consider best qualified, have never left any writings for the instruction of posterity; whilst others less qualified, either in respect of literature or piety, or not at all qualified, have filled the world with books without a special call from christ. (john xx. , ; xxi. .) . and i turned to see the voice that spake with me. and, being turned, i saw seven golden candlesticks; . and in the midst of the seven candlesticks one like unto the son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. . his head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; . and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. . and he had in his right hand seven stars; and out of his mouth went a sharp two-edged sword; and his countenance was as the sun shineth in his strength. vs. - .--his attention being arrested, the apostle "turned to see the voice,"--that is, the person from whom the voice came. a glorious vision was presented to his view,--"seven golden candlesticks" or lamp-bearers, in allusion to the golden candlestick with the seven lamps as placed in the tabernacle. (exod. xxv. - .) "in the midst of the candlesticks appeared one like unto the son of man," the mediator, clothed in sacerdotal garments, supplying oil for the light, after the example of aaron and his sons. (exod. xxvii. , .) the "garment" may signify his mediatorial righteousness,--the "golden girdle" the preciousness of his love,--"his head and his hairs white like wool," his purity and eternity,--"his eyes as a flame of fire," his omniscience, by which he searches the reins and hearts, and sees the end from the beginning; "his feet like unto fine brass," the stability of his appointments and the excellency of his providential dispensations,--"his voice," the irresistible energy of his word to quicken, terrify or destroy at his pleasure. (john v. , heb. xii. .) "the sharp two-edged sword" will represent his awful justice against the impenitent who resist his righteous authority. "with the breath of his lips shall he slay the wicked." (is. xi. ; luke xix. .) "his countenance as the sun shining in his strength," disclosed to the beloved disciple such splendor as to overwhelm him. the like display of divine majesty was insupportable to saul of tarsus when on his way to damascus. (acts xxvi. .) to the workers of iniquity, "our god is a consuming fire." (heb. xii. .) it is a certain truth,--"the vengeance of the gospel is weighter than the vengeance of the law." (heb. x. , .) "let us therefore fear." . and when i saw him, i fell at his feet as dead. and he laid his right hand upon me, saying unto me, fear not; i am the first and the last: . i am he that liveth, and was dead; and, behold, i am alive for evermore, amen; and have the keys of hell and of death. . write the things which thou hast seen, and the things which are, and the things which shall be hereafter; . the mystery of the seven stars, which thou sawest in my right hand, and the seven golden candlesticks. the seven stars are the angels of the seven churches; and the seven candlesticks which thou sawest are the seven churches. vs. - .--we have the effect of the vision upon the beloved disciple. he who had leaned on christ's bosom at supper, and who had seen his master transfigured on the holy mount, was now utterly overwhelmed with the effulgence of his glory. john "fell at his feet as dead." so it was with daniel, "a man greatly beloved." (daniel x. - .) but the compassionate saviour dispelled his fears, as in all similar cases; making known to his astonished servant his supreme deity and real humanity, as "the first and the last," who died for the sins, and was raised again for the justification of his people. (rom. iv. .) he is "alive for evermore,"--become "the first fruits of them that slept." ( cor. xv. .) he "dieth no more. death hath no more dominion over him." (rom. vi. .) and so complete is his victory over the king of terrors, the last enemy of the believer, that he hath "the keys of hell and of death." he has the "key of the bottomless pit," (xx. ;) having triumphed over principalities and powers, making a show of them openly. (col. ii. .) whether christ used the word, "amen," to ratify the truth of his immortality; or whether this is an expression by john of his joyful acquiescence in that truth, is not material: we know on satisfactory evidence, that our lord is a prophet and king, as well as a priest, "after the power of an endless life." (heb. vii. ; rom. xiv. .) john is next commanded to write,--_first_, "the things which he had seen;" that is, the description of the foregoing vision:--_second_, "the things which are;" that is, the actual condition of the church, as delineated in the diverse characters of the seven churches addressed, as in the next two chapters:--_third_, "the things which shall be hereafter:" that is, the prophetical part of the book, from the beginning of the fourth chapter to the close, as containing the prospective history of the church and of the nations, as she was to be affected by them, or they by her, till the consummation of all things. this is the division of the book made by the divine author himself, and it is a natural and intelligible one. all attempts of learned and pious men by other divisions to render this mysterious part of the bible more clear to the unlearned reader, tend only to display the ingenuity of the writers,--not to say their temerity, while they "darken counsel by words without knowledge." such artificial divisions are as unfounded, in the apprehension of sober expositors, as the attempts of impious arians and others, to turn the historical narrative of the creation and fall of man into an allegory! the meaning of the "seven stars and seven candlesticks" is then explained to john. the word, "are," is used in a figurative sense, and not to be taken literally. it means here, _symbolize, represent_ or _signify_. it is to be interpreted in the same sense as in the following places of sacred scripture:--"it _is_ the lord's passover." (exod. xii. .) "that rock _was_ christ." ( cor. x. .) "this _is_ my body." (matt. xxvi. .) none but a papist will have any difficulty here, or perhaps,--a lutheran! chapter ii. some commentators, among whom may be mentioned the learned dr. gill, a leading antipedobaptist minister of england, have imagined, that the seven epistles addressed to the asiatic churches, contain a mystical prophecy of the church general, covering the whole period of her history from the apostolic age till the end of the world. according to this fancy,--for it is nothing more than a fancy; the church in smyrna, will represent the church's condition in the second stage of her history, when arianism prevailed! and the laodicean must represent her last, and so her worst condition! how will this harmonize with the th chapter, where she appears in triumph over all her antichristian foes? this is given as a specimen of the unbridled fancy and licentious imagination with which even good men may be tempted to approach the reading and interpreting of this important and instructive part of god's word. but peter informs us that some persons in his time, "wrested" those parts of paul's writings which were "dark and hard to be understood:" and this was not the worst of their conduct, for they treated "the other scriptures also" in the same reckless and irreverent manner, which were neither dark nor hard to be understood. ( pet. iii. .) these epistles are no more mystical or prophetical than those of the apostle paul. they are simply and properly descriptive, although like all other epistles, they are applicable to the church general in all ages, and equally suited to the case of individuals, as is clear in the close of each:--"if _any man_ have an ear, let _him_ hear." . unto the angel of the church of ephesus write; these things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; . i know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: . and hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted. . nevertheless, i have somewhat against thee, because thou hast left thy first love. . remember therefore from whence thou art fallen, and repent, and do the first works; or else i will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. . but this thou hast, that thou hatest the deeds of the nicolaitans, which i also hate. . he that hath an ear, let him hear what the spirit saith unto the churches; to him that overcometh will i give to eat of the tree of life, which is in the midst of the paradise of god. verses - .--this first epistle, addressed to the church in ephesus, comes from the lord jesus, who holds the stars in his right hand; who gives commission to the ministry, gives them authority as his ambassadors to negotiate with mankind, communicates to them the light which they diffuse in the world, sustains them in their respective spheres, and controls them as they move in their orbits. he walks in the midst of the candlesticks, as the sun in the system of nature, trimming and snuffing the lamps that they may burn more clearly. this is the second epistle sent from christ to the church of ephesus. paul, who is thought to have planted this church, (acts xviii. ,) had written to those christians some thirty years before, while he was a prisoner in rome. (eph. i. ; vi. .) paul and john were nothing more than christ's amanuenses,--"the pen of a ready writer." (ps. xlv. ; cor. iii. .)--"the angel of the church" is at once a symbolic and collective name, including also the idea of representation:--not a pope or any other prelatic personage. no doubt in our saviour's estimation the saints take precedence here of the "bishops (overseers.) and deacons," as they do in phil. i. ; eph. iv. - . all ecclesiastical officers are christ's gift to the church; but the object or recipient of the gift is more valued than the gift. and just here is the point where prelates "do greatly err, not knowing the scriptures." they have arrogated to themselves the honourary title of "clergy;" and for the sake of distinction, and to give plausibility to their ambitious pretensions, call the membership of the church the "laity,"--contrary to the express decision of the unerring spirit. peter cautions the "elders" that they be not as "lords over god's _heritage,"_--_lot, clergy;_ where it is obvious that the body of the people, as distinguished from their rulers, are denominated the _clergy._ moreover, it is evident to any unbiased reader, that the membership, and not a bishop only, are addressed by our lord in these epistles; as when he says,--"some of you." (v. .) hence it may be inferred that there is no proof in these epistles on which to erect the antichristian hierarchy of diocesan prelacy; and consequently that ecclesiastical government is by divine right, lodged in the hands of a plurality of presbyters. christ notices what is commendable, before he administers reproof. "i know thy works."--there seems to be an incompatibility between the "patience" commended, and not being able to "bear them which were evil." but patience under persecution or any other providential dispensation, is perfectly consistent with an enlightened zeal against error and immorality. indeed, the two graces,--patience and zeal, are inseparable in themselves, and as connected with all the other graces of the holy spirit.--there were such in the primitive church, who claimed to be apostles, and who, upon trial, were discovered to be impostors. paul, in the exercise of the miraculous gift of "discerning of spirits," could, without presbyterial examination of witnesses, personally detect "false apostles, deceitful workers" in corinth. ( cor. xi. .) but john was not at ephesus, and therefore the ordinary rulers are approved by christ for the faithful exercise of discipline. persons who falsify the doctrines and corrupt the order and ordinances of divine appointment, are the worst of liars, and having been by competent authority "found" to be such; they may be so called without breach of charity. when discipline is neglected or relaxed, error and tyranny soon enter, with "confusion and every evil work." but when false teachers have gained followers and influence in the church, the friends of truth and order will be in danger of yielding to the pressure. they are liable to become "weary and faint in their minds," (heb. xii. ;) but zeal for their master's honor will animate them to contend for the faith so as to secure his approbation. it is remarkable that so much labor, patience, zeal etc., should be found in this church while chargeable with having "fallen from first love." habits contracted in the fervor of early affection to christ, may continue to influence an individual or a church, when the fervency of affection is sensibly abated. this state of feeling the exercised christian will confess and lament. nothing but repentance and reformation in such a case will procure the approbation and restore the favor of christ. continued impenitence is threatened with removing "the candlestick," the gospel, ministry and ordinances. the nicolaitans were a sect of corrupt professors of christianity of whose doctrines and deeds little or nothing is certainly known. it is most generally supposed that they were a sort of antinomians, who turned the grace of god into lasciviousness; and there is a tradition, not well sustained, that their heresy was derived from nicolas, a proselyte of antioch, one of the seven deacons of whom we read, acts vi. . the similarity of name seems to have suggested this fancy; for there is no historical evidence that one who was "of honest report, full of the holy ghost and wisdom," was permitted thus to fall away. their deeds, however, were hateful to christ, and therefore hateful to his real disciples: for one of the infallible marks of a state of grace is to hate what,--yes and whom,--our lord hates. (ps. cxxxix. , .) all who read or hear these things are interested in them, whether they will hear, or whether they will forbear. what christ saith in each of these epistles, the spirit saith; and what is said to each church is said to all the seven; that is, to the whole visible church. "to him that overcometh" false apostles, the deeds of the nicolaitans, any doctrines or practices in opposition to the truth of christ, or militating against the honor of christ; to such he "will give to eat of the tree of life," from which adam was excluded upon the breach of the first covenant. (genesis iii. - .) what the first adam lost by the fall, the last adam will restore with interest, ( cor. ii. .) the felicity of the saints in glory can be represented only by sensible things; and even then but very imperfectly. ( cor. xiii. ; john iii. .) . and unto the angel of the church in smyrna write; these things saith the first and the last, which was dead, and is alive; . i know thy works, and tribulation, and poverty, (but thou art rich,) and i know the blasphemy of them which say they are jews, and are not, but are the synagogue of satan. . fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and i will give thee a crown of life. . he that hath an ear let him hear what the spirit saith unto the churches; he that overcometh shall not be hurt of the second death. vs. - .--smyrna is the second in order of the seven churches addressed through the ministry as the official representatives. our saviour here assumes those titles mentioned in ch. i. , , which bespeak his divine personal dignity and voluntary humiliation, his eternal godhead and true manhood,--"god manifest in the flesh," having by death triumphed over death, to deliver them who through fear of death were all their life-time subject to bondage. (heb. ii. .) this church was subjected to "tribulation,"--persecution in name, substance and person. the members were either of the poorer sort of the citizens of smyrna, or rendered poor by fines,--"the spoiling of their goods."--"but thou art rich," rich in faith, in good works, in the gifts and graces of the spirit, the earnest of the heavenly inheritance.--in this place a colony of jews had gained such social influence as to move the populace, and even the local magistrates, to offer violence to the servants of god. it does not appear that these jews were professing christians of any creed, but just such as paul often encountered in judea and elsewhere. (acts xvi. - .) the devil instigated the jews, and they the gentiles; and both, the magistrates, to silence the testimony of christ's witnesses, by which all were tormented. the design of the devil, who was a murderer from the beginning, was to _destroy_ that church; but christ's design was to _try_ her members. only _some_ were to be imprisoned, and the time of trial would be limited to "ten days,"--a definite for an indefinite, but short time. those who resist the truth contradict its advocates, and blaspheme the holy name of god, though professing to be either jews or christians, area "synagogue of satan." "a crown of life" is promised to such as proved "faithful unto death." they shall not be "hurt of the second death;" that is, eternal death. (ch. xx. , .) . and to the angel of the church in pergamos write; these things saith he which hath the sharp sword with two edges; . i know thy works, and where thou dwellest, even where satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein antipas was my faithful martyr, who was slain among you, where satan dwelleth. . but i have a few things against thee, because thou hast there them that hold the doctrine of balaam, who taught balak to cast a stumbling-block before the children of israel, to eat things sacrificed unto idols, and to commit fornication. . so hast thou also them that hold the doctrine of the nicolaitans, which thing i hate. . repent; or else i will come unto thee quickly, and will fight against them with the sword of my mouth. . he that hath an ear, let him hear what the spirit saith unto the churches; to him that overcometh will i give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. vs. - .--to the church in pergamos reproofs and threatenings are addressed by him who has the "sharp sword." satan had his throne in this place, whence he assailed the true doctrine and disciples of christ by heresy and persecution. in such a great fight of afflictions there was one distinguished, like stephen, for boldness and fortitude, who "resisted unto blood, striving against sin." and wherever there is a "faithful martyr" for christ, who "holds fast his name, and will not deny his faith" at the risk of his life, his divine lord will condescend to register his name among that noble company who "by faith have obtained a good report." (heb. xv. .) the "doctrine of balaam" and that of the nicolaitans led to gross immoralities in apostolic times as of old in the days of moses. (num. xxxi. .) and thus it appears, that old heresies, which have been condemned, are afterwards revived under new names, and patronized by new leaders. in such a case, we have the authority of christ for calling them by the same names of those whose principles they adopt, and whose example they emulate. it was no breach of charity, therefore, by our forefathers to designate those who "delated" them to the cruel persecutors in scotland by the name of "ziphites," or to call the archtraitor sharp,--"a judas." the lord jesus "hates the doctrine" as well as "deeds of nicolaitans," which are subversive of truth and godliness. those who oppose the doctrines of balaam and the nicolaitans in any age when these are popular, must expect persecution. but when "troubles abound for christ's sake, consolations much more abound by christ." this is to "eat of the hidden manna." also, the "white stone" or pebble,--the token of justification,--will be given to the conqueror in the christian conflict. the allusion here is to the mode of procedure in courts of judgment among the ancient greeks. white stones were cast for acquittal; black for condemnation. the manna is _hidden_, and so is the _white_ stone, both signifying the sustaining and consoling evidence of the comforter,--the holy "spirit witnessing with the spirit" of the persecuted believer, that he is a "child of god." it is the same thing as the "hundred-fold in this life," promised by christ. (matt. xix. .) it is worthy of notice, in the condition of this church, that while among a minority may be found an "antipas,--faithful martyr" for the cause of christ, against those who hold the doctrine of balaam and the nicolaitans: the majority are called upon to "repent,"--evidently for conniving at the destructive errors and immoralities of those seducers. and unless the discipline of the church was employed to "purge out these rebels;" the master would take the work into his own hand, and "fight against them with the sword of his mouth:" and then such as screened or spared these sinners might expect to partake of their just punishment. rulers in the church "must give account for those over whom they watch." . and unto the angel of the church in thyatira write; these things saith the son of god, who hath his eyes like unto a flame of fire, and his feet are like fine brass; . i know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. . notwithstanding, i have a few things against thee, because thou sufferest that woman jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. . and i gave her space to repent of her fornication; and she repented not. . behold, i will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. . and i will kill her children with death; and all the churches shall know that i am he which searcheth the reins and hearts: and i will give unto every one of you according to your works. . but unto you i say, and unto the rest in thyatira, (as many as have not this doctrine, and which have not known the depths of satan, as they speak;) i will put upon you none other burden: . but that which ye have already, hold fast till i come. . and 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. . and i will give him the morning-star. . he that hath an ear, let him hear what the spirit saith unto the churches. vs. - .--the most lengthy epistle is sent to the church in thyatira. he who is the "son of god," a divine person, possessing the essential attributes of omniscience and immutability, has more to say to this church than to any of the rest. commending, as usual, whatever was commendable,--their "works, charity, service," etc.; "and the last to be more than the first:" he has, nevertheless, "a few things against them,"--especially "suffering that woman jezebel to teach." is this "woman jezebel" to be taken in a literal or figurative sense? analogy seems to require a metaphorical sense. if, in the preceding epistle, "balaam" is not to be understood literally and personally, but figuratively and representatively, so jezebel represents an individual, or rather as that other woman, (ch. xvii. .) a faction or sect, who propagated destructive heresy. jezebel was daughter of ethbaal, king of the zidonians, whom ahab married contrary to the express law of god. ( kings xvi. ; deut. vii. .) she was a violent persecutor of the lord's people, because she was given to idolatry; and she was an instigator of all the cruelty perpetrated by that wicked king, "whom jezebel his wife stirred up." as ahab suffered his wife to control his policy, "giving him the vineyard of naboth," etc., so it appears, the rulers in this church are blamed for permitting "a woman to teach," contrary to the law of christ." ( tim. ii. .) she "called herself a prophetess,"--why not then require her to show her credentials? permitted to usurp the functions of a public teacher, she "seduced christ's servants" to join in the abominable rites of the heathen. spiritual fornication, especially when conducted by female agency, has always issued in that which is literal. this may be verified from the time of noah and balaam till the erection of nunneries under the sanction of the "man of sin." the distinction here between "committing fornication" and "eating things sacrificed unto idols," intimates that the "adultery" is to be taken in a literal sense. time was allowed for repentance, "and she repented not." all this time the rulers were culpable: therefore the lord himself, as before, will interpose to rectify such gross sin and scandal. this he would do by visiting these impenitent transgressors with some incurable disease which would issue in certain death. so he did in the church of corinth. ( cor. xi. .) by this example he would teach "all the churches, that it is he who searcheth the reins and hearts,"--demonstrating his divine omniscience.--"but unto you i say." where now is to be discovered, in this address of the saviour, that "presiding minister," or diocesan bishop, whom the anti-christian prelates affirm our lord addresses in all these epistles? "and unto the rest in thyatira,"--still no prelate addressed; but those laborious and patient ones previously commended, who "had not known the depths of satan." those deceivers pretended to instruct their deluded followers in the "deep things of god;" but christ calls them "depths of satan." it is usual with the devil's factors to delude credulous persons with pretending to teach them deep mysteries,--"curious arts. (acts xix. , .) to such as withstood the adversary and his allies, christ would give no additional injunctions to those which they had received. and to animate them to continued fidelity and fortitude in future conflicts with these enemies of all righteousness, he holds forth an ample reward. he shall share in the honor of his master, conferred on him by his father. whatever may be comprehended in this promise, it can be made good to the victorious christian only by him who is divine. none else has "power over the nations," but he to whom "all power is given in heaven and in earth." (matt, xxviii. .) "the morning star" may signify christ himself, (ch. xxii, ,) or the "first fruits of the spirit," (rom. viii. ,) or the full assurance of grace. ( peter i. .) as before, what "christ saith, the spirit saith;" and the instruction, warning and threatening sent to the church in thyatira, was addressed to all churches and to every human being endowed with an "ear to hear." it is assumed in the beginning of the apocalypse, that only some will have sufficient education to "read the words of the prophecy of this book;" and such is the condescension of our gracious master, that those who, by reason of invincible ignorance, cannot _read_, yet may share in the reward promised to such as "hear and keep" the sayings of this book. and no doubt thousands have received this reward since the begun decline of popery, who were privileged to hear and to "know the joyful sound" of the gospel proclaimed by the heralds of the reformation. in the times of luther, calvin, knox, and others, who were their compeers and successors, many were called from darkness to light, in continental and insular europe, who could not read. all are commanded to "search the scriptures." now to be able to obey this reasonable command, either all must be instructed in the knowledge of hebrew and greek,--the two languages in which the bible was originally written, or the bible must be translated into the languages of all nations. but the former supposition is impracticable, and therefore the latter is dutiful. and after all that has been done, and is yet to be accomplished, in translating the sacred writings into the languages of the nations of the earth, the "angels of the churches" will be employed by the chief shepherd in feeding his flock. chapter iii. . and unto the angel of the church in sardis write; these things saith he that hath the seven spirits of god, and the seven stars; i know thy works, that thou hast a name that thou livest, and art dead. . be watchful, and strengthen the things which remain, that are ready to die: for i have not found thy works perfect 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 as a thief, and thou shalt not know what hour i will come upon thee. . thou hast a few names even in sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. . he that overcometh, the same shall be clothed in white raiment; and i will not blot out his name out of the book of life, but i will confess his name before my father, and before his angels. . he that hath an ear, let him hear what the spirit saith unto the churches. vs. - .--as hitherto in these epistles we do not discover a "presiding minister" above an elder, so neither do we in this one find any hint of a "bishop and pastors." all christ's bishops are elders, and "all are brethren." (acts xx. , .) prelacy,--that is, preferring one pastor before another in office, is expressly prohibited by the church's only lawgiver. (matt. xx. , .) the attempts to annul this law of christ has caused more sin and suffering to his disciples than any one external agency of the devil. the whole history of the church furnishes the evidence of this. the church in sardis is addressed by him who "hath the seven spirits of god and the seven stars," who has authority by office to give the quickening influences of the spirit to the dead, and his reviving influences to the dormant; for revival presupposes life. their "works were not perfect before god," however they might appear to men. the majority were in a languishing condition, had "given themselves over to a detestable neutrality" in the lord's cause. and as the whole body is justly characterized by the major part; this church is described as "dead." "be watchful,--remember,--repent." these duties point out the prevailing sins, namely, slothfulness, forgetfulness and security. where these predominate, "things that remain are ready to die." and there is no other remedy but that of applying to the "seven spirits of god," which christ is ready to shed abundantly on all who make believing application. christ threatens to "come as a thief" upon those who do not "watch." in similitudes, we are not to indulge a licentious fancy in our attempts to interpret them. the objects of the thief's visit and that of christ are not the point of resemblance; for "the thief cometh not but for to steal, and to kill, and to destroy." the point, and the only point of resemblance, is the suddenness of the visit. ignorance or neglect of this rule of interpretation has been a fruitful source of error, especially in expounding revelation. in this epistle, the order hitherto observed by the saviour is reversed. what was praiseworthy in other churches was first noticed. here the commendation follows the reproof. "thou hast a few names," etc. a virtuous minority are "undefiled in the way." they have nobly withstood the prevailing contamination, and therefore christ will admit them to fellowship and honor. the victor shall be "clothed in white raiment,"--grace shall be perfected in glory; and their names, which were inscribed in the book of life,--the register of the church of the first-born, shall be confessed by christ "before his father and before his angels," as having "followed the lamb," when others went back like orpah. (ruth i. .) let those who, having "put their hand to the plough," are tempted to "look back," consider "what the spirit saith" to the church in sardis. . and to the angel of the church in philadelphia write: these things saith he that is holy, he that is true, he that hath the key of david, he that openeth, and no man shutteth; and shutteth, and no man openeth; . i know thy works: behold, i have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and has not denied my name. . behold, i will make them of the synagogue of satan, which say they are jews, and are not, but do lie; behold, i will make them to come and worship before thy feet, and to know that i have loved thee. . because thou hast kept the word of my patience, i also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. . behold, i come quickly: hold that fast which thou hast, that no man take thy crown. . 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. . he that hath an ear, let him hear what the spirit saith unto the churches. vs. - .--this church, like the one in smyrna, is "without rebuke," in the midst of similar trials.--christ's message is prefaced, as usual, by some description of himself, implying his supreme deity and authority. "he that is holy, he that is true," is more than a creature. as "there is none _good_ but one, that is god;" so, "there is none _holy_ as the lord," (jehovah,) ( sam. ii. .) here is another, among many plain proofs, of our saviour's proper divinity. his divine authority is held forth in his "having the key of david," etc. a key is the symbol of authority, (matt. xvi. ,) and the reference is to that prophecy, (isa. xxii. - ,) in which the mediatorial dominion of christ is set forth, by calling eliakim to the place of authority in the room of shebna. "the key of the house of david will i lay upon his shoulder." it is in virtue of this extensive grant of power from the father, that the lord christ has a right, _as mediator_, to send his ambassadors into all nations, to call sinners (rebels) back to their rightful allegiance; and also to execute deserved punishment upon all who do harm to his servants. (ps. cv, .) in the exercise of his rightful authority, he has set before this church an "open door" of liberty, of opportunity, of activity; that she may put forth her "little strength" in keeping christ's word and confessing his name amidst opposition, reproach and violence; for it is obvious, that when impostors fail to reach their objects by deceit, they will resort to forcible measures. because this church was unable to purge herself by corrective discipline,--having but "a little strength," therefore christ declares his purpose to strip these lying jews of their cloak of hypocrisy, and exhibit them in their true character a "synagogue (church) of satan." (james ii. .) seeing that in apostolic times there were apostles, ministers, churches of the devil, is it to be supposed that we violate the law of charity, if in our own degenerate age, when heresies abound, when ecclesiastical order is trampled upon, we venture to apply the language of the holy spirit to unholy and profane amalgamations? no, it is part of the special business of christ's witnesses to unmask specious hypocrites and warn of danger from false teachers, ( cor. xi. - ; gal. i. , ,) that "their folly may be made manifest to all men." ( tim. iii. , ; peter ii. , .)--the cruel enemy, who in the day of prosperity boasts of his success, in the day of adversity becomes the most arrant coward and cringing suppliant,--whether it be saul or shimei. ( sam. xv. ; sam. xix. .) haughty persecutors have been changed to humble suitors for an interest in the prayers of their victims,--"to worship before their feet." "the word of christ's patience" may signify any truth or doctrine of the bible which is of supernatural revelation. the same idea is suggested by the phrase, "the present truth,"--any divine truth which may come to be opposed or denied, especially as it may bear upon the personal glory of our redeemer. love to christ is often tested by an enlightened and firm adherence to the "truth as it is in jesus," when "false apostles will sell it for a mess of pottage." (prov. xxiii. ; cor. xiii. .) the first promise here is of a temporal kind, of protection in time of general danger. the "temptation" thus predicted may refer to some of those "ten persecutions" waged by the roman emperors against the christians, as that of trajan in particular; but doubtless, like many other predictions, it was to have more than one fulfilment. the expression, "all the world" does indeed sometimes mean the roman empire, (luke ii. ;) but perhaps it would be rash to affirm, that it is to be always thus limited. like "the kingdom of heaven,--the kingdom of god,"--phrases which have unquestionably a two-fold signification, so it will be safer to consider this expression as of a similar kind. all other churches would be exposed to trial, from which this one would be exempted. the trial might consist of persecution, or the spreading of heretical principles and wicked practices, followed by apostacies. at such a time of trial, a firm adherence to the "doctrines which are after godliness," would be imperative duty, and the only way to secure the victor's crown. the gracious reward of fidelity here promised is a permanent and honorable place in the heavenly temple,--the temple of christ's father, whose name the citizen of the new jerusalem should bear for ever, and should be known and recognised as "fellow-citizen with the saints." these names may be safely interpreted as importing, "son, daughter of the lord almighty, citizen of zion, christian." as "the disciples were first called christians at antioch," so their gracious master will "confess their names before his father and the holy angels." (acts xi. ; rev. iii. .) . and unto the angel of the church of the laodiceans write: these things saith the amen, the faithful and true witness, the beginning of the creation of god; . i know thy works, that thou art neither cold nor hot: i would thou wert cold or hot. . so then, because thou art lukewarm, and neither cold nor hot, i will spue thee out of my mouth. . because thou sayest, i am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. . i counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see. . as many as i love, i rebuke and chasten: be zealous therefore, and repent. . behold, i stand at the door and knock: if any man hear my voice, and open the door, i will come in to him, and will sup with him, and he with me. . to him that overcometh will i grant to sit with me in my throne, even as i also overcame, and am set down with my father in his throne. . he that hath an ear, let him hear what the spirit saith unto the churches. vs. - .--it appears that in paul's time a christian church had been planted in laodicea. (col. ii. ; iv. .) this church had the benefit of his ministry as well as that of ephesus: and as both these churches were comparatively near to all the other five, we may suppose that a man of his zealous, active and persevering character and habits, would "impart unto them some spiritual gift." (rom. i. .) it is evident that this church had degenerated more than all the others. in her there is nothing to commend. her officers and members are described in their real character by him who is the "amen, the faithful and true witness, the beginning of the creation of god." each of these titles speaks the divine dignity of christ. they are all to be understood in an absolute, not in a comparative sense. as "there is none _good_ (absolutely so,) but one; that is, god," matt. xix. ; so christ only is the "amen" in such sense that he "cannot lie" as a "witness.'" he "speaks that which he has seen with his father." (john viii. .) jesus is, moreover, the "beginning;" the author, owner and sovereign ruler of "the creation of god." this is clearly taught in col. i. - , where the same person, who (in v. ) is called "the beginning," as here; is (in v. ,) said to "be before all things;" by whom (v. ,) "were all things created, that are in heaven, and that are in earth."--creation is a work proper to god only. but our redeemer has "created all things." now, according to heb. iii. , "he that built all things is god;" therefore he of whom these things are spoken is "the most high god." and so said the inspired prophet long ago, "for thy maker is thine husband." (isa. liv. .) in the language of jeremiah, (x. ,)--thus do we say to arians, socinians, and other self-styled unitarians,--"the gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens:" and their blinded votaries, "except they repent, shall all likewise perish."--however far the body of this church had declined, it does not appear that they had yet, as a community, gone the length of "denying the lord that bought them." spiritual pride, self-sufficiency, seems to have been the prevailing sin among these degenerate professors. like the pharisee, they would boast of their riches, the spiritual gifts which they possessed, by which they flattered themselves that "they were not as other men." possibly they might excel in knowledge, that "knowledge which puffeth up;" in utterance,--"great swelling words of vanity," by which they gained both "filthy lucre" and the admiration of an ignorant and carnal multitude. such is too often the actual condition of ministers and people, when they are all the while under the power of sin, and wholly "blind" to their spiritual destitution. self-deception is fatal; and it would be just in the lord jesus to give such persons up to their own hearts' lusts. so he threatens,--"i will spue thee out of my mouth," as a man's stomach loathes that which is nauseating. the like figure is used by isaiah, (lxv. ,) personating his lord when describing similar characters:--"these are a smoke in my nose,"--intolerably offensive.--to us the case of this church would appear hopeless. it is not so, however: on the contrary, he assures them that these sharp rebukes proceed from love. "as many as i love, i rebuke, and chasten." (heb. xii. - .) and from the "counsel" which he gives, as farther evidence of his love, we learn wherein this church was lacking,--in grace, justifying righteousness, and the saving self searching illumination of the holy spirit. as this church had not the promise of exemption from the coming "temptation," (v. ,) the "gold tried in the fire" of persecution will be indispensable to preserve any from apostacy, whereby their cloak of hypocrisy would be removed, and they be exposed to "shame."--christ "stands and knocks."--if the church refuses him admittance, yet if but one will "hear his voice and open the door," he will certainly communicate such consolations,--the "joy of his salvation," that it may be said they sup together. (song v. .) this, as before, is the "hundred-fold," promised in this life, as a foretaste and pledge of heavenly felicity.--there is added, a participation in his honor and authority; for those who suffer with him shall also reign with him. ( tim. ii. .) whilst "this honour is to all his saints," it is to be conferred upon them by christ. this assertion may seem to contradict what christ said to the mother of zebedee's sons, (matt. xx. ,)--"to sit on my right hand, and on my left, is not mine to give."--no, it is not his to give,--"but, except to them for whom it is prepared of his father." then it is his to give,--his right. of the honor and felicity promised to such as "fight the good fight of faith," none can have an adequate conception without actual experience. ( john iii. .) general observations. although the fundamental doctrine of the _trinity in unity_ be not expressly taught or asserted in these epistles, it is nevertheless often and plainly presupposed. each epistle begins and closes with express mention of two divine persons as equally the author. what christ says, the spirit says to these churches. but there is a _third_ divine person often mentioned who is called "god," and "father." (ch. ii. , , , etc.;) and in the first verse of chapter third, one speaks who has the seven spirits of god," where the _trinity_ is included. thus, while in these epistles this important doctrine of the adorable trinity,--a doctrine which lies at the very foundation of a sinner's hope, is obscurely revealed, as being clearly discovered in the preceding parts of the holy scriptures; the subsequent part of this book of revelation is intended, among other objects, to demonstrate _the distinct subsistence and economical actings_ of the co-equal and eternal three, in the protection and salvation of the church, and in the control and moral government of the universe. again, on the groundless and chimerical assumption of those expositors who view these epistles as prophetical of seven successive periods of the destiny of the church general, the last estate would be worse than the first,--laodicea being the worst of all. but this is obviously contrary to the description contained in ch. xx. - , where the saints are represented as in possession and exercise of all their purchased and social rights. neither does authentic history prove that the church of christ was more prosperous under the "ten persecutions" by the heathen roman emperors than in the apostolic age, as the superior condition of the church in smyrna to that of ephesus would require. the very contrary is true; and hence the groundlessness of such interpretation, however respectable the names of its authors. the object of our saviour in all the instructions, counsels, warnings, rebukes and threatenings addressed to these several churches is doubtless the real benefit of his people in after generations;--just as his dealings with the church in old testament times, "were written for our admonition and learning." (rom. xv. ; cor. x. .) moreover, some persons have inferred from our lord's treatment of these churches, a _divine warrant_ for the existence, and an imperative christian duty for the charitable recognition, of all the conflicting and antagonistic organizations of our time, popularly styled christian churches. but as the designation, "christian churches," is in the apprehension of some too general, the term "evangelical" is used by them as restrictive of the term "christian." still the question will present itself,--what constitutes a church "evangelical?" and this question is still without any definite answer. perhaps no two persons would include in one category the same denominations of professing christians. for example,--is a community to be considered a christian church in which the "doctrine of balaam" is taught? does the law of charity require the recognition of an organization as a christian church, in which a "jezebel would be suffered to teach, and to seduce the servants of christ?" is that a christian church which denies the supreme deity of christ, and rejects the seals of the covenant of grace,--the only charter of the christian church's existence, on earth? or is that combination to be viewed as a christian church which has no regular ministry, but expressly rejects the "pastors and teachers" of christ's appointment and the morality of the sabbath? these, and many other questions of similar or analogous import, will suggest negative answers to all who fear god, respect his authority, and are free from the bewildering effects of popular error. it ought to be considered that all these _seven_ churches were _one church_, as originally constituted, having the same,--that, is, a divine, scriptural organization. and although in the divine forbearance, they were still owned by christ, notwithstanding the errors, heresies and immoralities which had crept into them; yet it is manifest that he threatens some of them with divorce, total extinction in case of impenitence. he has indeed fulfilled his awful threats in making them a desolation. is it reasonable to suppose that he would reorganize these, or recognise others which incorporate the same or the like corruptions in doctrine and practice for tolerating which he has "removed their candlestick," or "spued them out of his mouth?" (_absit blasphemia_.) to say so, or write so, does not manifest the "charity which rejoiceth not in iniquity, but rejoiceth in the truth." alas! the present condition of the church general contains frequent evidences, that our saviour's affectionate counsels, solemn warnings, and awful threatenings, are neither duly pondered nor dutifully regarded. chapter iv. with this chapter the prophetical part of the apocalypse begins. this is the place where the third division of the book commences, of which intimation had been given to john.--"write ... the things which shall be hereafter." (ch. i. .) the third is therefore much the largest part of the whole book, comprising all from the th to the d ch. it is also to be noticed that the fourth and fifth chapters are properly of the nature of an introduction to what follows, presenting to view, as it were, a grand theatre on which are to be exhibited the dramatic characters and events which constitute the outline of history in the church and the world from the apostle's time till the consummation of all things. expositors commonly frame and lay down some rules by which they suppose symbolic language in general, and the symbols of this book in particular, may be interpreted. on examination, however, it will be discovered that the learned are not agreed either in the nature or number of such rules, and sometimes an expositor who has exerted his ingenuity most in devising canons of interpretation, forgets to apply them. all languages, whether spoken or written, are more or less metaphorical, interspersed with what are called figures of speech. it is customary to represent nations and tribes, whose language abounds in symbols, as but little advanced in civilization; and to view oriental nations as more disposed to indulge in tropes and figures than those of the west; but perhaps this relative estimate of the modes of speech in the eastern and western hemispheres will admit of some modification, when we consider the gesticulations and similes by which the aborigines of america attempt to give expression to their ideas. the word _hieroglyphics_, signifying sacred sculpture, derived from the ancient mode of writing by the priests of egypt, has received conventional currency among the learned, as descriptive of any writing which is obscure, "hard to be understood." and all who read this book will find some of it "dark" indeed. the divine author intended that it should be so, (ch. xiii. ;) yet he calls it emphatically, a "revelation." we have already noticed, that the symbols in this book are taken from the ceremonial law in part, and part are taken from the works of creation. the heavens and the earth present to our senses a variety of material objects; some more, some less calculated to arrest our attention. among these, the sun, moon and stars,--earth and sea, mountains and rivers, occupy prominent places. to facilitate our knowledge of these, and prompt reference to any part of them, we generalize or throw them into groups. thus we speak familiarly of the "solar system," the "animal, vegetable or mineral kingdom." now, just transfer these systematized objects from the material and physical, to the moral and spiritual world. then consider what relation any one object bears to the system, and what influence it has upon the other objects of which it is a part, and its import may be generally, satisfactorily and certainly ascertained. thus the same canons or rules which we apply in the interpretation of other writings, will be equally available in "searching the scriptures,"--never, never forgetting that it is the spirit of christ that "guides into all truth," or his own all-comprehensive rule of interpretation, "comparing spiritual things with spiritual." ( cor. ii. .) in order to the right observance of the divinely prescribed rule, "comparing spiritual things with spiritual," we must often refer to the prophecies of the old testament,--to the second and seventh chapters of daniel in particular, because that prophet, while the church was captive under the power of literal babylon, was favoured with a discovery of the purpose of god, that a succession of imperial powers should afterwards arise to "try the patience and the faith of the saints." as in the case of pharaoh, so in the whole history of the rise, reign and overthrow of succeeding persecuting powers, jehovah's design was precisely the same,--"to make his power known, and that his name might be declared throughout all the earth." (ex. ix. ; rom. ix. .) in connexion with this, he would "glorify the riches of his grace on the vessels of mercy, which he had afore prepared unto glory," by sustaining them in the furnace of trial. . after this i looked, and, behold, a door was opened in heaven: and the first voice which i heard was as it were of a trumpet talking with me; which said. come up hither, and i will show thee things which must be hereafter. . and immediately i was in the spirit; and, behold, a throne was set in heaven, and one sat on the throne. . and he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. verses - .--"after these things," contained in the three preceding chapters, the glorious vision of the mediatorial person, and the writing and sending of the seven epistles; there seems to have intervened a pause. while john was in expectation of farther discoveries of "things which were to be thereafter," "behold, a door was opened in heaven," the place of jehovah's special residence. but as this "heaven" is sometimes the theatre of _war_, (ch. xii. ,) of course it is not to be taken literally. as a symbol it generally signifies organized society, over which the most high presides. the "door opened" afforded the means to john of seeing the objects within. the "voice as of a trumpet," which arrested his attention, was that of christ,--the "voice of the lord, full of majesty." (ps. xxix. ; ch. i. , .) john was in his own apprehension, like paul, "caught up into the third heaven," that he might behold in glorious succession "things which must be hereafter." why _must_ they be? simply because such was the "purpose of him who worketh all things after the counsel of his own will; who is wonderful in counsel and excellent in working; whose counsel stands, and who doeth all his pleasure." (eph. i. .) can a rational creature work without a plan? and shall mortal man be more rational than his maker? the objects which were presented to john are not to be understood as _material_ objects. it was requisite that he should be "in the spirit," before he could see them. the exercise of his bodily senses, the organs of sensation, must be suspended, that he might have a perception of the objects presented in vision. as the "spirits of just men made perfect" in glory, in a disembodied state, are still conscious and active; so are we warranted to conceive of souls yet in the body as being in a state analagous,--falling into a trance. (acts x. .) the first object seen by john was a "throne set in heaven," the emblem of sovereignty. "one sat on the throne," who cannot be described, only in an obscure manner by comparison, being "the invisible god, whom no eye hath seen, nor can see." yet we know with certainty it is the person of the father, because he is in the next chapter plainly distinguished from "the lamb." seated on the throne,--and "in the throne he is greater than the mediator." a relation between these divine persons was shadowed forth in egypt between pharaoh and joseph. (gen. xli. .) occupying the throne of the universe, the father sustains the majesty of the godhead, and represents the persons of the adorable trinity; for the idea is equally unscriptural and absurd, that either person appears or acts (_ad extra_) in absolute or essential character. (is. xlii. ; john x. ; xiv. .) he that "sat, was ... like a jasper and a sardine stone,"--not like any human form, but in allusion, perhaps, to the shekinah or visible glory above the mercy-seat in the most holy place, he appeared in the essential purity or holiness of his nature and awful justice,--one "who will by no means clear the guilty." the rainbow is the familiar emblem or "token of the covenant." its being "round about the throne" teaches us, that god "in wrath remembers mercy." as "green" is the color most pleasing to the natural eye, so is the rainbow of covenant mercy most grateful to the penitent sinner, contemplated by the eye of faith. god is "ever mindful of his covenant." (ps. cxi. .) ever since the revelation of mercy to fallen man, god deals with mankind, not in essential or absolute character, but by covenant in economical standing. all along since that epoch in the history of this world, "the father judgeth no man, but hath committed all judgment unto the son." as yet, however, the son is not brought upon the stage in the apostle's present view. the son has his appropriate place in the vision, where he will appear as mediator. in the conflict to be carried on for twelve hundred and sixty years by the combined powers of earth and hell "against the lord and his anointed," we have the agencies exhibited in these two chapters _only on heaven's side_. the opposing hosts will afterwards appear. . and round about the throne were four and twenty seats; and upon the seats i saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. . and out of the throne proceeded lightnings, and thunderings, and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god. verses , .--to john's view, the "throne" seen from one side would appear to be surrounded by a segment of a circle, within which were "four and twenty seats," (thrones,) occupied by an equal number of "elders." in society divinely organized "elders" have always been the legal representatives of god's covenant society in civil and ecclesiastical relations. (exod. iii. ; acts xx. .) these "four and twenty elders" represent the collective body of god's people under the old and new testaments,--the "twelve tribes of israel" and the "twelve apostles." (ch. vii. ; xxi. - .) their "white raiment" and "crowns of gold" indicate their legal state and moral purity,--their justification and sanctification, as also their promotion to honour, to "reign as kings." (ch, i. ; v. .) ["_reign on the earth_," ch, xx. .] allusion is had to the terrific scene at sinai by the "lightnings," etc., when "moses did exceedingly fear and quake," importing that god, "our god, is a consuming fire" to all his impenitent, especially antichristian, enemies, even under the milder economy of the new testament. (heb. x. - ; ch. xx. .) the "seven lamps of fire" are explained to mean "the seven spirits of god," in allusion to the golden candlestick in the temple, (exod. xxxvii. ; zech. iv. ,) and signifying the gifts and graces of those who are "baptized with the holy ghost and "with fire." . and before the throne there was a sea of glass like unto crystal; and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. . and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. . and the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, holy, holy, holy, lord god almighty, which was, and is, and is to come. . and when those beasts give glory, and honor, and thanks, to him that sat on the throne, who liveth for ever and ever, . the four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, . thou art worthy, o lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created. vs. - .--the "sea of glass before the throne" is a symbol taken from the "brazen sea" in the temple, in which priests and victims were to be washed. (exod. xxx. ; kings vii. .) this sea represents the same thing as the "fountain opened," (zech. xiii. ,) which denotes the atoning and cleansing blood of christ. (ch. vii. .) all who offer "spiritual sacrifices, acceptable to god," must first be washed; for the "lord had respect to abel" _first_, and then to his "offering," (gen. iv. .)--next, john saw "four beasts." the translation here is faulty, as noticed by many expositors. different words in the original greek,--not only different, but in some respects opposite in signification, ought not to be rendered by the same english word; for this tends to mislead the unlearned leader. he is thus bewildered instead of being enlightened. there are several beasts besides these, introduced as instructive symbols in this book. two are mentioned in ch. xiii. , , altogether different from these,--so different as to be antagonistic. instead of "beasts," they should have been called "animals" or "living beings;" for even the phrase "living _creatures_" hardly covers or conveys the whole import of the greek word. the position of these "four animals" is worthy of special notice:--"in the midst of the throne, and round about the throne." how can this be? well, if the "seats" and the "elders" occupying them are "round about the throne," in a segment of a circle, as viewed by john, then it will be readily perceived that the "animals" seen from the same quarter would appear to him as occupying a space forming a smaller segment of a circle between the elders and the throne. thus we have the relative positions, (_a_) the throne, (_b_) the "four animals" next to the throne, and lastly, (_c_) the "four and twenty elders." the places occupied by these several parties are pregnant with scriptural instruction, as may appear when we come to the latter part of ch. . in the mean time, what do these "four animals" represent? not the adorable trinity, as some learned men have imagined; nor holy angels, as more learned men have supposed and laboured to prove. these "animals" are worshippers; (v. ,) therefore they are not the object of worship. they are culpably blind who mistake the creature for the creator. (rom. i. .) other expositors have attempted, with greater plausibility, but no better success, to prove these animals to be symbolical of angels. for this purpose, reference has been made to isaiah's vision of the _seraphims_, (ch. vi. ,) and also to the "four living creatures" which appeared in vision to ezekiel, (i. - .) the identity of john's "animals" and ezekiel's "living creatures" is argued especially from their number, "four," and their "faces" being the same. to the thoughtful and unbiased reader it is sufficient to reply,--that john's "animals" acknowledge themselves to have been _redeemed_ by the blood of the lamb, (ch. v. , ,) an expression which is inapplicable to angels. as the "four and twenty elders" and the "four animals" comprise the whole company of the _redeemed_, as distinguished from the higher and lower orders of god's worshippers, (ch. v. - ,) and as the "elders" represent the whole church, it would seem to be reasonable to suppose, that these "animals" are the symbols of the gospel ministry. and to this agree their functions as exercised in the farther developments of this book, as we shall see. one plausible objection to this interpretation is grounded on the fact that their "faces" are the same as those of ezekiel's angels,--"of an ox, or young calf, of a lion, of a man, and of an eagle." but each of the "cherubims" had "four faces" whereas these "animals" have but _one_ face each. nor ought it to be thought incongruous that faithful ministers are represented as possessing some of the properties of holy angels, when we find them called by the same name: (ch. i. ;) and also, when we find the master directing them to imitate and emulate holy angels in their services. (matt. vi. ; ps. ciii. , .) these "animals," emblematical of the gospel ministry, are in number "four," answerable to the universality of their mission into the four quarters of the earth,--"all the world." (matt, xxviii. ; mark, xvi. .) so the "four winds," (ch. vii. ,) mean all winds. as the "lion, which is the strongest among beasts, and turneth not away for any," is distinguished for courage and magnanimity; so, as a symbol, it represents a ministry of courageous and heroic spirit. luther in continental, and knox in insular europe, may be named as displaying this prominent feature of ministerial character. the "calf" or young ox, symbolizes "patient continuance in well-doing" amidst trials, such as "cruel mockings," etc. the "face as a man" indicates sagacity, "christian prudence," together with active sympathy. the "flying eagle" is emblematical of penetration and discrimination,--ability to teach others," from a spiritual insight into the divine character and purposes,--an experimental acquaintance with "the god of glory." all these properties are not to be supposed ordinarily in any one minister, but as distributed among the ministry at large,--"according to the measure of the gift of christ,"--the holy spirit "dividing to every man severally as he will." (eph. iv. ; cor. xii. .) it may be remarked, that in some cases all these properties may be discerned in great measure in the same individual. in the gifts and grace of the apostle paul, may be discovered the _boldness_ of the _lion_, the _patience_ of the _ox_, the _compassion_ of the _man_, and the _soaring flight_ of the _eagle_. our covenant god endows his servants for the service to which he calls them, always making good the promise,--"as thy days, so shall thy strength be." the "six wings," of course, are expressive of the activity of the ministry,--"in season, out of season," emulating the heavenly seraphims in serving the same lord. they were "full of eyes before, behind, within." they are to "take heed to themselves, and to the ministry which they have received in the lord, that they fulfil it." (col. iv. ; tim. iv. .) they are to regard the operation of god's hand in providence, so as to "have understanding of the times, and know what israel ought to do." ( chron. xii. .) they are to "try the spirits whether they are of god;" and "after the first and second admonition, to reject heretics." (tit. iii. .) they are to "oversee the flock," (acts xx. ;) and to "watch for souls, as they that must give account" to the master. (heb. xiii. .) and we may say with paul,--"who is sufficient for these things?" modern prelates, who arrogate to themselves the exclusive use of the scriptural official name "bishop," generally manifest that they are _only bishops_, (_two-eyed_) and not the _many-eyed_ servants of christ, symbolized by the "four animals" of our text, or the "overseeing _elders_" charged at miletus by the apostle paul. (acts xx. .) "while these men slept, the enemy sowed tares."--in direct acts of worship, these "animals,"--the ministers, take the lead, answerable to another official name,--"guides, in things pertaining to god." (heb. xiii. ; [greek] v. .) they are, as well expressed by another phrase, the "sworn expounders of god's word," and authoritative rulers in his house. destitute of legislative power, which in ecclesiastical affairs pertains to christ alone; they are the authorized administrators of all the laws by which his household is to be governed. (heb. xiii. , .)--the language of adoration here is the same uttered by the seraphim. (isa. vi. ) the "holiness" of god is that adorable character which is most attractive to holy angels and redeemed sinners, being the principal feature of the divine image reflected by themselves. (matt. xxv. ; jude ; john iii. .) the glorious being seen by john, as sitting on a throne, is the same who was seen by isaiah, (vi. ;) and precisely in the same attitude; but called by different names. by isaiah he is denominated "the lord of hosts,"--by john, "the lord god almighty." the context proves,--especially ch. v. ; that john in vision contemplated god in the _person_ of the _father_; whereas we are assured, in john xii. , that isaiah saw him in the _person_ of the _son_. thus we may understand our lord's words addressed to philip, (john xiv. .) "he that hath seen me hath seen the father." (see heb. i. ; col. i. .) led by the "four animals,"--the ministry of reconciliation; the "four and twenty elders," representing all the redeemed of mankind, "fall down before him that sat on the throne" in prostrate adoration of that glorious being whose "eternal power and godhead" are demonstrated in the volume of creation. we are thus taught that motives to acceptable worship of god are _primarily_ to be found in the _perfections_ of his _nature_ as our beneficent creator,--perfections possessed by him in essential character, independently of all his works of creation and redemption. his "worthiness" of worship is inherent in himself, but outwardly manifested to intelligent creatures by the work of creation, of which he is the first cause and the last end,--the efficient and final cause. this doctrine, understood by the intellect and unbraced in the heart, would greatly tend to "hide pride from man." (job xxxiii. .) aside from the doctrine of the "cross," which is still counted "foolishness" by our modern self-styled "philosophers, psychologists and freethinkers;" there is enough here revealed of this eternal one to humble the "proud looks and haughty hearts" of these "enemies of the king." without repentance, "he that made them will not have mercy on them; and he that formed them will show them no favour;" for notwithstanding their pride of superior intellect, he whose judgment is according to truth, has pronounced them a "people of no understanding." (isa. xxvii. .) it is no disparagement to those in places of highest earthly dignity, as david; nor to the wisest of all men, as solomon: to "cast their crowns before the throne" of this only universal monarch; saying, "thou art worthy, o lord, to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created;" "and let the whole earth be filled with his glory." (ps. lxxii. .) chapter vi. . and i saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. verse .--the dividing of the books of scripture into chapters and verses is not by inspiration. fallible men have used their discretion in this respect, as they still do, by parceling chapters into sections, paragraphs, &c. and so, although we have passed to another chapter, the vision is the same. the inspired penman had looked upon the great king surrounded by part of his retinue. in earnest expectation of farther discoveries, he beheld "in the right hand of him that sat on the throne a book written within and on the back side," (or _outside,_ as in some copies.) the book was "sealed with seven seals." this volume was in the form of a _roll,_ as the word _volume_ signifies. the form of a book is determined by the kind of material on which one writes. this has consisted of great variety in the successive ages of the world. the first of which we have any notice in history is _stone._ when job, in his affliction, was sustained by faith in the promised redeemer; and when he would emphasize and transmit an expression of that faith to future generations; he thought of the nearest expedient familiar to his mind:--"oh that my words were now written.... that they were graven with an iron pen.... in the rock forever," (job xix. , .) on the same material the law was written at horeb, (exod. xxiv. .) no doubt this was the usual method of recording events in egypt in the time of joseph, as the word "hieroglyphics" or _sacred sculpture,_ appears to imply. next, it appears that the inside bark of trees was used for this purpose, as of birch, which has a natural tendency to _curl_ or _roll_ together when dry. hence the word _library,_ and volume, or _rolled bark._ the royal archives, or "house of the rolls," is thus explained, (ezra. vi. .) "vellum," or dressed skins of beasts, appears to have been next used; then linen and cotton; and as now put through a chemical process, these are the material in most common use at the present day. thus contemplating the symbol in the text, we may trace in our thoughts the gradual advancement of this department of science and the mechanic arts. the second stage of progress had been reached in john's time, from stone to the bark of timber. the "book" appears to have been of cylindrical form, but whether in one piece or in seven separate pieces, revolving on a common axis, it is not easy nor perhaps important to determine. it is of much greater importance to know that the "book" is emblematical of the decrees of god. this will appear by comparing psalm xl. , where we find the same symbol employed to represent the record of covenant agreement or stipulation between the father and the son, and to which our saviour appeals as evidence in his case. (heb. x. .) while the symbol may be safely considered as involving all the purposes of god; it signifies here more especially the following part of the apocalypse, containing, as it were, a transcript from the great original.--"seals" are for security and secrecy. both may be included in the case. and indeed their being "seven" in number--a number of perfection, would seem to confirm this two-fold meaning. the sealed book, symbolical of the decrees of god, comprehending all events of all time, teaches us the doctrine expressed in plain words thus:--"known unto god are all his works from the beginning of the world," (acts xv. .) the complex symbol also teaches more forcibly than in words,--"my counsel shall stand, and i will do all my pleasure," (is, xlvi. .) some have suggested a little change in the punctuation. instead of placing the comma, after the word "side," place it after the word "within," the meaning would then be, that the "book was written only on _one_ side, namely on the side _within_." we do not accept the suggestion. the reason is sufficient for its rejection, that the material in the time of the apostle, was too costly to leave one-half of it _blank_; and here our divine lord "speaks to us of heavenly things" through the medium of earthly things with which we are familiar. . and i saw a strong angel proclaiming with a loud voice, who is worthy to open the book, and to loose the seals thereof? . and no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. vs. - .--proclamation is made by a "strong angel," the almighty monarch's herald to the universe, challenging all creatures to the task of opening the seals. his "loud voice" reverberates throughout illimitable space, that all concerned might hear. the challenge is not, "who is _able_?" but, "who is _worthy_?"--who is "worthy," by personal dignity, or distinguished and meritorious services, "to open the book and to loose the seals thereof?" no response comes from any quarter to break the solemn silence. the whole creation is mute. "who hath known the mind of the lord? or who hath been his counsellor?" "o the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments and his ways past finding out!" (rom. xi. , .)--"and no man in heaven," &c. the word "man" is in this place, as in many others, an imperfect and inadequate supplement. in some places it is calculated to mislead the "unlearned and unstable," as john x. , , (in some copies,) heb. ii. . the former text, as supplemented by the word "man," contradicts the apostle, rom. viii. . the meaning here is obviously that no _creature_,--angel or man, was worthy or "able" to "open the book." to holy angels, devils, and the dead "under the earth," the purposes of god are as inscrutable as they are to us, until they are revealed. (eph. iii. ; pet. i. .) . and i wept much, because no man was found worthy to open and to read the book, neither to look thereon. v. .--john understood by the symbol which he saw, that its contents were of deep significance. a sanctified curiosity and anxiety, more powerful than that of the ethiopian eunuch, (acts viii. ,) occupied his soul. but the book is sealed and there is no visible interpreter! (is. xxix. .) the "beloved disciple" is much affected. he has more than once or twice "beheld the glory of god," and cannot but earnestly desire to know more of his mind. "hope deferred maketh his heart sick." he "wept much." his covenant god "has seen his tears." he "will heal him," ( kings xx. .) . and one of the elders saith unto me, weep not: behold, the lion of the tribe of juda, the root of david, hath prevailed to open the book, and to loose the seven seals thereof. v. .--from a quite unexpected quarter comes a hint! how could john anticipate relief from such a source? "one of the elders" is made the messenger of joyful tidings. as aquila and priscilla took to them the eloquent apollos, and "expounded unto him the way of god more perfectly," (acts xviii. ,) so one of the elders--one of the humble disciples was the instrument of comfortable instruction to the aged apostle! the prophet daniel was similarly affected by a partial exhibition of the same important events; but his anxiety to know the meaning of the vision, though allayed, was not fully gratified, as that of john. (dan. xii. , ,) "go thy way, daniel, for the words are closed up and sealed." the desire of the best of god's people to know his purposes may be sometimes excessive, as exemplified by the disciples of christ, (acts i. .) "it is not for them to know the times and the seasons which the father hath put in his own power." so much, however, is revealed as may be necessary to their present support and comfort; and the rest they "shall know hereafter," (john xiii. .) but as the events involved in the secret purpose of god, were concealed from daniel; because not to be evolved till near "the time of the end:" so in john's time, when as in abraham's case, "the time of the promise drew nigh"--the time was approaching when the interests of god's people would be greatly affected by these events; it became needful that the book should be unsealed and its contents made known. "the time was at hand." accordingly, john is exhorted by the elder to dry up his tears, for to the unspeakable joy of himself and of the whole creation, the announcement is made,--"behold, the lion of the tribe of judah, the root of david, hath prevailed to open the book, and to loose the seven seals thereof." here our attention is called away back to the famous prophecy of dying jacob, (gen. xlix. , ,) and also to the subsequent and concurrent declaration of the evangelical prophet, (isa. xi. , .) christ is the "lion of the tribe of judah" in reference to his human nature; "for it is evident," from the inspired tables of his genealogy, "that our lord sprang out of judah," (heb. vii. ;) and it is no less evident that he is the root of david, in respect to his divine nature, (john i. , ; isa. ix. ; cor. xv. .) the "one mediator between god and men," partaking of the nature of each party, is "worthy"--alone worthy, by reason of personal dignity, to "open the book." it is also to be noticed that _worthiness_ is not his only qualification. in view of the challenge published,--"who is worthy?" the answer is, this champion "hath _prevailed_!"--isaiah saw him in vision, victorious over enemies--"travelling in the greatness of his strength," (isa. lxiii. .) to his _personal_ worthiness is to be added the unrivalled merit of his achievements in conflict with hostile powers, (gen. iii. ; isa. liii. ; col. ii. .) . and i beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of god sent forth into all the earth. v. .--in this verse we have the lord jesus christ introduced to the view of john and the intelligent universe in his sacerdotal or priestly office, "a lamb, as it had been slain." in the order of nature and of merit, his priestly office precedes his prophetical and kingly offices. this is evident from the position which he occupies in relation to the throne and royal retinue. he stands in the attitude of a priest "in the midst of the throne and of the four animals," etc. as seen here, our saviour does not _sit on the throne_. he appeared in a standing posture. his position was obviously _before_ the throne. as the priestly function required, he stood nearest to the object of worship, between the ministers and the throne,--in the inmost circle. there he exhibited the scars received in war; the wounds made by the sword of divine justice; (zech. xiii. ;) the holes in his hands and side by the nails and soldier's spear. (john xix. ; xx. .) this "lamb slain,"--typified by all the spotless lambs offered in sacrifice by divine appointment from the time of abel, had been marvellously restored to life, as no other victim had ever been. (john x. ; ch. i. .) the "seven horns and seven eyes," symbolize the power and wisdom of the mediator. "it pleased the father that in him should all fulness dwell." (col. i. .) he "giveth not the spirit by measure unto him." (john iii. ; heb. i. .) christ was privy to all the purposes of his father, (john v. ,) and the extent of his knowledge is limited in him _as mediator_, only by the authority and will of the father. "of that day and that hour ... knoweth no man ... neither the son." (mark xiii. .) the same interesting and important truth is taught by the father's holding the book in his hand, as also in plain words, (ch. i. ,)--"the revelation of jesus christ which god gave unto him." "no man knoweth the father but the son." (matt. xi. .) in office-capacity the lord christ is qualified to unfold and execute the decree of god. (ps. ii. ,) as more fully appears in the following part of the book. . and he came and took the book out of the right hand of him that sat upon the throne. v. .--the lord jesus approaches his father's throne to receive the roll. and with the prophet we may ask,--"who is this that engaged his heart to approach?" (jer. xxx. .)--with all who are honored to surround the throne, we may joyfully answer in the words of the psalmist,--it is the "lord, strong and mighty in battle." (ps. xxiv. .) "he took the book."--this action symbolically signified the authoritative commission given by the father and received by the mediator to proceed in the execution of the divine decree, and in discharge of his threefold office as prophet, priest and king,--especially and more formally his prophetical and kingly offices. . and when he had taken the book, the four beasts and four and twenty elders fell down before the lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. v. .--no sooner does the "lamb take the book," than all spectators are apprized of the act, and instantly give expression to their confidence and joy. among all the worshippers before the throne, the "four animals" take precedence, and lead by their own example as before, (ch. iv. .) they gave "glory" etc., to god creator, as in the person of the father; and now in the presence of the father's manifested glory, they prostrate themselves before the "lamb," in obedience to the father's command, "that all men should honor the son, even as they honor the father." (john v. .)--the "four and twenty elders,"--the representatives of all the children of god, cordially join the ministry in these acts of solemn worship. some of the furniture employed in the temple worship, is here introduced, to harmonize with the rest of the symbolic scenery. "harps and golden vials" signify praise and prayer. our modern advocates for instrumental music in god's worship, to be consistent, must associate with the "harps," the "incense-cups" and the "golden altar:" for all belonged alike to the service of the temple. even in the time when such "vessels of the ministry" were in use with divine approbation, the psalmist had greater clearness,--more evangelical conceptions of the temporary use of those "beggarly elements whereunto many desire again to be in bondage" than they seem to have. (gal. iv. .) he knew, even then, that "incense and the evening sacrifice" represented spiritual worship. (ps. cxli. .) others there are, who question whether christ as mediator be the _formal_ object of worship? while they acknowledge his supreme deity as god equal with the father, they are in doubt on his assuming human nature, whether, "as such, he is the object of worship!" such doubts are groundless, as unanswerably shown in this place, and in many others, such as john xx. : xxi. ; ps. xlv. ; xcvii. ; heb. i. . all these worshippers appear to know that the nature of the _altar_ at which they worship determines the kind of oblations to be offered: namely,--"spiritual sacrifices, acceptable to god by jesus christ." ( pet. ii. .) . and they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof: for thou wast slain and hast redeemed us to god by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our god kings and priests, and we shall reign on the earth. vs. , .--"they sung a new song." they all agreed in the matter, as well as in the divine object of worship. "now will i sing to my well beloved a song of my beloved touching his vineyard." (isa. v. .) agreed as to the object and matter of the song none is silent in immanuel's praise,--no _select choir_, not one who _worships by proxy_. such belong to a different fellowship. this is the "song of the lamb," which joined to the "song of moses," constitutes the whole of the "high praises of the lord," leaving no place for the vapid, empty, bombastic, amorous and heretical effusions, of uninspired men, whether of sound or "corrupt minds."--the burden of the song is the same as the "song of songs" and the forty-fifth psalm,--"christ crucified,"--christ glorified, "the praises of him who hath called them from darkness into his marvellous light." the key-note among them all is the work of redemption. "thou hast redeemed us to god by thy blood,"--_us_, and not others in the same condition. others may talk of a ransom that does not redeem: but these dwell with emphasis upon the price and power that brought them "out of every kindred, and tongue, and people, and nation." this happy and joyful company never conceived the idea that, in order at once to vindicate jehovah's moral government and give the most impressive demonstration of his opposition to sin, he subjected his beloved son to untold sufferings, which should be equally available by all his enemies, but _specially intended for none in particular_! they never imagined that their adorable creator was under a natural necessity of "seeking the greatest good of the greatest number," that he might thereby escape the just imputation of _partiality_. such impious conceptions imply distributive injustice on the part of god, when he "spared not the angels that sinned, but cast them down to hell." ( pet. ii. .) neither man's chief end nor god's is the happiness of creatures,--no, neither in creation nor redemption, as is clear to unsophisticated reason, and plainly determined by the spirit of god. (see ch. iv. ; isa. xliii. , ; eph. i. .) the manifestation of his own perfections,--his own glory, is the highest and ultimate end of jehovah in all his purposes and works. "the lord hath made all things for himself." (prov. xvi. ; rom. xi. .) now, if the lamb has redeemed the whole human family, as some affirm; then it will follow that all must be saved, or christ died in vain, in reference to them that are lost: and besides, the "judge of all the earth" would be chargeable with exercising distributive injustice, in exacting double payment, first from the surety, and then from the sinner! "that be far from god." "he is just and having salvation,"--"a just god and a saviour." (zech. ix. ; isa. xlv. .) as there can be no liberty without law, so there can be no mercy without justice, though there may be "justice without mercy." (james i. ; ii. .) this worshipping company, the representatives of the universal church, ascribe their redemption to the blood of christ. it is their declared faith that pardon is grounded on atonement, that "without shedding of blood is no remission." (heb. ix. ; lev. xvii. ; ch. i. .) they believe, moreover, that as the obedience of christ unto death, his doing and dying, is an adequate satisfaction to law and justice; so by compact between the father and the son, his penal sufferings avail the believing sinner for pardon. thus it is, that "if we confess our sins, he (god the father,) is faithful and _just_ to forgive us our sins." ( john i. .) this doctrine the apostle, as the mouth of the whole church, had already avowed: (ch. i. , ;) and now again we have it repeated and incorporated in the song of praise. thus, while "christ crucified is to the jews a stumbling block, and to the greeks foolishness;" to them who are saved this humbling doctrine is "the power of god and the wisdom of god." ( cor. i. , .) god's glory and the saints' honor and felicity equally spring from the slaying of the lamb. these good things the blood of abel's sacrifice spake in type soon after the fall: and here we have the same things proclaimed as the faith of all believers. (heb. xi. .) by this blood they are consecrated a "royal priesthood" to offer up spiritual sacrifices; and there is a period in the world's eventful history, when they shall "reign on the earth." of the nature of this _reign_ there are two views entertained. that of the millenarians, under the supposed corporeal presence of christ, which is _too gross,_ after the manner of carnal jews: the other _too refined_ and remote, after the manner of carnal christians, who "will not have this man to reign over them,"--_except in the church._ such christians come very near the views and sentiment of those who exclaimed,--"not this man, but barabbas." (john xviii. .) of the nature of christ's royal dominion we will have occasion to treat in other parts of the apocalypse; but we take occasion to remark, that his kingly office is formally and meritoriously founded on the efficacy of his sacrifice: "thou art worthy, for thou wast slain."--that the saints shall "reign in glory" in company with their saviour is a precious scripture truth; but it is not the truth taught in the words,--"we shall reign _on the earth."_ this is not the place to enter on a full discussion of the doctrine here avowed; yet the following may be adduced as part of the warrant of this doctrine. (dan. vii. ; rev. xx. .) . and i beheld, and i heard the voice of many angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; . saying with a loud voice, worthy is the lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. vs. , .--here we have the concurrence of holy angels, as seen by john in vision, with all the redeemed in acts of solemn worship offered directly to the lamb.--"many angels," how many? some divines have actually attempted, by arithmetical rules, to compute the number! such employment may amuse, but it cannot edify. the definite here mentioned for indefinite numbers, may be easily computed; (as in dan. vii. ; ps. lxviii. ;) but still we would labor in vain "to find out the account;" for we are expressly told that they are "innumerable." (heb. xii. .) like the ransomed children of adam, they are "a great multitude which no man can number." (ch. vii. .) why then attempt that which the holy spirit has pronounced impossible? "vain man would be wise." it is of much more consequence for us to contemplate their position, relations and employments. their _position_ is "round about the throne," beholding the "lamb as it had been slain." the law of their creation could not reveal to them this object of adoration. that they may know their duty to the mediatorial person as their moral head, it is requisite that they be directed by a new revelation. accordingly, we find a "new commandment" issued from god the father expressly to them. (ps. xcvii. ; heb. i. .) "worship him, all ye gods;" that is, "let all the angels of god worship him." by the development of the eternal counsels of god in his dealings with the church, these "principalities and powers in heavenly places," discover with adoring wonder more and more of the "manifold wisdom of god." they _stoop down_, as it were, "to look into this" mysterious economy, (eph. iii. , ; pet. i. .) they are humbly but intensely desirous to discover still more of "the hidden wisdom which god ordained before the world unto the glory" of their fellow worshippers. ( cor. ii. .) such is their position.--they are related to the lamb as his subjects by the father's grant and command. "he (jesus) is gone into heaven ... angels ... being made subject unto him." ( pet. iii. .) they are also related to the "elder" and "animals," the members and ministers of the church. said one of them to john,--"i am thy fellow-servant." (ch. xix. .) angels are not ashamed to call them "fellow-servants," whom the lord jesus "is not ashamed to call his brethren." (heb. ii. .) as the "four animals" are nearer the throne than the "elders," so are the "elders" nearer the throne than the angels. these are ranged, in john's view, in the outside segment of the circle. all the redeemed, ministry and membership, are "nearer of kin" to the lamb than angels are. "he took not on him the nature of angels, but he took on him the seed of abraham." (heb. ii. .) all believers are "members of his body, of his flesh and of his bones." (eph. v. .) he has highly advanced human nature, by taking it into real and indissoluble union with his divine person. this is the special ground of nearness and intimacy between christ and his brethren. and o, how ought we to emulate holy angels in adoring this precious redeemer! "he loved the church and gave himself for it," (eph. v. ,) and he loved and gave himself for every member of the church. (gal. ii. .) the employments of this innumerable company of angels, besides "ministering for them who shall be heirs of salvation," (heb. i. ;) consist much in admiring contemplations of the glory of the "lamb slain, and in ascriptions of praise to him who is "worthy to receive power," etc. in this they cordially harmonize with the redeemed, whose delightful exercise is "to show forth the praises of him who hath called them out of darkness into his marvellous light:" ( pet. ii. :) and all the honor, thus ascribed to the mediator by both classes of worshippers, is intended to terminate ultimately on the person of god the father. (phil. ii. - .) the father "hath committed all judgment unto the son, that all men," yes, and all angels, "should honor the son, even as they honor the father." (john v. , .) and every creature which is in heaven, and on the earth, and under the earth, and such are in the sea, and all that are in them, heard i saying, blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the lamb, for ever and ever, . and the four beasts said, amen. and the four and twenty elders fell down and worshipped him that liveth for ever and ever. vs. , .--in addition to angels and men, we have here enumerated "every creature" in the whole vast universe, co-operating in the worship of the two divine persons as associated in concerting and executing the plan of redemption. thus the "host of heaven" and all inferior creatures according to their several capacities unite in ascribing "blessing, and honor, and glory, and power, unto him that sitteth upon the throne, and unto the lamb for ever and ever." and we may say with nehemiah,--they are both "exalted above all blessing and praise." (neh. ix. .) fallen angels and reprobate men are excluded, from the nature of the case, and by the unalterable laws of the moral government of the most high, from any participation in this service. (ps. cx. ; cor. xv. , ; luke xix. .)--can any one who denies the supreme deity of the lord jesus, or who refuses to worship him, ever join the society of these worshippers? or, supposing the possibility of their admission, could they be otherwise than miserable? o the "blasphemy of them who say they are jews!"--this is one of the sublime doxologies framed by the holy spirit, for the use of all creatures on special occasions, but not to be abused by "vain repetitions" as by papists and prelates. the like specimens of the "high praises of the lord" we have in ps. lxix. .--as the three ranks of worshippers here presented in vision to john, beautifully harmonize in holy exercises, each in its appropriate sphere; so the "animals and elders,"--the rulers and ruled of the church, take precedence of all others in acts of solemn worship, and also close the solemn service, saying,--"amen." the "sealed book" being delivered by the father into the possession of the mediator, the whole creation awaits with confidence and joy the development of the counsels of god, as they may affect the destinies of his redeemed people. the "lamb has prevailed to open the book," and his established character is sufficient guarantee for success in accomplishing the responsible work assigned him by his father. this feeling of confidence is expressed by the worshippers, not only by the matter of their praise, but also by the closing word, "amen;" which word is expressive of their "desires and assurance to be heard." chapter vi. . and i saw when the lamb opened one of the seals; and i heard, as it were the noise of thunder, one of the four beasts saying, come and see. . and i saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. vs. , .--the apostle "saw when the lamb" proceeded to disclose the contents of the book by breaking the seals in regular succession. it is not requisite to suppose that each of the seals covers an exactly equal part of the roll. these parts may be quite different in quantity or length. it is obvious, however, that upon the breaking of any one seal, that part of the roll which the seal was intended to cover, would be disclosed to a spectator's view,--the whole of such part and no more. we shall find as we advance that the several parts of this book are in fact very different in extent. when the seventh and last seal is opened, the whole contents of the book must of course be disclosed: and it will appear that the last of the seals contained a much greater part of the roll than any of the others. to a superficial reader this may be apparent from the circumstance that within the compass of this short chapter, six of the seals exhibit their contents. by the most learned and sober divines the first six seals are considered as disclosing the events which transpired from the time of the apostle john till the overthrow of pagan idolatry in the roman empire and the accession of constantine. let us consider the contents of these seals in order: upon the opening "of one of the seals," the first of course, "one of the four animals" with a voice like "thunder, said, come and see." this was the animal like a "lion," emblematical of those bold and dauntless servants of christ who took their life in their hand and "went every where preaching the word," (acts viii. .) many expositors, of secular notions and affinities, imagine that some one of the roman emperors is to be understood as represented by him who rides on the white horse,--vespasian, titus, or trajan. to name such figments is enough to confute them in the mind of such as have spiritual discernment. "white" is not the divinely chosen symbol of bloody warriors or persecutors. it is most frequently the emblem of purity, legal or moral. (matt. xvii. ; rev. iii. , .) "white horse" may represent the gospel, the covenant of grace or the church. in this "chariot," (song iii. ,) or upon this horse, as it were, christ, "the captain of salvation" in apostolic times, "went forth conquering, and to conquer." much opposition from jews and gentiles was raised against his gospel, especially upon his exaltation to his mediatorial throne: but the opening of this seal discloses the father's purpose to bear out his son in extending his rightful conquests. (isa. xlii. .) "the lord gave the word; great was the company of those that published it." (ps. lxviii. .) the "bow and the crown" as symbols, combine the military and regal character of christ, indicating his victories and succeeding exaltation. he shall wound the heads over the large earth; therefore shall he lift up the head. (ps. cx. .) he is the "prince of peace," and the primary object of his mission by the father is, to establish "truth and meekness and righteousness" in the earth. yet he is a "lamb," but a lamb that makes war; and "in righteousness he doth judge and make war." (ch. xix. .) in this last cited text we have an irrefragable proof of the correctness of our interpretation of the symbols under the first seal. the rider's name is, "the word of god," (v. .) . and when he had opened the second seal, i heard the second beast say, come and see. . and there went out another horse that was red; and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. v. , .--the opening of the "second seal" furnishes occasion for the "second animal" to cry, "come and see." it is the customary business of faithful ministers to invite the disciples of christ to a contemplation of his providential procedure. "come, behold the works of the lord." (ps. xlvi. .) this is the call of the ministry represented by the symbol of a "calf or young ox." "patient continuance in well doing" is the special duty of christ's servants in times of suffering. and such seems to be the import of the emblem, the "red horse." by the horse, singly considered, we are to understand a _dispensation_ of _providence_. so we are to view it as a symbol in zech. i. ; vi. - . the prophet said, "o, my lord, what are these?... and the man answered,--these are they whom the lord hath sent to walk to and fro through the earth." we speak familiarly of a "dispensation of the gospel,"--the "white horse." our attention is now called to a "red horse,"--_fiery_, as the word imports. the character of the dispensation is thus indicated as bloody. wars should prevail so as to "take peace from the earth." "they should kill one another." the instrument of slaughter is seen,--"a great sword." _mutual_ slaughter does not seem to harmonize with the idea of persecution, by which the saints only "are killed all the day long." history records that insurrections, battles, massacres and devastations of an extraordinary kind took place in the first half of the second century, by which more than half a million of the jews perished by the hand of the pagans; and a still greater number on the opposite side were slain by the jews. thus the two parties who rivalled each other in opposing the gospel and the progress of christ's kingdom, were made by him the instruments of their mutual destruction. for he it is who directs the movements and course of providence, the "red horse." "behold what desolations he hath made in the earth!" "in this text," says an eminent expositor, "earth signifies the roman empire." ... "daniel, ... whose sealed prophecy is explained by the opening of the apocalyptical seals, denominates the roman empire, 'the fourth kingdom upon earth.'" we humbly suggest, that this does not render the roman empire _synonymous_ with _earth_, any more than the chaldean, persian, or grecian. and indeed the monarchs of those empires put forth as extensive claims to universal empire as ever the cesars did. the word _earth_ is to be interpreted always by the context. like the term _world_, it may sometimes signify the roman empire, as luke ii. . but in other cases even within the compass of the apocalypse, it is not to be so understood without manifest confusion, as in ch. xvi. , . the contents of _all_ the vials are there said to be poured out upon the earth; but _earth_ is afterwards the special _object_ of the _first only_. it follows that this term cannot be uniformly and safely in this book interpreted as identical with and limited by the roman empire. the importance of accuracy here may become more apparent in our future progress. . and when he had opened the third seal, i heard the third beast say, come and see. and i beheld, and, lo, a black horse; and he that sat on him had a pair of balances in his hand. . and i heard a voice in the midst of the four beasts say, a measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. vs. - .--the third of the four "animals" calls attention to the disclosures made by breaking the "third seal." hie "had a face as a man," (ch. iv. ,) indicating, as already said, active sympathy, affectionate counsel and seasonable exhortation in calamitous times. christian ministers need "the tongue of the learned to speak a word in season to him that is weary," when the judgments of god are abroad in the earth; for some of these press, most sensibly, on the poor. such is the character of the dispensation symbolized by the "black horse." scarcity of bread is the judgment represented here by the combined symbols. "our skin was black like an oven, because of the terrible famine." (lam. v. ; zech. vi. .)--the rider "had a pair of balances in his hand." the word translated "balances," literally rendered, signifies a _yoke_,--_pair_,--_couple_.--in popular use, it came to signify an instrument for weighing commodities, from the counterpoising (double) scales. this symbol indicated famine,--that people should "eat bread by weight and with care;" (ezek. iv. ;) and this is confirmed by the "voice in the midst of the four animals:"--"a measure of wheat for a penny," etc. the quantity of food, and the price, as here announced, would seem to the english reader to express plenty and cheapness. but when it is understood that the "measure of wheat" was the ordinary allowance for a laboring man, and "a penny" the usual wages for _one day_; a little more than a _quart_, for about _fifteen cents_: it may be asked, how could the laboring man procure food and clothing for himself, his wife and children? it is said that three times the quantity of "barley" could be had for the same money; but being a coarser and less nutritious grain, it would reach but little farther in sustaining a family. famine usually falls heaviest on the middle and lower classes of society. even in such times the "rich fare sumptuously every day." accordingly, "the oil and the wine,"--some of the staple productions of canaan,--are exempted from the providential blight sent upon the necessaries of life. (gen. xliii. .) according to history, from the year , till near the end of the second century, a general scarcity of provisions was felt, notwithstanding all the care and foresight of emperors and their ministers to anticipate the scourge. the pharaohs on the throne had no joseph to lay up in store in the "years of plenty." but when our new testament joseph would thus fight against the persecutors of his saints by the judgment of famine; he gave previous intimation here to his disciples of the approaching calamity, as his manner is to his own. (luke xxi. - .) . and when he had opened the fourth seal, i heard the voice of the fourth beast say, come and see. . and i looked, and behold a pale horse; and his name that sat on him was death, and hell followed with him: and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. vs. , .--"it is better to go to the house of mourning than to go to the house of feasting," according to the judgment of the wisest of mere men; (eccl. vii. ,) and so we are invited here by a spiritually-minded ministry,--"like a flying eagle." a scene of lamentation, mourning and woe, is disclosed at the opening of the "fourth seal."--all the symbols betoken augmented severity in the judgments. there is "pestilence" added to the sword and famine. "the pale horse," or _livid green_, is the emblem of pestilence. the mediator conducts the destroying angel to fulfil the will of god. "before him went the pestilence;" and by a combination of awful symbols, the king of terrors,--"death," is represented as slaying his victims, and "hell followed with him," satiated with his prey. "sword, hunger, death and beasts of the earth," were commissioned to lay waste the fourth part of the then known world. if we are to interpret the "beasts of the earth" literally, then we may easily perceive how the depopulation produced by the other calamities would make way for their increase and destructive ravages. but if we understand these "beasts" as symbolizing the persecuting powers; then adding these to all the other destructive agencies,--especially to the "pale horse," the chief symbol in the group; we may readily perceive the force of the combined emblems, a concentrating, as it were, of all destroying agencies. historians inform us, that "a pestilence arising from ethiopia, went through all the provinces of rome, and wasted them for fifteen years." this, added to the sword of war and persecution, which lasted sixty years, according to some interpreters, or from to , would seem to exhaust the events symbolized by the series of the seals, except the seventh, so far at least as the sufferings of the church are concerned. for under the fifth and sixth seals, as will appear, nothing of a calamitous nature befalls the righteous. . and when he had opened the fifth seal, i saw under the altar the souls of them that were slain for the word of god, and for the testimony which they held: . and they cried with a loud voice, saying, how long, o lord, holy and true, dost them not judge and avenge our blood on them that dwell on the earth? . and white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren, that should be killed as they were, should be fulfilled. vs. - .--at the opening of the fifth seal, none of the "four animals" calls attention to its contents. this fact may indicate that no new development of providence is intended, but rather the effects of the preceding three, produced upon the church and saints of god; as the sixth discloses the penalty inflicted on his and their enemies. john saw the "souls of them that were slain."--souls are visible only in vision, (ch. xx. .) these souls were not slain, but they were the souls of them, the persons, that were slain. (matt. x. .) the enemy could kill the body only, an essential part of the human person, although the chief aim was to kill the soul. the ground of their suffering was the same, as that of john, (ch. i. .) and from the first of this honoured class,--abel, mentioned in the bible, to the last,--antipas; the cause is the same, and the distinguished name is the same. they are "martyrs for the word of god, and for the testimony which they held." and however tenaciously a person may hold other principles, even though he should die for them, he is not a martyr. the aphorism is true,--it is not suffering for religion, but "the _cause_ that makes the martyr,"--suffering unto death from love to "the truth as it is in jesus." these souls were "under the altar," in allusion still to the outward means of grace under the old testament economy. it is not very material, perhaps, whether we understand the altar for sacrifice or that for incense, the comfortable doctrines, often taught in the scriptures, are here illustrated. _first_, that the redemption of the sinner is by the atoning sacrifice of christ. _second_, that after death,--especially by martyrdom, the soul is safe "under the altar,"--in fellowship with the saviour. _third_, that the soul, "made perfect in holiness," retains a deep conviction, that "vengeance belongs to god," (ch. xviii. ; xix. - .) _fourth_, that "the spirits of just men made perfect," both desire and need instruction relative to the future evolution of the divine purposes. adoring the infinite perfections of god, acknowledging his holiness and acquiescing in his faithfulness; they cannot but desire a farther display of his vindictive and distributive justice, as indispensable to the manifestation of the divine glory, the vindication of the claims of the divine government, the asserting of their injured rights, and the completing of their eternal felicity. accordingly, we find their earnest plea admitted. "it was said unto them, that they should rest."--their repose can never be disturbed. the "white robes" in which they are arrayed, are not spun out of their own bowels, like the spider's web, either by their services or sufferings; but they are the well known emblems of the imputed righteousness of their redeemer,--fine linen clean and white, the only righteousness of saints, (ch. xix. ). persecution did not terminate under the preceding seals. others, their "fellow-servants and brethren, should be killed as they were." the honorable roll of martyrs was not yet completed. the "little season" is a very indefinite period in our mode of computation. but "with the lord, one day is as a thousand years,"--( pet. iii. .) this "season" seems to comprehend the whole period of persecution. now, as we shall see, the roman empire, whether pagan or christian, is still a ravenous beast,--"devouring jacob." the policy of rome pagan was to dictate the state religion. the idol gods of the conquered provinces were generally adopted and enrolled among those of the pantheon. there was a niche for any and every god but "jacob's god." as he would permit no rival, (exod. xx. , ; is. xlii. ;) so the populace "would have none of him," (acts xvi. - .) such we will find to be the policy of rome christian. there is no "communion between light and darkness." . and i beheld when he had opened the sixth seal, and, lo, there was a great earthquake: and the sun became black as sackcloth of hair, and the moon became as blood; . and the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind: . and the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places; . and the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond-man, and every free-man, 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 that sitteth on the throne, and from the wrath of the lamb: . for the great day of his wrath is come, and who shall be able to stand? vs. - .--the sixth seal is opened, like the rest, by the hand of the mediator, and here "his right hand teacheth terrible things." "by terrible things in righteousness wilt thou answer us, o god of our salvation." (ps. lxv. .) the awful scene disclosed would seem to be a beginning of answer to the importunate cry of the "souls under the altar," as in the foregoing vision. many expositors since the time of cyprian in the third century, have understood this seal as disclosing the scene of the last judgment. no doubt the symbols here employed are suited to that event; but the series of seals, trumpets and vials, not to speak of events still more remote, wholly precludes such an interpretation. all the symbols under the sixth seal betoken revolution. such is their established and well known import in other parts of scripture. the "earthquake" is more than a shaking of the earth. it is a _concussion_ of the heavens also. as haggai is interpreted by paul, we learn the civil and ecclesiastical change of the jewish polity by the "shaking of the heavens and the earth." (hag. ii. ; heb. xii. , .) the day of final judgment is so often referred to as certain, that no special prediction was needed to assure us of that event. indeed, the description of the day of judgment is commonly employed by the prophets to represent revolutions among the nations. so it is in reference to the overthrow of babylon, (is. xiii. .)--of egypt, (ezek. xxxii. , ,) of jerusalem, (matt. xxiv. , .) the "sun, moon and stars" are emblems of civil officers, supreme and subordinate, as well as of military commanders. their consternation and despair, now that they are cast down from their exalted position, as heavenly luminaries darkened and hurled from their orbits, betray their apprehension of deserved and inevitable wrath. indeed we may view the last three verses of this chapter, as exegetical or explanatory of the preceding three. the whole frame of imperial power underwent a change which is commonly called a revolution. and the grandeur of the complex symbols, borrowed from the closing scene of time, was never more appropriately employed by the spirit of prophecy, than in the present instance, to portray the total overthrow of pagan power, idolatry and tyranny. the most conspicuous instrument in the mediator's hand by which this great revolution was effected, is well known in history as "constantine the great." the great lights of the heathen world, the powers civil and ecclesiastical, were not eclipsed, but extinguished, heathen priests and augurs were extirpated and idolatrous temples were closed. christianity was professed by the emperor himself, and his authority exerted for its recognition and diffusion throughout his dominions. thus did the god of israel "avenge his own elect, who cried to him night and day from under the altar;" and thus did he afford unto them a "season of rest." constantine, however, was more of a politician than divine. to the student of history he will appear in many respects a striking prototype of william prince of orange, who on a less extended scale answers as an antitype in the latter part of the seventeenth century. neither of them exemplified in their lives the "power of godliness". like charles the second, they did not consider primitive apostolic christianity "a religion for a gentleman." constantine combined in his character the properties of the lion and the fox. he was crafty and ambitious. usurping the prerogatives of zion's king, he assumed a blasphemous supremacy over the church, and proceeded to model her external polity after the example of the empire. among the christian ministry, he found mercenary spirits who pandered to his ambition,--"having his person in admiration because of advantage." advancing these to positions of opulence and splendor, he could certainly rely upon them to support him in his schemes of aggrandizement. thus the mystery of iniquity, whose working paul discovered in his time, was nurtured to its full development in heaven's appointed time. ( thess. ii. , etc.) if on such occasions mighty kings and valiant generals are stricken with dismay, what shall be the terror of all the impenitent enemies of the lord and his anointed when the heavens and the earth shall pass away and leave them without these imaginary hiding places from "the wrath of the lamb!" chapter vii. the scenes portrayed by varied symbols in this chapter, are by some considered as a continuation of the sixth seal. we think they may with more propriety be viewed as relating to the events under the four which precede; while they are obviously preparatory to the opening of the last seal in the next chapter. . and after these things i saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. v. . the "four angels" represent the instruments of providence. the "four corners of the earth" intend all nations of the world, as then known in geography. (ch. xx. , .) the "holding of the winds" is emblematical of the tranquillity consequent upon the accession of constantine to the imperial throne,--the temporary cessation of desolating wars and persecutions,--the "rest" for which the martyrs prayed. "thou calledst in trouble, and i delivered thee." (ps. lxxxi. .) . and i saw another angel ascending from the east, having the seal of the living god: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea. . saying, hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our god in their foreheads. vs. , .--"another angel ... having the seal of the living god," can be none other but the lord christ. his people are "sealed unto the day of redemption with that holy spirit of promise," or promised holy spirit. ( cor. i. ; eph. i. ). he came from the east. there the son of righteousness arose upon a dark world, and his beams enlightened the kingdoms of europe, in which multitudes were effectually called during this tranquil period, (ch. xiv. ). this angel, as having sovereign authority over "earth and sea," and from whom the "four angels" had their commission, now commands them not to "hurt the earth and the sea," till he and the ministers,--the instruments of his grace,--had "sealed the servants of god." this "sealing," while symbolizing baptism, signifies especially the saving work of the eternal spirit, by which its subjects are to be, and actually are, preserved from apostacy in future and trying times. we shall meet with them again, (ch. xiv. .) the favour shown by constantine to christian ministers and converts, induced multitudes to make a profession of christianity, and of course filled the church with hypocrites. the flattery of those in power has often proved as detrimental to the church's spiritual prosperity as their frowns. (dan. xi. .) still, the special design of this sealing seems to be the preservation of a chosen remnant,--the witnesses, during the period of the trumpets, when antichrist should be fully organized. . and i heard the number of them which were sealed: and there were sealed a hundred and forty and four thousand, of all the tribes of the children of israel. . of the tribe of juda were sealed twelve thousand. of the tribe of reuben were sealed twelve thousand. of the tribe of gad were sealed twelve thousand. . of the tribe of aser were sealed twelve thousand. of the tribe of nephthalim were sealed twelve thousand. of the tribe of manasses were sealed twelve thousand. . of the tribe of simeon were sealed twelve thousand. of the tribe of levi were sealed twelve thousand. of the tribe of issachar were sealed twelve thousand. . of the tribe of zabulon were sealed twelve thousand. of the tribe of joseph were sealed twelve thousand. of the tribe of benjamin were sealed twelve thousand. vs. - .--the number sealed was "a hundred forty and four thousand;" of "each tribe twelve thousand." these numbers are not to be taken literally, but comparatively, as contradistinguished from another company, (v. .) neither do we suppose, with many expositors, that jews by nation are here exclusively intended. at the time referred to, in the fifth century, the "middle wall of partition" had been long removed. (eph. ii. .) jews and gentiles were "all one in christ jesus." (gal. iii. .) there is no ground to suppose that exactly the same number would be sealed of every tribe. besides, all the original tribes are not named. dan is not among them, and judah is first in order in reuben's place. the gates of the heavenly jerusalem are inscribed with the names of the twelve tribes of israel, (ch. xxii. .) in a word, this sealed company is composed of jews and gentiles, representing the whole number of true believers, who were enabled by grace to hold fast their profession in trying times, and who experienced more special protection in perilous times. (ezek. ix. - .) . after this i beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the lamb, clothed with white robes, and palms in their hands; . and cried with a loud voice, saying, salvation to our god which sitteth upon the throne, and unto the lamb. . and all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped god, . saying, amen: blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our god for ever and ever. amen. vs. - .--the "great multitude, which no man could number," are evidently distinguished from the number sealed. they are collected from all the nations known at that time. they "stood before the throne and before the lamb," as accepted worshippers; ascribing "salvation," not to their own merit, but to the free grace of god the father, and the oblation and intercession of the lamb. they are now in a triumphant state, as indicated by the "palms in their hands," the usual emblems of victory. "white robes" bespeak their justification. "all the angels" in heaven, signify their hearty assent to the praises of the redeemed by saying, "amen." then in an attitude of profoundest reverence, they celebrate the praises of god in strains proper, though not peculiar to themselves. as in ch. v. , the angels in this place are disposed and arranged in the outer circle of all the intelligent worshippers. redeemed sinners stand nearest to the throne, in virtue of their union to christ, while holy angels, without envy, contemplate, with rapturous emotions, the displays of the "manifold wisdom of god" in his dealings with the church. (eph. iii. .) thus we may learn to do the will of god on earth, as it is done by the angels in heaven. . and one of the elders answered, saying unto me, what are these which are arrayed in white robes? and whence came they? . and i said unto him, sir, thou knowest. and he said to me, these are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the lamb. . 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. vs. - .--"one of the elders" asks john,--not for information, but to engage his attention,--"what are these, ... and whence came they?" ministers may often receive instruction from the members of the church. this elder answers his own questions as the angel did to the prophet, (zech. iv. , .) these are the "great multitude,"--probably the same whose "souls" john saw at the opening of the fifth seal, but now appearing in a new aspect: for it is evident that they had been engaged in war. this appears by the "palms" of victory. they had been in "great tribulation" prior to the peaceful reign of constantine, by satan's temptations, the spoiling of their goods, imprisonment of their persons, and the sacrifice of their lives,--"not loving their lives unto the death." all these tribulations, however, could not separate them from the love of god. (rom. viii. - .) they had "washed their robes,"--not in penitential tears, their own martyr-blood, their doing or suffering in the cause of christ; but their robes were "made white in the blood of the lamb," who was "made of god unto them ... justification and sanctification." ( cor. i. .) could the human mind conceive the idea of rendering linen garments _white_ by washing them in _blood_? never, unless as suggested by the doctrine of christ crucified, whose "blood cleanseth from all sin." ( john i. .) "therefore are they before the throne of god,--without fault before his throne," (ch. xiv. .) delivered from the tempestuous storms of war, and the scorching heat of persecution; they are safe in the haven of eternal rest. not only are they for ever freed from the sensation of "hunger or thirst;" but they shall drink of the "living fountains of waters, proceeding from the throne of god and of the lamb," (ch. xxii. ). "in thy presence is fulness of joy; at thy right hand there are pleasures for evermore." (ps. xvi. .) while this company, brought out of great tribulation, to which they had been subjected in the centuries before the time of constantine, are represented as in possession of eternal blessedness, the other company of the "sealed" ones, are by this mark furnished with the gifts and graces of the holy spirit, to enter the lists with the dragon in a much more trying and prolonged contest. the latter company, although _preceding_ the other, in the order of symbolic revelation; do really in the order of time, succeed them in continuation of the struggle with the powers of darkness. and here we make the general remark, that nearly throughout the apocalypse the two parties whom we may call the powers of darkness and the children of light, often change their relative positions, and assume different aspects. and in this, there is nothing new, as appears, cor. xi. , ; vi. , . chapter viii. hitherto our observations have been brief, because interpreters are very generally agreed in their views of the first series, the seals, in this interesting book of prophecy. the first six seals, covering the time of heathen rome's opposition to christianity, and before the devil succeeded in enlisting the nominal church of christ in his interest, do not therefore furnish occasion for much controversy among expositors. besides, the seventh seal covers much more time than all the others. the first six refer to pagan rome, and constitute the first period, properly styled the period of the seals. the seventh seal, introducing the trumpets, is the second period, called the period of the trumpets. in attempting to unfold their mystical import, greater amplification will be indispensable. . and when he had opened the seventh seal, there was silence in heaven about the space of half an hour. v. .--"heaven" is the ordinary symbol of organized society, whether civil or ecclesiastical or both. "silence in heaven for half an hour," indicates public tranquillity, together with anxious and mute expectation of coming and alarming events. "half an hour," a definite for an indefinite duration, as usual, imports that the repose hitherto enjoyed, shall shortly terminate. the respite which the saints enjoyed during the period succeeding the revolution indicated by the opening of the sixth seal, soon came to an end. . and i saw the seven angels which stood before god; and to them were given seven trumpets. . and another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. . and the smoke of the incense, which came with the prayers of the saints, ascended up before god out of the angel's hand. vs. - .--"seven angels" appear to john as ministers "standing before god," ready to execute his commands. to them were given "seven trumpets." here, as all along hitherto, there is allusion to the former dispensation. under the old testament, trumpets were constructed by divine direction and to be used for diverse purposes. of the manifold uses of this instrument, that which is here chiefly intended is, to "sound an alarm." (joel ii. ; cor. xiv. ). whilst all is suspense, and before the silence is broken by the sounding of the first trumpet, the worship of god is exemplified after the usual manner. an angel, by his official place and work easily distinguished from those having the trumpets, holds in his hand a "golden censer" that with "much incense" he might render acceptable "the prayers of all saints." as the angel who had the "seal of the living god," is distinguished from those that "held the winds," (ch. vii. ;) so is he here, from those that had the trumpets. here he appears as the great high priest over the house of god; and as "the whole multitude of the people were praying without, at the time of incense;" (luke i. ;) so the service of god is thus emblematically represented as conducted according to divine appointment. this angel therefore is christ himself. "no man cometh unto the father but by him." he is the only advocate with the father; and through him "we have access by one spirit unto the father." (eph. ii. .) may we not inquire, without presumption, a little into the nature or purport of the "prayers of all saints" at this time of ominous silence? and what could so likely be the burden of their petitions as that of the cry of the souls under the altar, namely, the destruction of the roman empire? surely this has been the prayer of god's persecuted servants in all ages:--"pour out thy fury upon the heathen," etc. (jer. x. ; ps. lxxix. ). however inconsistent with christian charity superficial christians may deem the law of retaliation; we shall find it often urged on our attention as exemplified in this book. it is absolutely essential to the divine government. . and the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings and lightnings and an earthquake. v. --the lord jesus, in carrying out the designs of the divine mind, and executing the commission which he received from the father as mediator, appears in various characters. whilst as a priest he intercedes for his people, and by the incense from the golden censer renders their prayers acceptable before god; as a king he answers their prayers by terrible things in righteousness. (ps. lxv. ). this work of vengeance is vividly signified by scattering coals of fire on the earth. from the very same altar, whence the glorious angel of the covenant had received fire to consume the incense, he next takes coals, the symbol of his wrath, and scatters them into the earth. these "burning coals of juniper" produce "voices, and thunderings, and lightnings, and an earthquake." "o god, thou art terrible out of thy holy places." (ps. lxviii. ; lxxvi. ). "the lord our god is a jealous god." our merciful saviour once put a strange and startling question to his disciples:--"suppose ye that i am come to give peace on earth? i tell you, nay."--for ends worthy of himself, the only wise god has unchangeably decreed that "offences must needs come," (matt, xviii. ;) and "there must be also heresies" among professing christians. ( cor. xi. .). however, in the administration of providence, judgment without mercy awaits every nation to which the gospel is sent in vain. the voices, thunderings, etc., consequent upon the scattering of the coals, portended the calamities which would be inflicted upon men for their opposition to the gospel and cruel treatment of the saints, in answer to their prayers through the intercession of christ. . and the seven angels, which had the seven trumpets, prepared themselves to sound. v. .--the "seven angels now prepare themselves to sound." the first alarm, of course, will put an end to the "silence." it should be noted that while each seal, when broken, disclosed so much of the roll of the book as was concealed by it; the seventh leaves no part unrevealed. the whole contents are laid open. it is otherwise with the trumpets. the reverberations of one may not have ceased when the next begins to sound. thus, several may be partly cotemporary. again, it may be questioned whether mankind are to be considered in civil or ecclesiastical organization as the formal object of the judgments indicated by the trumpets. some expositors view the one, and some the other, as the object, and the contention has been sharp among them. we humbly suggest that neither is the formal object without the other, simply because the _same individuals_ constitute the complex _moral person_. the correctness of this view is largely illustrated and abundantly confirmed in the subsequent part of the apocalypse. provinces, nations, empires, are no farther worthy of notice in prophecy than as they affect the destiny of the church and illustrate the immutable principles of the moral government of god. he is known by the judgments which he executeth, and nations must be taught that "the heavens do rule." (dan. iv. .) although the church and the state are, by divine institution, distinct, not united; they are nevertheless co-ordinate, and always exert a reciprocal influence for good or for evil. it has been the policy of satan to confound this distinction; and alas! with too much success in the apprehension of many. there are not wanting divines who boldly assert, that even among the jews, under the old testament,--"the church was the state, and the state was the church!" we may have occasion to notice hereafter, that this gross error and antichristian dogma, is yet entertained in relation to divinely organized society under the present new testament economy! the "voices, thunderings and earthquakes" resulting from the scattering of the coals,--are the harbingers and precursors of coming calamities upon christendom at the sounding of the trumpets. and these may be emblematical of the contentions, strife and divisions which accompanied the rise and prevalence of the heresy of arius and the apostacy of the emperor julian, during the time of comparative public tranquillity from constantine to theodosius. the church and the state, as one complex system, we have considered as the object of the judgments to be inflicted under the trumpets. these had, in fact, become incorporated, if not identified, under the reign of constantine and his imperial successors. but assuming the correctness of the phraseology of secular historians and christian expositors, when in a _popular sense_ they speak of the roman empire as the object of penal inflictions; we by no means agree with the latter class of writers, when they _limit_ the empire to the geographical boundaries as it existed at the time of this prediction. this mistake, if not detected here, will materially affect and control our views of the whole subsequent part of the apocalypse. who would not discover the impropriety and absurdity of treating of events now transpiring within the empire of the united states, as if falling out within the limits of the original thirteen as they existed in ? but the roman empire yet exists, and we have sufficient evidence that it will continue till the time of the sounding of the seventh trumpet, (ch. xi. .) _political bias_ has prevailed with one class of expositors to exempt the british empire from the stroke of god's wrath, symbolized by both the trumpets and vials. others, from similar predilections, would exempt the united states and british provinces from these plagues. whilst a third class, giving fall scope to the hallucinations of mere imagination, aver their conviction that republican america is the special and doomed object of all these plagues!--hence, the necessity of caution, sobriety, reverence for divine authority, reliance on the teaching of the holy spirit, whom the saviour has promised to his humble disciples to "guide them into all truth, and to show them things to come." (john xvi. .) that the student of prophecy,--especially of the apocalypse, may realize the fulfilment of this promise, it is indispensably necessary that he be absolutely untrammeled by all antichristian politics. such cases are very rare, (ch. xiii. .) during the reign of constantine, that monarch had transferred the capital of the empire from the "city of seven hills" to another locality and founded another metropolis, which as the future seat of imperial rule, and to immortalize himself, he called after his own name, constantinople. this ambitious enterprise itself virtually divided the empire, preparing the way for its total dismemberment by the trumpets. and now the "seven angels prepared themselves to sound," for all things are ready. the interceding angel at the "golden altar" has prevailed to obtain a period of tranquillity whilst preparatory steps are in progress towards the next series of events; but that time shall be no longer, or respite from impending judgments, is significantly intimated by the symbolical angel casting his "golden censer" from his hand, and hurling it into the earth. then without farther delay, . the first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up. v. .--"the first angel sounded." the object of this judgment is the _earth_, the population of the empire in general. the judgment itself is, "hail and fire mingled with blood,"--desolating wars, like successive storms of hail mingled with lightning, "hailstones and coals of fire." (ps. xviii. .) the effect is, a consumption of a third part of the "trees and grass," people in high and low degrees. green trees and grass are the ornaments and products, of a land: and when the earth is an emblem of nations and dominions, trees and grass may represent persons of higher and lower rank. the careful student of the apocalypse will discover a striking analogy between the effects of the trumpets and vials as the latter are presented in the sixteenth chapter. this first trumpet therefore produces an effect upon the social order of christendom, which will continue till the pouring out of the first vial. as the roman empire in its twofold division is the general object of all the trumpets; so the first four are directed towards the western, and the next two against the eastern member. the infidel historian gibbon has unwittingly recorded the fulfilment of these predictions, as josephus has done those of our lord respecting the destruction of jerusalem. unconscious that he was bearing testimony to the truth of prophecy, gibbon used with his classic pen the very allegorical language of the inspired apostle. respecting the incursion of the barbarous goths, as led by alaric their chief into the fertile plains of southern europe, he describes their alarming descent as a _"dark cloud_, which having collected along the coasts of the baltic, burst in _thunder_ upon the banks of the upper danube." he who directed balaam and caiaphas to utter predictions, doubtless could direct josephus and gibbon to attest the truth of prophecy; and this may be one of the many ways in which "he makes the wrath of man to praise him."--the goths, the scythians and huns, first under alaric and afterwards under attila, those savage warriors from the northern regions, invaded the provinces of the roman empire in both sections, carrying all before them like an irresistible tornado,--with fire and sword utterly destroying cities, temples, princes, priests, old and young, male and female,--thus "burning up trees, and green grass." . and the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood: . and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. vs. , .--"the second angel sounded." the object of this judgment, is the _sea_. as a great collection of waters, this symbol is explained, (ch. xvii. .) "peoples, and multitudes, and nations, and tongues," indicate the population in an agitated and disorganized or revolutionary condition. the judgment is a "burning mountain," a tremendous object,--consuming and being itself consumed. the mountain is a symbol of earthly power civil or military, and sometimes ecclesiastical.--"who art thou, o great mountain?" (zech. iv. .) the almighty says to the king of babylon,--"behold, i am against thee, o destroying mountain ... i will roll thee down from the rocks, and will make thee a burnt mountain." (jer. li. ; ps. xlviii. .) the consequence of this judgment is, the third part of the sea became blood, the fish perished, and the shipping was destroyed. similar language, illustrating these figurative expressions, had been used by the prophets to represent divine judgments denounced against egyptian power. (ezek. xxix. , etc.) in the eighth verse is contained the explanation of the symbolic language,--"behold i will bring a sword upon thee, and cut off man and beast from thee." history verifies this part of the apocalyptic prediction. only two years after the death of that northern "scourge of god," attila, who boasted that "the grass never grew where his horse had trod;" genseric set sail from the burning shores of africa; and, like a burning mountain launched into the sea, accompanied by a vast army of barbarous vandals, suddenly landed his fleet at the mouth of the river tiber. disregarding the distinctions of rank, age or sex, these licentious and brutal plunderers subjected their helpless victims to every species of indignity and cruelty. hence the hostility to arts and science, the tokens of refined civilization,--indiscriminate devastation of life and property perpetrated by the savage warriors, has given rise to the word "vandalism." . and the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; . and the name of the star is called wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. vs. , .--the object of the third trumpet is the waters as before,--the population of the empire, but not in collective form as a _sea_; rather in a state of separation or disconnected, as "rivers and fountains." some apply this symbol of a "falling star" to genseric, but this is incongruous. on the contrary, he was a victorious prince,--a _rising_ star. it is more consonant to the truth of history and the chronological series of prophecy, to apply this symbol to the downfall of momyllus the last of the roman emperors, who was deposed by odoacer king of the heruli, called in derision augustulus,--the diminutive augustus. doubtless the allusion here is to the king of babylon:--"how art thou fallen from heaven, o lucifer, (day-star,) son of the morning! how art thou cut down to the ground, which didst weaken the nations!" (isa. xiv. .) a star may indeed signify either a civil or ecclesiastical officer, but the scope and context determine all these judgments to the enemies of the church, and those of her illustrious head. it is the "vengeance of his temple." we have already found a star the emblem of a gospel minister, and we shall hereafter find it employed in that sense; but it does not seem to refer in the present connexion to any apostate. the name of this star,--"wormwood," embittering the waters, is a lively emblem of the miseries experienced by the people, in the use of the remaining temporal comforts which the preceding calamities had left. . and the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. v. .--the design of all the trumpets is to point out the utter destruction of the roman empire,--daniel's "kingdom of iron." (dan. ii. .) for although from the time of constantine it assumed the christian name, it nevertheless continued to be a beast. of this we shall have cumulative evidence as we progress. the first trumpet began to demolish the fabric of antichristian power; and by the fourth the western division was overthrown. for although the northern barbarians under the first, the southern vandals under the second, and the successors of both, prevailed to bring down the last of the caesars, yet the ancient frame of government still subsisted. the political heaven, though shaken, was not yet wholly removed, while the senate, consuls and other official dignitaries continued to shine as political luminaries in the firmament of power. but as the last of the caesars fell from power in the year , so the last vestige of imperial dominion in the west was removed in , when rome, the queen of the nations, was by the emperor of the east reduced to the humble condition of a tributary dukedom. most of the saints had their residence at this time in the nations of western europe and northern africa, where they were grievously afflicted by the arian, pelagian and other heresies; as also exposed to persecution by the civil powers, whom those heresiarchs moved to oppress the orthodox: consequently, the righteous judgments of god fall first upon that member of the empire. the eastern section, however, is destined to become the special object of the judgments indicated by the succeeding trumpets. however interpreters differ in details when explaining the effects produced by the sounding of the first four trumpets, they very generally harmonize in the application of them to the western section of the roman empire. the luminaries of heaven are darkened, or fall, or are extinguished, while the earth, the sea and the rivers are correspondently affected. now, these are the well known allegorical representations of divine judicial visitations of guilty communities, as we find in the prophetic writings. see, for example, the case of babylon, "the beauty of the chaldees' excellency" (isa. xiii. , ;) also egypt,--(ezek. xxxii. , .) . and i beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, woe, woe, woe, to the inhabitants of the earth, by reason of the other voices of the trumpet of the three angels, which are yet to sound! v. .--before the fifth angel sounds, a note of warning is given by the ministry, of another angel distinct from the seven with the trumpets. he pronounces a "woe" thrice repeated, upon the inhabitants of the earth, indicating that heavier judgments and of longer duration are about to be inflicted. this announcement was intended to excite attention and awful expectation. this angel's message of "heavy tidings" may be viewed in quite interesting contract with that of a subsequent angel,--"flying through the midst of heaven," (ch. xiv. .) how different, yet harmonious, is the ministry of those heavenly messengers! the first four trumpets, as we have seen, demolished the western division of the roman empire. about the middle of the sixth century this work was brought to completion. here, for greater clearness, we may be allowed to anticipate by digressing a little. assuming now, what shall afterwards appear to be correct, that the roman empire is daniel's fourth universal monarchy, and paul's "let," or hinderance, to the revealing of the "man of sin;" since the first four trumpets have dismembered that great power, revealing the "ten toes,--ten horns," or kingdoms; we would expect now to hear of the destruction of that "son of perdition." but it is not so. that is to be effected by the vials, (ch. xvi.) as the general and grand design of the apocalypse is to illustrate the divine government, exhibiting the moral world as affecting, or affected by the christian religion, it seemed good to the divine author that the destinies of the eastern section of the roman empire yet standing, where many of his saints reside, shall come under review. ecclesiastical history treats familiarly of a _greek,_ as well as a _latin_ church and empire. as the trumpets cover the whole time from the opening of the sixth seal till the final overthrow of the whole fourth monarchy; (dan. vii. ; rev. xi. ,) it follows that the eastern section must be the object of a part of them. accordingly, the remaining part of the second period,--the _period of the trumpets,_ includes the first two of the three, emphatically and significantly styled "woe-trumpets." chapter ix. . and the fifth angel sounded, and i saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. . and he opened the bottomless pit; and there arose a a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. . and there came out of the smoke locusts upon the earth; and unto them was given power, as the scorpions of the earth have power. . and it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of god in their foreheads. . and to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. . and in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. . and the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were us the faces of men. . and they had hair as the hair of women, and their teeth were as the teeth of lions. . and they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. . and they had tails like unto scorpions; and there were stings in their tails: and their power was to hurt men five months. . and they had a king over them, which is the angel of the bottomless pit, whose name in the hebrew tongue is abaddon, but in the greek tongue hath his name apollyon. vs. - .--the scene of the events announced by the sounding of the first "woe-trumpet," is the eastern roman empire. a variety of symbols is here employed to represent the judgment to be inflicted. the principal agents and events are,--a "star, locusts, apollyon their king, their depredations, the time of their continuance." neither boniface iii. nor mahomet answers to the symbol "falling star." allowing that a star, as a symbol, may represent a person in either civil or ecclesiastical office, no successful aspirants to places of power, as both of these were, can be here understood. obviously degradation and not elevation is intended. either dethronement of a prince or apostacy of a theological dignitary must be intended. no character in history at the time referred to, so well agrees to the symbol of a fallen star as the monk sergius, who is known to have been the coadjutor of mahomet. he had been a monk of the christian sect called nestorians from nestorius their leader. this monk sergius had been excommunicated for heresy and immorality. he was glad to serve the devil as dictator to mahomet in composing the koran, which bears internal evidence of having been written by one who was acquainted with the sacred scriptures. when this degraded man had finished his task, he was put to death by his master, lest he should betray the imposture. he opened the bottomless pit, from which issued a smoke darkening the whole face of the heavens. the pit is hell, whence came the smoke,--the diabolical system of delusion. from the same place comes the character afterwards to appear under the aspect of a beast, (ch. xi. .) locusts constituted one of the plagues of egypt, and they are the emblem of a destroying army. (exod. x. - ; joel i. - .) and this is their import here. they represent the deluded and destructive followers of mahomet, who in vast multitudes laid waste the nations of western asia, southern europe, and northern africa. the saracens, originating in arabia, the national locality of the literal locusts, in great multitudes like clouds, laid waste the fairest and most populous portions of the earth for a succession of ages. these symbolic locusts have also the property of scorpions, a poisonous reptile, resembling in some degree a lizard combined with a lobster, armed with a sting in the end of its tail. wicked and impenitent men are compared to scorpions. (ezek. ii. .) but these locusts are under restraint. they are permitted to hurt only "those men which have not the seal of god in their foreheads." the time of their continuance is "five months," of thirty days each, making years,--"a day for a year." (ezek. iv. .) in the year , mahomet began his imposture by retiring to the cave of hera. in he appeared publicly as the apostle of his new religion at the head of his deluded followers. between and , he and the warlike chiefs who succeeded him, overran with terrible destruction, syria, persia, india, egypt and spain. although the saracenic empire continued for a longer time, yet from this time it lost the disorderly _locust_ character and because a more settled commonwealth. in the year , the city of bagdad was built by one of the caliphs, who called it "the city of peace." this put a stop to the devastations of the locusts, when the empire began to decline. it was foretold, however, that during the time of successful war by these cruel invaders, they would inflict such miseries upon their wretched victims, that they would earnestly but vainly desire death to put an end to their exquisite torments. it is farther said that these locusts resembled horses, as indeed they do, especially in their heads. the arabians excelled in horsemanship, and their chief force lay in cavalry. the "crowns upon their heads" may refer to the turbans worn by the arabians as part of their national costume; or to the kingdoms which they subdued. flowing hair is also characteristic of these people. their "teeth" like those of lions indicated their strength and fury to destroy. "breast-plates of iron,"--defensive armour, indicates self-protection by the most effectual public measures. the sound of their wings may denote the fury of their assaults, and the rapidity of their conquests. but the deadly stings in their tails were their most fatal instruments of torture, symbolizing the poison of their abominable and ruinous religion. their king is "abaddon or apollyon," the destroyer: for so is his name by interpretation, both in hebrew and greek. he is from the "bottomless pit,"--from hell, the vicegerent of the devil. mahomet in person, and in the person of his official successors, will alone answer to this _duplicate_ symbol. this is, without a rational shadow of ground for controversy, the _great eastern antichrist_, sufficiently distinguished from the _western_. the western combination against real christianity never attained to power by successful conquest of the nations; but on the contrary by chicanery, insidious policy, flattery of princes and priestcraft. this enemy is described with sufficient accuracy and peculiar precision in the subsequent part of the apocalypse. prophecy has a determinate meaning; and we are not at liberty to give loose reins to our imagination: otherwise we shall bewilder, rather than satisfy the devout and earnest inquirer. . one woe is past: and, behold, there come two woes more hereafter. v. .--before the time of the sixth trumpet, intimation is given that some pause shall intervene prior to the judgments which are to follow:--"one woe is past."--the object of the first woe is the nominally christian roman empire, which still stands in its eastern section; and is to be totally demolished by the second woe-trumpet: for the western section, recovering from the effects of the first four trumpets, is the object of the third and last woe. the "man of sin,"--the "little horn" of daniel, is actuating the "ten horns" to "scatter judah," etc., during the time of the mahometan conquests in the east; by which the whole roman empire is ripening for the harvest of the vials of wrath. . and the sixth angel sounded, and i heard a voice from the four horns of the golden altar which is before god, . saying to the sixth angel which had the trumpet, loose the four angels which are bound in the great river euphrates. . and the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. . and the number of the army of the horsemen were two hundred thousand thousand; and i heard the number of them. . and thus i saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire, and smoke, and brimstone. . by these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. . for their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. vs. - .--at the sounding of the sixth trumpet, a "voice comes from the four horns of the golden altar," the immediate presence of the almighty. this indicates punishment to be inflicted upon men for corrupting the gospel, similar to the judgment of fire from the "golden censer," (ch. viii. .) the effects of the first woe may be supposed to reach from the early part of the seventh century to the latter part of the thirteenth,--the period of arabian locusts. during the latter part of this time, the turks were held in check by the crusaders, who strove to wrest the holy land from the infidels. the "four angels" are the four turkish sultanies. the river euphrates is to be taken in this place literally, as designating the geographical locality of these combined powers, which were the instruments employed by the enthroned mediator, to demolish the remaining part of the roman empire,--"the third part of men." the time occupied in this barbarous work of slaughter is "an hour, a day, a month and a year," about equal to years; or from the year to . the western empire had been overthrown by the first four trumpets, the eastern nearly ruined under the fifth; and under the sixth it was finally subverted. the numbers which the turks brought into the field are here said to be "two hundred thousand thousand,"--a definite for an indefinite number as usual, a vast army. and historians tell us that they were, in fact, from four to seven hundred thousand, and a large proportion of them cavalry. from the year , one of their own historians dates the "decay of the othman empire!" since that date, the turkish power is well known to have been straitened by the russian empire. these eastern warriors and their horses are described by their military costume and their arms. fire is _red_, jacinth _blue_, and brimstone _yellow_,--the chosen colors of the ottoman warriors, their military uniform. the heads of their horses "as the heads of lions," denote strength, fierceness and cruelty. "fire, smoke and brimstone issuing out of their mouths," may be supposed to indicate the employment of gunpowder, first invented about that time, as an element of destruction. the commander at the siege of constantinople is said to have employed cannon, some of which were of such caliber as to send stones of three hundred pounds weight! thus their power was in their "mouth:" but like the locusts, "they had in their tails power to do hurt,"--the deadly poison of the koran. the turks left behind them wherever they went, as the saracens had done before, the poisonous and ruinous religion of mahomet, more durable and injurious to men than all their bloody conquests. by this abominable system of delusion, the remains of the greek church in the eastern division of the roman empire, were almost extirpated; christianity was nearly extinguished in that part of the world where the gospel had shone brightly, and there mahometanism continues till the present day. such has been the desolating effect of the sixth,--the second woe trumpet. thus the judge of all the earth punishes impenitent communities. besides the positive effects of the second wo, we have intimation of some that are negative in the close of this chapter. . and the rest of the men, which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood; which neither can see, nor hear, nor walk: . neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. vs. , .--the "rest of the men that were not killed by these plagues," or morally destroyed by becoming mahometans, by the foregoing calamities, were not brought to repentance of their evil deeds. the population of the western latin empire and nominal christian church, still persisted in their idolatries and immoralities. both individually and as associated, they openly violated both tables of the moral law. it is evident from these two verses, that the sins enumerated in them were the procuring causes of the divine judgments symbolized by the trumpets,--the two woe-trumpets, all the trumpets,--yes, including the seventh and the last. professing christians both in the greek and latin churches, after all the plagues inflicted by the angels of the past six trumpets, continue to this day in the practice of worshipping demons, angels and saints, for which they can produce no better arguments than their pagan predecessors whom the lord charges with "worshipping devils" here and elsewhere. ( cor. x. ; ps. cvi. .) in their stupid worship of senseless images, consecration of places, etc., who cannot perceive the identity of modern papists and prelates with those portrayed by the pen of inspiration in the passage before us? the horrible "murders," massacres and bloody persecutions of the saints, are verified in authentic history. papal bulls, imperial and royal edicts, issued against _heretics_, answer to the second part of this awful picture. then follow "sorceries," plainly pointing out pretended revelations, false miracles, etc. to these are to be added "fornications," corporeal and spiritual, in a mass of superstitions added to, or supplanting divine ordinances; together with vows of celibacy, monkeries and nunneries,--followed by public license of brothels. and finally,--"thefts." by these are to be understood the illegal exactions and oppressive impositions, by which the nations of christendom have been plundered of their revenues to enrich the lordly hierarchy of apostate christendom. this state of things still continuing after the sixth angel sounds his trumpet, and no evidence of repentance; who can doubt that the same community is yet to be visited with the "third woe?" surely the lord may justly still say,--"for three transgressions, and for four, (of antichrist,) i will not turn away the punishment thereof." the eastern church, in which the first corruptions prevailed, was punished by the _first woe_ of the saracens; and this not producing repentance, her ruin was completed by the _second wo_ of the ottomans. so, when god judges, he will overcome; therefore the western church, still persisting in her abominations, without repentance, shall be destroyed by the _third woe_. let not the pious reader suppose that by these penal inflictions on churches, the church of christ is to perish. no, no. but, on the contrary, their overthrow is subservient to her preservation. this also will appear with increasing evidence as we proceed with our meditations on this instructive book. in the mean time it may be well to remark here, at the close of those _woes_ which developed the rise and progress of mahometanism, that the creed of this religious sect is substantially the same as that of those christians called socinians. both presumptuously and arrogantly claim to be the worshippers of _the one god_,--commonly called _unitarians_. this is one of the "depths of satan." all who worship, as well as believe in, three co-equal divine persons, father, son and holy ghost, believe in, and worship _one god_, and in this sense are unitarians.--_the only scriptural unitarians_. "whosoever denieth the son, the same hath not the father." (john ii. .) and the same is true of such who "have not so much as heard whether there be any holy ghost." (acts xix. .) "he is antichrist that denieth the father and the son,"--a deceiver and an antichrist. it is doubtless in view of these soul-ruining heresies, that the beloved disciple tendered the caution,--"little children, keep yourselves from idols." ( john v. .) we would expect the tenth chapter to begin with the sounding of the seventh trumpet; but we find it is not so. indeed, we shall not find any direct intimation of the work of the seventh angel till we come to the fourteenth verse of the eleventh chapter. the sixth trumpet continues to reverberate throughout christendom for centuries; and during the intermediate time, our attention is called to another scene, which the lord jesus deemed necessary as preparatory. chapter x. this chapter and the greater part of the next, from the first to the fourteenth verse inclusive, is of the nature of a parenthesis; for the fifteenth verse of the th chapter evidently connects the narrative or series of events with the ninth chapter. the ninth chapter closes with an intimation of impenitence on the part of those who had been punished by the plagues of the preceding trumpets. then it follows, as we have seen, that they are to be still farther visited by the infliction of the closing judgment symbolized by the seventh trumpet. the immediate design, therefore, of interrupting the natural order of the narrative is to place before us the actual condition of society when the seventh trumpet sounds. . and i saw another mighty angel come down from heaven, clothed with a cloud; and a rainbow was upon his head, and his face as it were the sun, and his feet as pillars of fire: . and he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, . and cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. vs. - .--the majestic description of this angel agrees to no creature. it is proper to god-man only. it is partly the same display of the mediator's glory which we had in ch, i. . especially is this the case as to his _face_, his _feet_ and his _voice_. the "rainbow" is still the sign of the everlasting covenant. "in wrath he remembers mercy." this "book" differs from the _sealed_ book as a part from the whole, or a codicil from the will to which it is appended. also, it is distinguished from the former as being _little_ and _open_. they do therefore greatly err here, who would make this little book comprehend all the remaining part of the apocalypse, which would make it larger than the sealed book. the little book is _open_, because it is part of the large one, from which the last seal had been removed by the mediator. but another reason why the little book is represented as being open, is the fact that the most of the events to which it refers, had transpired prior to the sounding of the seventh trumpet. that trumpet had been without its appropriate object, as presented in any preceding part of the prophecy. to present that object is the special design of the little book. all the events predicted in this book of revelation are not successive in the order of time, but some are coincident; and the inspired writer of the apocalypse, on several occasions goes back, as we shall see, in order to explain at greater length, what had been but briefly and obscurely narrated. the angel set his feet upon the world, as his footstool; by which position is emblematically signified his sovereign dominion over sea and earth. and this is agreeable to his own plain teaching in the days of his public ministry:--"all power is given unto me in heaven and in earth." (matt. xxviii. .) he trod upon the billows of the ocean literally in the state of his humiliation, giving thereby evidence of his power over the mystical waters,--"the tumults of the people." during the popular commotions signified by the trumpets, he said to the raging passions of men and their towering ambition, as to the waves of the sea,--" hitherto shall ye come, and no further; and here shall your proud waves be stayed." "he maketh the storm a calm, so that the waves thereof are still;" and whether the nations of christendom are at war or in peaceful tranquillity, he reigns over them as their rightful sovereign;--"his right foot on the sea, and his left on the earth." in possession of universal dominion, he speaks with authority, "as when a lion roareth." although a lamb slain, the victim for our sins; he is also the lion of the tribe of judah, ruling over his own people, restraining and conquering his own and their enemies. the "seven thunders," etc., give a _premonition_ of tremendous judgments, the import of which is to be "sealed up" until it be demonstrated to all the world by the seventh trumpet and vial. . and when the seven thunders had uttered their voices, i was about to write: and i heard a voice from heaven, saying unto me, seal up those things which the seven thunders uttered, and write them not. . and the angel, which i saw stand upon the sea, and upon the earth, lifted up his hand to heaven, . and sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. . but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of god should be finished, as he hath declared to his servants the prophets. vs. - .--the attitude assumed by the angel of the covenant is very impressive, instructive and exemplary:--"his hand lifted up to heaven." this is the external attitude of solemnity most becoming the jurant when performing the act of religious worship, the oath. abraham, in the presence of the king of sodom, used the same form, appealing to the "lord, the most high god, possessor of heaven and earth." (gen. xiv. .) "kissing the book" has no example in all the bible; hence it is unquestionably of heathen, and so of idolatrous origin and tendency. no christian can thus symbolize with heathens, without so far "having fellowship with devils" as really as in eating in their temples. ( cor. x. .) the matter of the angel's oath is,--"that there should be time no longer." here it is humbly suggested that our excellent translators are faulty as in ch. iv. , already noticed. neither the original greek text, nor the coherence of the symbolic narrative, will sustain or justify the version. john, like all pious people, when he heard the lion's voice, followed by the "seven thunders," was filled with solemn awe, anticipating the coming dissolution of all things. it was not the only instance of his weakness and misapprehension, (ch. xix. ;) nor is this infirmity peculiar to the apostle john; for we find other disciples mistaking "the times and the seasons which the father hath put in his own power." ( thess. ii. - .) these thessalonians had misapprehended the language of paul in his first epistle to them, when speaking of the end of the world. ( thess. iv. - .) to relieve the anxieties of the thessalonians, relative to the apprehended and sudden coming of the lord, paul wrote again to correct their mistake; so it may be supposed that the angel interposed this solemn assurance to his servant john, for the like purpose, of allaying his forebodings. the words in the original, literally translated, stand thus: "that the time shall not be yet." that is, the "time of the end," as we read in daniel xii. , shall not be, till the seventh trumpet begins to sound. the phrase,--"time of the end," may signify either the final overthrow of antichristian power, or the end of the world, because of the resemblance between the two events. the plain and certain meaning, then, of the angel's oath is, that the "mystery of god shall be finished" only by the work of the seventh angel. what this mystery is, we will discover in the following chapters. indeed, it had been long before "declared to the prophets," but still accompanied with comparative obscurity suitable to their time; for the word "declared," is expressive of glad tidings, being the same in origin and significance as that which we translate,--_gospel_, good news. accordingly, our saviour directs his disciples, in view of his appearing either to overthrow the roman power, or to judge the world, in the following words of cheer: "and when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." (luke xxi. .) to the prophet daniel the same event was attested with like solemnity. (dan. xii. .) this is the period to which the suffering saints of god have been long looking forward with believing and joyful hope. as abraham rejoiced to see christ's day of appearing in our nature, and by faith saw and it and was glad; so the covenanted seed of the father of the faithful, in the light of prophecy, and by like precious faith, are favored with a view of the certain downfall of mystical babylon. . and the voice which i heard from heaven spake unto me again, and said, go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. . and i went unto the angel, and said unto him, give me the little book. and he said unto me, take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. . and i took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey; and as soon as i had eaten it, my belly was bitter. . and he said unto me, thou must prophesy again before many peoples, and nations, and tongues, and kings. vs. - .--john is next directed by a voice from heaven, or by divine authority,--to take and eat the open book. there is obvious allusion to a similar transaction in ezekiel iii, - . the prophet was a captive by the river of chebar in babylon, under the dominion of the _first_ beast of daniel, as john was in patmos under that of the _fourth_; and both were favoured and employed by the glorious head of the church in an eminent part of their ministry. "the word is not bound" when ministers are in confinement. the "eating of the book" represents the intellectual apprehension of the things which it contained. "thy words were found and i did eat them,"(jer. xv. .) a speculative knowledge of the word of god, and especially of those parts that are prophetical, will afford pleasure to the human intellect, even though the mind be unsanctified. (matt. xiii. , .) but when the prophet gets a farther insight into the contents as containing "lamentations, and mourning and woe," like ezekiel's roll;--the pleasure is converted into pain. a foresight of the sorrows and sufferings of christ's witnesses causes grief to the christian's sensitive heart. he "weeps with them that weep," by the spontaneous sympathies of a common and renewed nature. "sweet in the mouth as honey, but in the belly bitter as wormwood and gall." upon the apostle's digesting the little book, the angel interprets the symbolic action by the plain and extensive commission,--"thou must prophesy again before many peoples, and nations, and tongues, and kings." this commission did not terminate with the ministry of the apostle, although he may be truly said to prophesy by the apocalypse to all nations till the end of the world. this is equally true, however, of all the inspired penmen of the holy scriptures. (psalm xlv. .) but john is to be considered here as the official representative of a living and faithful ministry, on whom devolves the indispensable obligation to open and apply these sacred predictions to the commonwealth of nations, however constituted authorities may be affected by them. and, indeed, these messages will prove unwelcome to the immoral powers of the earth, as in the days of old. ( kings xviii. .) chapter xi. the narrative of prophetic events was broken off at the end of the ninth chapter. the tenth chapter and the greater part of this, from the beginning to the thirteenth verse inclusive, present appearances and actions quite foreign to the events which follow the sounding of the trumpets. why is this, the thoughtful student of the apocalypse will naturally ask? why is the regular series of the trumpets suspended? when the sixth trumpet,--the "second woe,"--has effected its objects, we naturally expect the seventh trumpet to sound; yet we are held in suspense till we come to the fourteenth verse of this chapter. hitherto we have met with no similar interruption. let us take a retrospective view:--the seven epistles to the churches followed each other in regular succession. the seals, in like manner, followed successively; and this is true of the vials, (ch. xvi.) we have seen that the object of the trumpets was the roman empire, the fourth beast of daniel's prophecy. the same is the object of the judgments symbolized by the vials. the final subversion and utter destruction of that beastly power, was plainly revealed in the babylonian monarch's dream. (dan. ii. .) and the same event was afterwards exhibited in vision to daniel, (ch. vii. , .) now the first four trumpets had demolished imperial power in the western or latin section; and the next two, by the saracenic locusts and the euphratean horsemen had subverted the eastern or greek section. rome and constantinople were the capitals of the respective sections or members of the _one_ empire. under the first four trumpets, by the northern barbarians; and under the first two woes, by the mahometans, both sections of the empire were overthrown. the question now presses upon our attention, where shall we find an object for the tremendous judgment to be inflicted by the third and last woe? this question requires a solution. it demands it; and he who succeeds in the application of history to solve this apparent enigma in the apocalypse, will be able to attain to a satisfactory, a certain, understanding of much that is yet to most readers as if the "sealed book" were to this day in the "right hand of him that sitteth on the throne." let us humbly attempt to solve this difficulty. daniel's fourth beast, the roman empire, is to be contemplated in _diverse aspects_, as the varied symbols obviously require. all know that nebuchadnezzar's "image" is the same as daniel's "four beasts;" therefore the same thing is presented in different forms or aspects. of course we are to view that object as presented. we have seen that under the sixth seal, (ch. vi. - ,) the roman empire underwent a revolution; that is, it was destroyed as to its pagan form. the empire became christian under constantine. history proves that christianity degenerated under the reign of that monarch and his successors. heresy, idolatry and persecutions characterize the subsequent history of the empire. then follow the judgments of the trumpets to vindicate the divine government, and alleviate from time to time the sufferings of true christians. while the two woe-trumpets are demolishing the fabric of idolatry and despotism in the east, the "deadly wound is healed" in the west, which had been inflicted by the first four trumpets. ten horns are developed upon the beast's head, and another "little horn," by all of which the saints suffer, as had been predicted by daniel, (ch. vii. ,) and of which we had intimation after the judgment of the second woe or sixth trumpet, (ch. ix. , .) all the "plagues," which had been inflicted upon the people of christendom under this trumpet left them still impenitent,--"worshipping devils," etc. surely we may now see where the object of the third woe is to be found,--namely in the same roman empire, now become antichristian more than ever before. to describe this antichristian combination and present the unholy confederacy against the lord and his anointed, and so to justify the ways of god; it was necessary to digress from the narrative of the trumpets. we now proceed with our observations on the eleventh chapter. . and there was given me a reed like unto a rod: and the angel stood, saying, rise, and measure the temple of god, and the altar, and them that worship therein. . but the court which is without the temple leave out, and measure it not; for it is given unto the gentiles: and the holy city shall they tread under foot forty and two months. vs. , .--this chapter, (vs. - ,) gives the contents of the "little book" delivered to the apostle; as in the tenth chapter. it contains a brief description and prospective history of the true church of christ for a period of years. her conflicts with daniel's fourth beast are here epitomized. as the scene is laid in the temple and ministry all along in the apocalypse, so there is probably a special allusion here to ezekiel's vision, (ch. xl. .) at all times the christian church is to be organized, and all her ordinances to be administered by divine rule. accordingly we have here presented the actual condition of christendom during the whole time mentioned above. the command to john from the angel, is to be understood as from the lord jesus, zion's only king to the gospel ministry. long before the time of the transactions here predicted, the apostle john had gone the way of all the earth. the work here enjoined was to be performed by his legitimate successors. the reed is the symbol of the word of god. it is of the same import as zechariah's "measuring line." (ch. ii. ,) and to be used for the same purpose--"to measure jerusalem," the temple; for both are emblematical of the church of god. the "temple, altar and worshippers," are emblems of the church, her doctrines, worship and membership, tried by the scriptures--the "reed." there are gentiles who worship in the outer court, treading under foot both it and the city. these are formal, immoral, idolatrous professors of christianity. they are rejected by god as reprobate, and by his command to be "cast out" from the fellowship of his people,--authoritatively excommunicated by those to whom jesus christ has given the key of discipline. here then, at the disclosing of the contents of the little open book, it is manifest that john goes back from the sixth trumpet in the seventeenth century, when the eastern section of the roman empire was subverted, by the othmans, and gives us another view of society in christendom cotemporaneously with the trumpets. it follows necessarily that the little book does not rank, as some imagine, under any one trumpet; much less does it comprehend all the remaining chapters of the apocalypse, as others vainly suppose. this matter will receive increasing confirmation as we advance. those who worship within the temple and those who worship without, are evidently distinguished from each other. they differ in character tested by the word of god, in fellowship, as authoritatively separated according to the rule of the same word: for whereas the gentile worshippers are so numerous as to crowd both the outer court and the city, the measured worshippers are all included within the confines of the temple, (song iv. .) _measuring_ is equivalent to the _sealing_ of the servants of god in the seventh chapter; and imports that they are secured from the sins and plagues of their time. the period of the apostacy from god is fixed to "forty and two months." according to jewish mode of reckoning, a day for a year, (num. xiv. ; dan. ix. ,) the whole period is years. each month has thirty days. multiply forty-two by thirty, and we have . the _same_ period of time,--not merely an equal period, is otherwise expressed by the prophet daniel thus: "time, times, and a half." (ch. xii. .) that is, , the number of days in the jewish year: times, or , the days in two years; and half a time, or , the days in half a year. now, add these three numbers, , , ; and the sum is . now see daniel iv. , where the word "times" means _years_, and then a child may calculate these mystical numbers. . and i will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. v. .--while the nominal church, "the outer court and the holy city," would be "trodden under foot," and the most eminent places would be filled with idolaters, infidels, hypocrites, and mercenary spirits, and true christians grievously oppressed, the lord would preserve a faithful few from defiling themselves with the prevailing abominations. these he claims and owns as his "peculiar treasure,"--"my witnesses." these have found that it was "good for them to draw near to god," when the multitude treacherously departed from him. the lord christ promises to sustain them in the midst of all their tribulations. the duration of their special work is the very same as that of the treading of the holy city, "a thousand two hundred and three score days,"-- years. in attempting to fix the beginning of this period, daniel and john must be compared; both treat of the same events and dates, and this gives definiteness to the interpretation. daniel fixes these events to the fourth monarchy _after_ it had been _broken in pieces_, and the ten horns had arisen: (ch. vii. - ;) so that we have both the geography and chronology determined by the prophets themselves. hence it follows that we must date the beginning of the years after the first four trumpets; for by these the western roman empire was dismembered or broken, that the ten horns might appear. then the "little horn" of daniel arose after and among them, (ch. vii. , .) all reliable expositors agree that the "little horn" is the papacy or the romish church. this little horn is the special enemy of the "saints of the most high," and they are to be "given into his hand." (dan. vii. .) the first four trumpets subverted the roman empire in the west in the latter part of the sixth century. this event made way for the bishop of rome, in process of time, to acquire a great accession of ecclesiastical power. the civil and ecclesiastical rulers, equally unscrupulous and aspiring, were at this period on terms of comparative intimacy, and occasionally disposed to reciprocate good offices. phocas, having waded through the blood of the citizens to supreme civil power, in order to secure his position, declared boniface iii., bishop of rome, head of the universal church. this impious public act took place in the year . the pope became also a temporal prince in . now we cannot know _with certainty_ which of these events, nor indeed whether _either_ of them, marks the period in time when the years _began_. hence we must remain at uncertainty as to the exact time when this most interesting period will end. of all transactions recorded in history, however, that between phocas and boniface appears most like "giving the saints into the hand of the little horn." at this juncture in particular, church and state conspire, as never before, to resist the authority of jesus christ the mediator. paul's "man of sin" has been "revealed in his time." ( thess. ii. .) paganism has been abolished by formal edict throughout the roman empire, and christianity established as the recognised religion of the commonwealth. that which "letted,"--hindered, that is, the pagan idolatry of the civil state, is "taken out of the way;" and nominal christianity takes its place. this combination or alliance between church and state will be more clearly made known in the succeeding chapters of this book. mean while it is the immediate design of the "little open book," to give an epitome or outline of this unholy confederacy in the first thirteen verses of this chapter. the treading under foot of the holy city by the "gentiles," furnishes occasion for the witnesses to appear publicly against them. these pretended christians, but real hypocrites, as will appear with increasing evidence as we proceed, have usurped the rights of messiah's crown, and grievously oppressed his real disciples. against these outrages on the prerogatives of christ and the rights of man, these witnesses lift their solemn protest. their distinctive name, "witnesses," is familiar to every one who searches the scriptures. (isa. xliii. ; acts i. .) but witnesses who love not their lives unto the death are distinguished by the name of _martyrs_. (rev. ii. ; acts xxii. .) god has had his witnesses in all ages since the fall of adam, in defence of truth and holiness against error and ungodliness; but the specific work _these_ witnesses is to oppose the corruption of his two ordinances of church and state during the specified period of years. the existence of this complex system of civil and ecclesiastical tyranny and heresy, in the holy purpose and sovereign providence of god, calls for the public and uncompromising opposition of the two witnesses. we shall discover the two parties in more visible conflict hereafter; and tracing the struggle to its issue, we shall find, that like the more general and lasting warfare between the seed of the woman and that of the serpent, (gen. iii. ,) it is a "war of extermination." these witnesses are distinguished as a part from the whole. all witnesses are not _martyrs_, but these are such, (v. , ch. xx. .) and here we are constrained to dissent from the opinion of some expositors, for whose sentiments we entertain profound respect. these "two witnesses" are supposed by these eminent interpreters to "differ as much from the , sealed ones, (ch. vii. ,) as elijah differed from the in israel in his time;" whereas, we think the , and the _two_, are the same identical company. (see chapters vii. - : xiv. ; xx. .) it is evident that they are the same party,--and the _whole_ of the party, who are honored to "reign with christ a thousand years," (ch. xx. .) they are _two_ in number, because one witness is not sufficient in law, to establish any matter in controversy. (num. xxxv. ; cor. xiii. .) they are a small number compared with their opponents, (ch. xiii. .) again, they are few, but sufficient to confront and confute their two opponents, (ch. xiii. , .) and, finally, they are _two_, that they may be assimilated to their predecessors. . these are the two olive trees, and the two candlesticks standing before the god of the earth. . and if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. . these have power to shut heaven, that it rain not in the days of their prophecy; and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. vs. - .--"these are the two olive trees, and the two candlesticks," answerable to joshua and zerubbabel, the representatives of a gospel ministry and a scriptural magistracy in their day, as seen by the prophet zechariah, (ch. iv. .) the official administrators of the divine ordinances of church and state, require the oil of divine grace to qualify them for the discharge of their responsible duties to god and man. ( tim. i. ; titus i. ; ps. lxxii. .) thus were those public servants of god and of his people qualified who "stood before the god of the earth," as moses and aaron in egypt, elijah and elisha in israel, to whom there is obvious allusion in the special work of these witnesses. ( kings i. ; kings xvii. ; exod. vii. .) "fire proceedeth out of their mouth," when from the scriptures they denounce just judgments upon the impenitent enemies of him whom they represent. they "smite the earth with all plagues," when, in answer to their prayers, vengeance comes upon antichristian communities. (luke xviii. , .) they "turn waters into blood," when through their effective agency, the votaries of antichrist are made the instruments of mutual destruction. and all this is made more clear in the symbolic "vials," (ch. .) these witnesses "prophesy," not as being inspired, but because they,--and _they only_, apply existing predictions to their appropriate objects, so far as they receive light from him who is "the light of the world." they are "clothed in sack-cloth," because they sigh and cry for all the abominations of their time,--subjected to oppression, and excluded from "kings' palaces,"--places of worldly honor, power and emolument. but the question is of great importance, and, to themselves in particular, of absorbing interest,--how shall these witnesses be identified among mankind? for however few, humble, despised and persecuted, even unto death; strange as it may seem, there are not wanting many to put forth a claim to be identified with them! assuming that these mystic witnesses are individual persons, the papists say, they are enoch and elijah, hereafter to appear on earth! by protestants, john huss and jerome.--luther and calvin, have been selected. others suppose the old and new testaments, with many other vague and groundless conjectures. the witnesses die; but the two prophets named "were translated that they should not see death:" and the thought is preposterous that they should be brought again from their glorious state of immortality and subjected to an ignominious death. john huss and jerome of prague did not prophesy years, nor have we the shadow of a ground to believe that any of the human race shall ever prolong their days on earth to the age of methuselah. the two testaments cannot die, for "the word of god liveth and abideth for ever." ( pet. i. .) but it would be tedious and unprofitable to confute the various chimeras which on this question have been entertained in the minds equally of the learned and the illiterate. the like fanciful and diversified opinions have been, and still are, prevalent in relation to what constitutes "the antichrist." ( john ii. .) now, it is evident, even on a cursory perusal of the apocalypse; that the witnesses and their opponents are the principal parties symbolized in the whole series of the seals, trumpets and vials. how then can any one attain to a rational understanding of the manifold details, who remains "willingly ignorant" of the principal characters in this grandest of all tragico-dramas, presented to man's view on the stage of jehovah's moral empire, to be contemplated for the whole period of years? the prevailing ignorance, bewilderment and error, in the minds of most spectators of these moving scenes, we are warranted to expect. (dan. xii. .) for the present we define the witnesses and antichrist concisely thus:--_the witnesses are a competent number of christians, who for years, insist upon the application of god's word to church and state; and who testify against all communities who rebel against the lord christ._ such communities, in visible organization, constitute the antichrist, as will more fully appear in the thirteenth and seventeenth chapters, where the two prominent parties are more formally presented. let us never lose sight of the fact, that these witnesses cease not to prophesy,--to apply the scriptures, especially the prophetical parts of them, during the _whole_ period of years; that is, _while they live_. authentic history supplies abundant evidence that such has been their special work all along since the rise of the antichristian enemy. that enemy is but obscurely mentioned,--_not described_ in the "little book," the contents of which we have, as already said, in this chapter, (vs. - .) the character and achievements of the witnesses may be found in the familiar histories of the culdees and lollards of britain, the waldenses of piedmont, the bohemian brethren; together with the more recent and successful reformers on the continent of europe and in the british isles. is it unnecessary to mention the names of those men of renown,--zwingle, luther, calvin, knox, henderson, etc.,--men "mighty in words and in deeds," whose influence on the great "family of nations," their very enemies have reluctantly attested? the testimony of an enemy has ever been deemed weighty. the following is appropriate and decisive from the polished pen of the historian of the "decline and fall of the roman empire:" "the visible assemblies of the paulicians, or albigeois, were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. but the invincible spirit which they had kindled still lived and breathed in the western world.--in the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of st. paul, who protested against the tyranny of rome, embraced the bible as the rule of faith, and purified their creed from all the visions of the gnostic theology. the struggles of wickliff in england, and of huss in bohemia, were premature and ineffectual: but the names of zuinglius, luther and calvin, are pronounced with gratitude as the deliverers of nations."[ ] ever since the time of those eminent witnesses, the same testimony has been maintained. it is not yet finished, the witnesses are yet alive, and the term of years is not expired. . and when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit, shall make war against them, and shall overcome them, and kill them. . and their dead bodies shall lie in the street of the great city, which spiritually is called sodom and egypt, where also our lord was crucified. . and they of the people, and kindreds, and tongues, and nations, shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves. . and they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. vs. - .--in these verses we have described the death of the witnesses, as also the agent mentioned, by whom the fatal stroke is given. as future occasion will occur for identifying this bloody tyrant, ascertaining with precision his diabolical origin, here only hinted, his crimes and his awful doom, it is premature to amplify in this place. if the witnesses cannot be identified, neither can the time of their death be ascertained. we find indeed among expositors as many vague notions relative to the _time_ and the _nature_ of their death as in relation to their identity. these notions are unworthy of notice; for however they might amuse, they cannot edify. four questions are suggested by these verses.--by whom; in what manner, when, and where are the witnesses slain? the first question is explicitly answered in the sacred text. the "beast," of hellish origin, kills them. but it will afterwards appear that the beast is instigated to this relentless cruelty by another agent of the devil. again, as to the kind of death, we may in good measure learn this from the kind of life. now it is obvious that to give testimony, or "prophesy" during the allotted time, constitutes their life. they live, that they may prophesy. hence it is usual to speak of _silencing_, as equivalent to _slaying_ these witnesses. but this is not strictly correct. why? because they have been hitherto "killed all the day long." (ps. xliv. ; rom. viii. .) doubtless defection and apostacy do always accompany persecution; and thus the testimony of such is silenced. but the enemy in this case is "drunken with the blood" of these witnesses; and this phrase must be understood literally. moreover, the enemy gets "blood to drink," because of "shedding blood." (ch. xvi. ; xvii. .) the death of the witnesses is therefore a literal death, of course it will be also moral,--they will cease to prophesy. some have supposed the "three years, or days and a half," during which the witnesses lie dead are the same as the days or years; because if these three and a half days be considered as prophetical, and reduced to literal days, they will amount exactly to . such an interpretation, however, is preposterous; simply because according to this hypothesis, they _never lived at all_!--the absurdity is evident. having ascertained the nature of the death to which the witnesses are appointed by the lord of life, we now inquire as to the time of this mournful event. the text informs us that their death is connected with the "finishing of their testimony." however the original may be translated,--when they _shall have finished_,--when they _shall be finishing_,--or about to finish, affects not the question as to time. while they live, their work is to prophesy, and their testimony is not completed. like their master, to whose example they are conformed, their life and testimony are finished together. these facts, briefly and obscurely hinted here, will be more satisfactorily presented in the next, but especially in the twentieth chapter, (vs. - .) but inasmuch as many, if not most interpreters, have expressed the opinion that the witnesses are already slain, the following arguments in the negative are submitted to the reader. the years are not yet terminated, during which,--the whole of which time,--the witnesses are to "prophesy," (v. .) their testimony is yet continued, and sensibly felt by the wicked. they still more or less "torment them that dwell on the earth," (v. .) beyond the usual reproach attached to their names and their work, there has been no general reviling and deriding of them throughout christendom, to render their memory infamous, (v. .)--no opprobrious epithets such as, "these deceivers said, while they were yet alive," (matt, xxvii. ,) that so they might be conformed to their lord in his death. nor, lastly, have "they that dwell upon the earth" exulted as yet over these hated individuals, as no longer "hurtful to kings and provinces,"--although there have been, often, partial but premature rejoicings by a part of the enemy. but although from time to time, "some of them, have fallen, to try them, and to purge, and to make them white" as predicted, (dan. xi. ;) yet the time of "making merry, sending gifts,"--is not yet come. while we believe, on the grounds adduced,--and much more might have been cited from the context,--that the death of the witnesses is to be understood literally, we do not suppose that every individual will be personally put to death. no, but as in the time of elijah's banishment, or of our saviour's lying in the grave, there will be no public body or individual standard-bearer, to bear testimony against the enemies of jesus christ, or boldly to assert and press his royal claims upon church and state. in prospect of this dark time,--darker than the "dark ages," we may ask with joshua,--"what wilt thou do unto thy great name?" but though the witnesses die, the faithful witness lives, (ch. i. .) the _place_, where the witnesses lie dead is pointed out by three places well known in sacred history, egypt, sodom and jerusalem. but these are to be understood mystically. the place resembles egypt for idolatry and cruelty to the people of god; it is like sodom for literal and spiritual pollution; and jerusalem, where our lord was crucified afresh and put to open shame in the persons of his slain witnesses. it follows of course,--that place is to be utterly destroyed; having committed the crimes and contracted the guilt of all those unpardonable criminals. (ps. lxxiv. , ; ezek. xxxi. ; isa. xiii. ; luke xxi. .) for similar reasons, babylon is afterwards mentioned repeatedly as the place of this tragic event, this unpardonable crime,--the slaying of the witnesses, (ch. xviii. .) it is to be specially noted here, that in ascertaining the place of the death of these distinguished servants of christ, our attention is directed by the holy spirit to a "street" of the city. at present it is assumed that _streets_ of the city and _horns_ of the beast substantially harmonize as symbols. now look over the streets of the great city: contemplate the horns of the beast: ascertain which is most guilty of persecution. in estimating the relative degree of guilt, the degree of heavenly light against which the criminal has rebelled is to be taken into the account. (john xv. ; matt. xi. .) in view of these scriptural principles, and the actual condition of christendom as portrayed in authentic history, would the conjecture seem presumptuous, should we venture to designate--great britain? there, for centuries, the witnesses have been most numerous, active, and pointed, in testifying against encroachments on the crown-rights of messiah. there also, lordly prelates, in close alliance with a blasphemous horn of the beast, have often vied with the sworn vassals of the "man of sin," in murdering the saints of god. "therefore it is no great thing" if, throwing off the mask of protestantism, english prelacy, combining with romish jesuitism, should make common cause with undisguised infidelity, in slaying the witnesses against their heaven-daring rebellion. the signs of the present time, ( ,) render our conjecture not improbable. we give it only as a _conjecture_; for in reference to events yet future,--as we believe that of the death of the witnesses to be,--we may not presume to _prophesy_.--"three days and a half" is the limited period of their degradation; and this is three natural years and a half: for the word "days" must be taken in the same sense as in v. ; otherwise we fall into an inextricable labyrinth of endless confusion. from all which it appears that "the triumphing of the wicked is short." if "while the wicked is in power, and we wait upon god." we are called to "join trembling with our mirth;" the pleasing prospect of the speedy and joyful resurrection of "these slain," may inspire us with "a lively hope," and warrant us to join mirth with our trembling. . and after three days and a half, the spirit of life from god entered into them, and they stood upon their feet; and great fear fell upon them which saw them. . and they heard a great voice from heaven, saying unto them, come up hither. and they ascended up to heaven in a cloud; and their enemies beheld them. vs. , .--in these two verses, as in the preceding, the thoughtful reader will discern a beautiful allusion in the history of these witnesses, to the death and life of our blessed master. "for if they have been planted together in the likeness of his death, they shall be also in the likeness of his resurrection." yes, they have communion with him in death and life,--in grace and glory. "nothing can separate them from the love of god which is in christ jesus their lord." "the spirit of life from god entered into them." that is, god will speedily raise up successors, who, maintaining the very same principles, will be gloriously successful in putting down all rule and authority and power," that had been in hostility to their lord. ( cor. xv. , . see ezek. xxxvii. - .) "this is the first resurrection," to be explained by the inspired penman more fully hereafter, (ch. xx. .)--as saul feared david, and herod john baptist, because they were "just men and holy;" so were the wicked afraid when these witnesses arose; and, like shimei, they justly dread the "due reward of their deeds." at the time referred to, "the haters of the lord will feign submission."--the "great voice from heaven" inviting the witnesses to ascend, and their actual ascent, is another allusion to christ's exaltation. as when "he was taken up, a cloud received him;" so here, "they ascended up to heaven in a cloud." it has often been the cry of the antichristian multitude,--"the voice of the people is the voice of god." this cry has been iterated and reiterated, in centuries past, like that of the ephesian worshippers of diana; that thereby the testimony of the witnesses might be counteracted and silenced. it has been only too often successful. but where did flattering demagogues and haughty despots find the sentiment? they found it engraved on the moral constitution of man by our beneficent creator. they found it also transcribed on the pages of objective revelation,--the bible. but, like other moral and scriptural principles, it has been perverted and misapplied by the perverse ingenuity of wicked men.--this "voice from heaven" is indeed the _people's_ voice: and it is legitimate, as coming from the people, because it is first the voice of god. the "heaven" here mentioned is the seat of civil power,--"the ordinance of man." ( pet. ii. .) in the times here contemplated,--millennial times,--the rights of men will be respected, predicated upon the rights of god, and flowing from them as inseparable. in settling the point of title to civil sovereignty, or the eligibility of any candidate for civil office, the principle enunciated by hushai the archite will be found to be alone reliable:--"whom the lord and this people choose." ( sam. xvi. .) only let the lord have the first choice of candidates for office in both church and state, and society will be prosperous and happy. (acts i. , ; vi. .) the "great voice" of the th verse, comes from "heaven," as the "great voices" of the th verse, announcing the millennium. . and the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the god of heaven. v. .--"the same hour" that the witnesses mark by their resurrection,--contemporaneously with that joyful event, is "a great earthquake,"--a revolution, (ch. vi. .) "the tenth part of the city fell." the city,--"sodom." "tenth part of the city,"--a "street," equivalent to "horn." some one of the "ten kingdoms" will secede from the antichristian confederacy, or imperial dominion; "and the remnant,"--the other nine, dreading the mediator's vengeance, will reluctantly but speedily submit. (see ch. vi. , .)--in the "earthquake were slain of men (names, titles,) seven thousand." by "names of men" to be slain,--that is, abolished in reorganized society, we are to understand those "names of blasphemy" mentioned, (ch. xiii. ,) hereafter to be explained. we have now taken a very cursory view of the contents of the "little open book." its place is between the termination of the fourth, and the sounding of the seventh trumpet. in other words, it gives an outline of the contest between the witnesses and antichrist during years,--events running parallel in time, at least in part, with the first two woe-trumpets; for it obviously anticipates also, the effects of the third and last woe. this may be as suitable a place as any other, before proceeding to a consideration of the seventh trumpet, to direct attention to the method which infinite wisdom has chosen, by which to reveal to mankind the purposes of god in prophecy. he who alone "knows the end from the beginning,"--who "from ancient times has declared the things that are not yet done," has told us plainly,--"i have multiplied visions, and used similitudes, by the ministry (_hand_,) of the prophets." (hosea xii. .) now since god has _multiplied_ visions, we ought not to think it strange if the same important events in providence be predicted by several, or by many of the prophets; or that one and the same important event be foretold "at sundry times and in diverse manners" by the same prophet. how often, and by how many prophets was the dispersion of the jews foretold!--the downfall of ancient cities, babylon, nineveh, tyre!--need we refer to the language of our lord, addressed to his disciples on the way to emmaus?--"and beginning at moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself." (luke xxiv. .) we may be sure that the things concerning christ and the interests of his kingdom in this world, are the theme of inspired prophets in the new testament as well as in the old. agreeably to these views, we find nebuchadnezzar's dream and daniel's visions relate to the same objects and events. what was more obscurely revealed in the monarch's dream, is rendered more intelligible by various symbols in daniel's first vision. (dan. ii. - ; vii. - .) but in the next, the eighth chapter, daniel is favored with still clearer information relative to what he had already seen in vision; and in the eleventh chapter, his attention is called to the most obscure, but most interesting parts of his former visions; and, after all, the "vision is sealed," so that he sees not "the end of these things." (ch. xii. , .) "i heard, but i understood not," ( pet. i. , .) in this book, styled apocalypse, or revelation, we are told in the first verse, that the lord christ "signified,"--made known _by signs_, to his servant john the things that were to come to pass. we have thus far seen that the customary method has been pursued in using signs, symbols or emblems. henceforth we will find "multiplied visions" employed, more clearly to illustrate events which have already passed under review, but of which we could see little more than a _profile_:--"men, as trees walking." . the second woe is past; and, behold, the third woe cometh quickly. . and the seventh angel sounded: and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our lord, and of his christ; and he shall reign forever and ever. vs. , .--"the third wo cometh quickly,"--the time elapsing since the end of the second, is not to be so long as that intervening between the first two woes.--the first wo is thought to have begun about the year , and continuing by the saracenic conquests about years, to have terminated in . the second woe-trumpet, it is alleged, sounded about , and continuing for years,--the period of the ravages by the euphratean horsemen, ended about . the destructive influence, however, of these two judgments, may be considered as reaching to the time of the third woe, the one which is to demolish the whole antichristian fabric. many eminent expositors,[ ] in the early part of the present century, while the first napoleon was waging successful war with the other powers of europe, expressed their belief with much confidence, that the seventh angel had begun to sound. they were evidently mistaken. christendom will not fail to hear the voice of the third woe. it may be so that an individual may "not be conscious of having an interest inconsistent with fidelity to the scriptures," while political "bias" may in fact so influence "sentiments, as to render conviction less dependent upon _evidence_ than upon his _wishes_." and we doubt not that misapprehensions and misinterpretation of "the other scriptures," are to be attributed to this cause, insensibly influencing the minds and hearts of learned and godly men, as well as in their expositions of the apocalypse. indeed the misapplying of god's word, precept and prophecy, to political and ecclesiastical organizations, has been the principal means of combining and continuing the antichristian apostacy. thus it is precisely, that the great adversary has been successful, as "an angel of light." "the little book" has been shown to contain such extensive and important events as to justify the solemnity accompanying its delivery to the apostle.--he now resumes the subject which had been interrupted at the close of the ninth chapter.--the "great voices in heaven" represent the expressions of joy by the saints on hearing the voice of the last of the trumpets, as assuring them of the happy change in the moral condition of the world, which they had been warranted to expect by god's "servants the prophets" from the days of old, (ch. x. .) the great, the universal change consists in this:--"the kingdoms of this world are become _the kingdoms_ of our lord and of his christ." the english supplement,--"the kingdoms," is justified and required, equally by the sense and the laws of syntax: and he is a deceiver, if a scholar, who insists upon any other, to supply the ellipsis. indeed, the omission of similar supplements, has occasioned needless obscurity to the unlearned in other parts of this book. (see chs. xix. ; xxii. .) the greatest of all revolutions consists in restoring church and state to their scriptural foundation,--transferring both from allegiance to "the god of this world," (matt. iv. ; luke iv. , ;) to their rightful owner,--"the lord and his anointed." (ps. ii. , .) when this desirable epoch arrives, for which the persecuted witnesses have long and fervently prayed, (ch. vi. ,) gospel ministers and christian magistrates will seek to do the will, and aim at the glory of god.--it is painful and pitiable to hear learned and pious men often pray,--"that the kingdoms of this world may soon become the _kingdom_ of our lord and saviour jesus christ." this is to "ask amiss,"--to miss the promise; for no such promise is on record. the groundless conception confounds the revealed distinctions in the godhead,--the father with the mediator; and it would subvert jehovah's moral empire, annihilating the eternal principle of representative identification! but those good men "mean not so, neither do their hearts think so." they ought, however, to be more careful and diligent in "searching the scriptures."--if the scriptural significance of this joyful announcement "in heaven" were better understood by gospel ministers generally, a chief barrier would be removed, which now obstructs the advent of the millennium. would they but cease, their hearers might more readily cease, to "wonder after the beast." but we may not anticipate. "he, (christ,) shall reign for ever and ever." when the seventh trumpet, the third woe, shall have accomplished its object, in the utter destruction of immoral power, and the years shall have come to an end, no other successful combination shall ever again be permitted to assail and harass the city of the lord:--"of his government there shall be no end." (dan. vii. .) "all dominions shall serve and obey him." the final enterprise of gog and magog shall not succeed, (ch, xx. - .) . 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 shouldst give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldst destroy them which destroy the earth. vs. - .--these verses give us a glimpse of the times following the last woe till the end of the world. the "elders," the representatives,--not of the ministry, as prelates dream, but of the collective body of god's people, now that they are emancipated from a longer and more cruel bondage than that of their fathers in the literal egypt, "give thanks to god" for the display of his "great power" in their deliverance. many times had he made bare his holy arm in past ages on behalf of his people: but this is in their eyes the most signal display of his power. "thou hast taken to thee thy great power."--he now exercises his power over the nations, which was his before; their "anger" in the time of their rebellion is now repressed,--messiah's "wrath is come," heavier wrath than that which fell upon rome pagan: (ch. vi. , .) then follows an intimation of the final judgment, and suitable "rewards." our curiosity is excited here, but not gratified; but while left in suspense, we may, with daniel and the virgin mary,--"keep these things in our heart." (dan. vii. ; luke ii. .) farther light will be given, (ch. xx. - .) . and the temple of god was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. v. .--the inspired books of the bible were divided into chapters, verses and other parts, for the convenience of reference. but those who performed this useful service were imperfect like ourselves, and therefore we are at liberty to differ from them in our arrangement. now it seems evident that the th verse closes this chapter with a concise account of the ending of the last woe. but the last woe reaches to the final consummation of all things as we have already seen: it follows that the nineteenth verse _must_ introduce a new subject. similar mistakes may be seen in numerous instances elsewhere in our bibles. but although a new vision is presented in the twelfth chapter, the two principal parties delineated in the eleventh, engage the apostle's attention. and as preparatory to future scenes, "the temple of god was opened in heaven." "out of zion, the perfection of beauty, god hath shined." before the following scene of warfare, john is favored with a view of the "ark of the testament,"--a symbol of the covenant of grace, which shall continue to be administered in the worst of times; and the opposition to which, in its external dispensation, is emblematically set forth by "lightnings,"--as well as the tokens of jehovah's presence and avenging judgments: for these awful symbols, taken from fearful convulsions in nature, are usually indicative of the tremendous judgments of god. chapter xii. . and there appeared a great wonder in heaven: a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars; . and she, being with child, cried, travailing in birth, and pained to be delivered. vs. , .--the apocalypse, besides the _three_ parts into which it is divided by its divine author, (noticed in ch. i. ,) is also susceptible of division into _two_ parts. with the eleventh chapter terminates the _abridged_ prospective history of the church and of the world, emblematically represented under the seals and trumpets. the seventh seal, when opened, disclosed all the contents of the sealed book, and also introduced the seven trumpets. but we have followed the series of the trumpets in order, to the end of the world,--interrupted only by the isolated history of the "little book; which, treating of events which were matter of history under the first two woe-trumpets, _could not be sealed_. now at the twelfth chapter, without regard to the seventh, or any other of the trumpets in particular, we are furnished with a second and enlarged edition, as it were, of the most important parts of the first edition. we have observed before, that this is the manner of the prophets on a large scale, especially in predicting "the sufferings of christ, and the glory that should follow." so it is with john and paul. what the latter only hints at, when writing to timothy, ( tim. iv. - ,) he enlarges upon in addressing the thessalonians. ( thess. ii. - .) the theme is the same as treated by these two apostles; and this coincidence will in due time be more manifest. next to christ personal, the prophets have been interested in the destiny of christ mystical. three different views of this twelfth chapter have been taken by the more sober and learned expositors. one considers it as referring to the roman empire in its heathen state, prior to the time of constantine. another understands the first part of this chapter,--(vs. - ,)--as relating to rome pagan, and the rest of the chapter to antichristian rome. a third conceives that the whole of it applies to apostate imperial rome _only_. the last is doubtless the correct view. as the "sealed book" and the "little open book," must be supposed to contain all the prophetical part of the apocalypse; and as the whole of the little book is comprised in the eleventh chapter, (vs. -- ,) this twelfth chapter must belong to the sealed book. being a continuance of the history under the seventh seal, although it may agree in time with some of the trumpets, it cannot go back to a period prior to the seventh seal. but under the sixth seal, paganism was abolished in the roman empire; therefore this chapter refers to the antichristian empire. moreover, as the little book was introductory to the seventh trumpet, designating the object of the third woe, so this chapter and the next two, are wholly occupied in describing the object of the vials, (ch. .) we ought to bear in mind continually, that the seals, trumpets and vials, are introduced as symbols, to delineate one character, the impenitent enemy of god and of his saints. but this enemy "beguiles through his subtlety," changing his aspects and instruments, the more successfully to assail the city of the lord. it is therefore the design of the holy spirit in these three chapters to present the foe in his most prominent features, that the two witnesses may be able to identify the enemy, be apprized of their danger, and intelligently choose their commander,--"the captain of salvation." "there appeared a great wonder in heaven." the word "wonder" in this verse, and also in verse third, simply means a _sign_ or symbol; and the whole structure of the book requires that it be so translated.--"woman" is here the true church of god. here most expositors fail to explain the symbol "heaven." others say "heaven" symbolizes the church. then we have _two churches_,--a church within a church! this is unquestionably the only correct view of the matter. during most, if not the whole period of the years, the witnesses are so blended with, or overshadowed by the church catholic or general, that few are able, and fewer still disposed, to distinguish the one from the other. all through the bible the church is spoken of as a female. she is the "daughter of zion,--the bride, the lamb's wife." any body politic is spoken of in the sacred writings in the same style. "the daughter of babylon, of tyre, or even of egypt,"--these are familiar figures. this woman is "clothed with the sun." she has "put on the lord jesus christ." (rom. xiii. .) he is "the lord her righteousness." (jer. xxiii. .) the "moon under her feet," may represent the "beggarly elements" of the mosaic ritual, sublunary things, or the ordinances which derive all their light from the "sun of righteousness." the "twelve stars" are the doctrine of the apostles, or rather the apostles' legitimate successors; their _legitimacy_ tested by their doctrine and order in opposition to the _imaginary historical line_ of papistical and prelatic succession. a faithful gospel ministry are ever her stars and her crown, (ch. i. .) the true apostolic church, thus scripturally constituted, (ch. xi. ,) becomes the joyful mother of a holy seed. (ps. cxiii. ; gal. iv. , .) . and there appeared another wonder in heaven, and, behold, a great red dragon, having seven heads, and ten horns, and seven crowns upon his heads. . and his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. . and she brought forth a man-child, who was to rule all nations with a rod of iron: and her child was caught up unto god, and to his throne. . and the woman fled into the wilderness, where she hath a place prepared of god, that they should feed her there a thousand two hundred and threescore days. vs. - .--the next "sign in heaven," exciting the apostle's admiration, was "a great red dragon, having seven heads and ten horns,"--the dragon is fully described, v. , leaving no place, or even _pretence_ for conjecture. he is known from the day that he "beguiled eve" in the garden of eden. "that old serpent" still intrudes among the saints, in the garden of the lord. (job i. ; john vi. ; xiii. .) as the devil possessed the serpent to deceive the mother of mankind, so, with the same malevolent design, he possessed himself of the whole political and ecclesiastical power of the roman empire, thereby to deceive and destroy the "seed of the woman," all true believers. his color is _red_, denoting his character as cruel and blood-thirsty. sir isaac newton considers the dragon as symbolical of the greek christian empire of constantinople. scott thinks this symbol represents the pagan roman empire; while others suppose the british government to answer the symbol, because of the scarlet costume of her officers and soldiers! thus, inspired symbols may mean any thing suggested to the imaginations of men, not by the text or context, but by their respective and conflicting political prejudices. surely, if the red color signify any thing besides _cruelty_, it may be discerned with equal clearness in the scarlet cloaks of _pope_ and _cardinals_. as "heaven" is to be taken in an ecclesiastical sense, so are the "stars," (ch. i. ,--) "the angels of the churches," ministers of the gospel.--as the saracenic locusts and the euphratean horses had stings and hurtful power in their tails, (ch. ix. , ;) so it is with this dragon. the destructive influence of mahometan delusion and papal idolatry, operated as a fatal poison in the souls of men. the judgments of the past woes left many still in a state of impenitence, (ch. ix. , .) "the leaders of this people caused them to err," by inculcating submission to existing corrupt civil power. the "little horn" of daniel, as first rendered visible in the person of the brutal phocas, began to be addressed in language of most fulsome and degrading flattery, which seems to be copied till the present time. that we may see how mercenary and aspiring ecclesiastics paid court to civil despots from the commencement of the famous years, let the following instance serve for a sample. addressing the monster phocas, pope gregory, as the mouth of the clergy and laity,[ ] uses this language: "we rejoice that the benignity of _your piety_(!) has reached the pinnacle of imperial power. let the heavens he glad and the earth rejoice."--now let us hear the character of phocas from the pen of an infidel:--"ignorant of letters, of laws, and even of arms, he indulged in the supreme rank a more ample privilege of lust and drunkenness.--the punishment of the victims of his tyranny was imbittered by the refinements of cruelty: their eyes were pierced, their tongues were torn from the root, their hands and feet were amputated: some expired under the lash, others in the flames, others again were transfixed with arrows: and a simple speedy death was mercy which they could rarely obtain."[ ] thus the dragon's power was in his mouth, issuing bloody edicts to "slay the innocent;" while "his tail drew the third part of the stars of heaven, and did cast them to the earth." they prostituted their ministry to sustain the policy of the beast. "the ancient and honorable, he is the head; and the prophet that teacheth lies, he is the tail." (is. ix. .) thus it is that pastors, fond of show and ambitious of worldly distinction, attach themselves to the train of earthly thrones and dignities, and so constitute and perpetuate the antichristian confederacy against the "woman"--the true church. during the first six hundred years of the christian era the woman had been "travailing" to bring forth a holy progeny. all this time the dragon's "eyes are privily set against the poor." (ps. x. .) the allusion is here to the cruel edict of pharaoh (exod. i. ; acts vii. .) the great city where the witnesses are slain is "spiritually called egypt." (ch. xi. .) by a like form of speech, pharaoh is called "the great dragon," (ezek. xxix. ; is. li. .) it should be noted, that the roman empire, the beast, in all its heads and horns is actuated by the devil,--before as well as after its dismemberment, from the time of romulus its founder, till its overthrow by the third woe. at the time referred to in the text, when the empire has "assumed the livery of heaven,"--professedly in the interest of christ, then it is that the devil bestirs himself. like his prototype, he dreads the growth and power of the woman's offspring. under pagan rome's persecutions, "the more god's people were afflicted, the more they multiplied and grew." now the adversary shapes his policy accordingly.--"come on, let us deal wisely with them, lest they multiply."--his avowed object is, to "devour the child as soon as it is born,"--by persecution to prevent ministers from laboring to convert sinners to god; and to destroy all who "as new-born babes, desire the sincere milk of the word."--the woman had still "strength to bring forth."--"she brought forth a man child, who was to rule all nations with a rod of iron."--with united voice papists and prelates declare, this child can be no other than constantine the first christian emperor. the very fact that this interpretation comes from such a source, may well suggest suspicion as to its correctness. two considerations demonstrate the error of this prelatic interpretation, besides the fact that it is _prelatic_. constantine had gone the way of all the earth some hundreds of years before the birth of this child. and again, the eternal father never made the promise to constantine or any other earthly monarch, to which the apostle john here refers. (ps. ii. , .) this promise is obviously made to the lord christ. but it is objected by those learned expositors,--much like the pharisees, (john vii. ,)--"search and look, for out of galilee ariseth no prophet." so reason these men. they haughtily and confidently object thus:--"christ is the son of the _jewish_ church, but this child is the son of the _christian_ church." this argument destroys the unity of the church of god, which is one under all changes of dispensation of his gracious covenant. (rom. xi. - ; eph. ii. .) the messiah is here represented as in the beginning of the war with the same enemy;--the _seed_ of the _woman_ shall bruise the serpent's head. still may the church of god joyfully declare,--"unto us a _child_ is born, unto us a _son_ is given." (is. ix. .) this _masculine_ son, however, is not to be understood of christ _personal_, but of christ mystical,--of those who are with him "called, and chosen, and faithful;" whom "he is not ashamed to call his brethren." (ch. xvii. ; heb. ii. .) the "sealed" company, (ch. vii. ,) the "two witnesses;" (xi. ), the " thousand," (xiv. ,) are the "manchild." as many rulers constitute but one "angel," (chs. ii. and iii.,) so the two witnesses are one _manly son_. the lord jesus was _alone_ in the work of redemption; but he allows his faithful disciples to share in the honor of his victories, (ch. ii. , ; ps. cxlix. .) from the devouring jaws of the dragon, as it were, the "child is caught up unto god, and to his throne." the leaders in church and state supposed that they had "made sure" of the saviour, when they had "sealed the stone and set a watch." so thought the enemies of the witnesses while their dead bodies lay unburied.--"he that sitteth in the heavens shall laugh: the lord shall have them in derision." the anointed of the father, the head of the church, and prince of the kings of the earth, as the representative of his people, in defiance of the serpent, is caught up to the throne of god, (eph. ii. ;) while the church flies to her appointed place in the wilderness during the years. at the beginning of that gloomy period the woman fled. this flight is not mentioned "by anticipation," as some suppose; for the wilderness condition of the woman, and the sackcloth of the witnesses, are emblematical of the same depressed state of the church, and during the same time. the witnesses prophesy during the whole period of the years; and the woman is fed in the wilderness during the _same_ time. her flight, sojourn in the wilderness, and feeding there, are allusions to the history of elijah as before, (ch. xi. .) when he fled for his life from the wrath of jezebel. ( kings xix. - .) jezebel has been already introduced as an enemy to the church, (ch. ii. .) there may be allusion also to the miraculous subsistence of the church in the wilderness, till the "cup of the amorites should be full." during the time of the conflict, to be described in the rest of this chapter, the woman is in a place of safety. in the worst of times there are places of safety provided for god's children. (isa. xxvi. .) . and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought, and his angels. . and prevailed not; neither was their place found any more in heaven, . and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. . and i heard a loud voice saying in heaven, now is come salvation, and strength, and the kingdom of our god, and the power of his christ; for the accuser of our brethren is cast down, which accused them before our god day and night. . and they overcame him by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death. vs. - .--in this part of the chapter we have three attacks of the dragon upon the friends of true religion. the first is the war in heaven, (vs. - .) the second persecution on the earth, (vs. - .) the third is mentioned in verse th: and these three contests cover the whole period of the years. the first war is waged in heaven. the allusion is obviously to the rebellion of angels, for which they were cast down from heaven, ( pet. ii. .) the contest is the same in principle as the first war; but it is conducted in a different form and place. heaven here, is the church general, and the serpent acts by the authority of the empire. the woman having fled into the wilderness, the dragon's power becomes so great in the symbolical heaven, that he aims at the entire destruction of true religion in the world. the advocates of the true religion at this time were the waldenses, called by their adversaries in derision _leonists_ and _cathari_,--citizens of lyons in france; and puritans, a term of reproach heaped upon their successors till the present day. these people were deemed the most dangerous enemies to the church of rome. yet the reasons for their condemnation by the inquisitors, are their full vindication in the judgment of impartial men. they are three,--"this is the oldest sect; for some say it hath endured,--from the time of the apostles. it is more general; for there is no country in which this sect is not. because when all other sects beget horror in the hearers, this of the leonists hath a great show of piety: they live justly before men, and believe all things rightly concerning god; only they blaspheme the church of rome and the clergy." while the beast by its horns, instigated by an apostate church, and both by the dragon, was "making havoc of the church," represented by the puritans: there were some even in the romish cloisters whose hearts god had touched, and who occasionally espoused the cause of a virtuous minority at the hazard of life. this war _in heaven_, conducted with various success by bernard, peter waldo, john wickliffe and others on the european continent and in britain, may be pronounced by gibbon "premature and ineffectual;" but the captain of salvation and his heroic followers, will give a different verdict. these noble confessors and martyrs, under the conduct of michael our prince, began the struggle with the dragon, although the war did not come to its height till the early part of the th century. then it was that "michael and his angels fought against the dragon, and the dragon fought and his angels." both parties became more visible in the symbolic heaven before the eyes of all christendom. michael, (_who is like god_?) is the well known description of jesus christ. (phil. ii. ; heb. i. .) to daniel, while contemplating this same contest, he was made known as the "great prince, that standeth for the children of god's people," and long before daniel's time, had "contended with the devil." (jude v. .) "christ and belial" are therefore the two opposing leaders of the armies. in other words, christ mystical and the devil incarnate are the belligerents; and we know that "greater is he that is in the saints, than he that is in the world." ( john iv. .) the result of the war is not doubtful. the whole power of rome, civil and ecclesiastical,--emperors, kings, princes, pope, cardinals and prelates, were baffled; and this too, whether in the use of the sword of the spirit,--polemic _theses_,--or of the material sword, in literal warfare. when the lord jesus "mustered the hosts to the battle," he furnished them "with the whole armour of god to stand in the evil way." when zuingle, luther, calvin, knox, their compeers and successors, were obliged to wrestle with the hosts of antichrist,--"against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places," (_wicked spirits in heavenly places_,) they found it both lawful and necessary,--"having no sword, to buy one." (luke xxii. .) the dragon and his angels were defeated and routed,--"they prevailed not,--he was cast out into the earth, and his angels were cast out with him." the thunders of the vatican thenceforth lost their wonted power to terrify. ever since, they are but _brutum fulmen,--vox, et praeterea nihel_,--harmless thunder,--unmeaning voice. papal curses, though annually launched against all heretics, tend only to amuse the popular mind, not to reach or disturb the individual conscience. for centuries the dragon has been unable to rouse any one horn of the beast to deeds of blood. it is usual for the victors to give outward expression to their joy. "the voice of them that shout for mastery," has been heard since the days of moses. (exod. xxxii. .) accordingly, these conquerors congratulate one another on their recent victory, but their joy terminates on the proper object. the "kingdom of their god and the power of his christ" constitute their theme. his right hand and his holy arm have gotten him the victory. the devil accused job before god. his accusations in that instance were prosecuted through job's friends and his wife. (job ii. , , , .)--so it was in the experience of the reformers. they were loaded with infamy by their persecutors; and while they were depressed, god himself seemed to give sentence against them. this was the wormwood and the gall in the cup of their affliction, as it was in holy job's experience: but in due time god "brought forth their righteousness as the light, and their judgment as the noonday." their "good conversation put to silence the ignorance of foolish men." the power of the lord's christ was made manifest through the instrumentality of his servants, by producing conviction in many hearts that the cause for which they suffered was from god, and thus prevailing with such to join in their fellowship. the hearts of kings and princes of the earth were touched from on high; so that they braved the combinations of imperial and papal power, while extending the shield of their protection to the followers of the lamb. frederick the wise, and especially john his brother, electors of saxony in luther's time, were notable bulwarks of defence to the sufferers, against the bloody edicts of charles fifth, emperor of germany. the "good regent" in scotland and others extended effectual protection to knox, his coadjutors and followers in the cause of reformation. when the seven thunders uttered their voices, john "was about to write," (ch. x. .) he was about to proclaim a final victory! he was too sanguine. "the time was not yet." just so in the case of his legitimate successors in the work of the lord. confident in the power and faithfulness of michael their prince, confident in the righteousness of their cause, fondly hoping that at this time their master is about to restore again the kingdom to israel, they prematurely exclaim,--"now is come salvation."--in reaping the first fruits of victory, they anticipate the harvest of final and absolute conquest, (ch. xiv. .) indeed, the salvation of god and the power of his christ, were experienced by great multitudes during the time of this contest. the saints experienced times of refreshing from the presence of the lord. then followed a work of grace, both on the continent of europe and in the british isles; christians entering into solemn covenant bonds with god and with one another, whereby the kingdom of god was rendered more visible among mankind than in the "dark ages." the weapons, with which the saints overcame the dragon, were not carnal, but mighty. these, we are told, were "the blood of the lamb, and the word of their testimony." they believed and they taught in opposition to the popular doctrine of good works and penances, that the righteousness which the law of god requires of a sinner, is provided by a surety; that the blood of christ alone cleanses believers from the guilt of sin, and thus justifies them in the sight of god. no man ever used stronger language than luther in denouncing the supposed efficacy of works, or in asserting the sovereignty of free grace, in the justification of a sinner. indeed it was the deep impression which the doctrine of justification made upon the hearts of men, and the firm hold which faith took of it, that enabled and constrained them to forsake the romish church and to seek and erect a separate fellowship. this was with them "the word of christ's patience." other doctrines of grace were, of course, connected with this of justification in the apprehension of the reformers, but it was the central one. and thus we may learn, that any doctrine of the bible, when generally opposed, may lawfully become a point of testimony; and when openly opposed and practically denied, it may become a warrantable and imperative ground of separation. in all such cases,--and history supplies multitudes of them,--the declining majority are truly the schismatics and separatists. the malicious, the indolent and credulous, however, in all ages have joined in the cry of schism as attaching to the virtuous minority. many of the combatants fell in the conflict, "resisting unto blood, striving against sin." "they loved not their lives unto the death." they could give no stronger evidence of love to christ and truth. their faithful contendings constituted their testimony. this testimony is called in the th verse, "the testimony of jesus christ." does this mean that it _belongs_ to christ? or that it _treats_ of him? the language may probably be taken in either sense, or as embracing both. it is christ's testimony, as he is "the faithful and true witness, who before pontius pilate witnessed a good confession;" or it may be understood as bearing upon christ in his person, offices and work. in either sense his faithful disciples enjoy intimate communion with himself, sharing the honour of his victories, (v. .) therefore let the heavens rejoice in prospect of _final_ victory, (ch. xviii. .) . therefore rejoice, ye heavens, and ye that dwell in them. woe to the inhabiters of the earth, and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. . and when the dragon saw that he was cast into the earth, he persecuted the woman, which brought forth the manchild. vs. , .--here is a note of warning. the dragon, though ejected from the symbolic heaven, the seat of imperial and ecclesiastic power, is not yet bound with the great chain, (ch. xx. , .) his late defeat has only incensed his rage, "as a bear robbed of her whelps." but the special reason assigned for his "great wrath" is, "because he knoweth that he hath but a short time." how does the devil come to this knowledge? is he omniscient! no. was he joint-counsellor with the most high? no. (isa. xl. , ; rom. xi. .) he must have derived this knowledge from revelation; and from some instances in scripture, we might infer that the devil is more skilled in theology, especially in prophecy, than many, if not most modern interpreters. in the time of our lord's humiliation he quoted and applied to him a prophecy in the st psalm, (v. , .) he also dreaded being tormented,--"before the time." (matt. viii. :) from which it appears that he reasons of the "times and the seasons" as revealed in the bible. but by the phrase, "a short time," the devil understood,--and we are to understand,--not the time to transpire till the end of the world; but, the time intervening between his ejectment out of heaven, and the overthrow of antichrist, when he is to be bound. now, we may learn from the _devil's calculation_, that all those learned and famous divines, especially of the prelatic church of england, "do greatly err, not knowing the scriptures;" who say, that the dragon was cast out of the symbolic heaven _in the time of constantine!_ the space of duration _from constantine till the millennium_, cannot be relatively "short," under the new testament dispensation. the time of the dragon's being cast out of heaven, and the instruments by which this was accomplished, are to be found clearly verified in the authentic histories of the sixteenth century, to which some references have been already made, as elucidating the events of the th chapter: for it is to be still remembered that the former part of the th chapter _agrees in time_ with the th, th and th chapters. at the end of the second woe, which we supposed to be in the latter part of the seventeenth century, about the year , it is declared "the third woe cometh quickly," (ch. xi. .) now here it is said "the devil,--hath but a short time." taking both expressions as relating to the same period, it follows that we are now living,--not in the time of the third woe, but in the time of the devil's activity among the "inhabiters of the earth and of the sea;" that is, the population of christendom either in a tranquil or revolutionary state. the enemy makes his _second_ attack upon the "woman" in a new and unexpected mode of warfare. so long as permitted, he never ceases to persecute the saints. when defeated in _heaven_, he renews the assault upon the _earth_. if the edicts and bulls of crowned and mitred heads have lost their power to terrify and destroy the souls of men, he will try to effect the same object by other means. . and to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place; where she is nourished for a time, and times, and half a time, from the face of the serpent. . and the serpent cast out of his mouth, water as a flood, after the woman, that he might cause her to be carried away of the flood. . and the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. vs. - .--to guard against the _second_ attack of the dragon, the woman flees a _second_ time to the place of safety, which had been mercifully prepared for her preservation before the war began, (v. .) and she is in no less peril from her deadly enemy than before. the "two wings of a great eagle" have furnished occasion to many fertile minds for indulging in fanciful conjectures. to such persons nothing occurs answerable to the symbol but some emblem of imperial power or national sovereignty. and because the eagle was the visible symbol on the military banner of rome, it is conjectured that "the eastern and western empires afforded protection to the church!" why, the empire, in both its wings, was the deadly enemy of the church, as we have already seen! (ch. xi. .) alas! what absurdities result from political bias! the unlettered christian will readily perceive under the emblem in the text, a plain allusion to the gracious interposition of the church's redeemer in the days of old. "ye have seen what i did unto the egyptians, and how i bare you on _eagles' wings_, and brought you unto myself." (exod. xix. .) thus the lord delivered his people and brought them into a literal wilderness on their way to the promised land of liberty. and now in a time of equal danger, he will "set his hand again the second time" to deliver his people. he who delivered them from so great a death as pharaoh threatened, doth still deliver: in whom his saints have ground to trust that he will still deliver them, ( cor. i. ) the great and beneficial change accomplished among the nations by the reformation in the sixteenth and seventeenth centuries, whereby the dragon was hurled from seats of ecclesiastical and civil power, did not materially change the position of the "two witnesses." the time had not yet come when they were to be called up into the symbolic heaven. they must continue to prophesy till the close of the appointed period of years. till the expiration of that definite period the true church of christ is not to be permanently established in any nation of the earth. the actual condition of the church and of the nations among whom she dwells, is delineated in these verses during the time subsequent to the protestant reformation,--consequently in our own time. the "time, times and half a time" of the th verse, are an obvious reference to daniel vii. : xii. ; and are the same period as months, or days, "a day for a year." during this whole time the woman is nourished in the wilderness "from the face of the serpent." safety is secured for her only "in her place." "water," as a symbol or metaphor, is of frequent occurrence and varied import in scripture. among its diversified significations, perhaps that of a destructive element is most common. (ps. xviii. ; xxxii. .) it is indeed often used to denote gospel blessings, (as is. lv. ; john vii. ; rev. xxii. .) as here used, the "water as a flood," represents something intended by the dragon for the destruction of the woman. if he cannot destroy her by fire, he aims to overwhelm her with water. this water comes out of the dragon's "mouth." so of the "unclean spirits," (ch. xvi. .) soul-destroying errors,--heresies,--are undoubtedly intended. if he cannot devour as a roaring lion, he will endeavour to deceive and seduce as a cunning serpent. we are therefore instructed hereby to look for "damnable heresies" to prevail, accompanied and followed by popular commotions and licentiousness. the age in which we live is remarkably characterized by false systems and impious theories. speculative atheism caused the french revolution, and led to the erection of the united states government; which, having openly declared independence of england, soon after virtually declared independence of god. france, germany, england and the united states, have all been pervaded with infidel and atheistical sentiments; and these, whether propagated under the name of _solid science_ or _polite literature_, have corrupted the public mind for generations. in the name of science, treating of the material or moral world, the agents of the dragon have been exceedingly successful. metaphysicians and geologists have constructed systems which would exclude the almighty from the heavens and the earth. but however active and zealous these laborers in the service of the dragon, they do not reach the popular ear but in part. those sons of belial who devise false systems of religion under the name of christianity, have been still more pernicious to the nations, and dangerous to the church. if the church of rome cannot prevail with kings as before, to execute her cruel sentences of death upon heretics, she is not less active in disseminating her idolatrous and superstitious dogmas among the nations. by freemasonry, odd-fellowship, temperance associations, and a countless number of affiliated societies,--the offshoots of popery and infidelity, the dragon still assails the woman. reason, toleration, humanity, charity and liberality are terms which have been selected and abused by the servants of the devil "to deceive the hearts of the simple." these are alike the watchwords of the spiritual seducer and the political agitator. what dogma or heresy so absurd,--what conduct so immoral, as not to find patronage in the journals of the day? or not to find tolerance or protection under the fostering wings of church or state? what is impiously called "free love," as well as avowed infidelity and polygamy, are patronized by constituted authorities in christendom. when taking a survey of the errors and systems of error, hostile to the honor of messiah and the free grace of his gospel, how few can be found in the different nations of the earth, who "overcame by the blood of the lamb!" the religions established by the nations of the world are all more or less tainted with the errors, and disfigured by the ceremonies of the church of rome. surely we have before our eyes a constant fulfilment of the prophecy under consideration. to all outward appearance the woman is in the wilderness. she is in fact so obscure that some of her sons begin to question her visibility. they are ready to cry in despondency,--"the witnesses are slain."--they are mistaken. this is their infirmity. the years are not yet expired, nor the testimony finished. "when the enemy shall come in _like a flood_, the spirit of the lord shall lift up a standard against him." (isa. lix. .) the mystic woman is yet in the wilderness, and there she is nourished with the hidden manna "a time, times and half a time," "forty and two months, or twelve hundred and sixty days,"--that is, years; for, as formerly noticed, all these expressions mean the same period of time; the period during which the witnesses prophesy, on the one side, and the gentiles tread the outer court, on the other. the profanation of the holy city,--the church nominal, and the testimony of the witnesses against that conduct, is the same contest which in this chapter is represented under other symbols. the waters of the symbolic flood have spread over all the nations of christendom, corrupting the very fountains of natural and moral science, literature, politics and religion; so that hardly any principle is accepted by the human mind as settled, but all is thrown into debate. man's intellect, craving substantial nourishment, and thirsting for refreshment which nothing but the water of life can supply, vibrates between ritualism and skepticism in our day. the flood from the dragon's mouth, consisting of truth and error, a combination of christianity, refined idolatry and speculative atheism, fails to satisfy the necessary cravings of the immortal soul. "there be many that say, who will show us any good?" (ps. iv. .) in this state of the popular mind, there is a general sentiment which discountenances penalties inflicted for mere opinion. the cry of toleration,--"freedom of speech and of the press," resounds in the public ear among most communities since the dragon was cast down from the mystic heaven. this popular sentiment is not an expression of the law of charity, actuating hearts influenced by divine grace; but rather originates from indifference alike to the claims of messiah and the destinies of mankind. thus "the earth helps the woman." indeed, the nations of christendom, contrary to their former policy, are now much more tolerant of ecclesiastical than of _political_ heresies. with few exceptions, the policy of the nations at the present time is to discriminate, not among _churches_, but among _religions_. the popular voice is obviously in favor of dissevering that alliance between church and state, from which mankind have suffered in past generations. while every earthly potentate, usurping the place and prerogatives of the mediator, assumed to dictate the faith and worship of his subjects, all dissenters and recusants must necessarily be subjected to penalties. such was the policy of the dragon for centuries, while in the heavens of ecclesiastical and civil power. the nominal church established by the state, _defined heresy_; and the heresy found by the church became rebellion against the civil authority. of course the saints were then executed as _traitors_. even a superficial view of the signs of the times will result in the conviction, that a great change has taken place in the policy of nations and churches. the dragon has now prevailed with most politicians and statesmen, as well as with most professing christians, to demand a total "separation of church and state;" by which demand they do not mean a divorce of the unscriptural and _antichristian_ alliance only or chiefly, but a simple and absolute rejection of religion, and especially the _christian_ religion, from any connexion with or influence upon _civil_ affairs. this is undeniably the avowed aim and declared desire of the great body of the population of christendom at the present time, ( .) and what is this but an open denial of the authority of the mediator as he is the "prince of the kings of the earth?" thus has the dragon, since his ejection from heaven become a terrible "woe to the inhabiters of the earth and of the sea!" and thus has the "earth opened her mouth and swallowed up the flood;" so that the woman remains comparatively safe "from the face of the serpent" in the very obscurity of her position. some of her sons, from time to time, venturing abroad from their secluded place in the wilderness, becoming weary of sackcloth and aspiring to worldly distinction, have been borne along by the waters of the flood, and _drowned in the general deluge_. against the force of this strong current of popular errors, nothing will avail the seed of the woman but the "living water" which jesus imparted to the woman of samaria. to him who partakes of this water, those of the dragon will be distasteful; for "it shall be in him a well of water springing up into everlasting life." (john iv. .) since the middle of the seventeenth century, when by the reformation in europe and the british isles, the dragon was cast down from the symbolic heaven, he has been assailing in "great wrath" all ranks and degrees of men, not, as before, with fire and sword, with scaffolds, gibbets, thumb-screws,--torturing and destroying their mortal bodies, that he might reach their immortal souls: but by bringing them together in _voluntary associations_ on principles of the covenant of works, subversive of the covenant of grace, and consequently aiming at the drowning of the mystic woman. this the enemy of all righteousness has been attempting, and with too much success, by public and professed ecclesiastical and christian associations; such as jesuits, socinians and other self-styled unitarians, latter-day saints, mormons,--or by combinations in secret and sworn confederacies; such as odd fellows, freemasons, sons and daughters of temperance, with other affiliated fellowships innumerable. the special subtlety of the serpent consists in blending these two kinds of communions, so that under the name of reform, moral and spiritual, those who fear god may be unconsciously drawn into the snare. and alas! how many simple ones have been thus carried away by the waters of the flood! and many strong men have been thus cast down from their excellency. we are not to be surprised if we find the witnesses few in our time,--the seed of the woman diminished when the dragon makes his final attack. . and the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of god, and have the testimony of jesus christ. v. .--in this verse we have the last effort of the enemy, to destroy the woman's offspring. it is the _third_ attempt, and, as we suppose, is yet future. we cannot therefore, of course, be so exact or certain as to the nature of this contest. some things, however, are plain enough. the dragon, disappointed in his efforts hitherto against the woman, so far from ceasing the warfare, is only thereby the more exasperated. "the dragon was wroth with the woman." malice overcomes reason. he knows that he cannot finally prevail,--that "no weapon formed against her shall prosper;" yet he continues to vent his rage. the mode of attack is to be different from what it was in the second struggle. he is said to "make war,"--to resort to open violence, to employ the agency of the civil power, the beast of the bottomless pit, (ch. xi. ;) for this third and last war, waged by the dragon agrees in time with the _slaying of the witnesses_. this third onset agrees also with the "third woe-trumpet," the "vintage" and the last "vial;" and immediately precedes the introduction of the millennium. "the remnant of the woman's seed" are so called with reference to those of her offspring who had suffered death under pagan and papal rome, (ch. vi. .) perhaps also we may suppose the number to be comparatively few at the time of the last war with the dragon; as during the whole period of the years, it was the aim of the dragon, through his instruments, to wear out the saints of the most high. (dan. vii. .) the character which the holy spirit gives of these sufferers proves them to be the woman's seed. they "keep the commandments of god, and have the testimony of jesus christ." this is the special ground of the devil's hostility towards them. a more comprehensive and definite description of true believers is not to be found in the whole bible. in matters of religion they adhere strictly to the commandments of god. they will not introduce, nor permit to be introduced, any corruptions into the doctrines of grace or into the matter of god's worship. the temple, altar and worshippers must stand the measurement of god's word in their fellowship. no human traditions or innovations are to be tolerated. but besides their conscientious care to have all the laws of the house of god duly observed, these remaining witnesses sustain and propagate the testimony of their predecessors, with such additional facts as they may have collected in their own time, for the personal glory, the offices and work of jesus christ. this testimony will necessarily bring them into collision with the children of those who killed their fathers in the same quarrel. like their fathers, "they have the sentence of death in themselves, that they should not trust in themselves, but in god which raiseth the dead,--not accepting deliverance, that they might obtain a better resurrection." ( cor. i. ; heb. xi. .) for as already hinted, this remnant is to "overcome by the blood of the lamb and by the word of their testimony," as others did; and in death to gain the final victory over death by vital union to their living lord, "being made conformable to his death." (heb. ii. , .) chapter xiii. . and i stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . and the beast which i saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion; and the dragon gave him his power, and his seat, and great authority. . and i saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. . and they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, who is like unto the beast? who is able to make war with him? . and there was given unto him a mouth speaking great things, and blasphemies; and power was given unto him to continue forty and two months. . and he opened his mouth in blasphemy against god, to blaspheme his name, and his tabernacle, and them that dwell in heaven. . and it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. . and all that dwell upon the earth shall worship him, whose names are not written in the book of life of the lamb slain from the foundation of the world. . if any man have an ear, let him hear. . he that leadeth into captivity, shall go into captivity; he that killeth with the sword, must be killed with the sword. here is the patience and the faith of the saints. vs. - .--this chapter may be considered as an explication or commentary upon the seventh chapter of daniel's prophecy, and a farther elucidation of what is revealed under different symbols in the two preceding chapters; and no one can have an intelligent understanding of its contents without a competent knowledge of the symbols employed in those chapters. here the holy spirit has given a most graphic, intelligible and comprehensive exhibition of the complex power which the dragon employs, to persecute and slay the witnessing servants of christ. hitherto the devil has conducted the war against the saints through the agency of the beast of the pit, (ch. xi. ,) and those allies called "his angels:" (ch. xii. :) but there has been a vail of obscurity hanging over these agencies. who the beast and other allies of the dragon are, it is the very _design_ of this chapter to disclose, with greater precision and clearness than heretofore. in a word, we have here the _full portrait_ of the great antichrist. the distinct features and component parts of this complex and diabolical system of hostility to the lord and his anointed, are presented in detail for our inspection. and it is a fact, that by a competent knowledge of this hostile combination, the suffering saints of god have been hitherto enabled to direct their testimony with intelligence and efficacy against their appropriate objects. and although the developments of providence in past centuries, and those transpiring in our own generation, are calculated to shed light upon this and collateral prophecies; yet the gross conceptions of the illiterate in the contemplation of prophetic symbols on the one hand, and the reckless disregard of scripture rules and usage by the learned on the other, have greatly contributed to the present lamentable ignorance and culpable indifference of most christians. for people cannot feel an interest in that of which they are ignorant. but to be "willingly ignorant" of that which may and ought to be known, is one of the characteristic sins of a generation of impenitent and profane "scoffers." ( pet. iii. , .) on the other hand, all who humbly and earnestly desire to know the mind of god for their direction in faith and holiness, shall assuredly obtain the necessary instruction. (dan. vii. : viii. ; john xvi. ; cor. xiv. .) in these first ten verses are contained the characteristics of that beast whose origin is given, ch. xi. . there we had no particular description of this personage; only he was the agent by whom the witnesses were opposed in open warfare, and by whom they were finally killed. now we have a more full account of his origin, character, achievements and duration. this personage is denominated a "beast." so are designated other characters, who are very different from this, (ch. iv. .) in that place we intimated that the authorized version is imperfect; and that either "living creatures" or simply "animals," which latter we prefer, is that which the reader is to understand from the original word. not only are the "four animals" different in origin, nature and agency from the "beast;" but in all these respects they are morally opposite. this is a ravenous beast; a beast of prey. elsewhere the word is translated a "wild beast," a "venomous beast," a "viper." (acts x. ; xxviii. .) this beast is the same which appeared in vision to the prophet daniel, (ch. vii. .) of the four great beasts which that prophet saw, this is the last. all the preceding are described by their resemblance to some known animals, but each is ferocious,--"a lion, bear, leopard." the fourth is a _nondescript_; there is no species in the animal kingdom that can represent it; only it was "diverse from all the beasts that were before it," (v. .) these four beasts represent "four kings," (v. ,) that is, "kingdoms," (v. ,) or _dynasties_. now all interpreters agree that these four dynasties are the same as those symbolized in nebuchadnezzar's dream, (ch. ii. - .) the different parts of the "image" answer to the four beasts; and these again are the symbols of the babylonian, medo-persian, grecian and roman empires. thus far, all sober expositors are agreed. also, there is a like agreement that john's _first_ beast identifies with daniel's _fourth_,--the roman empire. this is obvious from the general description by both prophets,--"having seven heads and ten horns." (dan. vii. ; rev. xiii. .) the origin of this beast is threefold,--"out of the sea," (v. ,) "out of the bottomless pit," (ch. xi. ; xvii. ,) and "out of the earth." (dan. vii. .) out of the sea of the commotions arising from the incursions of the northern barbarians, by whom the roman empire was dismembered. "the ten horns out of this kingdom are ten kings that shall arise." (dan. vii. .) this is the result of revolution,--"the sea." the roman empire, especially as nominally christian, is thus characterized as being "earthly, sensual, devilish," a suitable agent of the dragon. the fact of the ten horns of the beast, _now wearing crowns_, proves that the time to which the prophecy refers, is that which followed the division of the empire into ten kingdoms. the seven heads of the beast have a double significance,--seven different forms of government, and seven mountains, afterwards to be more fully explained, (ch. xvii. , .) the "name of blasphemy" may indicate "eternal city, mistress of the world."--of this characteristic of the beast, other examples will be discovered hereafter. daniel was solicitous to "know the truth (interpretation) of the fourth beast, which was diverse from all the others," (ch. vii. .) although "diverse from all the others" in geographical extent and destructive power, this fourth beast combined in one all the ravenous propensities of the three predecessors, but in _reverse order_. the "leopard, bear and lion of daniel," by which grecian, persian and chaldean dynasties were symbolized, are all comprised in john's beast of the sea,--the antichristian roman empire. since this beast of the sea embodies all the voracious properties of the three persecuting powers which went before it; this may be a suitable place briefly to review the sufferings inflicted by them upon the saints, that we may know what the witnesses were taught to expect at the hands of this monstrous enemy.--"israel is a scattered sheep, the lions have driven him away: first, the king of assyria hath devoured him, and last, this nebuchadnezzar king of babylon hath broken his bones.--the violence done to me and to my flesh, be upon babylon, shall the inhabitant of zion say; and, my blood upon the inhabitants of chaldea, shall jerusalem say." (jer. . ; li. .)--"haman, the son hammedatha, the agagite, the jews' enemy,--thought scorn to lay hands on mordecai alone."--"if it please the king, let it be written that they (the whole people) may be destroyed; and i will pay ten thousand talents of silver,--to bring it into the king's treasuries."--"behold also the gallows, fifty cubits high, which haman had made for mordecai, who had spoken good for the king, standeth in the house of haman. then the king said, hang him thereon." (esth. iii. , ; vii. .) such were the crimes and such the punishments of the enemies of god's people in babylon and persia, as already matter of inspired history: and had we equally full and authentic records of the punishments as we have of the cruelties of antiochus and other successors of alexander the great, the king of greece, we would see, as in the other cases, "the just reward of the wicked." of all these idolatrous, tyrannical and persecuting powers, which the divine spirit represented by beasts of prey, it was foretold that they were to be removed in succession and with violence. this fourth beast, "dreadful and terrible and strong exceedingly, was to devour and break in pieces, and stamp the residue with the feet of it." (dan. vii. .) moreover, while it is predicted of them that "they had their dominion taken away," it is also added,--"yet their lives were prolonged for a season and time," (v. .) that is, though their distinct and successive _dominions_ were severally swept from the earth, yet their _lives_,--the diabolical principles by which they had been actuated survived; and these passed, by a kind of transmigration, into the body of the fourth beast. this transition of animating principles or imperial policy of inveterate hostility to the kingdom of god, we think, is plainly indicated by the three features of this beast of the sea, the "leopard, bear and lion." if these three "slew their thousands," this monster has "slain his ten thousands" of the saints; and the remnant of the woman's seed are yet to be "slain as they were," (ch. vi. .) "the dragon gave him his power,"--physical force, "his seat" or _throne_,--his right to reign, "and great authority"--dominion--by the voice of the people. thus, it is obvious that the seven-headed, ten-horned beast is the first, and the oldest, among the combined enemies of the christian church; all of whose origin is from the dragon, the abyss or bottomless pit. the writers of the church of rome, while forced to acknowledge that this beast is emblematical of the roman empire, still insist that _pagan_ rome is intended. it is sufficient in opposition to this false interpretation to observe, that the beast appears to john with crowns, not upon his _heads_, but upon his _horns_, denoting the actual division of the empire into ten kingdoms: an event which did not transpire till after the empire had become nominally christian under the reign of constantine the great. the reign of this emperor and his successors, by their largesses fostered the luxurious propensities of the christian ministry, and so contributed to prepare the way for the rise of the next enemy in this antichristian confederacy against the witnesses.--the "head wounded unto death is the _sixth_. john says expressly, elsewhere, "five are fallen, and one is, and the other is not yet come," (ch. xvii. .) the "five fallen" were, kings, consuls, dictators, decemvirs, and military tribunes. all these forms of civil government had passed before the time of the apostle. the one existing in his time, was the sixth head,--the emperors; by one of whom the apostle was now subjected to banishment in the desert isle of patmos. this wound is supposed by some to be the change from paganism to christianity in the empire. no; this view is many ways erroneous: but it is enough to remark that the roman empire, according to both prophets, daniel and john, is to continue _bestial_ under all changes, during the whole period of years. the deadly wound was inflicted by the northern invaders who overturned the empire, and, for the time, extinguished the very name of emperor in the person of augustulus. after the division of the western member of the empire had been subdivided among the victorious leaders of the invaders from the north, and the people of that section supposed the beast slain, the throne of constantinople continued to be occupied by the representative of the empire. in the popular apprehension the imperial head of the beast seemed to be utterly cut off by the sword of odoacer,--"wounded by a sword:" but the several kingdoms into which the empire was divided, in process of time became united in the bonds of an apostate faith. the imperial name and dignity were revived in the person of the emperor of germany, charlemagne, in ; and by the wars among the horns of the beast, the title of emperor has been claimed alternately by germany, austria and france, down to our own time. these dissensions and rivalries among the sovereigns of europe,--the mystic horns of the beast, were foreshadowed in the babylonish monarch's dream:--"the kingdom shall be partly strong and partly broken,--they shall not cleave one to another, even as iron is not mixed with clay," (dan. ii. , .) and doubtless these internal commotions among the common enemies of the saints of god, have tended, in divine mercy, to divert their attention occasionally from the witnesses. while they have been made the instruments of mutual punishment, the lord's people have been "hid in the day of his fierce anger." (zeph. ii. .) at what time the sixth head of the beast disappeared and the seventh became developed, is not clearly marked in the apocalypse, and it is of comparatively little importance, since the latter is to "continue a short space" (ch. xvii. .) the _central fact_ is the continuance of the beast a definite time under _all the heads_,-- years. under all the forms of government through which the empire passed, it continued bestial and was the object of popular admiration. "all the world wondered after the beast." the populace made court to, fawned upon, followed in the train, or formed the retinue of the beast. we are to limit the phrase,--"all the world," for not all the inhabitants are to be understood, but such only as professed allegiance to the existing imperial dominion; and among those within the beast's territorial jurisdiction, the witnesses still stood to their protest against his impious claims.--but from admiration and loyalty, the servile multitude break forth into adoration, addressing the dragon and the beast in such language as is proper to god only. (ps. lxxxix. .) the shouts of the rabble on herod's birth-day may illustrate the conduct of these votaries of the beast and dragon. (acts xii. .) the poor ignorant and deluded subject, in rendering homage to the beast, did homage to the devil, from whom the power was derived. such is the degradation to which man is reduced by blind obedience to despotic power, whether civil or ecclesiastical. he glories in the chains which bind him!--and this is the actual and voluntary condition of the great majority of the population of christendom at the present hour. there has been, indeed, within the current century, an effort by the masses of the people to assert their natural and civil rights, to regain the exercise of the elective franchise; but in selecting candidates to bear rule over them, they generally prefer such as are, like the majority of themselves,--"aliens from the commonwealth of israel, and strangers from the covenants of promise." hence, "vile men are exalted, the wicked bear rule, and the people mourn." (ps. xii. ; prov. xxix. .)--the "blasphemies" uttered by this beast are all those _royal prerogatives_ claimed by the several crowned horns or civil sovereigns who have established idolatry and superstition within their respective dominions. the "blasphemous headship" over the church of christ, as viewed and designated by his persecuted disciples in the british empire, may tend to illustrate this part of the beast's history. king henry viii. of england, upon renouncing the civil and ecclesiastical headship of the pope, proceeded to usurp an ecclesiastical headship within his own dominions; and all his royal successors till the present day have asserted a similar dominion over the faith of the lord's people. as an "inherent right of the crown," the sovereign of britain, male or female, is declared to be "supreme judge in all causes, as well ecclesiastical as civil!" the rest of the horns are no less blasphemous in their haughty pretensions. history attests that the martyrs of jesus denounced these encroachments on the prerogatives of christ, and the intrinsic power of his church, as "erastian supremacies,--blasphemous supremacies." most expositors tell us that the blasphemies are chargeable to the pope or to the romish church. but this interpretation confounds this beast of the sea with the apostate church of rome; and indeed this confounding of symbols and consequent mistaking of objects in actual history, are the primary errors of expositors in nearly all their attempts at expounding the apocalypse. this first beast of john, and fourth of daniel, however, is _wholly secular or civil_; and clearly distinguished by both inspired prophets, from the other agents of the dragon, as we shall find in the subsequent part of this chapter. this beast "blasphemes the name of god" by compelling men to worship idols and images, enacting penal statutes and issuing bloody edicts to force their consciences. he "blasphemes his tabernacle," when stigmatizing the assemblies of god's worshipping people as "traitorous conspiracies, rendevouses of rebellion"--"and them that dwell in heaven," he blasphemes by calling them "incendiaries, fanatics, enthusiasts, rebels and traitors;" for all these terms of reproach are well authenticated in history, as heaped upon the faithful and heroic servants of christ. those who suppose that the phrase "them that dwell in heaven," means saints departed and angels as worshipped by papists in obedience to the romish church, make two mistakes,--the one, that _ecclesiastical_ power is here intended, whereas we have already shown that the power is _civil_; the other, that the word "heaven" is to be taken in a literal sense, contrary to the symbolic structure of the whole context. all history, so far as authentic, teaches that the civil powers throughout christendom, attempt to coerce by penal inflictions the consciences of all who refuse obedience to their commands, no less than the church of rome. even _constitutional guarantees of liberty_ of _conscience_ have never secured the witnesses from the savage rage of the beast or any of his infuriated horns. witness the history of the bloody house of the stuarts of britain. in vain did the victims of papal and prelatic cruelty plead, in their just defence in the seventeenth century, the constitution and laws of their native land! those who have done violence to the law of god, will always disregard human enactments which stand in the way of their ambitious schemes. their own laws will be treated as ropes of sand, as samson's withs, and the blood of saints as water. such is persecution.--the seventh verse, expressing the beast's victory over the saints and the extent of his power, is explanatory of ch. xi. , ; and the time of his continuance, (v. ,) is the same as the treading under foot of the city; (ch. xi. :) so that we are assured of the agreement in time between the events here and those of the first part of the eleventh chapter. also, the parties here presented are the same as in the two preceding chapters, only they are exhibited in different aspects by appropriate symbols.--the worshippers of the beast include all under his dominion except those "whose names were written in the book of life."--this book is different both from the sealed book, (ch. ;) and also from the open book, (ch. .) it is the register, as it were, of the names of all whom the father gave to the son, to be by him brought to glory. (john xvii. ; heb. ii. ; rev. xx. , .) during the whole reign of the beast, these are preserved, having been "sealed unto the day of redemption." in the seventh chapter we had the angels employed in holding the four winds of the earth, till these servants of god were sealed in their foreheads, before the first alarm should be given by the trumpets. the book of life contained their names from the foundation,--before the foundation of the world. (eph. i. .) they were in time "sealed with that holy spirit of promise," so that it was impossible to deceive them, either by lying wonders or the serpent's sophistry. (eph. i. ; matt. xxiv. .)--the lamb may be said to be "slain from the foundation of the world" in the purpose of god, ( tim. i. ;) in sacrifice, (gen. iv. ;) in the ceremonial law and prophecy. (matt. xi. ;) and in the efficacy of his satisfaction rendered to divine justice, for which the father gave him credit from the fall of man. (rom. iii. .)--so many erroneous views have been taken, and false interpretations given of this chapter in particular, as of the apocalypse in general, that the divine spirit calls special attention here to the rise, reign and ruin of the beast of the sea. the prophetic description of this beast in an especial manner is of such importance to instruct, and thereby sustain and comfort, the suffering disciples of christ, that he causes his servant john to pause, as it were, and allow the reader to reflect. indeed, wherever a note of attention is thus given, we may be sure that something "hid from the wise and prudent" is intended. accordingly, it were endless to follow the vagaries of even learned men dealing out their "private interpretations" of this chapter. yet the understanding of its general outlines was at the bottom of the reformation by luther, his colleagues and successors. elsewhere, however, we may take occasion to notice how vague, and inadequate, and bold, were some of their conceptions; all going to show the seasonableness of the solemn admonition,--"if any man have an ear, let him hear."--the beast is to be treated as he dealt with the victims of his cruelty. he is justly doomed to captivity and death. "the beast was taken and--cast alive into a lake of fire burning with brimstone," (ch. xix. .) "tophet is ordained of old." it was used by the prophets as a figure of hell. (is. xxx. .) to this place, whence there is no redemption, this monstrous beast was to be consigned, as predicted by the prophet daniel, (vii. ,)--"the beast was slain, and his body destroyed, and given to the burning flame."--in the protracted contest of years with this imperial power, "the patience and the faith of the saints" were exemplified. faith and patience would be more severely tried in this case than in any other; as the period of persecution was to be of much longer continuance than any that had preceded since the beginning of the world. (heb. vi. .) . and i beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. v. .--john "beheld another beast,"--therefore not the _same_, as many expositors strangely suppose. no one can have an intelligent understanding of this chapter unless he views the beast of the sea and the beast of the earth as _perfectly distinct_. as the former arose out of a revolutionary state of society, and was consequently more clearly marked in history, so the latter grew "up out of the earth" more quietly and gradually, like a spear of grass,--we "know not how." as this second beast of the apocalypse is to act a prominent part in the scenery afterwards presented in vision to the apostle, and a correspondent part in actual history, and as it is called by different names and appears under different aspects, it is necessary that its character be closely inspected, so that its identity may be clearly ascertained. the description here given is very minute. one thing is very obvious,--that this beast of the earth is the confederate, the ally, and the accomplice of the beast of the sea. they act in concert. they had been thus represented in vision to daniel. in the seventh chapter of that prophecy we have the beast of the sea, as here, with his "ten horns," (v. .) while the prophet narrowly "considered the horns, behold, there came up among them another little horn," (v. .) it has been already shown that these horns represent the kingdoms into which the roman empire was divided, (v. .) among these horns, kings, (v. ,) or kingdoms, "another shall rise after them,"--"among them," yet in the order of time,--"after them." thus it appears that daniel's fourth beast had _eleven_ horns; but the eleventh is called "another which came up," to distinguish it from the ten, (v. .) "he shall be diverse from the first," (v. .) it is thus evident that the last horn,--the eleventh, is as really a horn of the beast, as the other ten; and of course this horn,--"little" at its rise, but in time becoming "more stout than his fellows," is the willing accomplice in crime of that beast whose horn it is. "the same horn made war with the saints, and prevailed against them," (v. .)--"he had two horns like a lamb." he professed to be gentle and innocent as a lamb,--to be the vicegerent of the "lamb of god." he claimed only a _spiritual_ jurisdiction. as it is natural that a lamb should have only two horns, so the symbol is agreeable to nature. but this lamb "spake as a dragon;" and that was contrary to nature. no two animals in creation are in their respective natures more diverse or opposite than a lamb and a beast of prey. these two antagonistic natures combined, indicate the crafty and cruel policy of this beast of the earth. daniel mentions the "little horn" of the civil beast; but says nothing of the "two-horned beast." on the other hand, john speaks plainly of this beast of the earth, but omits any mention of the "little horn." but the "beast of the earth" and the "little horn" sustain the same relation to the first beast, the "beast of the sea"--the roman empire; therefore the "two-horned beast of the earth" and the "little horn" are identical; and this identity is confirmed by the additional name "false prophet," given to the beast of the earth in ch. xix, . his alliance and co-operation with the civil beast is precisely the same as in this chapter. he "wrought miracles before him," that is,--in his interest. some interpreters have mistaken this "false prophet" as a symbol of mahometanism. the facts of history demonstrate the fallacy of this interpretation; for the delusions of mahomet never had, and they have not now, any affinity with the idolatries of the latin roman empire. but these two beasts of the sea and of the earth are obviously in the closest sympathy, having a common interest. . and he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein, to worship the first beast, whose deadly wound was healed. v. .--the second beast "exerciseth all the power of the first beast before him,"--in his presence, under his sanction and powerful protection. thus the state, or empire, lays the church under obligation, and of course expects a reciprocity of kind offices. this is effected by the beast of the earth "causing the earth--to worship the first beast." by force and craft this is accomplished. by his "two horns" of power, the _regular_ and _secular_ orders of the hierarchy, as from the mouth of a "dragon," he enjoins "submission to the (civil) powers that be." but besides the horns of power, that is, ecclesiastical authority, this beast of the earth, in order more effectually to enforce his commands to worship the first or civil beast, resorts to "great wonders,--miracles," (vs. , ,)--"lying wonders;" ( thess. ii. :) for paul and john agree in their description of the same diabolical agency. "as jannes and jambres withstood moses,--magicians doing so with their _enchantments_,"--"beguiling unstable souls," so this second beast "maketh fire to come down from heaven on the earth in the sight of (credulous) men." ( tim. iii. ; exod. vii. ; acts viii. - .) the venal ministry of the heathenized church, (ch. xi. ,) inculcate passive obedience to the beast of the sea, as to the "ordinance of god;"--to "resist" which, subjects the recusant to "damnation." (rom. xiii. .) here, then, we behold the _counterfeits_ of the two great ordinances of church and state, against which it is the special duty and arduous work of the two witnesses to contend for years. this "false prophet," who "spake as a dragon, and made fire to come down from heaven," to authenticate his divine mission, may represent the bulls, anathemas, interdicts, encyclical letters, which emanate from rome, together with the less terrifying mandates of her coadjutors,--"daughters." . and he doeth great wonders, so that he maketh fire come down from heaven on the earth, in the sight of men, . and deceiveth them that dwell on the earth, by the means of those miracles which he had power to do in the sight of the beast; saving to them that dwell on the earth, that they should make an image to the beast which had the wound by a sword, and did live. . and he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. . and he caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: . and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. vs. - .--this lamb-like beast of the earth devises another agency, by which to subserve his own diabolical interest, as well as that of the "first beast." he causes to be made "an image" _to_ or _of_ the beast of the sea. of images in general, as objects of idolatrous worship, we are warranted to say,--they are _dead_ and _dumb_ idols; (ch. ix. ; jer. x. :) but this one is altogether different. and it is surprising to find learned expositors fixing upon the superstitious use of the cross by the papists, as exemplifying this symbol. the holy spirit, as if to guard all readers against such misapprehension, declares explicitly, that this image has "life, speaks," and _acts_. the only point in which this image resembles others is, that it is to be _worshipped_: but of all others we are assured that they "cannot do evil," (jer. x. .) this image has such "life," (breath,) and power as to cause the death of such as refuse to worship _itself_. three agents are to be noticed and clearly distinguished here,--the ten-horned beast of the _sea_, the two-horned _beast_ of the _earth_, and the _image_ of the beast. at the instance of the second beast, an image is made; not _to_ or of himself, but _to_, and also _of_, the first beast. now, as the beasts put forth their power by their horns, so this ecclesiastical beast of the earth makes the image by his horns. in short, history explains the symbols. the roman clergy,--the horns, the cardinals, create the pope; and, in their own ceremonial and language,--_quem creant, adorant_, "whom they create, they adore;" like all other idolaters. thus, the pope becomes the "man of sin, sitting in the temple of god, showing himself that he is god," ( thess. ii. .) the pope is the most perfect image of the roman emperor; claiming the same universal dominion, the same titles and prerogatives, in the same city: but the pope and the emperor never identify. they are always distinct. two authoritative measures are to be specially noticed in this connexion; one by the beast of the earth, the other by the image of the beast of the sea. the image demands worship under pain of death. all _heretics_ are judged worthy of death. all are required by the second beast to receive the mark of the first or civil beast. the penalty in this case is privation of civil and political privileges,--to "buy or sell." it is to be noticed here that the "mark" is imposed by the authority of the _ecclesiastical_ power, the two-horned beast. as there is liability to mistake as to which of the two beasts the "mark" refers, and as this mistake is in fact generally made by expositors, the apostle john has been directed, as in the case of the image, to be peculiarly explicit, that all may know it to be the mark of the _first_ beast. (see chs. xv. ; xix. ; xx. .) but it will be asked,--what are we to understand by the "mark?" this question is easily answered from history. the heathen idolater gloried in his devotion to his imaginary god; as the ivy leaf was the token of the worshippers of bacchus: soldiers bore the initials of the names of their commanders; and slaves, of their masters. these _characters_ were impressed on the foreheads or other part of the persons of individuals. the general idea suggested by the "mark" was subjection or _property_. in short, the mark of the beast signifies open and avowed allegiance to antichristian or immoral _civil_ power, when in the "forehead;" and active co-operation with the same, when in the "hand." it is at once a pitiable and culpable error, to suppose, as many preposterously do, that this "mark of the beast" is _popery_! and as the "mark" is the recognised badge of loyalty to civil rule, of course the prohibition to "buy or sell," must signify civil disabilities,--_disfranchisement_. men who suffer, necessarily feel. christ's witnesses, as they only have the _scriptural_ conception of the rights of man, have long been familiar with the deprivation of their rights, both civil and ecclesiastical. the moral evils incorporated in the constitutions of church and state, throughout all the streets of mystic babylon, have effectually excluded the two witnesses, and left them in the "wilderness." here is their destined "place," and here they are to be "nourished from the face of the serpent" for years. christ's promise,--"i will not leave you comfortless," (orphans,) is all along verified in their soul-satisfying experience.--this will appear in the next chapter. . here is wisdom. let him that hath understanding count the number of the beast; for it is the number of a man; and his number is six hundred threescore and six. v. .--"the name of the beast," since the time of ireneus, the disciple of polycarp, who was cotemporary with the apostle john, is understood to be _lateinos_, or _lateinus_; for it is well known to scholars, that classical usage justifies the orthography of this word. however learned men may indulge their fancy, and sport with this mystic and sacred name and number, no other word fills up all the conditions required by the inspired writer. _latinus_ is the proper name of the "first beast," the _latin_ empire: it is the name common to the whole population of the empire, the _latins_: it is the name of the _founder_ of the empire, _latinus_; and it contains the _number_, . the probability that this word contains the requisite name and number, amounts almost to a certainty. the unlearned reader may be easily taught to understand how to "count the number of the beast." of course, the apostle john accommodated his expressions to the custom of his own age. well, even children soon learn to number or count by the use of roman letters of the alphabet. they know that the letter i, stands for _one_; v. for _five_, etc. now, in the apostolic age, the jews, greeks and romans, were accustomed to express numbers by the use of the letters of their respective alphabets. this we suppose to be the only rational and probable method of solving the mystery. in this chapter we have the fullest exhibition of the great antichristian confederacy, spoken of by prophets and apostles, including the "man of sin, to be revealed in his time." the component parts of that complex moral person called "antichrist," are here graphically portrayed. the three most prominent features are the _two beasts_ of the sea and of the earth, with the _image_ of the first; or, a tyrannical _empire_, an apostate _church_, and the _pope_. to suppose that the antichrist is a power or moral person _distinct from these_,--a "wilful, infidel or atheistical king," is a mere _chimera_ framed in a learned brain, disordered by _antichristian_ politics. the chief, if not the only ostensible ground of such hypothesis is the language of our apostle, ( john ii. .) "he is antichrist that denieth the father and the son." the _sound_ of the words of scripture is too often mistaken for the _sense_. this is a notable example. from the words of our divine redeemer,--"my father is greater than i, socinians infer the _essential_ inferiority of the son to the father. so in the preceding instance. the inference is, that the antichrist is to be known by a _doctrinal_ denial of deity. but the very name of this enemy of all righteousness, _antichrist_, demonstrates his recognition of the existence and office of our saviour. for why should he oppose a _nonentity_? all scholars are aware that the primary meaning of _anti_, is substitution. (matt. xx. .) antichrist usurps christ's place in church and state, that he may more successfully oppose his interest. there is no mystery to the intelligent christian in the declaration, that men too often "profess that they know god, but in works deny him." this explains the fact of antichrist's denying the father and the son. usurping the prerogatives of the mediator is a practical denial of him,--of his authority, and by consequence, of the father who sent him. "he that acknowledged the son," in this sense, "hath the father also; while it is equally true, in the same sense,--"whosoever denieth the son, the same hath not the father." ( john ii. .) hence it _is not true_ that the _pope_ is the _antichrist_ of prophecy, nor the church of rome, nor both combined; but daniel's ten-horned beast,--john's seven-headed, ten-horned beast, which are the same: daniel's little horn and john's beast of the earth, which are the same; together with the image of the first beast: the saracenic locusts and euphratean horsemen;--all these go to the composition of the antichrist, the "eastern and western antichrist," so identified and _familiarly_ designated by the _martyrs_ and _witnesses_ of jesus for hundreds of years. the great family of nations, called "the nations of this world," (chap. xi. ;) in unholy alliance with a _gentile_ church; (ch. xi. ;) _these combined, constitute the antichrist_. they "will not have this man to reign over them." against this combination it is the appointed business,--the life of the two witnesses, to prophesy for a definite period of months, days, time, times and a half; all indicating the same duration, natural years. all this time the witnesses are alive and active, but in an obscure and depressed condition, wearing sackcloth in the wilderness, "not reckoned, (not _reckoning themselves_,) among the nations." (num. xxiii. ; dan. vii. , ; rev. xx. .) such is the condition of the saints, and such the powerful combination against them, as symbolically represented in the th, th and th chapters of the apocalypse. and in this prolonged and eventful conflict we may with moses, "turn aside and see this great sight, why the bush is not burnt." (exod. iii. .) the lord was in the bush, and "greater is he that is in them than he that is in the world." ( john iv. .) this will appear in the following chapter. chapter xiv. as the th chapter contains the most full and graphic description of the great apostacy, so in this chapter we have the other party described which protested against that apostacy. it is a concise history of the two witnesses in holy and happy fellowship with christ, when he had rejected the heathenized church, because of her unholy league with the beast of the bottomless pit, (ch. xi. , .) the contrast between the "sealed" ones here, and those who bore the "mark of the beast," is very noticeable. this fact suggests that the parties are _cotemporary_. besides, it is evident that this company of , are the legitimate successors of those sealed in ch. vii. - ; or rather, from the perpetual identity of the covenant society as a moral person, we may view this company as the same with the sealed ones of the seventh chapter, the two witnesses of the eleventh chapter, and as in the wilderness in the th chapter. political bias caused a learned expositor to interpret the third angel of this chapter as a symbol of the prelatic church of england! and a similar bias, or _modern_ charity, induced another to distinguish between the "two witnesses" and the , . to the unbiased and enlightened mind it is obvious that instead of the , symbolizing the "pious people,--in the different branches of the christian church"--all true christians; they are in fact distinguished from _true christians_, as , from "a great multitude ... who had washed their robes, and made them white in the blood of the lamb," (ch. vii. , .) as the antichrist, after his first development in the world, appeared in diverse forms of organization, thereby more effectually to deceive them that dwell on the earth, yet still preserved his moral identity, so the faithful servants of christ are presented in corresponding attitudes and aspects, to oppose and counteract his diabolical policy and tyranny; yet always preserving their proper identity during the whole period of years. the process of "sealing the servants of god in their foreheads," (ch. vii. - ,) took place under the _sixth_ seal before the opening of the seventh, (ch. viii. ,) which introduced the trumpets,--the harbingers of the visible organization of antichrist. for this purpose the "four winds,"--all winds, emblematical of popular commotions, were by four angels restrained from blowing upon the earth etc., during the peaceful reign of constantine and his successors. under the patronage of those nominally christian emperors, as history informs us, multitudes flocked into the church; "the number of immoral and unworthy christians began so to increase, that the examples of real piety and virtue became extremely rare.... the virtuous few were oppressed and overwhelmed with the superior numbers of the wicked and licentious."[ ] thus the way was prepared for the visible appearing of the "man of sin,"--the papacy. so soon as the confederate hosts of the dragon are completely organized, the two witnesses take their position with the lamb. . and i looked, and, lo, a lamb stood on mount zion, and with him a hundred forty and four thousand, having his father's name written in their foreheads. v. .--while "all the world wonders after the beast," (xiii. ,) and the gross senses of the multitude are preoccupied with that object; here is another presented more worthy of our contemplation. often has the lord jesus appeared in vision to john while viewing the grand panorama passing before him in patmos. here he appears as the "captain of the lord's host" at the head of his army; not indeed in active military enterprise, but rather as leader in acts of solemn worship during a temporary recess from sanguinary warfare. he and his associates are on the "mount zion." "in zion is his seat." ... "the lord hath founded zion, and the poor of his people shall trust in it. (is. xiv. .) this select company maintain fellowship with christ, being "really and inseparably united to him as their head," by the bond of the spirit, on his part, and faith on theirs. christ's "father's name in their foreheads" indicates that they are the _property_ and voluntary servants of god in christ. of this covenant relation baptism is the visible sign; but while simon magus may bear the sign, none but those who are "sealed unto the day of redemption," are honored to "stand with the lamb on mount zion." to him their number is as accurately known, as one hundred and forty-four thousand is to us; and "truly their fellowship is with the father and with his son jesus christ." the votaries of the beast may either glory in bearing his mark in their foreheads, or conceal the mark in their right hand; but the followers of the lamb will "confess him and his word before men," at the hazard of all that is dear to men,--even life itself. (mark viii. .) . and i heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and i heard the voice of harpers harping with their harps: . and they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. vs. , .--"let the children of zion be joyful in their king.... let the high praises of god be in their mouth."--(ps. cxlix. , .) unterrified by the roaring of the beasts of prey, these followers of the lamb lift their voices in unison; and whether on mountains or in valleys, in dens or in caves of the earth, their songs of praise ascend to the ears of the lord of sabaoth. the symphony is heightened by the "voice of harpers, harping with their harps." and if any person be so ignorant as to ground an argument on these words, for the use of instruments in the worship of god, consistency will require him to take his position on the literal mount zion with a literal lamb! the song was _new_. it was not peculiar to the mosaic economy; that, like it, was to "wax _old_ and vanish away."--(heb. viii. .) no, it was indited by the holy spirit, "to whom all hearts are known, and all events foreknown." it was a song exactly framed to answer the twofold end of all inspired songs--to display the glories of the godhead, and delineate the workings of grace and corruption with infallible precision, neither of which can be even successfully imitated by the best of uninspired men; much less by the licentious debauchees--the slaves of antichrist. moreover, the _order_ of worship, as here exemplified, merits special attention, the , perform this solemn service "before the four beasts, and the elders." the office-bearers, appointed by the lamb--the lord christ--direct the whole solemnity. among this joyful and holy company, there is no hint that any part of public worship is left to "a vote of the congregation." this "new song" was unintelligible by the votaries of the beast; nor could they learn it while in that servile vassalage. they only who were "redeemed from the earth," as well as "from among men," were capable of learning it. as this song related to the royal prerogatives of jesus christ, and those who "dwelt on the earth" had transferred their allegiance to antichrist, they became thereby incapacitated for learning that song. alas! how many complain of the _cloudiness_, the _jewish peculiarities_, the _unforgiving, revengeful spirit_ of the inspired psalms! in their apprehension, they are "contrary to the spirit of the gospel"--that is, _the holy spirit is contrary to himself!_ o, the blasphemy! can such learn the "new song?" no, indeed, unless they repent and "pray god if perhaps the thought of their heart may be forgiven them." . these are they which were not defiled with women; for they are virgins. these are they which follow the lamb withersoever he goeth. these were redeemed from among men, being the first fruits unto god and to the lamb. . and in their mouth was found no guile: for they are without fault before the throne of god. vs. , .--these , worshippers are farther distinguished by their chastity. betrothed to the lord christ from eternity, they were married to him in time. (hosea ii. , ; rom. vii. ; cor. xi. .) indeed the marriage covenant is employed throughout the bible, to shadow forth the union between christ and believers. (see is. liv. ; jer. xxxi. ; hos. ii. ; rev. xxi. ) this analogy pervades the th psalm and the song of solomon. idolatry is therefore adultery; and superstition, will-worship and human inventions, as means of grace or of communion with god, are fornication. (ezek. xxiii. .) accordingly, the "kings of the earth" are charged with this crime, (ch. xviii. .) hence, it is plain that this company with the lamb are such as do not receive or "teach for doctrines the commandments of men," nor submit to a "voluntary humility and worshipping of angels, (col. ii. ,) "for they are virgins." (ps. xlv. .) they are distinguished for "sound doctrine and the power of godliness." "a man that is a heretic, after the first and second admonition," they "reject." (titus iii. .) they cannot be indifferent to truth and error; and they may be known by their love for practical, but _especially doctrinal_, preaching. they frequent the ministry of those who "give attendance to reading, to exhortation, to doctrine." ( tim. iv. .) "these follow the lamb." (john x. , .) next after self-denial, taking up the cross, becomes the test of discipleship. (matt. xvi. , .) suffering is the most trying and most difficult part of a christian's obedience. but mere suffering for one's religion is no evidence that his religion is scriptural. nor is punishment endured for religion _persecution_; but suffering "for righteousness' sake, or for christ's sake," is persecution. and this is what is implied in "following the lamb whithersoever he goeth." not suffering, but the _cause_ for which he suffers, makes a christian martyr. all these , are martyrs in principle and intention. besides, "these were redeemed (bought) from among men." purchase supposes contract,--a price fixed and paid. this ransom is both from debt and crime,--from bondage, sin and penalty. the lamb is their surety. with his blood he "redeemed them to god," (ch. v. ; pet. i. .) an atonement which _does not reconcile_, a redemption which _does not save_, must be an atonement and a redemption _without a compact_. hence the covenant of grace, and christ's engagement as surety in that covenant, determine the _extent_ of the atonement; for _without compact no sinner could be saved!_ but such is the liberal doctrine of the boasted roman catholic church, and such the sandy foundation of that "general and doubtsome faith" which the witnesses renounce. however numerous these followers of the lamb may seem to be, they are no more than "the first fruits." but the first fruits are part of the coming harvest, and an assured pledge of a larger ingathering. their numbers were to be greatly augmented by the reformation, and still further in the millennial era. "godly sincerity" is the last quality of these upright ones. they are "israelites without guile." integrity, probity, candor, distinguish them from the "flocks of the companions" by whom they are surrounded. "as they think in their heart, so do they express the truth." (ps. xv. ; xii. ; john i. .) they know nothing of the "pious frauds" any more than the "indulgences" and "supererogations" by which the "man of sin" sustains his interest. their being "without fault before the throne of god," is the highest commendation possible; yet it does not imply sinless perfection. it speaks their justification by the righteousness of christ, and their christian sincerity, such as god testifies of job, (ch. i. .) who would not prefer the society and employments of those who are with the lamb on mount zion, to dwelling in the tents of wickedness? let our delights be with these excellent ones of the earth. . and i saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, . saying with a loud voice, fear god, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of water. vs. , .--the apostles, paul and john agree, as already noticed, in delineating a great defection from the purity and power of christianity in "the last days." paul calls this event "the apostacy," ( thess. ii. .) while john designates it "the antichrist." ( john ii, .) both these inspired writers use the greek article, as may be supposed, to _emphasize_ that wicked confederacy of church and state,--a confederacy of greater extent and longer continuance than any other conspiracy "against the lord and his anointed." against these the saints of god, with messiah at their head, contend for the allotted period of years, as we have seen in the three preceding chapters. on their part the warfare is mostly defensive, and their weapons ordinarily spiritual. ( cor. vi. , .) from the th verse to the close of this chapter are presented, under customary and well-defined symbols, three successive stages of successful reformation, showing how the "two witnesses" manage their scriptural and effective testimony against antichristian error and disorder in organized society. three mystic "angels" successively appear, divinely commissioned to execute their respective and appointed work. these angels have been correctly designated, by judicious expositors, "angels of revival and reform." to the intelligent christian it will be obvious, that without _reform_ there can be no _revival_. the popular idea of our time connected with the term _revival_, is without foundation in the holy scriptures. it does not mean the regeneration of a sinner, nor the first work of the spirit in conviction. it presupposes the existence of the vital principle, and the bringing of that living principle into visible activity, (rom. vii. ;) and this is equally true, whether of an individual or moral person. (ps. lxxxv. ; ezek. xxxvii.) divine truth and external order are characteristics of a genuine revival: for nothing but "sound doctrine" can produce "the power of godliness." the popular commotions and social disorders which accompany modern revivals, render them highly suspicious, if they do not demonstrate them to be spurious. it is true, indeed, that passionate declamation, vociferous assertion of heresy, intensified by theatrical and violent gesticulation, may commove to a higher degree the active powers,--the passions of the sinner; but such appliances can generate only a temporary faith. such converts, "having no root in themselves, wither away." (mark iv. .) "god is not the author of confusion, but of peace, as in all the churches of the saints." so these angels of reform declare by their ministry. the first of these angels is the recognized symbol of a gospel ministry, (ch. i. ; ii. , , , etc.) "heaven" is the visible church general. "flying" indicates celerity of motion. this "angel" does not represent any individual, as luther; but the _collective body_ of those who carry the joyful message of "the everlasting gospel." this gospel is _everlasting_ as distinguished from "another gospel, which is not another" (gal. i. , , , ,)--a spurious, counterfeit, and therefore ephemeral gospel, invented and propagated by the "man of sin," from the flood which issued from the mouth of the dragon, (ch. xii. ) the gospel preached by this angel is everlasting in its origin and duration. (tit. i. ; john iv. ; gal. vi. .) this angel's commission is as extensive as that of the apostles,--"every nation;" his "loud voice" is expressive of his zeal, energy and authority; the subject matter of his brief sermon indicates very plainly that the object of his teaching is to counteract the heresies of the romish apostacy. "fear god and give glory to him,"--not to the virgin mary, canonized saints and angels, images of wood and stone, (ch. ix. .) all are solemnly warned to "abstain from pollutions of idols," and their attention earnestly directed to their creator,--to him "who made heaven, and earth, the seas and fountains of waters." this argument of the angel is very short,--that he only is to be worshipped who created the universe; but it is sufficient to "leave all men without excuse who do not glorify him as god." (rom. i. , .) and how much more aggravated is the guilt of professing christians! but the "angel" employs another powerful argument to enforce his teaching,--"the hour of his judgment is come." the final judgment of the last day is often set before us in the bible, and it is so even in this book; but the last judgment cannot be intended here, for subsequent judgments are to be inflicted according to the messages of the following angels. that charlemagne should be mistaken for this flying angel betrays an almost incredible hallucination of the human mind![ ] no individual, as already noticed, much less a successful civil or military tyrant, can be intended by the spirit as the herald of the "everlasting gospel!" in fact, this "angel" is identical with the "two witnesses," whose special work is to oppose the great apostacy; and this they do in a pre-eminent manner by proclaiming the everlasting gospel. for years those who are known in history by the name of waldenses, kept the doctrines and order of the apostles, in a state of separation from the church of rome. in the latter part of the twelfth century their numbers and influence attracted the notice and brought upon them the wrath of the "man of sin." in the following ages multitudes of them were subjected to all the penalties of confiscation, banishment and death. like the seed of abraham in egypt, however, "the more they were afflicted, the more they multiplied and grew." they revived true religion in the kingdoms of southern europe, and it is most probable that the good seed sown by them reached even to the island of britain. john huss and jerome, who, by decree of the council of constance, were committed to the flames for heresy; and wishart, in england, whose end was similar, together with such as co-operated with them and succeeded them in the same holy warfare, are to be viewed as answering to the mystic angel. these faithful and dauntless men denounced divine judgments against all who worshipped graven images, however enjoined by civil and ecclesiastical authority. for their fidelity to christ and the souls of men, they were subjected to the heaviest censures of the heathenized church, and the severest penalties of a tyrannical state,--the beast of the earth and the beast of the sea always in unholy alliance and acting in concert. the ministry of this angel is a testimony against papal corruptions, such as the worshipping images of the creator and creatures, but especially the pope,--the image of the roman emperor. it is a mere fancy to suppose this angel symbolizes modern missions. the series of the prophecy forbids such an interpretation. besides, the idolatry of rome christian, is not less real or gross than the idolatry of pagans, and calls for a more earnest testimony; and god has never left himself without witnesses against defection and apostacy. this angel prepares the way for his successor, who prosecutes the same work with increasing clearness and confidence. . 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. v. .--"there followed another angel." some expositors[ ] interpret this angel of luther, some of calvin; but no _individual_ is sufficiently prominent in history to justify the application to him of so striking a symbol in so concise a prophecy. such restriction of a symbol to an individual results from _prelatic_ habits of thought. in the mind of a prelate the idea of a gospel ministry includes that of a _metropolitan_. this angel is, in fact, as usual, simply the emblem of the ministry, not excluding the social body of which they are the official guides. this second angel carries forward the reformation effected by his predecessor, reviving that cause when it began to languish under the violence of antichrist. "while the roman pontiff," says mosheim, "slumbered in security at the head of the church, and saw nothing throughout the vast extent of his domain but tranquillity and submission, and while the worthy and pious professors of genuine christianity almost despaired of seeing that reformation on which their most ardent desires and expectations were bent, an obscure and inconsiderable person arose on a sudden, in the year , and laid the foundation of the long expected change, by opposing with undaunted resolution his single force to the torrent of papal ambition and despotism." that individual was the heroic luther, whose praise is in all the churches till the present day. no individual is so famous in the history of that eventful period as martin luther, for recovering the doctrine of justification by the righteousness of christ, to the exclusion of all creature merit. this fundamental principle in the economy of man's salvation he justly denominated _articulus stantis vel cadentis ecclesiae_--"the hinge of a standing or falling church." by the defence and propagation of this doctrine especially, the priestly office of christ was vindicated against the dogmas of penance, indulgence and supererogation, inculcated by the "man of sin;" and by consequence, one of the bulwarks of mystical babylon effectually demolished. at the famous diet of worms, which, like the council of constance, combined the imperial power of rome, civil and ecclesiastic, that indomitable servant of christ gave a visible demonstration that "the spirit of the father" animated and "spake in him," (matt. x. .) not less explicit was luther on the fundamental doctrine of the divine decrees; which, with other arminian dogmas of creature-merit, had been almost universally propagated and stamped with the pretended infallible authority of rome. by the translation and circulation of the holy scriptures among the people, the idolatries, impositions and profligacy of the priesthood were extensively discovered. and after years of deference to ecclesiastical authority, conditional proposals of submission to the pope upon conviction of error in his _theses_, or conscientious belief, luther in time arrived at the conclusion that the church of rome was irreclaimable, giving publicity to his deep convictions in a treatise _de captivitate babylonica_,--"the captivity of babylon." in the th chapter of this book, he discovered that babylon is doomed to destruction. he considered the church of rome as answering to the prophetic symbol, and of course not to be reformed. it was an obvious inference--he ought to obey christ rather than the pope,--"come out of her, my people."--this call was indeed a sufficient warrant to separate from the church of rome; and, acting on it, protestant churches have ever since been organized: but the type or symbol, babylon, was unwarrantably restricted in import, as representing only the church of rome. and it is to be deplored that most protestant expositors continue to limit the inspired symbol in the same way till the present time. the literal babylon, a name common to the ancient city and empire by the river euphrates, was in no sense a church; and it would be anomalous and incongruous to select either city or empire as an _emblem of a church_! there is, however, in the apocalypse a combining or blending of symbols in order clearly and fully to represent a complex moral person. this has been already exemplified in ch. xiii. , where the prominent features of daniel's first _three_ beasts, (ch. vii. - ,) are combined in john's _first_ beast of the sea. just so in this instance. the idolatrous and tyrannical roman empire, in alliance with an apostate church, constitutes mystical babylon. history demonstrates the fact of their coalition. the great red dragon, the devil, operates through both during the allotted period of years against the witnesses of christ. sometimes, indeed, the nominal church is the more active and visible instrument, and at other times the state, in opposing mediatory authority; and thus babylon, or one of her streets, which is the equivalent of a horn of the beast, becomes prominent. this second angel confidently proclaims,--"babylon is fallen, is fallen." so said isaiah of literal babylon long before the event; (ch. xxi. ,) and so said jeremiah, (ch. li. ,) to whose predictions john obviously alludes. all these three prophets speak in present time of a future event, simply because of the settled and unalterable purpose of god, acting not formally as a sovereign, but as a judge. the multiplied and aggravated crimes of babylon, literal or mystical babylon, are the just grounds of her deserved and awful doom. from ancient times god has declared by his prophets the things that are not yet done. (isa. xlvi. .) his counsel stands and he doeth all his pleasure. that the mystical babylon emblematically represented the complex systems of civil and ecclesiastical corruption and despotism organized in christendom, was in some degree understood by the reformers in europe; but the work of this second angel was carried on successively by men of piety and learning, who were eminently qualified for systematically arranging the doctrines of grace as deduced from the word of god. their pious labors we still have in the forms of bodies of divinity and confessions of faith, in both which the unscriptural and antiscriptural dogmas and heresies of rome are condemned and solidly confuted by the scriptures. there is a wonderful "harmony of confessions" framed by those who separated from the fellowship of the romish church; which harmony can be accounted for only by the fact that those who framed them drew their materials from the bible. but it was by their public _covenants especially_, that the reformers lifted a testimony against the heresies, immoralities and tyrannies of the church of rome. and among all the churches of the reformation, that of scotland is justly entitled to the pre-eminence. in no nation or state in christendom did the witnesses of christ,--the second angel, attain so nearly to a scriptural model of organized society in church and state as in that land, whose mountains and valleys were "flowered with martyrs" for a "covenanted work of reformation." as zuingle the swiss-reformer excelled luther, calvin and others in europe in the application of the divine moral law, as revealed in scriptures, to civil society, so john knox in scotland was equally clear, that royal personages are amenable to the body politic, and both to the mediator. _we are now_ under the ministry of this _second_ "angel." the revival effected by the first angel had greatly declined before the second made his appearance; and all persons of intelligence and spiritual discernment in our day, lament the visible decline in practical godliness, arising from indifference to divine truth. most professing christians, including the descendants of the martyrs, are "willingly ignorant" of the attainments and sufferings of their illustrious predecessors. the work of reformation to be accomplished by the second angel, we suppose to have been completed about the middle of the seventeenth century. since that period his work appears from history to consist in testifying against defection from the reformation which had been reached. the "great city" is to fall "because she made all nations drink of the wine of the wrath of her fornication." she is "spiritually called sodom and egypt," neither of which was a church any more than babylon. these were all heathen communities, never _married_ to the lord; therefore babylon is not here charged as an adulteress, but with _fornication_. the nations are her paramours. her wine is intoxicating. it deranges the intellect and stupifies the conscience. will any reasoning prevail with a drunken man? an active politician is proverbially unscrupulous, and proof against the law of god. there is, however, "wrath" in this cup. those who refuse to "kiss the son" must feel the weight of his iron rod. (ps. ii. , ; lxxv. .) the "little book" introduced at the th chapter, is included in the first verses of the th chapter, which comprehends a concise history of the years, as we have seen. at the th verse, the seventh and last trumpet is sounded which introduces the millennium and gives a brief outline of events till the end of the world. then the three following chapters give in detail the events prior to the millennium, a commentary, as it were, on the "little book," but resuming a narrative of the sealed book's contents, which had been suspended at the end of the th chapter. there, as we have seen, the first and second woe-trumpets left the population of the roman church and empire still in rebellion:--"they repented not."--hence it is apparent that the work of these symbolic angels consists in opposing the antichristian systems of organized society during the period of the fifth and sixth trumpets. this they do partly by declaring the truth as it is in jesus, and partly by denouncing divine judgments on the impenitent. the first angel, by proclaiming the "everlasting gospel," called upon men to "fear god and give glory to him," and not to idols,--threatening "coming judgment." the great majority of those addressed, however, disregarding alike his loving instructions and faithful warnings, must hear from the second angel that the judgment threatened by his predecessor, is now imminent:--"babylon is fallen," etc. notwithstanding the faithful and earnest contendings of the waldenses, bohemians and others on the continent of europe, seconded by the lollards in england, so far were the votaries of antichrist from repenting of their idolatry and profligacy, that they became more and more exasperated against those witnesses who tormented them, and attempted to silence their testimony by committing their leaders to the flames. hence the second angel's ministry consists more in denouncing judgment than in offering mercy to the penitent; and the history of the struggles in europe and the british isles between christ's witnesses and the roman antichrist in the th and th centuries, demonstrates the awful fact that they, with great and wonderful unanimity, judged the church of rome at least, utterly irreclaimable. of this united judgment the confessions of those reformers are at this day a standing evidence. but chief among the churches and nations of christendom stands scotland, as well before as after her appearance, by her famous commissioners, in the westminster assembly of divines. in her full and free assembly, and by her national representatives, sustained by all their pious constituency, she uttered those memorable words,--"we abhor and detest ... chiefly all kind of papistry in general and particular heads, even as they are damned (_condemned_) and _confuted_ by the word of god and kirk of scotland." perhaps this is the only instance hitherto within the years, where a _whole church_ and _nation_, under the awful sanction of a _solemn oath_, has pronounced a judicial sentence of condemnation upon the church of rome. thus with confidence did those noble witnesses pronounce the anticipated doom of the mystic babylon. but alas! may we not adopt and apply now ( ,) the language of the weeping prophet?--"how is she become a widow! she that was great among the nations, and princess among the provinces!" as declension among those who had protested against the corruptions of antichrist, under the ministry of the first angel of reform, together with the continued impenitence of the multitude who still wondered after the beast, called for the appearance of the second angel of revival, so the moral condition of the world called for the work of his successor. in the mean time, living as we now are, within the period allotted in prophecy and in history to the ministry of the second angel of revival and reform, it is but too evident that there is a great and increasing decline among the best reformed churches. many of the protestant ministry, especially of the prelatic order, are posting back to rome; and the growing ritualism, with its gaudy and splendid "attire of a harlot," which characterizes others, plainly indicates their tendency in the same direction. and even those other denominations, which are not yet prepared to adopt that "blasphemous hierarchy," are visibly departing from the soundness in doctrine and purity of gospel worship which constituted the chief glory of the second reformation. these are the baleful effects of the dragon's influence "on the earth," (ch. xii. , .) besides, nearly all ecclesiastical bodies are yet in cordial alliance with the beast of the sea; and this alliance is the antichrist. the pope is now nearly divested of his former civil supremacy, and in this respect become less the express image of the imperial beast of the sea, (ch. xiii. ;) yet the leaven of the romish religion pervades all the christian community, so far as allegiance to the beast or his horns is either enjoined or tolerated. this usurpation of the royal prerogatives of christ over the churches and nations in the eastern hemisphere by the kings of the earth, and a similar usurpation in the western hemisphere, whether by individual despots or by the body politic, is the _great crime_ which fills the measure of the cup of wrath, to be poured out of the "seven vials." while such is the moral condition of society in all lands favored with a revelation of the will of god,--visited with judgments, continuing impenitent and guilt augmenting, what is to be expected but heavier judgments to follow? . and the third angel followed them, saying, with a loud voice, if any man worship the beast and his image, and receive his mark in his forehead, or in his hand, . the same shall drink of the wine of the wrath of god, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the lamb: . and 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, and whosoever receiveth the mark of his name. vs. - .--"and the third angel followed." the two preceding angels addressed _communities_, calling them to repentance and reformation. indeed, the language of the second implies little or no hope of their recovery. this third angel, "following" up the scriptural testimony of those who went before, and assuming that church and state,--the essential elements of the antichristian system,--continue irreclaimable, addresses his message to _individuals_. this angel is the last that the lord jesus will employ to awaken sinners that "are at ease in zion." his ministry is yet future, and he will never be succeeded by an angel of mercy until mystical babylon is overthrown. the special, arduous and perilous work of this angel is, to threaten eternal death against every individual who persists in the hitherto popular idolatry. "if any man worship the beast."--up to the time of this angel's appearance the beast lives and devours his prey: consequently, his work comes within the period of the years. during this limited time, there will be found in the apocalypse _three objects_ of popular devotion,--the dragon, (ch. xiii. ,) the _beast_, and his _image_, (v. .) in this place the dragon is omitted, as also in ch. xv. ; xx. . we may ask, why the omission?--simply because "the things which the _gentiles_ sacrifice, they sacrifice to devils, and not to god," ( cor. x. ;) consequently, these worshippers being _gentiles_, (ch. xi. ,) there is no necessity that the dragon (the devil) should be particularized. from the first rise of the beast, he was in alliance with the dragon, (ch. xiii. , ;) therefore both are doomed to perdition, (ch. xx. .) most expositors consider this angel as emblematical of events already past; the reformation effected by luther, his coadjutors and successors, or the church of england![ ] their error consists in viewing the beast as the symbol of the church of rome. and it is remarkable, that through the power of local and political bias, those commentators who themselves perceive that the beast of the sea in chapter xiii. , symbolizes the roman _empire_, lose sight of their _own exposition_ when they arrive at the place before us! and of this bias and inconsistency they seem to be wholly unconscious! no, there has never yet appeared in the symbolic heaven a minister or ecclesiastical organization, which has authoritatively denounced everlasting punishment against all who "receive the mark of the beast." it is to be noticed here that the sins charged are _cumulative_, not _distributive_. guilt is contracted as here charged, by "worshipping the beast and his image, and receiving his mark." if the beast signify immoral civil power, and his image signify the papacy, as we have seen they do, then it follows that worshipping both, and receiving the mark of the former, constitute the special guilt here charged by the angel: that is, eulogizing, praising, and actively co-operating with civil and ecclesiastical society, at war with the bible--in organized hostility to the lord and his anointed. (ps. ii. .) "shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?" (ps. xciv. .) but during the years, the secular imperial beast consists of "kingdoms of this world" in alliance with the beast of the earth, (ch. xiii. , .) and as both are for their crimes consigned to utter destruction, so in the time of the "third angel," every individual is threatened with everlasting punishment, who identifies with them. "no _temporal_ judgments on _collective_ bodies can be the fulfilment of this awful denunciation, which evidently relates to _individuals_, and to each individual who is guilty; and if words can convey the idea of eternal punishment, it is here denounced."[ ] the words in the original, translated "for ever and ever," (v. ,) are the strongest in the greek language to signify eternity, and are not susceptible of any other meaning. as already intimated, the special mission and awful message of this angel is yet future; but the testimony of his predecessor will have made the tyranny, idolatry, immorality and profligacy of civil despots and mercenary ministers so palpable and glaring, that the vengeance of the lord proclaimed by the last messenger will appear to be just. in this way the "two witnesses smite the earth with all plagues," (ch. xi. ;) for they are identical with the "third angel," and have an active agency in the work of judgment to be executed upon the antichristian enemies, (ch. xv. .) and "who knows the power of that wrath which is poured out without mixture into the cup of jehovah's indignation?" in temporal judgments there may be a mixture of mercy; but there is no such element in the cup of the impenitent votaries of mystic babylon. "holy angels" look on without sympathy for her agonies, while the lamb inflicts the tremendous penalty of her complicated and long-continued crimes. "_he_ shall be tormented--_their_ torment:"--individuals found guilty of complicity with babylon, will be bound up into bundles as fuel for that fire and brimstone, whose "smoke ascendeth up for ever and ever." "they have no rest day nor night who worship the beast,"--no mitigation of their sufferings. they are doomed to dwell "with everlasting burnings." (is. xxxiii. .) such are the denunciations which the "third angel" is commissioned to proclaim in the ears of men, either to bring them to repentance, or to justify the lamb in punishing their impenitent disobedience. now "every one who is acquainted with the writings of the reformers and their successors, knows that they generally declared, without hesitation, that popery is a damnable religion."[ ] popery, however, is the religion which has corrupted states and churches throughout the world; and therefore future reformers will not hesitate to join civil states with her in their testimony and prayers, saying,--"the wicked shall be turned into hell, _and all the nations_ that forget god. pour out thy fury upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name; for they have devoured jacob and laid waste his dwelling place." (psa. ix. ; lxxix. , .) . here is the patience of the saints: here are they that keep the commandments of god, and the faith of jesus. . and i heard a voice from heaven, saying unto me, write, blessed are the dead which die in the lord, from henceforth: yea, saith the spirit, that they may rest from their labours; and their works do follow them. vs. , .--the faithful and pointed testimony of the "third angel" of reform against the organized enemies of god in church and state, instead of producing repentance, tends only to provoke them to greater rage against those who thus awaken their consciences and disturb their sinful repose. the fires of persecution are again kindled, and the witnesses are subjected to the anathemas of the church and the sword of the civil magistrate,--the cruelty of the two beasts. it is therefore added,--"here is the patience of the saints." the events predicted here agree in time with ch. xiii. ; and the subjects of persecution are the same moral person in their legitimate successors who appeared in ch. xii. . they "keep the commandments of god and the faith of jesus," while the multitude "obey unrighteousness, receiving for doctrines the commandments of men." to animate these sufferers who are in "jeopardy every hour" and who have the sentence of death as outlaws, pronounced against them by antichrist, john "heard a voice from heaven," directing him to write,--"blessed are the dead which die in the lord, from henceforth."--to "die in the lord,"--means, in the faith and hope of the gospel, relieved by the "witness of the spirit" from the overwhelming fears of the pains of _purgatory_. both negatively and positively, this angel testifies against the antichristian dogma of purgatory. he declares that the torments of the wicked continue "for ever and ever," while the righteous who die in the lord, "cease from their labours."--no stronger testimony can be conceived against the more gross papal heresy, or the more modern and so called philosophical delusions of universalists, socinians and others,--all of whom are the offspring of the "mother of harlots." but besides the voice from heaven, and the concurrent witness of the spirit, against the papal dogma of purgatory, the "rest" here proclaimed for the comfort of martyred saints, may be also understood as a termination to their sharp conflicts with antichrist. "_henceforth_ they rest from their labours,"--they shall never again be called to "resist unto blood, striving against sin," as heretofore, by the combined opposition of the "beast and false prophet," organized tyranny and idolatry. the ministry of the "third angel," cotemporary with the "seventh trumpet,"--the third and last "woe," prepares society throughout christendom for entering into the millennial rest. . and i looked, and, behold, a white cloud, and upon the cloud one sat like unto the son of man, having on his head a golden crown, and in his hand a sharp sickle. . and another came out of the temple, crying with a loud voice to him that sat on the cloud, thrust in thy sickle, and reap; for the time is come for thee to reap: for the harvest of the earth is ripe. . and he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. vs. - .--the gathering in of the harvest is sometimes emblematical of mercy,--as when the believer is gathered to his fathers by death. his sanctification being completed, he is taken home "as a shock of corn ripe in his season." reaping and threshing, however, are most frequently symbolical of divine judgments, (jer. li. ;) and the apostle refers here to the same event which the lord foretold by the mouth of other prophets. (joel iii. - ; micah iv. , .) this harvest is emblematical of divine judgment on the nations of apostate christendom. he who executes the judgment is one like the son of man, the lord christ. enthroned on a "white cloud" as his chariot, and having on his royal "head a golden crown," the symbol of sovereignty, at the solicitation, the loud cry of the symbolic angel,--a gospel ministry, he "thrusts in his "sharp sickle," the emblem of avenging justice, and with infinite ease, "the earth is reaped." this work of punishing guilty _nations_ is not so proper to the ministry, the functions of whose office are of a spiritual nature; yet are they active in a way competent to them, calling upon the "lord of the harvest" to reap. they judge of the signs of the times. such is part of their appropriate work. thus they say,--"the time is come for thee to reap; for the harvest of the earth is ripe." the lord jesus appeared in royal majesty to john, as he had appeared to ezekiel, (ch. i. ;) and to daniel, (ch. vii. .) the cloud on which he sat had a bright side towards his saints, but to his enemies a dark side, as at the red sea. (ex. xiv. , .) the two judgments of the _harvest_ and _vintage_, are obviously an allusion to a natural order in the climate of judea. not only did the barley and wheat-harvest precede the time of gathering grapes, but some space elapsed between these labors of the husbandman. the usual order is observed here. . and another angel came out of the temple which is in heaven, he also having a sharp sickle. . and another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. . and the angel thrust in his sickle into the earth, and gathered 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 unto the horse-bridles, by the space of a thousand and six hundred furlongs. vs. - .--as the ministry of the "third angel," (v. ,) was final, as to pronouncing the deserved doom of all the adherents of the antichristian system, so in the symbols of the _harvest_ and _vintage_, we have the execution of that sentence exhibited. the nations of christendom, having drunk the wine of the mother of harlots, and of her daughters too, and having exhausted the patience of the lord jesus, refusing to repent, while he warned them by his servants the three angels of reform,--"rising early and sending them," were at length "ripe" for his sharp sickle. long had he expostulated with them, saying to them, while addressing his church,--"the nation and kingdom that will not serve thee (o zion,) shall perish; yea, those nations shall be utterly wasted." (isa. lx. .)--the desolating judgments of the reigning mediator, having brought those nations to "hate the whore," they become the willing and zealous agents of her destruction, as appears, (ch. xvii. .) the "gathering of the clusters of the vine of the earth,"--is a concise emblematical representation of that tremendous work of punishing the apostate church, to be exhibited in greater detail in the following chapters. the "angel coming out of the temple,"--represents the gospel ministry as usual. his "having a sharp sickle" may import his more immediate agency in this than in the preceding work of the harvest." christ himself judged the nations,--had the "sharp sickle;" but in reckoning with impenitent ecclesiastical communities, he will honor his faithful servants. as in "measuring the temple,"--the mediator held the instrument in his own hand under the old testament, (zech. ii. ,) but under the new testament gave it into the hand of john, the representative of a gospel ministry, (ch. xi. ,) so that transaction may illustrate the symbols here. the other angel "coming from the altar, who had power over fire," is also symbolical of the ministry. the sickle in the hand of the former angel, is for gathering the grapes; while the connexion of the latter angel with the "altar," imports that a sacrifice is about to be offered, as customary, to appease divine justice.--the "vine of the earth" is plainly contrasted with the true vine. (ps. lxxx. ; jer. ii. .) this is a vine of sodom with clusters of gomorrah, (ch. xi. ; deut. xxxii. , .) it is the symbol of an apostate church, the chief heresy of which is a practical rejection of the atonement of christ; for it is certain that vindictive justice is an attribute of god, and that he will demand satisfaction from those impenitent sinners who despise his mercy in the gospel offer, and "tread under foot the blood of the covenant wherewith christ was sanctified." (heb. x. .) a heavier doom awaits all such than to "die without mercy," which was the penalty for those who "despised moses' law." no sacrifice is appointed for the man or the church that sins presumptuously. (num. xv. , .) to all such, "_our_ god is a consuming fire." (heb. xii. .)--the one angel calls upon the other,--encourages his companion, to execute the judgment of god. "thrust in thy sharp sickle."--under the superintendence of the mediator, his servants by their prayers and their sermons have an active part in this work of judgment. from the mouth of the witnesses proceeded fire to devour their enemies, (ch. xi. .) this is the last work of judgment in which they will be honoured. joining their victorious predecessors who overcame the antichristian combinations "by the blood of the lamb and the word of their testimony," (chs. vi. , ; xii. ,) these undaunted servants of the lord are honored by him as instrumental in the infliction of the final judgments symbolized by the seventh trumpet and the seventh vial,--the third and _last woe_.--the "wine-press" is the symbol of the "wrath of god," and its location "without the city," denotes that the churches of the apostacy are excommunicated,--"reprobate silver, because the lord hath rejected them." we are not told here by whom the grapes are trodden; but this is the work of the lord jesus himself, who in the days of his flesh on earth forewarned his impenitent foes that he would thus deal with them in his wrath. "those mine enemies, which would not that i should reign over them, bring hither, and slay them before me." (luke xix. ; isa. lxiii. ; rev. xix. .)--the blood in depth is to the "horse-bridles," and in extent "a thousand and six hundred furlongs,"-- miles! although this language is hyperbolical, it is intended to signify "a time of trouble, such as never was since there was a nation even to that same time; and at that same time god's people shall be delivered, every one that shall be found written in the book." (dan. xii. ; rev. xiii. .)--thus it appears that church and state, having combined in the antichristian apostacy, are severally visited with the unmingled wine of the wrath of god. all the saints shall have obeyed the call,--"come out of her, my people;" and mystic babylon shall then be utterly destroyed. whether palestine, the pope's patrimony, or some other territory be understood by the " furlongs," is matter of vague conjecture by all expositors, and is to be verified only by the fulfilment of the prediction. chapter xv. this chapter introduces the third and last series of symbols under which the prospective history of the church militant is given, to strengthen the faith and animate the hopes of her suffering and heroic children. the warfare of the witnesses for the crown rights of immanuel, which have been usurped by his enemies, has been symbolized under the seals, (chs. vi.-ix.,) and under the trumpets, (chs. xi. xii.;) and the symbolic narrative is yet under the vials to be greatly amplified, especially their last and greatest conflict, briefly represented in the latter part of the preceding chapter, (vs. - .) whether or not the vials, to which this fifteenth chapter is introductory, be all comprehended under the _seventh trumpet_, as the trumpets are all comprehended under the _seventh seal_, is a question upon which respectable expositors differ. it is indeed obvious that the breaking of the last seal, lays open the whole of the book, consequently the angels holding the vials would come into view. john, however, is obliged to "write" _consecutively_ some visions which he saw as it were at _one view_. thus he was "about to write what the seven thunders uttered," (ch. x. ,) but was prohibited. that was not the proper time or place; but it is there intimated, (v. ,) that "in the days of the voice of the seventh angel," the import of the "seven thunders" would be disclosed. then would the "mystery of god be finished, as he had declared to his servants the prophets." (joel iii. , , ; micah iv. ; zech. xii. - ; thess. ii. .) some of the most learned and sober divines, who wrote on the apocalypse during the peninsular war waged by the first napolean, contemplating the anarchical and bloody scenes of the french revolution, and the subsequent tyranny and blood connected with the successful wars of the gallic usurper, thought they heard in the commotions of european nations the sound of the seventh trumpet, and saw the plagues inflicted as symbolized by the vials. and thus it is that local events, which excite the political feelings, the prejudices and partialities of even good men, are hastily interpreted as a fulfilment of prophecy. it does not appear, however, that those events were either of sufficient magnitude or geographical extent to answer the tremendous symbols of either _harvest_ or _vintage_. did the french revolution, the american revolution, or the wars of napolean first, influence the civilized world or affect the church of god, as popery and mahometanism have done? no, the comparison is preposterous. hence it is most probable that christendom has not yet heard the alarming sound of the seventh trumpet. . and i saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of god. v. .--"another sign in heaven."--all the visions were seen by the apostle in the same place, (ch. i. ; xii. .) the word translated "sign" here is the same as "wonder" in the twelfth chapter, which for greater clearness to the english reader ought to have been rendered by the same word.--the symbol or sign consists of "seven angels having the seven last plagues,"--the _last_ to be inflicted on the antichrist, but not absolutely the last penal inflictions on the enemies of god; for "gog and magog" are in like manner to be destroyed, and there is _eternal_ wrath. upon the "lamb's taking the book," and before he had opened the first seal, songs of joy burst forth from saints and angels, (ch. v. , .) so it is here. before the angels proceed to execute their commission, the redeemed of the lord, anticipating the effects of these judgments, give expression to their joy. . and i saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of god. . and they sing the song of moses the servant of god, and the song of the lamb, saying, great and marvellous are thy works, lord god almighty, just and true are thy ways, thou king of saints! . who shall not fear thee, o lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. vs. - .--the "sea of glass," or transparent sea, (as in ch. iv. ,) refers us to the brazen sea before the throne of god in the temple. in this sea the priests were to wash themselves, (exod. xxx. , ,) and in water drawn from it the sacrifices were to be washed also. (lev. i. , .) as the brazen sea typified the blood of christ, that "fountain opened for sin and for uncleanness," (zech. xiii. ,) so this "sea of glass" is the symbol of the same thing; for the lord washes away the filth of the daughters of zion, and purges the blood of jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. (isa. iv. .) this happy company were victorious by the blood of the lamb, "over the beast, his image, his name and number;" having clean escaped from them who live in error, both in civil and ecclesiastical relations. holding the eucharistic "harps of god," they are the same company as those on mount zion with the lamb, (ch. xiv. , .) there, their song was called _new_; here it is more fully described. there it was said, "no man could learn that song" but themselves, here we have the matter of the song epitomised. it is constructed of two parts, "the song of moses and the song of the lamb." as the children of israel at the red sea celebrated the praises of god's justice in the overthrow of their enemies the egyptians, so do these with united voice express their admiration and praise in anticipation of the final and awful end of these cruel, idolatrous and persecuting mystical egyptians, (ch. xi. ,) "saying, great and marvellous are thy works, lord god almighty; just and true are thy ways, thou king of saints." they do also declare their faith in the universal dominion of their king; that "all nations shall come and worship before him." and to this day none but the witnesses are prepared either with intelligence or affection to "learn" or use this song. we have the subject matter of both parts of this triumphant song, framed by the holy spirit and incorporated in the book of psalms, (as ps. ii. ; xviii. - ; xlv. - ; cx. , etc.) the fortunes of god's covenant people till the ingathering of the jews, with the fulness of the gentiles, may be found in moses' song, (deut. xxxii. - ,) and the "song of the lamb" is found in chapter v. - . . and after that i looked, and behold, 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 and white linen, and having their breasts girded with golden girdles. vs. , .--john looked again, and saw the "temple opened," that the seven angels might have egress to enter upon their heavenly mission. their clothing resembled the garments of the priests under the law, "white linen and golden girdles," representing the holiness or moral purity of their work. they shed the blood of the victim, so to speak, without soiling their garments; but the lord jesus, whose work of judgment this is, "stains all his raiment," (isa. lxiii. ,) "for the day of vengeance is in his heart," (v. .) . and one of the four beasts gave unto the seven angels seven golden vials full of the wrath of god, who liveth for ever and ever. v. .--"one of the four beasts,"--_animals_, the symbol of the gospel ministry, as we found, (ch. iv. .) not all the ministry were employed in this action, but _one_ only. that is, some few, a fractional part, possessing more insight into the "sure word of prophecy," and endowed with larger measure of heroic spirit by the lord jesus, co-operated with holy angels in this work of judgment. "he gave the vials into the hand of the angels." by their preaching, their prayers and their example, faithful ministers, unseduced by the blandishments of corrupt power, and undismayed by the bloody edicts of the beast,--"in nothing terrified by their adversaries," denounce the judgments represented by these vials, upon the impenitent enemies of the lord and his anointed. for an illustration of this symbolic action of giving the vials of divine wrath to the appointed agents, reference may be had to jer. xxv. - ; li. . . and the temple was filled with smoke from the glory of god, and from his power, and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. vs. .--"the temple filled with smoke," represents the darkness of these dispensations, the horror and dismay which seizes upon the votaries of antichrist. but during the time of executing these judgments, the progress of the gospel will be retarded,--"no man being able to enter into the temple." it is intimated, moreover, that these judgments will, as it were, clear away the "smoke," and render the temple once more luminous. so we may conclude by comparing the th and th verses. in the th verse the witnesses declare their faith thus,--"all nations shall come and worship before thee." but this is a description of the millennial state of the world. (ps. lxxii. .) chapter xvi. all preliminaries being now arranged, the seven angels receive their commission by a "great voice out of the temple." it is the "voice of the lord, full of majesty." (ps. xxix. .)--as the _seals_ and _trumpets_ were not coincident, but successive, so it is doubtless with the _vials_. no two begin to be poured out at the same time. one follows another in orderly succession. several questions of difficult solution, arise in the minds of devout and humble students of the apocalypse, respecting the series of the vials. are the vials cotemporary with the trumpets? seeing that the seventh seal included all the trumpets, does analogy require that all the vials be comprehended under the seventh or last trumpet? or, do the seven vials come under the last three trumpets, distinguished as they are by the character of woe-trumpets? (ch. viii. .) other questions may here be propounded; but these seem to be the most obvious and important, in fixing the time of the events predicted. the breaking of the seventh seal unquestionably laid open the whole of the book, including all the trumpets and vials,--all future events till the end of the world; but it does not follow, for instance, that the awful scene of the final judgment is to be cotemporary with any of the trumpets, (ch. xx. , .) the seventh seal, therefore, discloses important events, which are to come to pass subsequently to both trumpets and vials. the fact that both trumpets and vials are disclosed by the opening of the last seal, admits of their being cotemporaneous. from the striking resemblance between the effects of the trumpets and those of the vials, (ch. viii. - ; xvi. - ,) they might seem to be cotemporary. this, however, is not the case, for the objects of the judgments are different, that of the trumpets being more formally the civil empire, while that of the vials is the ecclesiastical empire; each, however, greatly affecting the other, because of their unholy union against the cause of christ. perhaps it may be most consonant to the mind of the spirit to view the vials as agreeing in time with the three woe-trumpets. keeping in view the definite period of antichrist's domination in church and state, years, and the probability of its drawing to a close, the remaining part would seem too short for the period of the vials. as the series of the vials, like those which in vision preceded them, is successive, the application of them all to the french revolution is simply preposterous.[ ] that event answered not to the symbol either in extent or duration. nor indeed is there satisfactory evidence in the actual condition of the christian world, notwithstanding the fond imagination of learned and good men, that the voice of the seventh angel has yet been heard by christendom. . and i heard a great voice out of the temple, saying to the seven angels, go your ways, and pour out the vials of the wrath of god upon the earth. v. .--"earth" has here the usual meaning,--the whole territory and population of the roman empire, those only and always exempted, who are true to the cause of immanuel. the angels of destruction cannot hurt those who are under the protection of his blood. (exod. xii. .) they may not "come near any man upon whom is the mark." (ezek. ix. ; rev. xiv. .) . and the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. . and the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea. . and the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. . and i heard the angel of the waters say, thou art righteous, o lord, which art, and wast, and shalt be, because thou hast judged thus: . for they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. . and i heard another out of altar say, even so, lord god almighty, true and righteous are thy judgments. vs. - .--"and the first went."--however disagreeable the service, as we are ready to suppose, this holy agent at once obeys the divine command. the best of men hesitate and remonstrate when called to difficult and disagreeable work. so it was with moses, and with jeremiah. (exod. iv. ; jer. i. .) but all these heavenly messengers in succession, execute their respective tasks without gainsaying. it is the will of our common lord that his disciples should emulate their example, that they should "know, obey and submit to his will in all things as the angels do in heaven." (ps. ciii. , .)--the judgments upon the antichristian enemies which have been briefly represented in the close of the th chapter by a _harvest_ and _vintage_, are in this chapter more extensively exhibited by the seven vials. a resemblance to the first four trumpets may be observed in the effects of the first four vials, and besides, these plagues resemble those inflicted on egypt. if by her crimes, especially by idolatry and cruelty to the people of god papal rome has copied the manners of egypt and babylon, it is but just that she should be visited with like punishment.--the first vial selects as victims those who "had the mark of the beast and worshipped his image;" and this is true of the succeeding plagues, although the fact be not repeated. the object of this vial is the "earth" in a more restricted sense than in the first verse. the "earth" in the first verse comprises all the parts of a system, "earth, sea, fountains, sun and air," mentioned in the following verses.--the "noisome and grievous sore," refers to one of the plagues of egypt. (exod. ix. - .) the _earth_ was the object affected also by the first trumpet; (ch. viii. ;) but as antichrist had not then arisen, this plague cannot agree in time with the first trumpet, though it might with the fifth or sixth trumpet; for while these trumpets were demolishing the eastern member of the roman empire, making way for the development of mahomet's imposture, the "little horn" of daniel, and paul's "man of sin," was revealed in the west. but the "two witnesses" were coincident in origin with antichrist, and were empowered by the lord christ "to smite the earth with all plagues as often as they would," (ch. xi. .) the "grievous sore" is to be understood metaphorically, not literally; for so the construction of the apocalypse requires. it may import the festering of unmortified corruption among the votaries of antichrist, intensified by the faithful application of the divine law by the witnesses.--the object of the second vial is the "sea," the same as that of the second trumpet, (ch. viii. , .) the allusion is to exod. vii. , . intestine commotions, with war, blood and death, seem to be symbolized. the horns of the beast were often turned against one another; for the bestial kingdom was "partly broken." the toes in nebuchadnezzar's image did not "cleave one to another." (dan. ii. , .)--the object of the third vial is the "rivers and fountains of waters," (ch. viii. ; exodus vii. .) these symbols may signify the several kingdoms of the empire, tributary by their wealth and traffic to the great city. and as the witnesses continued to prophesy, giving increased point and publicity to their testimony, and as the turks were making encroachments upon the territories of nominal christian princes in the west, extensive wars and great slaughter were the results. these awful judgments are followed by the plaudits of two angels. the eternal jehovah is recognized as the author of these judgments. the mediator may here be understood, (ch. i. ;) (john v. , .) the "angel of the waters" may be the same who poured out the vial. he gives to the lord the glory of his justice:--"thou art righteous." he also approves the "law of retaliation:"--"for they are worthy." the other angel "out of the altar" speaks on behalf of the martyrs, (ch. vi. , ,) recognizing the faithfulness of god:--"true and righteous are thy judgments." . and the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. . and men were scorched with great heat, and blasphemed the name of god, which hath power over these plagues; and they repented not to give him glory. vs. , .--the object of the fourth vial is the "sun," (ch. viii. .) "power was given him,"--the angel. the two witnesses are represented as armed with "fire, which proceedeth out of their mouth, devouring their enemies," (ch. xi. .) as the formal object of all the vials is the ecclesiastical, rather than the civil empire, and the sun is the symbol of the chief dignitary, perhaps this vial strikes more directly upon the "man of sin." the expression in the introduction to the vials, (ch. xv. ,)--"thou only art holy," seems to be a testimony against the antichristian "name of blasphemy,"--"his holiness." by the reformation, symbolized by successive angels of the fourteenth chapter, those valiant men tormented the pope and his vassals, so that they raged and blasphemed more and more, but "repented not to give god the glory." so it was at the sounding of the sixth trumpet, (ch. ix. , .) . and the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, . and blasphemed the god of heaven, because of their pains and their sores, and repented not of their deeds. vs. , .--"the seat of the beast" is the object of the fifth vial. the "beast" is all along from chapter xi. , the roman empire. the "image of the beast," we have found to be the papacy, (ch. xiii. , .) now the "seat (throne) of the beast," would seem to point to the metropolis, where the pope, as a kind of imperial, politico-ecclesiastical head, keeps his court, and whence decrees are issued. this plague is like the ninth inflicted upon egypt, (exod. x. .) it was the last but one, and left pharaoh still impenitent. just so here; although this vial is the last but one to be poured out on the western limb of the great antichristian conspiracy: the population of the spiritual empire repress their complaints before men,--"they gnawed their tongues for pain;" while they in their hearts "curse their king and their god, and look upward." (is. viii. .) this may be understood to be the actual condition of the pope and his retainers at the present time, and especially since the year , when he was forced to flee from rome. _darkness_ is the emblem of distress, of mental despair, (ps. xxxv. ; is. viii. ;) and the actual relation of european powers to the see of rome,--austria, france, spain, and the italian states, is not calculated to mitigate, but rather to augment and irritate the "pains and the sores" inflicted by this and former vials. we can, however, offer only conjectures here, and dare not be too confident; for learned and pious expositors are of the opinion that all the vials are comprehended under the seventh trumpet; that the seventh trumpet has not yet begun to sound; and consequently, that the vials are all future. on the other hand, equally learned and godly interpreters of these apocalyptic hieroglyphics, are very confident that the _sixth_ vial is in process of pouring out in our present time; and that in fact its effects are obviously traceable in providence. already we have indicated our humble opinion, that all the vials are not necessarily comprehended under the seventh trumpet; inasmuch as the opening of the last seal disclosed equally trumpets and vials: yet doubtless it is requisite that the series of the trumpets should precede that of the vials, while nothing hinders that of both series should cotemporate. we may conceive that as the first four trumpets demolished the western member of the roman empire, and the next two the eastern limb, so the vials may be distributed in a manner somewhat similar. the second woe, or sixth trumpet, has not yet finished its appropriate work in the final subversion of the turkish empire, which still exists; and during the time of its last echoes, the vials may be supposed to be accomplishing their appropriate work upon the western empire, as being "wholly given to idolatry." while the first five vials are consuming the antichrist in the west, the sixth is operating in the east. . and the sixth angel poured out his vial upon the great river euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. . and i saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. . for they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of god almighty. . behold, i come as a thief. blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame. . and he gathered them together into a place called in the hebrew tongue armageddon. vs. - .--"the great river euphrates" is the object of the sixth vial. by the very general consent of expositors the turkish empire is intended by this symbol; and they seem to be equally agreed that the sixth vial in now in process of pouring out. the object of the sixth trumpet is the same, (ch. ix. .) there is, besides, an obvious allusion to the ancient literal babylon; and to the manner of its overthrow by cyrus the king of persia. (jer. l. ; li. ; dan. v. - ; is. xliv. , .)--this monarch, as historians relate, changed the current of the euphrates, and by this means took possession of the city, while belshazzar and his nobles were engaged in a drunken festival. (dan. v. - .)--the waters of this river are to be taken as representing the population of the ottoman empire, (ch. xvii. .) by the "kings of the east" may be understood the jews, agreeably to the symbolical nature of this book; (is. xli. , ;) yet as the turkish empire and mahometan imposture constitute barriers to the extension of christ's kingdom among the populous nations of the east, as popish despotism and idolatry, obstruct the gospel in the west, we may give this symbol of the "kings of the east" a more extensive interpretation. probably a larger proportion of the natural seed of abraham are to be found on the west than even on the east of the turkish empire. the dynasty of the turk is in process of visible exhaustion, and nothing but what is termed among antichristian nations "the balance of power," prolongs its existence or hinders its extinction. "drying up," evaporation, is a gradual process, and with singular precision describes the waning light of the once proud crescent,--the expiring breath of what has been termed by a bold figure, "the sick man."[ ]--under this vial, however, and likewise as the termination of the second woe, a general, final and desperate alliance is to be found to resist the aggressive forces of the "lord of hosts."--this confederacy is headed by the dragon, and is identical with the war, (ch. xii. ,) against the "remnant of the woman's seed."--these "unclean spirits like frogs" are called "spirits of devils." they "come out of the mouth" of all the agents, the dragon, (ch. xii. , ,) the beast, (ch. xiii. ,) and the false prophet,--the same as the two-horned beast, (v. ,) and (ch. xix. .) these "unclean spirits" succeed in gathering the kings of the earth, by "working miracles," "lying wonders." ( thess. ii. ; tim. iv. , .) they are the agents of antichristian rome, spiritual wickedness in high places," (eph. vi. ;)--"like frogs," living in moral filth; garrulous and impudent, stealthily gaining access into the bedchambers of the kings, "after the manner of egypt." (exod. viii. .)--surely the policy of rome is here portrayed, her cardinals, archbishops, jesuits, etc., gaining entrance into the councils and cabinets of princes, inciting them to debauchery, tyranny and blood. hellish hosts are thus "gathered to the battle of that great day of god almighty,"--the day of the seventh vial, of the "vintage," (ch. xiv. - ,) and of the seventh trumpet, (ch. xi. ;) for all these agree in point of time.--this will be an "hour of temptation," as intimated in the th verse, which is a parenthesis, interrupting a little the narrative of the effects of the vial. there is danger of apostacy, of "falling away to these chaldeans," of temporizing with the enemy in order to escape suffering. thus christian soldiers of the cross, losing "the armour of righteousness," would be exposed to "shame." but "blessed is he that watcheth," that looks to the captain of salvation, to his cause, as elucidated by his providence,--the signs of the times; for so shall he "keep his garments," when others are "found naked."--"and he gathered them" or rather "_they_ gathered," (for the singular verb agrees with its nominative plural neuter as usual,)--the "unclean spirits gathered the kings of the earth" to the destined place. this hinders not but that these antichristian enemies of the church are brought together by the almighty. just so he sent the king of assyria against "a hypocritical nation." (is. x. - .) and doubtless the prophet joel prophesied of this great and decisive battle, (ch. iii. - .) "thither cause thy mighty ones to come down, o lord." compare vs. , . the place is called "armageddon," the _mountain of destruction_, suggesting the issue of the battle in the final overthrow of antichrist; for it is not necessary to suppose that any _place_ is literally pointed out; but as this is a compound word in the "hebrew tongue," allusion may be made to the slaughter of sisera's army, (judges v. ;) or to the mournful death of josiah, ( chron. xxxv. .) . and the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, it is done. . and there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. . and the great city was divided into three parts, and the cities of the nations fell; and great babylon came in remembrance before god, to give unto her the cup of the wine of the fierceness of his wrath. . and every island fled away, and the mountains were not found. . and there fell upon men a great hail out of heaven, every stone about the weight of a talent; and men blasphemed god, because of the plague of the hail; for the plague thereof was exceeding great. vs. - .--"the seventh angel poured out his vial into the air."--the devil is emphatically styled "the prince of the power of the air." (eph. ii. .) all the preceding vials fell upon their respective and successive objects, the several parts of the symbolic system; but this "vial of consummation" affects the whole of that system at once. the dragon, the beast, and his image, together with the false prophet,--all the "kingdoms of this world and the glory of them," which the god of this world claimed as his own, and offered to our lord jesus christ in the days of his humiliation, (luke iv. , ;)--all will be destroyed for ever. he who gave commission by a "great voice," (v. ,) to these angels, now that they have fulfilled his pleasure, solemnly declares his approbation,--"it is done." the lord christ had solemnly sworn that "in the days of the voice of the seventh angel, when he should begin to sound, the mystery of god should be _finished_," (ch. x. , .) he is faithful to his oath,--_it is done._ hence, it is undeniably evident that the seventh trumpet agrees in time with the seventh vial; and it is equally evident that the events which they represent are yet future. what was obscurely intimated as following the sounding of the seventh trumpet,--"the nations were angry,--and thy wrath is come," (ch. xi. ,) is here amplified; for the "voices, thunders and lightnings," are the visible and sensible tokens of the wrath of god. (exod. xix. ; heb. xii. .) next follows an "earthquake," the usual symbol of revolution; but this one is without parallel. an earthquake followed the opening of the sixth seal, (ch. vi. ;) when paganism was overthrown in the roman empire by constantine, and another earthquake marked the close of the second woe, (ch. xi. ,) when "the tenth part of the city fell:" but this _concussion_ is "so mighty and so great" as to "divide the great city into three parts," or rival factions: next, "the cities of the nations fell,"--revolted from their wonted allegiance, and "great babylon came in remembrance before god," who seemed to have forgotten both her and his saints whom she had so long and so cruelly persecuted. at the fall of rome _pagan_, mountains and islands were only "moved out of their places," (ch. vi. ;) but at the fall of rome _papal_, "every island fled away, and the mountains were not found;"--the former indicating _transition_, the latter utter _destruction_.--the "fall of hail" is to be viewed as accompanying, not following, the fall of cities, flight of islands and mountains. as hail-stones are symbolical of divine judgments, and as there may be allusion here to another of the plagues of egypt, (exod. ix. ;) so more especially may the facts of history supply the figurative language with which the judgments of the vials terminate. if any escaped the destroying sword in the battle of armageddon, they are overtaken by these ponderous hail-stones out of heaven; even as "the lord cast down great stones from heaven" upon the five kings of the amorites; so that "more died with hailstones than they whom the children of israel slew with the sword." (jos. x. .)--the result is as before; the survivors remain impenitent. as history supplies no instance of literal hail-stones of a talent weight, (sixty pounds, or as others, a hundred,) so the symbol represents this as the most tremendous of all the judgments of god, (ch. xiv. .) thus, we have seen that the last trumpet and the last vial combine, in the final perdition of babylon the great. chapter xvii. this chapter may be considered introductory to the eighteenth, or as a digression in the narrative, to explain more fully the integral parts of that complex, mystical moral person so often called "great babylon," whose destruction was so awfully presented in the foregoing chapter. . and there came one of the seven angels, which had the seven vials, and talked with me, saying unto me, come hither; i will show unto thee the judgment of the great whore, that sitteth upon many waters; . 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. vs. , .--the angel that "talked with the apostle" was probably the seventh. "the great whore" is the symbol of the idolatrous church of rome, which broke her marriage covenant with christ. idolatry is spiritual whoredom. (hosea vi. .) her "sitting upon many waters" is explained, verse . "the kings of the earth" are her paramours, and their subjects are partakers in the crime,--"made drunk." . so he carried me away in the spirit into the wilderness; and i saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads, and ten horns. . and the woman was arrayed in purple and scarlet-colour, and decked with gold, and precious stones, and pearls, having a golden cup in her hand, full of abominations, and filthiness of her fornication. . and upon her forehead was a name written, mystery, babylon the great, the mother of harlots, and abominations of the earth. vs. - .--the "scarlet-coloured beast" is the roman empire professing the christian religion, modelled by the romish church; for the "woman sits upon the beast," guiding and controlling all its motions. (james iii. .) the raiment of both is at once _imperial and bloody_,--"purple and scarlet."--the raiment of this "woman" is decked with precious metal, stones and pearls, after the usual "attire of a harlot." (ezek. xvi. .) the "cup" alludes to the practice of harlots giving love-potions to their paramours, very expressive of the indulgences, absolutions, preferments, etc., by which the church of rome attracts disciples to her idolatry. "the nations have drunken of her wine; therefore the nations are mad." (jer. li. .)--the inscription "upon her forehead" is after the manner of shameless prostitutes, avowing rome's whoredoms of idolatry, monasticism, indulgences to sin, as essential to religion, a "mystery of iniquity," by which the "man of sin thinks to change times and laws." (dan. vii. , ; xi. , .) . and i saw the woman drunken with the blood of the saints, and with the blood of the martyrs of jesus: and when i saw her, i wondered with great admiration. v. .--this "woman,"--_christian church_,--was "drunken with the blood of saints and martyrs." of course, such a sight would give rise to the apostle's astonishment. the attempt of popish writers to apply this to _pagan_ rome's persecutions is demonstrably false; for john could not "wonder" at the persecution of the church when he was himself an actual victim in patmos, (ch. i. .) . and the angel said unto me, wherefore didst thou marvel? i will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. . the beast that thou sawest, was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder (whose names were not written in the book of life from the foundation of the world,) when they behold the beast that was, and is not, and yet is. . and here is the mind which hath wisdom. the seven heads are seven mountains, on which the woman sitteth. . and there are seven kings: five have fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. . and the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. vs. - .--the angel explains the "mystery of the woman and of the beast that carrieth her." the beast, the civil power, carrieth, sustains the woman, the church; as the church controls the state, (v. ; ch. xiii. , , .) the "beast that was, and is not, and yet is," is a mysterious personage as well as the woman; therefore all who "dwell upon the earth,"--not in "heaven, wonder," (ch. xiii. - ;)--that is, all the vassals of antichrist, distinguished from those whose "names are in the book of life,"--the two witnesses.--"the seven heads" of the beast signify seven mountains, on which rome literally stands, namely, capitoline, palatine, aventine, esquiline, coelian, viminal and quirinal. here the woman and rome are manifestly identical,--the spiritual empire. but the heads of the beast have a double meaning; for they also signify "seven kings" or successive forms of civil government. at the time when john wrote, "five had fallen;" they had passed into actual history. one was then existing, namely, the emperor, in the person of domitian, as is supposed. this is the imperial head, whose "deadly wound was healed," (ch. xiii. .)--the "seventh head was not come" in the apostles' time, but on his appearance, he was to "continue a short space." the papacy is not the seventh head. _he_ is a horn. (dan. vii. , .) but a _horn_ of the beast cannot identify with the _beast himself_. it is otherwise with a head, which is the form of government over the _whole empire_. the _patriciate_ succeeded the imperial, being the seventh head, and only of _short_ duration, about fifty years. charlemagne was crowned emperor of the romans in the year eight hundred; and so the patriciate terminated. this is the _eighth_, which "is of the seven;" and goeth into perdition. this septimo-octave head is so variable, sometimes acknowledged as residing in austria, then in france, etc., that for hundreds of years, the great republic of the nations,--all _bestial_,--are at a loss to identify the visible head in whom resides the precedency: hence the "balance of power" is so perplexing and difficult to adjust. were there an acknowledged imperial and despotic head, this obvious difficulty could not exist. but the beast is not. nevertheless the arbitrary power of the horns of the beast is sensibly felt in every part of the roman empire.--the beast is, and will continue till "the time of the end;" (dan. xii. ;) for the roman empire must be equal in duration with the life and actings of the two witnesses, years. . and the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. . these have one mind, and shall give their power and strength unto the beast. . these shall make war with the lamb, and the lamb shall overcome them; for he is lord of lords, and king of kings; and they that are with him are called, and chosen, and faithful. vs. - .--"the ten horns" signify "ten kings" or regal or civil sovereignties, into which the empire was to be partitioned after john's time, and which we have seen was effected by the first four trumpets, (ch. viii. - .)--these "received power _one hour_ with the beast,"--rather, at _one time_, or cotemporaneously with the beast; for they are his horns, and are of "one mind, giving their power and strength," all their resources, to him. these shall make war with the lamb," the mediator, headed by the dragon, and instigated by the beast and his image, (ch. xii. ; xiii. .) . and he saith unto me, the waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. v. .--"the waters," controlled by "the whore," are the multitudes whom the apostate church of rome commands to volunteer in the wars of the kings against the lamb. . and the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. v. .--what a surprising change! yet how natural! ( sam. xiii. .) the punishment is that which was adjudged in the case of a priest's daughter. (lev. xxi. .)--the "ten horns," here, are to be understood generally, not universally, (ch. xviii. ; xix. .) some of those princes that have contributed most to the aggrandizement of the romish church, and been most devoted to her religion, as the ruler of france, "the eldest son of the church," their "catholic majesties" of austria, spain, portugal,--may be among the first in executing divine judgments on babylon.--"make her desolate and naked, eat her flesh;" that is, withdraw the lands, endowments, etc., which enriched her monasteries and fattened her bishops, priests, etc. . for god hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of god shall be fulfilled. v. .--here we are led into the secret cause of the wonderful change in the policy of the horns: "god hath put into their hearts." they just do to the "great whore, whatsoever god's hand and counsel determined before to be done." (acts iv. . see also exod. vii. ; gen. xiv. ; l. ; ps. cv. .) . and the woman which thou sawest is that great city, which reigneth over the kings of the earth. v. .--this "woman is the great city;" not literally the city of rome; but the imperial ecclesiastical jurisdiction, to whose authority intoxicated kings and their subjects bowed in slavish submission; and whose bloody decrees they had executed for years upon many of their best subjects and fellow-creatures. chapter xviii. . and after these things i saw another angel come down from heaven, having great power; and the earth was lightened, with his glory. . and he cried mightily with a strong voice, saying, babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. . for all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. vs. - .--after the apostle had described babylon in the preceding chapter, he "saw another angel." this seems to be the lord christ, the same as in ch. x. . he "confirmeth the word of his servants," (ch. xiv. ;) that "babylon the great has fallen," and is adequately punished for her crimes, which are enumerated, v. . . and i heard another voice from heaven, saying, come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. v. .--the phrase, "my people" indicates that the speaker is not a created angel whose warning is here given with a "voice from heaven." this call of the lord jesus has been addressed to his elect, ever since the revelation of the "man of sin." it has been obeyed but partially hitherto: but upon the sounding of the seventh trumpet, his holy spirit will give the call unusual efficacy. . for her sins have reached unto heaven, and god hath remembered her iniquities. . reward her even as she rewarded you, and double unto her double, according to her works: in the cup which he hath filled, fill to her double. . how much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart. i sit a queen; and am no widow, and shall see no sorrow. . therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burnt with fire; for strong is the lord god who judgeth her. vs. - .--"her sins have reached unto heaven," and now she is to be visited with condign punishment; although it seemed both to her and god's own people long delayed. "god hath remembered her iniquities." there is reference to ancient babylon's punishment, and the law of retaliation. (jer. l. ; ps. cxxxvii. ; is. xlvii. - .) her punishment is destruction from the almighty": "strong is the lord god who judgeth her." . and the kings of the earth who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning. . standing afar off, for the fear of her torment, saying, alas, alas, that great city babylon, that mighty city! for in one hour is thy judgment come. . and the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. . the merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet and all thyine wood, and all manner of vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble. . and cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. . and the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. . the merchants of these things, which were made rich by her, shall stand afar off, for the fear of her torment, weeping and wailing, . and saying, alas, alas! that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! . for in one hour so great riches is come to naught. and every ship master, and all the company in ships, 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 unto this great city? . and they cast dust on their heads, and cried, weeping and wailing, saying, alas, alas! that great city, wherein were made rich all that had ships in the sea, by reason of her costliness! for in one hour is she made desolate. vs. - .--at the fall of babylon some of the kings who had been her supporters, will lament for her while utterly unable to protect her, and afraid of partaking of her plagues. it may be proper to remark, that the word translated "alas," and repeated in this chapter, is the same in the greek text as that which is rendered, "woe" in ch. viii. ; from which fact we are to infer that the fall of mystical babylon described in this chapter comes under the last three, or probably the seventh trumpet. that the turkish empire is to be overthrown by the sixth trumpet or second woe, and gradually exhausted by the sixth vial, hardly admits of a doubt: but it does not necessarily follow, that said trumpet and vial are to terminate when that judgment ends. each trumpet and vial may continue its effects for some time after the following one commences.--kings, merchants and shipmasters are mentioned as chief mourners, while they are helpless spectators of this judgment. in all this narrative there is plain allusion to the language of old testament prophets who predicted the destruction of the enemies of god's people; as babylon, tyre, egypt. all these powerful kingdoms have been made desolate for their idolatry and cruelty; and thus history comes in aid of prophecy to confirm the faith of the saints. the moral government of the most high is uniform, and he will execute vengeance upon his and zion's impenitent enemies. the merchandise and lamentations are borrowed from ezek. xxvii. in ver. there is mention made of "the persons of men" as part of the wares in the markets of tyre, and we find "slaves (_bodies_) and souls of men," among the commodities for sale in modern babylon. how can we, in view of historic facts, exempt the united states of north america from complicity in the crimes of mystic babylon as one of her dependencies? while earthly politicians, sustained by eminent divines, proclaimed to the world in gushing oratory that "america was an asylum for the oppressed of all nations,"--"the land of the free, and the home of the brave;" perhaps there never was a more effectual refutation of this popular sentiment, accompanied with a more biting sarcasm, than that which was uttered in derisive song by the sable, coffled chain-gang in the streets of the national capital,--"hail! columbia, happy land!"--all who are acquainted with the internal and political history of the united states, know that the adherents of the "man of sin" always gave their suffrages for the support and continuance of that cursed traffic. the great variety of the articles of merchandise here enumerated, is calculated to impress the reader with the idea of the wealth, luxury, splendor, and self-indulgence of the metropolis of the idolatrous roman empire, the "mother and mistress of all churches."--the prophetic declaration, however,--"with feigned words shall they make merchandise of you," ( pet. ii. ,) is not confined to the romish communion. this traffic, in _souls_, pervades all the streets of symbolic babylon.--the overthrow is sudden and unexpected,--"in one hour." this is thrice repeated, (vs. , , .) in v. this "spiritual sodom" is compared to her prototype in her fearful end. "they saw the smoke of her burning." (gen. xix. .) . rejoice over her, thou heaven, and ye holy apostles and prophets; for god hath avenged you on her. v. .--judgments on the impenitent enemies of god and of the saints, are mercies to the church. (ps. cxxxvi. - ;) and consequently, while the former are lamenting for the fall of the great city, the latter are exhorted to rejoice in her ruin,--all the members of the church in general, and "holy apostles and prophets" in particular. the apostles are daily worshipped at rome in their supposed likenesses, the work of the "cunning artificer; but here they are mentioned as rejoicing in the destruction of the idolatrous sinners who so greatly _dishonoured_ them, and detracted from the glory of god.--as "there is joy in heaven over one sinner that repenteth," so is there over the destruction of the impenitent. (jer. li. .) "so let all thine enemies perish, o lord." (judges v. .) . and a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, thus with violence shall that great city babylon be thrown down, and shall be found no more at all. . and the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; . and the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. vs. - .--the emblem of "a great millstone cast into the sea," is a very striking indication of the sudden and irretrievable ruin of mystic babylon, and contains an allusion to jer. li. , .--the removal of "musicians, craftsmen, candles, etc.," from this devoted city, as they plainly point to the statuary, music and paintings which have attracted multitudes to the idolatry, superstition and harlotry of antichristian rome, emphatically proclaims the utter and perpetual desolation of papal rome. the language is borrowed from isa. xxiv. ; jer. xxv. ; ezek. xxvi. .--her merchants being the "great men of the earth," and the "sorceries" by "which the nations were deceived, very plainly indicate the successful traffic of the "mother of harlots,"--the church of rome. . and in her was found the blood of prophets and of saints, and of all that were slain upon the earth. v. .--when the lord "maketh inquisition for blood," the "blood of all that were slain upon the earth,"--_for christ's sake_, will be found in the skirts of this jezebel. papal rome has shed more innocent blood than pagan rome; than babylon, tyre and egypt; and by her relentless cruelty to "prophets and saints," ministers and members of the witnessing church, she has endorsed all the murderous persecutions from abel down to the present day. (luke xi. , ; acts vii. .)--now when we contemplate in the light of prophecy, confirmed by authentic history, the numberless, aggravated and long-continued crimes of babylon the great, her pride, (v. ,) her cruelty, (v. ,) her luxury, her tyranny, her idolatry, her fornication, her impenitence in all,--can we hesitate to acquiesce in the righteousness of her final doom, or to join in the plaudits of the saints in the next chapter? chapter xix. . and after these things, i heard a great voice of much people in heaven, saying, alleluia; salvation, and glory, and honour, and power, unto the lord our god: . for true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. . and again they said, alleluia. and her smoke rose up for ever and ever. . and the four and twenty elders and the four beasts fell down and worshipped god that sat on the throne, saying, amen; alleluia. vs. - .--the frequent repetition of the hebrew word "alleluia" in this chapter, may perhaps be an intimation of something which specially relates to the jews. the perpetuity of the covenant made with abraham, renewed to isaac, and confirmed to jacob, (ps. cv. , ,) is clearly taught in the scriptures. (gen. xvii. ; acts ii. ; rom. iv. ; gal. iii. , .) it has been already intimated, (ch. xi. ,) that at the sounding of the seventh trumpet, "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 (christ,) shall reign for ever and ever." beholding the overthrow of babylon, all the people of god were invited, (ch. xviii. ,) to "rejoice over her," for her downfall was effected under the last trumpet and vial. with that invitation the saints here joyfully comply. "_much people_ in heaven," implies a great augmentation of their number, and as "heaven" signifies the church on earth, we are warranted to expect a rapid increase of her membership as the consequence of the sounding of the seventh trumpet.--at the pouring out of the third vial, (ch. xvi. ,) the angel of the altar said, "true and righteous are thy judgments." the very same sentiment is repeated here by the "much people,"--all the saints. thus they recognise the faithfulness and justice of god, as he heard and answered the cry of the "souls under the altar;" (ch. vi. , ,) for he had now "avenged their blood" and that of their "brethren that had been killed as they were," upon them that dwell on the earth,--the population of mystic babylon. (ps. cxxxvii. , .) "and again they said, alleluia; and her smoke rose up for ever and ever," like that of sodom. in all this, the ministry and members of the whole church cordially join, adding their hearty and solemn "amen!" for this protracted joy and exulting praise, two causes seem to be in operation, god's judgment on babylon, and his mercy on zion. both are matter of praise. (ps. ci. .) . and a voice came out of the throne, saying, praise our god, all ye his servants, and ye that fear him, both small and great. . and i heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, alleluia: for the lord god omnipotent reigneth. . let us be glad and rejoice, and give honour to him; for the marriage of the lamb is come, and his wife hath made herself ready. . and to her was granted, that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints. . and he saith unto me, write, blessed are they which are called unto the marriage supper of the lamb. and he saith unto me, these are the true sayings of god. vs. - .--this happy company are called upon to renew their song. the call seems to come from some one who is authorized to speak with authority, "out of the throne." all the servants of god are invited, and all appear to respond, "a great multitude." this is the most animated of all the examples of praise recorded in this book. it is compared to the rushing of waters down a cataract, as the roaring of the sea, or the rolling of thunder in the heavens. it is indeed the "voice of them that shout for mastery,"--and "all the people shout with a great shout, for the lord hath given them the city,"--"alleluia, _praise ye the lord_, for the lord god omnipotent reigneth." "thou wilt perform the truth to jacob, and the mercy to abraham, which thou hast sworn unto our fathers from the days of old."--these joyful victors encourage each other to prolong their acclamations:--"let us be glad and rejoice," ... "for the marriage of the lamb is come:" and what can that be, but the recalling of the jews? this is the day of our new testament solomon's espousals, and the day of the gladness of his heart. (song iii. .)--not only the jews, but the great majority of professing christians during the years of antichrist's usurpations, have refused to "submit themselves to the righteousness of god." (rom. x. .) the kings of the earth also have fostered the pride and profligacy of the great whore, instead of the bride of the lamb. the lewd woman, and the woman in the wilderness hitherto, are now to be distinguished. as their character and conduct are different, so is their raiment. the gaudy and splendid attire of the former, is in striking contrast with that of the latter; which is that of a "woman professing godliness," (ch. xvii. ; tim. ii. .)--"to her was granted,"--precious words; for the "lamb's wife of herself was utterly destitute," (ch. iii. .) the jews, in the day of their messiah's power, (psa. cx. ,) convinced of the law as transgressors, will be brought to adopt the language of their own prophet, (is. lxi. ;) "he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness." the righteousness of christ imputed for justification, and the spirit of christ imparted for sanctification, together with good works, the visible evidence of both, will constitute the "fine linen, clean and white, which is the righteousness of saints." this is, after all, a more _costly_, as well as more comely attire, than that of the mother of harlots. (ps. xlv. , .)--"and he saith."--that is, say some, the angel, (ch. xvii. , ; or ch. xviii. ;) but we are rather to view him as the same who brings all these messages from christ to the apostle, (ch. i. .) the angel pronounces those "blessed who are called to the marriage supper of the lamb."--in the beginning of the new testament dispensation, the invitation was to a _dinner_. (matt. xxii. .) the day will have been far spent at the sounding of the seventh trumpet, when jews and gentiles are called to this supper. it will be the last _great feast_ of the church militant. but who shall live to partake of the banquet? the angel gives his solemn attestation to "these sayings." . and i fell at his feet to worship him. and he said unto me, see _thou do it_ not; i am thy fellow-servant, and of thy brethren that have the testimony of jesus. worship god: for the testimony of jesus is the spirit of prophecy. v. .--this is a surprising incident,--an aged, experienced and holy man, an apostle, "falling down to worship the angel!" and we are told that he relapsed into the same sin, (ch. xxii. , .) like peter on the mount, who "wist not what to say;" or paul in the "third heaven ... whether in the body or out of the body, he could not tell." (mark ix. ; cor. xii. .) john had become overpowered by the visions and transported by the high praises which he saw and heard. the like effects were experienced by daniel, (viii. ; x. , .)--this sin of idolatry by the apostle was doubtless permitted by the lord, in order to furnish occasion for a testimony from the angel, against the "voluntary humility and worshipping of angels," (col. ii. ;) practised by the papists, and to leave them without excuse.--the abrupt language of the angel in this and a subsequent case, is strongly expressive of resentment:--"see--not." such is the _curt, sententious_ utterance in the greek text. he assigns the best reason and strongest argument against idolatry:--"i am thy fellow-servant," a creature as well as yourself: we are servants of one lord, who alone is the object of our devotion, "worship god." this is the best counsel, enforced by the most cogent reasoning,--"for the testimony of jesus is the spirit of prophecy." this sentence may be read,--"the spirit of prophecy is the testimony of jesus;" and it will be equally true. "to him give all the prophets witness," (acts x. ;) for "the spirit of christ was in them;" ( pet. i. ;) and this fact is well known to holy angels. (eph. iii. ; pet. i. .) so this angel plainly declares. . and i saw heaven opened, and, behold, a white horse: and he that sat upon him was called faithful and true: and in righteousness he doth judge and make war. . his eyes were as a flame of fire, and on his head were many crowns: and he had a name written, that no man knew but he himself. . and he was clothed with a vesture dipped in blood: and his name is called the word of god. . and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. . and out of his mouth goeth a sharp sword, that with it he should smite the nations, and he shall rule them with a rod of iron: and he treadeth the wine-press of the fierceness and wrath of almighty god. . and he hath on his vesture, and on his thigh a name written, king of kings, and lord of lords. vs. - .--"heaven opened" once more, allows the apostle to look upon messiah the prince going forth to fresh conquests. as he began, (ch. vi. ,) so he continues, "in righteousness to judge and make war;" not as the ambitious tyrants who "destroy the earth," (ch. xi. .) he has here three names,--"faithful and true, the word of god, king of kings and lord of lords; yet he has a "name written which no man knoweth but he himself."--his infinite essence and eternal generation are incomprehensible by angels and men.--he is, however, known by his mediatorial titles,--"faithful and true" to all covenant engagements; as the prophet of the church, he "declares the father," making known the "word of god;" and his lordship is at once a warning to his enemies and security to his friends.--"on his head were many crowns," emblematical of his numerous victories over the princes of the earth, especially the "ten kings," (ch. xvii. .)--"his eyes as a flame of fire," going though the whole earth "in every place," (prov. xv. ;) render it impossible for his enemies to elude discovery. (jer. xxiii. .)--his "vesture dipped in blood," refers to his victories over all his malicious and impenitent foes. (is. lxiii. - ; rev. xiv. .)--his "armies on white horses, clothed in fine linen, white and clean," are uniformed like their leader, (ch. xii. ;) for "they that are with him are called, and chosen, and faithful," (ch. xvii. .)--the weapon with which he "smites the nations" that oppose him, is the "sharp sword," an emblem of his ruinous and avenging justice; for he "tradeth the wine-press of the fierceness and wrath of almighty god."--"on his thigh," where he wears his sword, there is a legible inscription, indicating his universal and rightful authority. . and i saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, come and gather yourselves together unto the supper of the great god; . that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit on them, and the flesh of all men, both free and bond, both small and great. . and i saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. . and the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. these both were cast alive into a lake of fire, burning with brimstone. . and the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. vs. - .--the position of the "angel standing in the sun," and "crying with a loud voice;" represents, that messiah's judgments would be visible to all the world; and the extent of the invitation to the "fowls," indicates the vast slaughter of his enemies. babylon being "utterly burned with fire," (ch. xvii. , xviii. ,) as a suitable punishment of an apostate church; the "flesh of kings, of captains, of mighty men," etc., as a sacrifice to divine justice, is given as a feast to the fowls of heaven. the allusion here is to the destruction of "gog and magog." (ezek. xxxix. - .) these enemies of the saints are to appear and be overthrown before the millennium; and although john borrows the names of these enemies, (ch. xx. ,) they are not the same as those of ezekiel; the one appearing _before_, the other _after_ the thousand years. we have often found the enemies of the church called in the apocalypse by the names of persecutors under the old testament;--babylon, egypt, etc.--we may consider the "fowls," the birds of prey, as symbolizing the kings who retaliate upon babylon; (as in ch. xvii. ;) or rather, as the lord's people reclaiming their own, of which they had been unjustly and long deprived,--"spoiling the egyptians." (exod. xii. .) some suppose that the confederacy of the "kings of the earth" with the beast, (v. ,) is a distinct attack from that mentioned in chapter seventeenth; (v. ;) but perhaps it is safer to consider it as the same, only more distinctly and fully exhibited here. indeed it seems, from the agency of the "false prophet," to be the same event as that under the sixth vial, (ch. xvi. ;) preparing to the battle of armageddon. the lord jesus as "captain of the lord's hosts," and the army of heaven following him, all of them on white horses, appear to be on the one side; and the beast with the kings of the earth, instigated by the false prophet, on the other. the rank and file like their leaders are described as having "received the mark of the beast and worshiped his image." but the beast of the earth, (ch. iii. ,) causes all ranks to receive the mark, and worship the image of the beast, (vs. , ) the beast of the earth, the woman, and the false prophet, all mean the same thing; and that is, an apostate church in alliance with tyrannical civil powers, (ch. xvii. .) now, if the great city babylon, a symbol which comprises the whole antichristian confederacy, has been utterly destroyed, as appears in the eighteenth chapter, whence come these enemies bearing the same characters? the only solution of this apparent difficulty is by supposing as we have done, that this is a re-exhibition of what has been more obscurely symbolized, (ch. xiv. ; xvi. ; xvii. ; xviii. , , ,) in order more distinctly to point out the end of two principal leaders,--the "beast and the false prophet," the empire and church of rome. "these both were cast alive into a lake of fire burning with brimstone."--"the remnant were slain." when the leaders were discomfited, the ranks were soon broken, and the whole army melted away. they were slain with messiah's sword, the emblem of his justice, (ch. i. .) thus "babylon is fallen, to rise no more at all:" all the visible enemies of the lord and his anointed are cut off from the face of the earth: and it remains only that he who originated the rebellious conspiracy be put under necessary restraint. chapter xx. . and i saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. . and he laid hold on the dragon, that old serpent, which is the devil, and satan, and bound him a thousand years. . and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that, he must be loosed a little season. vs. - .--"and i saw an angel." this angel is the lord christ, (ch. x. .) the key is the symbol of authority. (is. xxii. ; chs. i. ; iii. .) the dragon had been previously cast down from heaven, (ch. xii. ;) by the reformation, and during the "short time" of his liberty, he persecuted the woman and the remnant of her seed, on the earth. now, however, his career is arrested. "seizing, binding, casting into the abyss, shutting up, and setting a seal upon that old serpent," (ch. xii. ,) are strong figurative expressions, by which his secure confinement is signified. thus is the devil to be restrained from deceiving the nations for a "thousand years." that this period is to be taken in a proper, and not in a mystical sense, appears thus. if we multiply one thousand by three hundred and sixty, as some fancifully do, the resulting number of years, three hundred and sixty thousand, would be out of all proportion to the past duration of the world, as well as the well-defined period of years. add to this, that when by daniel and john definite duration is symbolically mentioned, it is by "months, days; time, times and a half a time," or "the dividing of time,"--never by "years." at the expiration of the thousand years, satan will be loosed a "little season,"--_little_, as compared with the thousand years; so little, as not to be deemed worth estimating. . and i saw thrones, and they sat upon them, and judgment was given unto them: and i saw the souls of them that were beheaded for the witness of jesus, and for the word of god, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands: and they lived and reigned with christ a thousand years. v. .--"and i saw thrones." here there is no mention of _heaven being opened_. nothing henceforth obstructs john's vision. "the darkness is past, and the true light now shineth."--"at evening time it shall be light." (zech. xiv. .)--"and they sat on them." who?--there is here what may be termed a remarkable chasm in the language of the text. there is no visible or proximate antecedent. who are they who "sit on thrones?" did millenarians only put this question, and patiently search for the solution in the context, agreeably to the _allegorical texture_ of this whole book, all their hallucinations might be easily and happily obviated. the inspired writer assumes, of course, that the reader will readily identify these persons, who are thus promoted to honour, now that antichrist is no more, and society is to be reorganized.--daniel furnishes a satisfactory answer to our question. "i beheld till the thrones were cast down." (dan. vii. .) the roman imperial thrones of _civil despotism_ were subverted. again,--"but the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end." (v. .) the roman imperial _throne_ of ecclesiastical domination shall be destroyed. then when messiah "shall have put down all rule, and all authority and power," of both sorts of tyranny, "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, (_rulers_) shall serve and obey him," (v. .) the "saints of the most high," according to daniel, are to be exalted to civil rule, and these are the same whom john saw "sitting on thrones." now, the effect of the seventh trumpet becomes a fact in history.--"the kingdoms of this world," which had been controlled by the beast, and bewitched by the sorceries of the lewd woman, "are become the kingdoms of our lord and of his christ."--for in the millennial state of the world, there will be a _plurality_ of _kingdoms_.--hence a very common petition of pious but ignorant people,--"that the kingdoms of this world may soon become the kingdom of our lord and saviour jesus christ," neither will, nor ever can be answered.--under the righteous and benign administration of the saints, "kings shall be nursing-fathers, and their queens nursing-mothers to the church:" for "the nations and kingdoms that would not _serve her_, have perished; yea, those nations have been utterly wasted." (is. xlix. ; lx. .)--the souls which the apostle saw under the altar, whose cry for vengeance he heard, and who were directed to rest for a little season, till the roll of their martyred brethren should be completed, are here presented in quite a new position, "sitting on thrones," (ch. vi. .) although they are not the same identical persons _physically_, they are the same _morally_; for the life of the two witnesses is commensurate with the reign of antichrist,--twelve hundred and sixty years. these "lived and reigned with christ a thousand years; that is, in their successive generations: for otherwise they would over-live the age of methuselah!--souls are here evidently persons, and not souls as distinct from bodies, as some needlessly argue against millenarians: for "foreheads" and "hands" are attributed to them: but foreheads cannot be literally ascribed to those who had been "beheaded." their living is to be understood of their succeeding to the same scriptural position occupied by their predecessors, as well as succeeding them in the order of natural generation. the holy spirit says, "levi, who receiveth tithes, paid tithes in abraham." (heb. vii. , .) elijah reappeared in the person of john the baptist. (matt. xi. .) jezebel and balaam were recognised in their wicked successors, (ch. ii. , .) but this is the very structure of the apocalypse, being composed of hieroglyphics, that the free agency of the wicked might be left untrammelled, and the diligence of god's people might be tested in "searching the scriptures." . but the rest of the dead lived not again until the thousand years were finished. this is the first resurrection. v. .--"the rest of the dead" supposes two classes of the dead. these are the witnesses, who died a violent and cruel death, and the wicked, who died a natural death,--there "were no bands in their death." as there are _two kinds_ of death, so are there two kinds of resurrection,--a _first_ and _second_ of each. those who had been "beheaded for the witness of jesus," etc., lived in their successors,--sat on thrones, reigned with christ a thousand years. of course those who were slain by christ and his army at the battle of armageddon, and whose flesh was given to the fowls of heaven, "lived not again" in their successors, "until the thousand years were finished." consequently, "this is the first resurrection," with which the true disciples of christ shall be honoured. they must, however, die as all others, and await the _second_ resurrection: but "on them the second death shall have no power." . blessed and holy is he that hath part in the first resurrection; on such the second death hath no power; but they shall be priests of god and of christ, and shall reign with him a thousand years. v. .--"blessed and holy,"--and blessed, because _holy_; for sin is the procuring cause of misery. this is a summary description of the millennial period. the dragon being bound by the almighty power of christ, and not permitted to deceive the nations, wars shall cease unto the ends of all the earth: the population of the globe must be rapidly and greatly multiplied beyond all precedent. (ps. xlvi. ; lxxii. ,) the life of man will be prolonged; (isa. lxv. - ,) holiness, righteousness and praise shall spring forth before all the nations, (lxi. .) that condition of our globe, which divines call the _millennium_,--a state of holiness and happiness, second only to the enjoyment of heavenly felicity, is as clearly and frequently promised to god's people, as the promise of the messiah was under the former economy. but as many were "in expectation that the kingdom of god should immediately appear," who then entertained unwarrantable and carnal conceptions of the messiah's person and reign, just such groundless and gross expectations and aspirations are cherished now. a literal resurrection of _all_ the righteous, who shall have died before the millennium is supposed to take place at the personal appearance of christ; and this, too, before the general judgment. by _personal_, they mean _corporeal_: for the lord christ promised his gracious _personal_ presence with his people _all days_, when he was about to disappear from their bodily vision. (matt. xxviii. .) "to them that look for him shall he appear the _second_ time, (not a _third_,) without sin unto salvation." (heb. ix. ; rev. i. .) besides, is it for a moment supposable that saints who have passed into glory, are to be brought upon earth to conflict once more with enemies, when gog and magog shall surround the "camp of the saints?" such is a specimen of questions suggested by the _millenarian system_, which have failed of either scriptural or rational solution by all the learning and ingenuity of its fanciful advocates. the whole series of the apocalypse proves that the _two witnesses_ live and prophesy throughout the years of antichrist's reign. their lives and their testimony end together, (ch. xi. .) but the beast that slays them is himself with his ally, the false prophet, at the close of the contest, cast alive into the lake of fire, (ch. xix. .) after three and a half prophetical days, the witnesses are raised, and ascend up to heaven, (ch. xi. ;) and this is the identical fact which is more fully presented here in the th chapter. the resurrection of the witnesses in the th chapter is a spiritual and mystical resurrection in the persons of their successors; the heaven to which they were exalted is a mystical heaven: and just so of those beheaded and advanced, after their resurrection, to positions of civil and ecclesiastic power as in this th chapter. thus exalted, and ruling in the fear of god, they become a terror to evil doers, and a praise to them that do well. (rom. xiii. .) then shall be realized the glorious predictions of isaiah and the sweet psalmist of israel. (isa. xi. - ; ps. lxxii. ) . and when the thousand years are expired, satan shall be loosed out of his prison. . and shall go out to deceive the nations which are in the four quarters of the earth, gog and magog, to gather them together to battle: the number of whom is as the sand of the sea. . and they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from god out of heaven, and devoured them. vs. - .--"satan shall be loosed out of his prison."--the lord christ will remove the restraint which had repressed the chief enemy during the thousand years, that the faithful and true witness may give a final testimony to the moral universe, that neither the philosophy of proud man, nor the law of moses,--no, nor the ordinances of the gospel, will ever change the nature of a sinner:--that neither judgments nor mercies have any efficacy to subdue the stubborn will, or renew the desperately wicked heart of man; and that it is a righteous thing with god to render tribulation to them that trouble his saints and insult his majesty. thus released "for a little season," the prime enemy goes out as before to "deceive the nations." he is successful. "the rest of the dead," who lived not again during the years, at once re-appear in the persons of their genuine successors. they are the children of them that killed the witnesses;--the seed of the serpent aiming a last fatal stroke at the seed of the woman.--they are called "gog and magog;" and because of the identity of names, many have supposed them to be the same as those enemies of the people of god described by ezekiel, (chs. xxxviii., xxxix.) this view is, however, without sanction in the scriptures. the characters are mystical according to the uniform structure of the apocalypse. ezekiel's gog and magog come from the "north quarters;" those of john from the "four quarters or corners of the earth." it is also probable, if not absolutely certain, that the enemies predicted by ezekiel are to appear before, while those of john are to arise after the millennium. the overthrow of gog and magog, foretold by ezekiel, is evidently connected with the conversion of the jews, (ch. xxxix. , ;) but that event must precede the millennial period. (rom. xi. .)--magog is reckoned with meshech and tubal among the sons of japheth, (gen. x. ;) and those nations called in history scythians and tartars, in the "north quarters" of europe and asia, as well as the "isles of the gentiles," are supposed to be their descendants. by the "three unclean spirits," (ch. xvi. ,) a confederacy was effected under the sixth vial to the battle of armageddon; and the same is again presented in ch. xix. , as the final attempt against the saints previously to the millennium, when two of the prime instigators, the beast and the false prophet, are cast into the lake of fire. thus we may suppose _eastern_ and _western_ antichrist finally destroyed. ezekiel's gog and magog being slain in the battle of armageddon, how or where shall we find those of john? they are to be found precisely on the same principle on which we find the witnesses of christ in this chapter. satan is loosed "a little season,"--_little_ as compared with the thousand years of messiah's reign; or rather, as compared with the years of the dragon's successful enterprises against the saints through the beast and false prophet as agents. these being now cast into the lake of fire, satan is for ever deprived of their agency. during the millennial period people will be born in sin as at other times; and at the close of that happy period, almighty god will display his sovereignty by withholding his grace, that a last demonstration may be given to all the world of the necessity and efficacy of that grace in changing the heart of a sinner. without the intervention of the beast or the false prophet, satan will prevail by more direct temptations to gather together to battle a multitude of the _same spirit_ as ezekiel's gog and magog displayed against the saints before the millennium. these are the "rest of the dead that lived not again till the one thousand years were finished." as the "deadly wound" of the civil beast "was healed," and he received a new life, to the astonishment of spectators, (ch. xiii. ,) as the witnesses received "the spirit of life from god," to the dismay of their enemies; (chs. xi. ; xx. ,) so gog and magog re-appear in the persons and bloody cruelties of their genuine successors. and in language similar to that in the context we may warrantably say,--this is the _second resurrection_; for when it is declared that the "rest of the dead lived not again," it is manifest that two classes of dead are intended. all are said to be dead; the witnesses, slain by the beast; their enemies, slain by the lord. the witnesses rise, and "this is the first resurrection." a _first_ implies a _second of the same kind_. well, "the rest lived not again till the thousand years were finished." what then? why, simply this,--that the other remaining class of the dead _lived again_; and this appears to be the obvious scope and meaning of these terms, so vexing to many critics. by deception satan prevails to assemble the nations in vast multitudes, "as the sand of the sea,"--a proverbial form of expression applied to abraham's seed. (gen. xxii. .) "they went up on the breadth of the earth." coming from the "four quarters of the earth," they "compassed the camp of the saints." the allusion here is twofold: to israel in the wilderness, in the time of moses; and to the holy city jerusalem, in the days of david; (ps. cxviii. - ,) for often did the enemy with "joint heart" attempt to "cut off the name of israel." (ps. lxxxiii. - .) never was pharaoh or sennacherib more confident of a sure and easy victory over the saints. (exod. xv. ; isa. xxxvi. .) as in the days of noah, most of the generation of the righteous had been taken home to glory before the ungodly were destroyed by the deluge, so we may suppose the "camp of the saints" to be but a "little flock," when assailed for the last time, while they are in a militant state.--the issue in this case, however, will be more decisive and glorious than any other battle with the powers of darkness. we may adopt and apply the words of the prophet to god's people in the time of jehoshaphat:--"thus saith the lord,--be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but god's. ye shall not need to fight in this battle." ( chron. xx. , .)--"fire came down from god out of heaven, and devoured" this great multitude. this most dreadful of all elements in the material universe, is that which is commonly employed to represent the wrath of god. by it sodom and gomorrah were destroyed, corah and his rebellious company, the captains and their fifties; fire proceeded out of the mouth of the two witnesses and devoured their enemies; gog and magog are consumed by this element; the heavens and the earth which are now, are reserved unto fire; the lord jesus shall be revealed from heaven ... in flaming fire, taking vengeance on them that know not god, and that obey not the gospel,--most probably _these very enemies_; and all such are to be consigned to "the fire that never shall be quenched." awful thought! tremendous destiny! who would not fear thee, o lord; who art a consuming fire to all thy impenitent enemies? . and the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. v. .--the _first_ rebel against the righteous authority of the lord and his anointed, and the ceaseless instigator of all rebellions of individual and social man, is the _last_ to be consigned to adequate punishment. when the lord first called sinners to account, the same order is noticeable: first, adam, then eve, and last the serpent. the beast and the false prophet are already in the lake of fire; (ch. xix. ;) and now, satan, who is here called the devil, is dismissed after them, that they may all be tormented "for ever and ever,"--words, as already noticed, which are the strongest in the greek language, to convey to the human mind the idea of _endless duration_. . and i saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. . and i saw the dead, small and great, stand before god: and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books according to their works. . and the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. . and death and hell were cast into the lake of fire. this is the second death. . and whosoever was not found written in the book of life was cast into the lake of fire. vs. - .--nothing now remains to bring to a close the moral administration of messiah, but the raising of the dead and pronouncing final sentence on all the subjects of his government. there is no intimation that any events shall intervene between the casting of the devil into the burning lake, and the appearing of the judge. the "great white throne" is suitable to the majesty and holiness of the judge. he is not at first called by any name, for "every eye shall see," and seeing, recognise his divine dignity. in the next verse he is styled god, not to identify him, but as a matter of course in the narrative.--no sooner did the judge take his seat, than "the earth and the heaven fled away." the simplicity and sublimity of this language are inimitable by human genius; and rarely if at all equalled, even by those who spake as they were moved by the holy ghost. the first inspired writer uses language very similar. (gen. i. .) we are frequently and sufficiently taught that the lord christ in person is to be the judge of quick and dead. (acts xvii. .) "all must appear before the judgment seat of christ." ( cor. v. .) no person is competent to this work of judgment but one who is omniscient and omnipotent, not to speak of other divine perfections. the "judge of all the earth" is a divine person, possessed of all the attributes of deity; and as there is not _now_ among apostate angels, so there will not _then_ be a child of adam, to _deny the supreme deity of jesus christ_. (matt. viii. .) of this he gave intimation at the beginning of the apocalypse:--"every eye shall see him, and they also which pierced him," (ch. i. ;) yes, they pierced him for _blasphemy_, "because that he, being a man, made himself god." (john x. .) here the judge on the throne demonstrates to an assembled universe, the scriptural warrant for the language of the reformers when they say he is "very god, and very man." "god is judge himself," (ps. l. ,) in the person of the father; but "he hath appointed a day in the which _he_ will judge the world in righteousness, by that _man_ whom he hath ordained."--(acts xvii. .) before the righteous judge "shall be gathered all nations," (matt. xxv. ,) all that have ever lived upon the earth, from the creation till the end of time, all ranks and degrees, however diversified by sex, age, or social position; righteous and wicked, jews and gentiles, herod and pontius pilate, cain and abel, judas, etc. in order to this general assize, "the dead shall hear the voice of the son of god," (john v. , , ;) "and many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." (dan. xii. .) the "sea, death and hell," or the grave, (or rather, the place of souls as separated by death from their bodies,) which are thus awfully, but beautifully personified, shall surrender their respective tenants, that they may stand before the son of man in judgment.--only such as have died are mentioned here: but some will not die, but "remain alive unto the coming of the lord," the judge; and these, it is probable, will be the "camp of the saints" which have been miraculously delivered from the rage of gog and magog, (vs. , .) there is a beautiful order in the final resurrection. "the dead in christ shall rise first." ( thess. iv. ; cor. xv. .) next will be raised the wicked; for "like sheep they are laid in the grave; death shall feed on them, and the upright shall have dominion over them in the morning." (ps. xlix. .) the dead, being all raised, those who shall be alive will undergo a change equivalent to death,--"in a moment, in the twinkling of an eye;" for these "shall not prevent (anticipate) them which were asleep;" that is, they will not be _changed_ until their companions are called from the grave, etc. all being now "before the judgment seat of christ,"--the "books are opened!" oh, what emotions will swell and heave the bosoms of the righteous!--"joy unspeakable and full of glory:" for before the sentence of acquittal is publicly pronounced, their position on the judge's right hand indicates the sentence. and next what terror insupportable will now seize the wicked! what "fearful looking-for of judgment and fiery indignation," when in breathless suspense, they await the just sentence,--"depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels!" (matt. xxv. ; heb. x. .) the righteousness of this sentence will be attested by the "opened books,"--of the divine omniscience, the human conscience, and in the case of gospel-rejecters, the bible. ( thess. i. , .) and the like condemnation would pass upon the righteous, but that "another book is opened," in which are inscribed the names of all the objects of god's electing love: and this will be the key-note in their songs of praise to all eternity. (jer. xxxi. ; rev. i. .) all are "judged according to their works," as these are witnessed by the books,--for "their works do follow them," (ch. xiv. .) "death and hell were cast into the lake of fire." death, or the grave; hell, or the separate state, will never again be needed, as prisons to keep their inmates for trial. "the lake of fire" is the place of ceaseless and endless torment for all who are not "found written in the book of life;" and this place seems to be distinct from the "bottomless pit," satan's "prison," out of which he had been loosed, (v. .)--of the beast it was said, he "ascendeth out of the bottomless pit," but not that he was remanded thither again: he is said to "go into perdition," which must be "the lake of fire." (compare ch. xvii. , with xix. ; and xx. - with v. .)--the plain and obvious meaning of these closing verses of the th chapter, as delineated in its general import by appropriate and familiar symbols and intelligible words, for ever excludes, and emphatically condemns the conscience-stupifying heresies and blasphemies of unitarians and universalists. the god-man mediator, seated upon the "throne of his glory," before whose face the "earth and the heaven fled away," is thus evidenced to be the son of god, jehovah's fellow. and we may here adopt the assertion and caution of the "beloved disciple,"--"this is the true god and eternal life.--little children, keep yourselves from idols." ( john v. , .)--moreover, these verses reveal a place or state, more to be dreaded than the "killing of the body,"--"the lake of fire, which is the second death," "where their worm dieth not, and the fire is not quenched." (matt. x. ; thess. i. - ; heb. x. - .) with the th chapter of the apocalypse terminate the events of time, in which the divine author demonstrates, that "known unto him are all his works, from the beginning of the world." (acts xv. .) many, indeed, of the learned and pious have supposed the remaining chapters of the apocalypse, to be a description of the church on earth during the millennial period. but besides the series, coherence and dependence of the several parts of the book, precluding such _retrogression_, this interpretation overthrows the scriptural distinction between the militant and triumphant state of the church. and it is not to be thought out of place, that the inspired prophet should describe, by suitable emblems, the outline of the heavenly state; for this he has done briefly already in a number of instances. (see chs. ii. and iii., also ch. vii. , .)--those who consider the last two chapters as a delineation of the church on earth, have first formed in their minds ideas of a corporeal or bodily presence of christ, and of a literal and visible reign on the earth. such views we have already shown to be without scripture warrant, yea against plain declarations of the holy spirit, (as acts iii. ; matt. xvii. , ; heb. ix. .) hence we shall contemplate the symbols of the following chapters,--except as incidents or allusions may render this incompatible,--as shadowing forth the glories of the church's heavenly state. chapter xxi. . and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. . and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband. . 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. . 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. . and he that sat upon the throne, said, behold, i make all things new. and he said unto me, write: for these words are true and faithful. . and he said unto me, it is done. i am alpha and omega, the beginning and the end: i will give unto him that is athirst, of the fountain of the water of life freely. . he that overcometh shall inherit all things: and i will be his god, and he shall be my son. vs. - .--it is unquestionable that the phrase "new heavens and a new earth" is to be understood sometimes as descriptive of moral renovation in the world. as the moral change affected by grace in the character of an individual sinner is called a new creation, and is in truth no less, so in respect to a community. the analogy in this case is the same as between a revolution and an earthquake. thus, we must understand is. lxv. , lxvi. , of that great moral change which will characterize the millennium. but the "new heaven and the new earth" are here contrasted with the "first heaven and the first earth which were passed away," (ch. xx. .) the apostle peter describes the very same grand and glorious change. mingling the important facts of authentic history with the future facts of prophecy, he tells us that the "heavens and the earth which are now, ... are reserved unto fire."--he speaks obviously of the visible heavens and earth. these "heavens shall pass away ... and "the earth also, ... shall be burnt up." he adds,--"we look for new heavens and a new earth, wherein dwelleth righteousness." ( pet. iii. , .)--"there was no more sea," no more disorderly passions, animosities, arising from human depravity, to interrupt the delightful harmony and fellowship of saints in glory. it is estimated that about two thirds of this world are occupied by water. in that happy place occupied by the people of god, there is no sea; consequently, "yet there is room," many mansions, room enough for all the redeemed. "the holy city," compared to a "bride," two very incongruous emblems, shows the poverty of symbols, their inadequacy to represent the church triumphant: how then shall created objects furnish suitable emblems of the glorious and glorified bridegroom? in vision the city seemed to the apostle as if suspended in the air on the same plane with himself; for now he stood neither on "the sand of the sea," (ch. xiii. ,) for "there was no more sea," nor upon the earth, for it was "passed away." no intervening object could obstruct his view.--he heard a voice from heaven, saying, "behold, the tabernacle of god is with men, and he will dwell with them," as his reconciled and beloved people. as a tender father, he will "wipe away all tears from their eyes." "there shall be no more death," either of themselves or their beloved friends, to open the fountain of tears any more for ever. but death is the last enemy to be destroyed; ( cor. xv. ;) how then can these words apply to any state short of immortality in heaven? "neither sorrow nor crying,"--for sin or suffering; "neither shall there be any more pain," causing tears or cries: and what is this but heaven? yes, "the former things are passed away." now "he that hath the bride is the bridegroom," and she shall never be false to her marriage covenant any more.--"he that sat on the throne," denotes the father most frequently in this book, as he is distinguished from the son; but the son "is set down with his father in his throne," (ch. iii. ;) and the son is to be viewed as the person on the throne here, as the following words, compared with the twentieth chapter, verse eleventh, make evident.--he it is who "makes all things new." he left his disciples as to his bodily presence, and went to "prepare a place for them," (john xiv. ;) and now he has come again and received them to himself, in fulfilment of his promise. having sent the holy spirit to create them anew and to carry on to completion their sanctification, he now sees of the travail of his soul, the father has given him his heart's desire, and hath not withholden the request of his lips. now, all his ransomed ones are with him, in answer to his prayer, and also their own prayers, that they may behold his glory which the father gave him. (ps. xxi. ; john xvii. ; phil. i. .)--the lord christ said to john,--"write; for these words are true and faithful." and what has sustained the spirits, animated the hopes, and filled with exulting joy, the confessors, witnesses and martyrs of jesus, but faith's realizing views of the king in his beauty, and the glories of immanuel's land? for this peculiarity the disciples of christ have been as speckled birds, men wondered at, in all generations.--"it is done," so he said at the pouring out of the seventh vial, (ch. xvi. ;) when the final stroke was given to the antichristian enemies: but now these words import the completion of the whole counsel of the will of god, as carried into effect by the captain of salvation, in bringing the beloved and adopted sons and daughters of the father home to glory. (heb. ii. .) he who is the "alpha and omega," is the "author and finisher of their faith."--although the lord jesus has made of sinners "new creatures," prepared them as "vessels of mercy unto glory," and introduced them into heaven, they are _creatures_ still, and necessarily dependent. they thirst for refreshment suited to their holy nature; and accordingly he gives of the "_fountain_ of the water of life freely," for the _streams_ of which they thirsted, "as the heart panteth for the water brooks," while they sojourned in a dry and parched land, far from their father's house. man's sin consisted in forsaking this "fountain of living waters," and his recovery and felicity must arise from his returning from his own "broken cisterns" to the original spring.--the water of life was purchased at infinite cost by christ; but he offers it to the thirsty without price, (is. lxv. , .)--those who are refreshed by the streams of the water of life, have many enemies to encounter in their militant state, but all who overcome are encouraged in their warfare by the animating promise, that they shall "inherit all things." ( cor. iii. .)--"he shall be my son," and "if a son, then an heir of god, and joint heir with christ." . 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. v. .--"but the fearful," who dread suffering or reproach for the cause of christ,--not the self-diffident who loves his captain, but the coward or deserter, who "turns back in the day of battle," who fears the enemy more than his captain:--"and unbelieving," not the misbelieving, as thomas; nor the _weak_ in faith, but such as have _no_ faith,--_infidels_;--"the abominable," defiling the flesh as sodomites:--"murderers," suicides, duelists, assassins, burglars, etc., "whoremongers," adulterers, fornicators:--"sorcerers," necromancers, spiritualists, who are the devil's prophets, pretending to new revelations, "and all liars," perjured persons, deceivers, hypocrites, false teachers, who handle the word of the lord deceitfully, for filthy lucre's sake,--all such shall have their part in the lake, with the devil, the beast, and the false prophet. ( cor. vi. , ; gal. v. - ; eph. v. , ; cor. xi. .) . and there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, come hither, i will show thee the bride, the lamb's wife. . and he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy jerusalem, descending out of heaven from god, . having the glory of god: and her light was like unto a stone most precious, even like a jasper-stone, clear as crystal; . and had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of israel. . 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 in them the names of the twelve apostles of the lamb. vs. - .--this "angel" is probably the same who had shown john the mystic babylon and her destruction, (ch. xvii. ;) and who now proposes to show him the "bride of the lamb" by way of contrast.--under the influence of the spirit, who has access to the soul without the use of the bodily organs, ( cor. xii. ,)--john was "carried to a great and high mountain," where the prospect might be sufficiently enlarged. when the angel proposed to show him the "scarlet whore," he "carried him into the wilderness," intimating that such is the _only position_ in which the "mystery of the woman, and of the beast that carrieth her," can be clearly seen or perfectly understood. ( pet. i. .) great indeed is the contrast. both objects are complex, and the combination of symbols, wholly incongruous in nature, admonishes the sober interpreter to beware of indulging his vain fancy by attempting to trace analogies in detail, where none are intended by the holy spirit. the true church of christ is compared to a virtuous and fruitful woman, (ch. xii. ;) and the apostate church is symbolized by a fruitful but profligate woman, (ch. xvii. .) then both are also represented by two cities, which are equally contrasted. as the women differ in their outward adornment, (chs. xix. , xvii. ,) so do the cities in the quality of population, commerce and employment, (ch. xviii. ; xxii. .)--the nuptials being consummated between the lamb and his bride, and she being now "made perfect in holiness;" under the emblem of a city, she is illuminated with "the glory of god," made "comely through his comeliness put upon her," rendered beautiful and illustrious beyond conception or expression: for the happiness of heaven results from conformity to the god-man, communion with him and communications from him. ( john iii. .)--"her light" resembled the "jasper, clear as crystal." the knowledge of saints in heaven will be intuitive: they will no longer "see through a glass darkly," by word and sacraments; nor shall the glorious bridegroom show himself as formerly "through the lattice;" (song ii. ;) but they "shall see him as he is." ( john iii. .)--"a wall great and high" denotes the security of this city, which can never be scaled by an enemy. the "twelve gates" are to admit the twelve tribes of god's spiritual israel,--the sealed ones, (ch. vii. - ;) who "shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of god." (luke xiii. .)--at the gates were "twelve angels," as guards and porters. the "foundations" of the wall, named after the "twelve apostles," denote that all who enter the city, gained admission by "belief of the truth" as taught by the apostles,--had "continued steadfast in the apostles' doctrine and fellowship," in the face of reproach, persecution and apostacy. they were "built upon the foundation of the apostles and prophets,"--old and new testament believers saved by the blood of the lamb: for the twelve tribes, multiplied by the twelve apostles, make a hundred and forty-four; and these again, multiplied by a thousand, make the whole number who appeared with the lamb on mount zion, (ch. xiv. ;) _the public witnesses_ of christ, in the _church militant_ during the great apostacy. . and he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. . and the city lieth four square, and the length is as large as the breadth. ami he measured the city with the reed, twelve thousand furlongs: the length, and the breadth, and the height of it are equal. . and he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of the angel. vs. - .--the apostle borrows the symbols and language of preceding prophets, especially those of ezek. (xl. ,) and zech. (ii. .) the "furlongs" measured by the "reed," indicate a city of vast dimensions; and being "four square," each side would be about fifteen hundred miles! and as the "length and breadth and height of it are equal," we are hereby taught that no gross conceptions are to be formed in our imaginations, since a city fifteen hundred miles high, is utterly inconceivable. the instruction intended to be conveyed to us by the vast dimensions, and precious materials of this city may be, the incomprehensible nature and transcendent glory of heaven. ( cor. ii. .) a cubit, as the word signifies, "is the measure of a man" from his elbow to the end of his middle finger. the measure of the wall, in height or breadth, was a hundred and forty-four cubits, or the twelve tribes, as before, multiplied by the twelve apostles; for the idea of a cube, as the most perfect symbol of symmetrical form, seems to be intended. . and the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass: . and the foundations of the wall of the city were garnished with all manner of precious stones. the first foundation was jasper; the second, sapphire; the third chalcedony; the fourth, an emerald; . the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. . and the twelve gates were twelve pearls: every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. vs. - .--the "jasper, gold and glass," are here all combined; though their natural properties and chemical elements are so different. glass is clear, transparent, but brittle; gold is solid and shining, but opaque. in heaven, the saints shall _know_ more than we can now _imagine_. the glass will be all gold. as the eye sees an object through glass at a glance, so the saints in heaven will perceive truth without the tedious process of comparison and reasoning. the gold will be all glass. all these symbols are intended to show to the devout reader, that the antichristian harlot is incomparably eclipsed by the glory of the lamb's bride,--having "no glory, by reason of the glory that excelleth."--the twelve "precious stones" which "garnished the foundations of the wall of the city," are an allusion to those of aaron's breastplate of judgment. (exod. xxviii. - ;) indicating that the _urim_ and _thummim_, the _light_ and _perfection_ of glory, shall be there, superseding the oracle and shekinah: for one thing is peculiar to this city by which it is distinguished from the old jerusalem,--no temple. . and i saw no temple therein: for the lord god almighty, and the lamb, are the temple of it. . and the city had no need of the sun, neither of the moon, to shine in it; for the glory of god did lighten it, and the lamb is the light thereof. . and the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honour into it. . and the gates of it shall not be shut at all by day; for there shall be no night there. . and they shall bring the glory and honour of the nations into it. . and there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the lamb's book of life. vs. - .--there was "no temple therein." as there _was a temple_ in the city which ezekiel saw in vision, (ch. xli. ,) and this fact determines the point, that his prophecy relates to the church _militant_; so, the absence of even the semblance of such a structure here, proves that this is a description of the church _triumphant_. in heaven there is no need of external, material, visible symbols of god's presence. as the ceremonial "law had a shadow of good things to come," but "vanished away" when christ appeared, (heb. x. ,) so will it be in heaven; no ordinances will be used to act upon either sense or faith, these having issued in vision. the glorious presence of "the lord god almighty and the lamb," having superseded the necessity of a temple; the light of the sun and moon shall be no longer needed. "god is light, and in him is no darkness at all," ( john i. ;) and "as long as christ was in the world, he was the light of the world." (john ix. .) we have seen that other suns and moons which were _symbolical,_ have been darkened or blotted out of existence by the omnipotent mediator; but now these natural luminaries are totally and for ever obscured by the ineffable effulgence of uncreated light,--the manifested and immediate presence of the father and the son.--all the redeemed shall "walk in the light of the lord;" and all the glory of "the kings of the earth," concentrated in one place, would bear no comparison with the splendor of this "holy city." the gates are not to be shut during the "day" of _eternity_; and since the "excellent ones of the earth" shall all enter the twelve open gates from every part of the world, it may be truly said "they bring the glory and honor of the nations into it." what a delightful scene of a holy, happy, safe and harmonious fellowship!--it is observable that the apostle altogether drops _personalities_ here. he seizes only upon properties or qualities,--"any thing,"--so holy is the place, and so holy the inhabitants; yea, so safe and secure, that no creature,--no "beast of the field which the lord god has made," shall ever gain an entrance into this heavenly paradise: but only those whose names are "written in the lamb's book of life;" who, despite of the serpent, brings all his spiritual seed safe to glory. chapter xxii. . and he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of god and of the lamb. . in the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. . and there shall be no more curse: but the throne of god and of the lamb shall be in it; and his servants shall serve him. . and they shall see his face; and his name shall be in their foreheads. . and there shall be no night there: and they need no candle, neither light of the sun: for the lord god giveth them light: and they shall reign for ever and ever. vs. - .--these verses, being a continuance of the description of the "holy city," naturally belong to the preceding chapter.--the angel proceeds to show john the source and current from which emanate all heavenly blessings. the allusion is to ezekiel, xlvii. - ; but both he and john call our attention to man's primeval state, when our first parents dwelt in eden. this abode of the blessed is beautified and enriched with all the products, delights and attractions which are adapted to the refined senses of holy creatures,--"pleasant to the eyes, and good for food." it is paradise restored, by the "doing and dying" of the second adam. it is also paradise _improved_, having not only the "tree of life," as the first had, but also, in addition, the "water of life." the "tree of life" was to sinless adam a symbol and pledge of immortality to himself and all his posterity whom he represented in the covenant of works. now that heaven is procured for all believers by the second adam, it is emblematically represented to our weak apprehension by directing our attention to the primitive and earthly paradise. this is repeatedly done in scripture. the lord jesus, before he expired upon the cross, said to the penitent thief,--"to day shall thou be with me in paradise. (luke xxiii. .) paul was "caught up" thither, ( cor. xii. ;) and he calls the place "heaven," (v. ;) and in this book, (ch. ii. ,) the lord promises,--"i will give to him that overcometh to eat of the tree of life, which is in the midst of the paradise of god." the "tree" is an emblem of christ, (song ii. ;) the "river of the water of life" symbolizes the holy spirit, (john vii. , ;) for as the son and the holy ghost proceed from the father, the former by generation, the latter by emanation from eternity,--so "that eternal life which was with the father" in the person of the son, and purchased by the son, is communicated by the holy ghost to all the redeemed by regeneration. ( cor. iii. ; rom. viii. .)--thus, the eternal duration of life in glory "proceeds out of the throne of god and the lamb." on each side of the river "the tree of life" is accessible by the inhabitants; and the fruits of the tree, ripe in all months of the year, and adapted to every taste, each one may "put forth his hand" as he passes, "and take ... and eat, and live for ever." (gen. iii. .) or, "the people that are therein" may "sit down under its shadow, and its fruit will be sweet to their taste."--"the leaves of the tree" are for medicine, being preventive of all disease, so that "the inhabitant shall not say, i am sick: the people that dwell therein are forgiven their iniquities." (is. xxxiii. .) "there shall be no more curse." satan gained entrance into the garden of eden, and succeeded in entailing the "curse" upon man, and upon beast, and upon the fruits of the ground; but he shall never be loosed again, or emerge from "the lake of fire," to disturb the repose of that blessed society in heaven, (ch. xxi. .)--as the "throne of god and the lamb" is _one,_ (ch. iii. ;) so it is remarkable that the distinction of persons is omitted, as though the father and the son were but one person. true, christ said, "i and my father are one," (john x. ;) but he referred to _unity_ of _nature_ and purpose, not of _personality;_ for, in consistency with this, he said also,--"my father is greater than i;" an assertion which must consist with the former, and which plainly involves personal distinction, (ch. xiv. .)--"his name shall be in their foreheads."--which of them? we have found christ's father's name "written in the foreheads" of a hundred and forty-four thousand saints _militant_, (ch. xiv. .) while in conflict, "the world knew them not," and the adherents of antichrist "cast out their names as evil," branding them as _heretics_; but now they are known to the whole universe, as the _covenant property_ of both the father and the son, (ch. iii. .)--"behold, i and the children which god hath given me;" (heb. ii. .) "i have manifested thy name unto the men which thou gavest me cut of the world. thine they were, and thou gavest them me; and they have kept thy word. ... all mine are thine, and thine are mine; and i am glorified in them." (john xvii. , .)--there will be no intermission or interruption of service, "no night there,"--no hidings of god's countenance, no desertions; for "they shall see his face" in the "express image of the father's person," be assured of his love;--"need no candle," nor any earthly accommodation; "for the lord god giveth them light; and they shall reign for ever and ever," in fulness of joy and unalloyed pleasures for evermore. (ps. xvi. .) how different is this heaven from the mahometan paradise, which, if real, could gratify only carnal and sensual sinners! yet the imaginations of many, and their aspirations too, with the bible in their hands, are little better than those of mahometans or pagans. all speculations of heathen philosophers about the "chief good," or the enjoyments of their imaginary gods, are so gross and brutish as to demonstrate the all-important truth, that "except a man be born again, _he cannot_ see the kingdom of god." (john iii. .) and it is too evident that some modern philosophers are as little acquainted as nicodemus with the humbling doctrines of the gospel. the society of learned men, making perpetual advance in natural science, especially in astronomy,--would seem to be the highest conception of happiness which too many modern philosophers can reach. they know not some of the elementary teachings of the holy scriptures; such as,--"without holiness no man shall see the lord;" and that this indispensable preparation for heavenly felicity consists in "the washing of regeneration, and the renewing of the holy ghost." the hundreds of diverse and conflicting opinions of learned writers on the _summum bonum_, or chief good, proves to demonstration, that without supernatural revelation and regeneration, man cannot conceive in what happiness consists. thus far is the description of the heavenly state; and how little can we know, or even conceive of the glory and felicity of the upper sanctuary! we must still say with the prophet isaiah and the apostle paul,--"eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which god hath prepared for them that love him." (isa. lxiv. ; cor. ii. .) . and he said unto me, these sayings are faithful and true: and the lord god of the holy prophets sent his angel to show unto his servants the things which must shortly be done. . behold, i come quickly, blessed is he that keepeth the sayings of the prophecy of this book. vs. , .--the angel assures the apostle and all who read, that "these sayings are faithful and true," however sublime and incomprehensible; however, incredible to infidels; however contradicted and misinterpreted by antichristian apostates and enthusiasts. they are all from "the lord god of the holy prophets,"--from jesus christ and god the father, (ch. i. .)--all prophets who wrote _any part_ of the bible, were "holy men of god." ( pet. i. .)--of "these things" some were "shortly to be done;" and all in regular series would be accomplished in due time.--"behold i come quickly." christ is the speaker here, and declares that each one is "blessed who keepeth the sayings ... of this book." this benediction was pronounced on such at the beginning of this revelation, (ch. i. ,) and it is repeated by its immediate divine author, to encourage all to study it. this blessing is not to be expected by any who merely _read_ or _hear_, but by those only who _keep_ the "sayings of this prophecy." its author foreknew its enemies and corrupters. . and i john saw these things, and heard them. and when i had heard and seen, i fell down to worship before the feet of the angel, which showed me these things. . then saith he unto me, see thou do it not: for i am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship god. vs. , .--a _second_ time, john attempts an act of idolatry! while we may wonder at this, let us not fail to admire the wonderful wisdom of god in permitting his servant to fall, as he did in the case of our first father adam, that he might take occasion more fully to display his glory in "bringing good out of evil." the apocalypse is directed chiefly against that primary feature of the great antichrist, _idolatry_. this was part of "the mystery of inquity "which did already work" in the time of the apostles, (col. ii. ,) and was to be fully developed afterwards. ( thess. ii. .) this second rebuke of an apostle, by one of the most exalted of creatures, for ever answers all arguments of papists or others, who plead for, or palliate the "worshipping of angels" or souls of men. idolaters worship angels and souls _when absent_, as though they were omniscient, omnipresent and omnipotent; thus giving the glory to creatures of these divine perfections: whereas this heavenly messenger, _when present_, keenly resents this indignity to his and the apostle's adorable creator and lord. once more the angel directs john and all men to join him and all the heavenly host in observing "the first and great commandment,"--"worship god," (ch. v. - .) this angelic rebuke, leaves papists for ever without excuse; and consequently all others who deny the _supreme deity_ of our lord and saviour jesus christ, and yet worship him. . and he saith unto me, seal not the sayings of the prophecy of this book; for the time is at hand. . he that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. . and, behold, i come quickly; and my reward is with me, to give every man according as his work shall be. vs. - .--christ himself addresses john in person. he had done so at the beginning of these glorious scenes of the future, (ch. i. .) now he appears again in glory, though not described as before, that he may thus authenticate and close the vision.--"seal not the sayings of the prophecy of this book." why is this? the reason is assigned, because "the time is at hand" when they shall begin to be verified in actual history. the case was different in daniel's time, who was inspired by the same omniscient spirit to predict the same events. "o daniel, shut up the words, and seal the vision, even to the time of the end." (dan. xii. .) if the vision of the empires of persia and greece was to be "for many days," (ch. viii. ,) then the rise, reign and overthrow of the roman empire, were still more remote. no wonder that daniel, with becoming humility but intense interest inquired, "o, my lord, what shall be the end of these things?" such was the subdued anxiety of other prophets. ( pet. i. .) and here we may once for all notice the _three distinct_ periods mentioned by daniel, as measuring the duration of the roman empire, the romish apostacy, and as they bear upon the promised and desirable millennium. the two prophets, daniel and john, agree in fixing and limiting the domination of the antichrist to years. this agreement has been already pointed out. the lord, however, to allay the laudable anxiety of his "greatly beloved" servant daniel, makes mention of two other periods of time, and days or years, (ch. xii. , .) now, when we have manifold assurances that the great apostacy shall terminate with the close of the years, we may venture humbly to suppose, that the next thirty years may be occupied in the conversion of the jews, and the remaining forty-five in the effectual calling of the residue of the gentile nations; so as to bring the kingdoms of the earth and the church of christ to perfect organization and visible harmony, and the whole population of the globe into voluntary and avowed subjection to the lord and his anointed,--to perfect millennial splendor, the nearest approximation to heaven. (rom. xi. , ; ps. cii. , .) but "who shall live when god doeth this?" (num. xxiv. .)--the divine author of this book, having given to mankind a complete and sufficient revelation of his will, containing invitations and warnings, at this juncture gives intimation that obstinate sinners shall at length be left to the consequences of their own free and perverse choice, "unjust and filthy still;" no further means to be employed for their conviction; but those who have embraced the offer of the gospel, shall be confirmed for ever in holiness and happiness,--"righteous and holy still."--he also repeats the assurances of his sudden appearance to reward "every man according as his work shall be." the recompense which he brings will be of debt or justice to the impenitent unbeliever; but wholly of free grace to the believer; for the works of each class shall follow them, as decisive evidence of their respective characters, (ch. xiv. .) . i am alpha and omega, the beginning and the end, the first and the last. v. .--the lord christ here declares and asserts the eternity of his personal subsistence and official standing, as an all-sufficient guarantee of his ability and authority to deal with the righteous and the wicked, as also to bring to pass all events by his providence which are here predicted. the same guarantee he had given at the beginning of the apocalypse, (ch. i. .) . blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. v. .--those who "do his commandments," are believers, (john xiv. ,) and no others can obtain a "right to the tree of life"--all the blessings of christ's purchase: for "without faith it is impossible to please god," (heb. xi. ;) and "this is the love of god, that we keep his commandments." ( john v. .) "by the deeds of the law,"--keeping the commandments, whether moral or ceremonial, "shall no flesh be justified in the sight of god," or _merit_ a "right to the tree of life," or to "enter in through the gates into the city." this right, power, or privilege, is confined to those, and to those only, who "receive and believe on the name of christ." (john i. .) they who serve the lord christ, are entitled to the reward of the inheritance, (col. iii. ;) and in keeping of his commandments, there is great reward. (ps. xix. .) this reward is of _grace_, not of _debt_ to any of the children of adam: "not of works, lest any man should boast." (rom. xi. ; eph. ii. .) and when the last elected sinner, pertaining to the whole company of the redeemed, shall have been called, justified and sanctified, then "with gladness and rejoicing shall they be brought: they shall enter into the king's palace." (ps. xlv. .) . for without are dogs and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. v. .--"without are dogs."--these characters have been excluded by the righteous and unalterable sentence of the judge of quick and dead, having their part in the "lake of fire:" for there is no intimation here or elsewhere, of any _purgatory_ or intermediate place, with the delusive hope of which, those who "love and make lies," flatter themselves and their blind votaries. oh, that such "sinners in zion," and out of zion, "might be afraid!"--that timely "fearfulness might surprise these hypocrites!" that they might ponder those awful questions!--"who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" (isa. xxxiii. .) . i jesus have sent mine angel to testify unto you these things in the churches. i am the root and the offspring of david, and the bright and morning star. v. .--this is the "angel" whose ministry the lord christ was pleased to employ in making known to the church through his servant john, most of the discoveries of this book, (ch. i. , .) many other angels have indeed been employed by the mediator as the ministers of his providence; but this one seems to have been the principal all along. none of these heavenly messengers, however, was found competent to reveal the purposes of god, (ch. v. .) to this work the eternal son of god alone was found adequate by nature and office,--the "lamb that had been slain." christ has a personal property in the angels, as he is their creator and lord; and as they are his creatures and willing servants,--"_mine_ angel."--this is perfectly reasonable; for he is the "root of david" in his divine nature; and the "offspring of david," in his human nature, (rom. i. .)--god-man, mediator. and here let it be remarked, that in speaking or writing of our redeemer there appears to be no scriptural warrant for the popular phrases,--"the _union_ of the two natures,"--"christ as man;" or, "as god." these expressions militate against the _unity_ of his _divine nature_ and _personality;_ and are calculated,--we do not say _intended_, to mislead or confuse the mind of his disciples. "in _him personally_, not in the father or the holy ghost, "dwelleth all the fulness of the godhead bodily." (col. ii. .)--by john the descent of christ's human nature is traced through david here, because of the covenant of royalty; by paul, he is represented as being of the "seed of abraham," by reason of the more extended relation involved in the covenant of grace. (heb. ii. .)--he is also "the bright, even the morning star." this may be in reference to the less luminous "stars in his right hand," (ch. i. , ,) and by way of contrast with them: but he takes this name chiefly to intimate that he is the author of all supernatural illumination, whether in the kingdom of grace or of glory:--"the lamb is the light thereof," (ch. xxi. .) . and the spirit and the bride say, come. and let him that heareth, say, come. and let him that is athirst, come. and whosoever will, let him take the water of life freely. v. .--here is the unrestricted universal call of the gospel, to "come" to christ for eternal life.--"we do testify that the father sent the son to be the saviour of the world," ( john iv. .)--the invitation is manifold and pressing. "the spirit" by the word and conscience says, "come." "the bride," the church militant and triumphant, says, "come." every one "that heareth" the invitation, is warranted to say to others, "come." let every one that "thirsts" for true and lasting felicity, "come." if any one be in doubt, whether his desire be spiritual or not, it is added for his encouragement, as well as sufficient warrant,--"let whosoever will, take of the water of life freely." any sinner of adam's race may "wash and be clean," in that "fountain open for sin and for uncleanness;" may with confidence and pleasure, "draw water from the wells of salvation." (zech. xiii. : isa. xii. .) who can resist these calls, invitations and persuasions, and be guiltless? or who can devise easier terms of reconciliation to an offended god, than are here addressed to the chief of sinners? . for i testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, god shall add unto him the plagues that are written in this book: . and if any man shall take away from the words of the book of this prophecy, god shall take away his part out of the book of life, and out of holy city, and from the things which are written in this book. vs. , .--"for i testify."--he who is "the faithful and true witness" closes this book of prophecy, with a solemn and awful sanction. these tremendous threatenings by the "lord god of the holy prophets," may well cause all who read or hear to tremble: for who can abide his indignation?--while the "prophecy of this book" is primarily intended, all other parts of the bible are included in this solemn conclusion: for doubtless our lord intended the apocalypse to be a close to the whole canon. the threatening is twofold, corresponding to the criminality. learned, bold and irreverent biblical critics; enthusiasts and pretenders to new revelations, are in danger of these judgments. "the plagues that are written in this book," are such as will utterly destroy the presumptuous sinner who "adds to these things." and he that impiously "takes away from the words of the book of this prophecy," exposes himself to the like awful punishment. "god shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book."--tremendous doom! all that which he seemed to have shall be taken away. (luke viii. .) great will be the sudden and unexpected loss!--these awful denunciations, however, have special reference, like the rest of the threatened judgments in this book, to the great, continued and defiant impieties of the apostate church of rome. she has "added" her _traditions_ to the scriptures, as part and principal part, of the "rule of faith!" she has "taken away" the scriptures from the body of her people; or shut them up in an "unknown tongue," so that "every man may" _not_ "hear in his own tongue wherein he was born, the wonderful works of god." (acts ii. , .) this is one of the articles in rome's indictment here; and whatever modern infidelity or spurious charity may suggest, this theft of god's word, and robbery of his people, is not to be expiated with burnt offering or sacrifice. and he who scans all time, foresaw this attempt of the dragon and his allies to deprive the church and the world of the "lively oracles;" therefore, as he promised a blessing on the reader of this book, as it were on the title-page, here in the close he appends a malediction, that all who read or hear, may be deterred from such sacrilege. . he which testifieth these things saith, surely i come quickly: amen. even so, come, lord jesus. v. .--"he which testifieth these things" is the lord jesus. again he reminds all to whom these presents come, of his certain and speedy appearance. these frequent assurances are not "vain repetitions." they are intended to strengthen the faith and counteract the despondency of the saints, and to alarm the consciences of his enemies. ( pet. iii. , , , ; jude , .) to this "promise of his coming," john responds in the name of the whole church,--"amen. even so, come, lord jesus," to fulfil these predictions, in their promises and threatenings; "to be glorified in his saints, and admired in all them that believe." "so shall they ever be with the lord." ( thess. iv. .) . the grace of our lord jesus christ be with you all. amen. v. .--these are also the words of john. he had just been addressing the "lord jesus," and his next words are addressed to the "seven churches," (ch. i. , ,) or to all who read or hear the words of this book: but especially the church general. this is a concise form of the "apostolic benediction," ( thess. iii. ,) which is sometimes amplified, by naming the father and the son; or, at other times, the three divine persons. ( cor. xiii. .) however, "the grace of the lord jesus christ" is originally from god the father, procured for us by jesus christ, and communicated to us by the holy spirit. and unto the father, the son, and the holy ghost, let equal, undivided, and everlasting glory be ascribed, by all the subjects of his regenerating and sanctifying grace, "throughout all ages, world without end." amen. footnotes: [footnote : life of martin luther. pp. , . london. . luther afterwards became convinced of his error.] [footnote : gibbon has unconsciously written a commentary on prophecy!--an involuntary witness, like josephus!] [footnote : "it has been our lot to hear the voice of the third woe," faber.--"in this i entirely agree with that expositor." m'leod. the blinding influence of earth's politics upon the minds of pious men, has often occasioned the hearts of their brethren to "sigh for their inconsistency."] [footnote : the terms "clergy and laity" are of papal origin, and the unlearned christian should know that they are contrary to the mind of the holy spirit. pet. v. . the body of the people are "god's heritage,"--_clergy_.] [footnote : gibbon.] [footnote : mosheim.] [footnote : such is the interpretation of bishop newton!] [footnote : faber.] [footnote : this is the opinion of mr. faber.] [footnote : scott.] [footnote : scott] [footnote : so mr. faber imagined.] [footnote : so designated by nicholas, late emperor of russia.] appendix. the new jerusalem. interpreters are much divided in opinion as to the import of this symbol. some think it represents the church on earth during the period of the millennium; while others, no less learned and pious, consider it as an emblematical representation of the heavenly state. of those who acquiesce in the former view, some consider the arguments "quite conclusive." it may be conceded that much may be advanced, and with great plausibility, in support of this position. perhaps the most specious arguments to this purpose are such as the following:--"that the new jerusalem is distinguished from the old, because of the superior light and grace of the present dispensation of the covenant. moreover, the glowing descriptions of the church militant given by the prophets, especially isaiah, are thought to be as boldly rhetorical as those of john; yet those lofty flights are confessedly descriptive of the church on earth. besides, who can conceive how "the kings of the earth bring their glory and honour into" the heavenly state? or how are "the leaves of the tree of life for the healing of the nations," when there _are no nations to be healed?_ etc. to these arguments the following answers may be given. the church is one under all changes of dispensation, and by what names soever she is called: but it does not appear that we are warranted by scripture usage to view the new jerusalem as a designation of the church in her militant state. she is indeed sometimes called in the new testament by old testament names: as when paul calls her by the name zion, (heb. xii. .) but he does not say, _new_ zion. again, when our lord promises, (as in rev. iii. ,) to reward "him that overcometh," it must be supposed from the connexion, that, as in all similar cases of spiritual conflict, this reward is to be conferred in a future state,--heaven. but part of the reward he describes in these words:--"i will write upon him the name of the city of my god, which is new jerusalem." surely it may be supposed without presumption, that in this place new jerusalem means heaven. nor is the assumption true,--that the descriptive language of the old testament prophets is always to be understood of the church on earth. for instance, can the following language (is. xxxiii. ,) be predicated of the saints while in the body:--"the inhabitant shall not say, i am sick?" "the glory and honour of the nations" are the "saints of god, the excellent;" who while here, are "the light of the world, the salt of the earth;" and doubtless nations as well as families and individuals "have learned by experience that the lord hath blessed them for their sakes:" (gen. xxx. ; xxxix. ;)--and that he has also "reproved kings" and destroyed nations for their sakes, (ps. cv. ; is. xliii. , .) and when all the saints who are to rule the nations, (rev. xx. , ,) for a thousand years, shall have been brought home to glory, then emphatically will the glory and honour of the nations be brought into the new jerusalem. as to the "leaves of the tree for the healing of the nations," it may be remarked, that their sanative virtue will have been experienced by national societies on earth: and there is not, there never was, nor will there ever be, any other healing medicine for them, (ezek. xlvii. ) in addition to what has been said, it is worthy of notice that the tree of life, in allusion to the delights of the garden of eden, which was an emblem of heaven, is mentioned in the apocalypse, near the beginning and near the end of the book, (chs. ii. ; xxii. .) now, we are told expressly that this tree is "in the midst of paradise." but we learn both from our lord and the apostle paul that paradise signifies heaven:--"to-day shalt thou be with me in paradise," said christ to the penitent thief. "i was caught up into paradise;" that is, "the third heaven," said paul. did christ and paul mean the visible, or the invisible church militant by the name paradise? but the tree of life flourishes there, and all the redeemed eat of its fruit. they are where the tree is, the tree is in paradise, and paradise is heaven itself: therefore we are warranted to conclude with certainty that new jerusalem is a symbol of the church triumphant; and, consequently, that those parts of chapters twenty-one and twenty-two, which are of symbolic structure, are descriptive of the heavenly state. the antichrist. this word does not occur in the apocalypse, nor in any other book of the new testament except the first and second epistles, by the apostle john. there it is found in the singular and plural form. ( john ii. , ; iv. ; ii. .) the apostles in their ministry had spoken frequently and familiarly to the disciples of this personage, as an enemy of god and man. "ye _have heard_ that antichrist shall come." "remember ye not," asks paul, "that, when i was yet with you, i _told you_ these things?" ( thess. ii. .) paul blames his countrymen, the hebrews, that they had need that one should teach them again which be the first principles of the oracles of god, (heb. v. .) and it is just so now, in the case of most professing christians, learned and illiterate; they yet need to be taught again what is meant by antichrist. all who are acquainted with the sentiments of the reformers of the sixteenth and seventeenth centuries are aware that their conceptions of this enemy were vague and confused. persecuted as heretics and apostates from the only true church, the church of rome, the reformers very naturally concluded that the pope, or the church of which he is the visible head, was the antichrist. and this opinion is very generally held at the present day. mr. faber, however, dissents from this popular notion, and with much confidence and plausibility broaches a new theory of his own. his style is always forcible, and so perspicuous that he cannot be misunderstood. in his "dissertation on the prophecies," he lays down the following canon or rule for expositors:--"before a commentator can reasonably expect his own system to be adopted by others, he must show likewise that the expositions of his predecessors are erroneous in those points wherein he differs from them." to enforce this rule he adds,--"it will be found to be the only way, in which there is even a probability of attaining to the truth." i can neither admit the justness of his rule, nor the conclusiveness of his reason; for by its adoption, "of making many books there would be no end; and the world itself could not contain the books that should be written." to deduce the truth from any portion of god's word, it is by no means necessary that the expositor shall undertake the herculean task of refuting all the heresies and vagaries which "men of corrupt minds" have pretended or attempted to wring out of it. but as mr. faber is not to be reckoned in this category, i shall pay him so much deserved respect as to apply to himself _his own rule_ in some following particulars:-- by a formal syllogism mr. faber proposes to overthrow the generally received interpretation of the term _antichrist_, that it means, the _papacy_, or, the _church of rome_. thus he reasons:--"he is antichrist that denieth the father and the son: but _the church of rome_ never denied either the father or the son: therefore _the church of rome_ cannot be the _antichrist_ intended by st. john." now, in this argument, which seems to be so clear and conclusive, there is a latent sophism, an assumption contrary to the scriptures. the false assumption is, that the word _denieth is univocal_; that is, that it has in the bible, and on this doctrinal point in particular, only _one sense_; whereas this is not the case. the church of rome does indeed "profess to know" the father and the son, but "in works denies" both, ( tim. v. ; tit. i. .) therefore mr. faber's conclusion is not sustained by his premises, and the church of rome might be the antichrist for any thing that his syllogism says to the contrary. mr. faber imagined that "republican france,--infidel and atheistical france,"--was the antichrist; and he labored with much ingenuity to sustain his position by applying to revolutionary france the latter part of the eleventh chapter of daniel, together with the prophecies of paul, peter and jude. i presume that most divines and intelligent christians are long since convinced, by the developments of providence, that he was mistaken. the commotions of the french revolution and the military achievements of the first napoleon, however important to peninsular europe, were on much too limited a scale to correspond with the magnitude and duration of the great antichrist's achievements. they were, however, owing to their proximity to britain and their threatening aspect, of sufficient importance to excite the alarm and rouse the political antipathies of the vicar of stockton upon tees! mr. faber's antichrist is an "infidel king, wilful king, an atheistical king, a professed atheist," of short duration, and his influence of limited geographical extent. he is not in most of these features the antichrist of prophecy, whose baleful influence is co-extensive with christendom, and whose duration is to be years. mr. faber's erudition is to be respected, his imagination admired, but his political feelings to be lamented. indeed, his very ecclesiastical title of office,--"vicar," is itself partly indicative and symbolical of the prophetic antichrist. i do not believe that infidel france, whether republican or monarchical, nor the papacy, nor the church of rome, is the antichrist of the apostle john; yet i do believe that all these are essential elements in his composition. the following are the principal component parts of that complex moral person, as defined by the holy spirit, by which any disciple of christ without much learning may identify john's antichrist. his elemental parts are three, _and only three_, and all presented in the thirteenth chapter of revelation. the "beast of the sea," (vs. , ,) the "beast of the earth," (v. ,) and the "image of, or to the first beast," (v. ,) that is, the roman empire, the roman church and the pope: all these in combination, _professing christianity_; these, with their adjuncts as subordinate agencies constitute the apocalyptic antichrist. besides this personage, well defined by the inspired prophets, daniel, paul, john and others, there is no other antichrist. an "infidel king, a professed atheist," as distinct from this one and symbolized in prophetic revelation, i find not. i conclude that such a personage is wholly chimerical, framed as a creature of a lively imagination. the image of the beast. mr. faber is unsuccessful in his interpretation of the "image of the beast." his reasoning is ingenious, specious and intelligible as usual. he labours to prove that the worshipping of images by the papists is the meaning of the symbol. material images, however, whether of papal origin or otherwise, are harmless vanities: "for they cannot do evil, neither also _is it_ in them to do good," (jer. x. .) the case is quite otherwise with this image. it has "life, speaks, and has power to _kill_," (rev. xiii. .) these properties of john's "image" are so opposite to those of the papal images, that they effectually confute mr. faber's fanciful, not to say whimsical theory. it has been already shown that the "image" symbolizes the papacy, the _fac-simile_ of the roman emperor. the beast's "_deadly wound_." the erastian heresy, the usual concomitant of prelacy, will readily account for mr. faber's explanation of the "deadly wound," which the first beast received in his sixth head. constantine, he thinks, inflicted that wound by abolishing paganism. he writes as though the beast had been _actually killed_, and had lain literally dead for a period of nearly three centuries! (viz., from till .) yet the apostle assures us that the "deadly wound was healed." the _beast did not die_. daniel gives no hint of the death of his fourth beast, which is the same as john's beast of the sea, until his final destruction at the close of the years. it was in fact under the reigns of constantine and his successors, that ambitious pastors were nurtured into antichristian prelates, and passed by a natural transition into popery. the empire never ceased to be a beast during the whole period of its continuance. the sixth _head_ was wounded, but the beast still survived. the sixth or imperial form of government was changed, but that change brought no advantage to the christian church either in her doctrine or order. as a distinct horn of this beast the british nation with her hierarchy is easily traceable to mystic babylon in point of maternity. since, as well as before the time of henry the eighth, spiritual fornication has ever been the crime of the "british establishment." this historical fact requires no proof. mr. faber seems to me to give too little prominence in his exposition to daniel and john's beast of the sea, as an enemy to christ. indeed, he appears to overlook the leading idea involved in the name antichrist, as a _substitutionary_, false, and therefore inimical or hostile christ. instead of keeping before his mind the glorious person of the mediator as the special object of antichrist's enmity, as prophecy requires, he places before him the church or the gospel instead of christ. hence he writes thus:--"we find in the predictions of st. john,--(why not _st_ daniel?) two _great enemies_ of the _gospel_, popery and mohammedism." then he adds,--"a third power is introduced," (preface, p. .) this "third power" he calls "a wilful infidel king," and, as already noticed, interprets it of "atheistical france." now, it will be evident to the intelligent reader that among his "three powers" considered by him as "enemies to the gospel," he has entirely lost sight of the _seven headed ten horned beast_, and _his hostility to christ_! he has, in fact, manifestly substituted his imaginary "wilful king",--infidel france, for the roman empire, the beast of daniel and john, the agent that slays the witnesses, (rev. xi. .) to almost every expositor, and in his lucid moments, even to mr. faber himself, it is apparent, that the roman empire is the primary element in the complex personage that wars against the lamb. even kings are but _horns of the beast_, and popery but a _horn_. (dan. vii. ; rev. xvii. , .) it is therefore a great mistake on the part of this learned author, to feign an antichrist distinct from the three confederated enemies of christ and his witnesses,--enemies so clearly pointed out in prophecy by appropriate and intelligible symbols:--the beast with ten, and the beast with two horns, and the image of the first. these three, all professing the christian religion, and practically denying it, without the shadow of a doubt, constitute the antichrist of john, ( john ii. - .) this is the identical enemy described by daniel, and according to the inspired predictions of both prophets, doomed to eternal destruction, (dan. vii. ; rev. xix. .) hence it is obvious that mr. faber's "wilful king" is wholly a creature of his own fancy, constituting no feature of the prophetic antichrist. the little book. this symbol is in the tenth chapter evidently distinguished from the one in the fifth chapter. it is considered by several interpreters as containing all that follows to the end of the book. according to this view, it would be larger than the sealed book, (ch. v. .) such a view is altogether untenable, involving, as it does, almost a palpable contradiction. the little book is indeed comprehended in the sealed book, as a part of the whole; or it may be viewed as an appendix or codicil, or perhaps still more correctly as a _parenthesis_, interrupting the series of the trumpets, that the object of the seventh or last woe-trumpet maybe thus described and rendered intelligible when sounded. mr. faber is correct in saying, "the eleventh, twelfth, thirteenth and fourteenth chapters, in point of chronology run parallel to each other;" but he is mistaken when he says the "little book comprehends these four chapters." it comprehends only so much as intervenes between the close of the ninth chapter and the fifteenth verse of the eleventh chapter; or, in other words, between the sounding of the sixth and seventh trumpet. to be more correct and explicit,--the tenth chapter introduces the little book, and the eleventh chapter, from the first to the fourteenth verse inclusive, exhibits an abstract of its contents,--a condensed narrative or mere outline of the contest during the years. the death of the witnesses. many divines have considered the death of the two witnesses, as consisting in a moral slaying, equivalent to apostacy. mr. faber views their life and death as altogether political. he censures mr. galloway for "want of strict adherence to _unity of symbolical_ interpretation," but he inadvertently falls into the same error. assuming, as he does, that the two witnesses are the old and new testament _churches_, where is the "unity of symbolical interpretation" when he tells us that the witnesses were politically slain in the "disastrous battle of mulburgh in the year , by the total route of the protestants under the lead of the elector of saxony and the landgrave of hesse?" the _political_ death of two churches in the battle of mulburgh!--such language exemplifies neither the accuracy of historic narrative, nor the "unity of symbolical interpretation:" nor does it accord with another rule of the writer, one of his three cardinal rules, namely,--that "no interpretation of a prophecy is valid, except the prophecy agree _in every particular_ with the event to which it is supposed to relate." mistaking the character of the witnesses, as one of the primary symbols in the apocalypse, he is unable to ascertain in history either their identity or work, their life or their death. having imagined their political death in , he supposes their resurrection to political life in ,--"by the accession of edward the sixth to the throne of england!" and "the defeat of the duke of mecklenburgh in the october of that year!!" of course, these witnesses, according to mr. faber's interpretation, resumed their function of prophesying so soon as they were restored to political life: but we look in vain for the prophesying of the mystic witnesses after their ascension to the symbolic heaven, (rev. xi. .) as we have shown to the readers of these notes, their lives and their testimony, or prophesying, terminate together, (ch. xi. ; xii. .) the mark of the beast. "with regard to the mark of the beast," mr. faber "thinks, with sir isaac newton, that it is _the cross_," (p. .) this _thought_ has indeed been almost universal in the minds of protestants. so deep-seated is this conviction in the popular belief, that one is deemed chargeable with temerity, if not something worse, who would call its grounds in question. popular opinion, or belief in matters of this spiritual and mystical nature, is, however, of very little weight in the estimation of such as are accustomed to "try the spirits." although the mark was to be received at the instance and by the authority of the two horned beast of the earth, it was not enjoined as a mark of devotion to _himself_. it was manifestly commanded by him as a _tessera_ of loyalty to the ten-horned beast of the sea, the obvious symbol of corrupt and tyrannical civil power. instead therefore of the cross as a sign of devotion to popery,--of membership in the church of rome, as identifying with the beast's mark, this mark is evidently and demonstrably the tessera of loyalty to the roman empire,--immoral civil power; and this, too, in any of the dependencies of that iron empire, (dan. ii. ; vii. .) from the errors and vagaries of this learned and acute expositor, some of which have been pointed out, it is apparent that no amount of intellectual culture, no natural powers of discrimination, no logical or metaphysical acumen, will compensate for the want of early and accurate training in the knowledge of supernatural revelation. on the prophetical and priestly offices of our redeemer, some of the english prelates have written with a force, perspicuity and zeal against the heresies of the romish apostacy, not excelled by the writings of those who have dissented from the semi-papal hierarchy of the anglican church. but on the _royal_ office of immanuel, their prelatic training and associations seem to have blinded their minds. "no bishop, no king," is a maxim which seems to lie at the foundation of all their political disquisitions and speculations, and which gives a tincture to all their expositions of prophecy. nevertheless, even in this field of labor, the diligent student may consult with much advantage the learned works of such writers as the two newtons, kett, galloway, whitaker, zouch, with their predecessors, lowman, mede and others. after all, the best works to be obtained as helps to understand the prophetic parts of scripture, will be found in the labors of those who, from age to age, have obeyed the gracious call of christ,--who have "come out from mystic babylon," from the romish communion,--from the mother and her harlot daughters, and who have associated more or less intimately with the _witnesses_. among these may be consulted with profit the works of durham, mason and m'leod. but while searching after the mind of god revealed in this part of his word, let us never exercise implicit faith in the teachings of any fallible expositor. let us always regard the injunction of our apostle:--"beloved, believe not every spirit, but try the spirits whether they are of god." of course, the only infallible standard by which we can try the spirits is the whole word of god,--"comparing spiritual things with spiritual." the first resurrection. bishop newton, among those divines distinguished in ecclesiastical history as millenarians, may be regarded as one of the most learned, judicious and cautious. the amount of the deductions which this class of writers draw from the scripture phrase "first resurrection," and its context, confirmed as they suppose by many other parts of scripture, appears to be the following:--all the righteous shall be raised from their graves to meet our saviour coming from heaven at the beginning of the millennium: he and these saints, clothed in real human bodies, are to dwell and reign together upon a renovated earth during that happy period. indeed, writers on this interesting subject differ so much in details, that no well-defined theory or system can be discovered among them. the _literal resurrection_ of the bodies of the saints, and the _corporeal presence_ of christ among them, seem to be the cardinal points of agreement with this class of expositors; and from this literal interpretation of the resurrection of the righteous and bodily appearance of the saviour, they either took or received the name _millenarians_. other christians, however, who differ from them in the interpretation of symbols, are no less believers in a millennium than they,--a thousand years of righteousness and peace _on the earth_. bishop newton understands "this 'first resurrection' of a particular resurrection preceding the general one at least a thousand years." "it is to this first resurrection," says he, "that st. paul alludes, ( thess. iv. ,) when he affirms that the 'dead in christ shall rise first,' and ( cor. xv. ;) that every man shall be made alive in his own order, christ the first fruits, afterwards they that are christ's at his coming." it is surprising that a person of the bishop's learning should so readily mistake the _sound_ for the _sense_ of the words which he quotes. while the apostle is, for the "comfort" of the saints, treating of _their_ resurrection, he is evidently speaking of the general resurrection at the _end of time_. in the morning of the resurrection christ's members will be raised after the manner and in virtue of his resurrection,--"the first fruits" securing the following harvest, in obvious allusion to the ceremonial law. in the other case, when paul says, "the dead in christ shall rise first," does he mean,--before "the rest of the dead?" no, but before those of their _redeemed brethren_ who shall then be "alive and remain;" for these "shall not prevent (_anticipate_) them which are asleep," (_in the grave_.) that is, the bodies of the saints who have died shall be raised in glory, _before_ those then alive shall undergo a change equivalent to that of the resurrection. such is manifestly the meaning of the apostle's plain language which has no reference whatever to the millennium, not even the remotest allusion. nothing but a groundless preconception of the nature of the millennium will account for the sound of words taking the place of their sense in the reader's mind, and no degree of mere scholarship can obviate this propensity of the human mind in "the things of the spirit of god." not only does the learned prelate misapprehend and misapply the texts above quoted to support his theory, but he makes a gratuitous concession, which is at once fatal to his scheme and inconsistent with himself. he says,--"indeed, the _death_ and _resurrection_ of the witnesses before mentioned, (rev. xi. , ,) appears from the concurrent circumstances of the vision to be _figurative_." the bishop evidently viewed the witnesses of the eleventh chapter as a company altogether different from those of whom john speaks in the twentieth chapter, (vs. , .) this is another of his surprising mistakes; for that the _identical party_ as a moral person appears in both parts of the symbolic and allegorical representation will readily appear to any unbiassed mind by an induction of the following particulars. these witnesses are to continue "prophesying days (_years_,) (rev. xi. .) then they are killed, (v. .) but we learn that _in death_ they are _victorious_, (ch. xii. ) they triumph "with the lamb on mount zion," (ch. xiv. ) in a similar attitude of triumph they again appear "standing on the sea of glass, (ch. xv. .) they are with their victorious king, (ch. xvii. .) they are exhorted to retaliate upon mystic babylon, (xviii. .) they are also engaged in the last campaign with the captain of their salvation, (ch. xix. , , .) and at length they are advanced to thrones of civil power to "rule the nations," (ch. xx. ,) in fulfilment of daniel's prophecy and their saviour's promise, (dan. vii. ; rev. ii. , .) the death and resurrection of the witnesses is compendiously stated in the former part of the eleventh chapter, (vs. - ;) but these events, epitomised again in the "little book," are amplified in the subsequent chapters, where we are made acquainted more fully with their enemies, their conflicts, death, resurrection, ascension and exaltation; and in all these respects is exhibited their conformity to the example of their captain and leader. if, therefore, according to the bishop's conception, "the death and resurrection" of the witnesses in the eleventh chapter be _figurative_, and if the witnesses of the twentieth be the same as those of the eleventh chapter, which identity i have proved, it follows incontrovertibly, that the "first resurrection" is to be understood in a figurative sense. this interpretation may be abundantly confirmed in the following manner:--the witnesses prophesy years. but since no individual persons live so long, a succession _must_ be supposed. they are, in fact, mystic characters, having their real counterpart in actual history on this earth. the scarlet colored beast and woman, (ch. xvii. ,) are of equal duration with the witnesses, and of similar mystic character, and have their real counterpart in history. the witnesses are slain by the beast at the instigation of the woman; but their death is only temporary, (ch. xi. , ;) their enemies "have no more that they can do:" while, on the other hand, the death of the beast is "perdition,"--eternal death, (ch. xvii. ,) and in this death the woman,--"the false prophet" participates, (ch. xix. .) all this symbolical language respects christ's enemies as corporate or organized bodies. here it is proper to notice an objection of bishop newton. he asks,--"with what propriety can it be said, that some of the dead who were beheaded "lived and reigned with christ a thousand years; but the rest of the dead lived not again until the thousand years were finished;" unless _the dying_ and _living again_ be the same in both places?" very true, the dying and living are doubtless "the same in both places." the bishop's mistake consists in taking these expressions in a literal sense, "a proper death and resurrection." he evidently assumes that "the rest of the dead," here mentioned, are to be literally raised at the last day. this is undoubtedly true, for there shall be a resurrection ... of the unjust." (acts xxiv. ,) but it is not the truth contained in the words in question. from the assumption of the _literal_ raising of "the rest of the dead," he infers the _literal_ raising of those that were beheaded. the converse of this is obviously the correct way of reasoning. we have found that the witnesses are spoken of, (xi. ,) as _figuratively_ raised by the bishop's own acknowledgment, therefore it is most natural and logical to infer that "the rest of the dead" were to be raised in the same manner, namely, _figuratively_. as at the beginning of the millennium,--the martyrs, not some of them only, as the bishop hints, will be raised in the persons of their legitimate successors in faith and practice; and their faith and practice will constitute the happy state of the world for a thousand years, so, when that period shall have expired, satan, being "loosed out of his prison," (ch. xx. ,) will deceive the nations as before, and during the "little season" of liberty, will succeed in raising from the dead as it were, a multitude of the same character as those who killed the witnesses,--"gog and magog." this maybe called the _second_ resurrection, and there will never be a _third of that kind_, for the lord will destroy them for ever, (ch. xx. .) the character of the witnesses and their unparalleled conflicts with antichrist sufficiently identify them in the apocalypse throughout the years, as also during the thousand years of their reign; and the character of their enemies identifies them in the time of conflict for years; but during the succeeding period of righteousness and peace for a thousand years, they will not be permitted to lift up the head. and so soon as they are organized under the conduct of satan, and like pharaoh, most confident of victory, (exod. xv. ,) then "sudden destruction cometh upon them, and they shall not escape." the identity of the two witnesses. the late rev. alexander m'leod, d. d., who had the works of learned predecessors before him, has successfully corrected many of their misinterpretations in his valuable publication, entitled "lectures upon the principal prophecies of the revelation." at the time when he wrote that work, he possessed several advantages in aid of his own expositions. he had access to the most valuable works which had been issued before that date, ( .). he was then in the vigor of youthful manhood; and he was also comparatively free from the trammels which in attempts to expound the apocalypse, have cramped the energies of many a well-disciplined mind, _political partialities_. at the time of these profound studies, he occupied a position "in the wilderness," from which as a stand point, like john in patmos, he could most advantageously survey the passing scenes of providence with the ardor of youthful emotion, and with unsullied affection for the divine master. with all these advantages, however, the dispassionate and impartial reviewer may discover, in the rapid current of his thoughts, that the active powers of the expositor some times took precedence of the intellectual. two special causes may be assigned for this, hereditary love of liberty, and the actual condition of society at the time. born in scotland, the cradle of civil and religious liberty from the days of john knox, dr. m'leod's traditions and mental associations were necessarily imbued with the atmosphere of such surroundings. to such causes may be attributed occasional declamation, extravagant verbosity and unconscious inconsistencies, not well comporting with the solidity and self possession so desirable on the part of an expositor. yet even in such outbursts of impassioned eloquence we may sometimes discover noble conceptions commanding our admiration, if not altogether such as to secure our approbation. it ought to be considered, moreover, that the "lectures" came from their author in a turbulent, if not in a revolutionary condition of society. peninsular europe was convulsed by the successful military career of that brilliant general, napoleon. england and the united states were also at war. the independence and even the existence of the young republic were apparently in peril. the lecturer very naturally sympathized with the land of his adoption, in which resided his domestic treasures and many of the "excellent ones of the earth," to whom he was bound by conjugal, paternal and covenant ties. in a condition of actual warfare, he could not but feel most keenly the constriction of these manifold and endearing bonds, especially when thought to be jeopardized. with these preliminaries, and expressing my obligation to the doctor's labors, to whose system of interpretation as well as to most of his details, i cheerfully give my approbation in preference to all other expositors whose works it has been in my power to consult; it is proposed briefly to review some of his expositions and sentiments, from which i crave liberty to dissent. "it is not the interest of any man to be in error." in his interpretation of the seals and trumpets of the apocalypse, dr. m'leod has unquestionably corrected many misapprehensions of his learned predecessors, especially bishop newton and mr. faber: and it is perhaps to be regretted that he did not favor the public with his view of the vials also, a work which he seems to have had in contemplation when the "lectures" were published. the three last named interpreters did certainly improve upon the expositions of all who went before them in this field of investigation; and in most cases of disagreement the doctor excelled in accuracy the other two, as will readily appear on careful examination. in attempting to ascertain the import of the mystic "witnesses," as of the antichrist, expositors widely differ. bishop newton says positively,--"the witnesses cannot be ... any two churches." mr. faber is equally peremptory, that they "must be two churches," and he attempts to sustain his position by many citations of scripture, and by much plausible argumentation. the bishop is substantially correct in saying, "they are a succession of men, and a succession of churches." mr. faber is also correct in the main when he says,--"the two witnesses signify the spiritual members of the catholic church:" but his notion of _two churches_, the "old and new testament churches," betrays his imperfect conception of the _essential unity_ of the church of god. both he and the bishop overlook too often the important fact that civil magistracy is a divine ordinance, which, as corrupted, constitutes the first beast of the apocalypse, and the most prominent feature of the great antichrist. doctor m'leod's definition or description of the witnesses is as follows:--"they are a small company of true christians, defending the interests of true religion against all opposition, and frequently sealing with their blood the testimony which they hold," (p. .) this description is more definite than either of the two preceding, and is therefore worthy of preference; yet the reader will still wish for something more precise and tangible. since the prophets of the old and new testaments reveal the hostility of the devil to christ and his people, and since both daniel and john represent this hostility by appropriate and intelligible symbols, as carried out by corrupting the two great ordinances of _church_ and _state_, would it not follow that the witnesses are those christians who, for years, apply the word of god to these two ordinances, contending for a _scriptural magistracy_ and a _gospel ministry_,--the "two sons of oil;" and testifying against their _counterfeits_? such appears to be the import of those mystical characters of whom we read, zech. iv. ; rev. xi. . in tracing the witnesses through their eventful history for years as portrayed in the apocalypse, and in fixing with precision their _continuous identity_, i am constrained reluctantly to dissent from the doctor and agree with faber. adopting the language of "frazer's key," dr. m'leod says, "these witnesses differ as much from their cotemporaries, the one hundred and forty-four thousand sealed ones, (rev. vii. ,) as elijah differed from the seven thousand in israel in his time." the attempt is made to prove this assertion by the following plausible argument:--"god is never for a moment without a people upon earth." this is true,--"and the visible church is an indestructible society." is this assertion true? it is partly true, and partly untrue:--"true of her _existence_ and moral identity, but not of her _visibility_ as an organized body." for example, where was the visible church while elijah "dwelt by the brook cherith?" ( kings xvii. , xix. ;) or while the "woman was in the wilderness?" (rev. xii. .) is it consistent with propriety to contemplate the woman as _literally visible_, when she is symbolically "in the wilderness?" this seems to be impossible. i am therefore prepared to give my decided preference to the sentiment of mr. faber contained in the following words of his "dissertation:" "the one hundred and forty-four thousand here mentioned, (rev. xiv. ,) are the immediate successors of the one hundred and forty four thousand sealed servants of god; (ch. vii. .) they are the same in short, as _the two witnesses_.... they constitute the _persecuted church in the wilderness_."--i cannot but think the evidence of identity here irresistible; and in the pithy language of the doctor on another point, i say,--"a man must shut his eyes not to see" the correctness of mr. faber's interpretation of this identity. the doctor's censure of english expositors in one of his notes will too often justly apply to other divines in expounding prophecy:--"they have greatly diminished the value of their publications, by permitting themselves to indulge so much of the spirit of political partiality." doctor m'leod and mr. faber i consider among the best expositors of the prophecies on which they severally wrote; and therefore their valuable works have been principally contemplated in these animadversions. on material points they have shed much light where those who preceded them left the reader in darkness, or involved him in perplexing labyrinths. faber preceded m'leod, and the latter availed himself of all the aid furnished by the former; yet till the "mystery of god shall be finished," his people will be receiving accessions of light from the "sure word of prophecy." sounding op the seventh trumpet. at the time when those learned divines wrote, the political agitations in europe and america, as already noticed, gave a peculiar tincture to their opinions and expositions of the apocalyptic symbols. this state of feeling on the part of these distinguished men, and on opposite sides of the atlantic, is very strikingly illustrated in their conflicting interpretations of the "third woe,"--the seventh trumpet. amidst the conflict of arms and the booming of cannon, in both hemispheres, those writers thought the first blast of the seventh trumpet and third woe could be distinctly heard. they differed widely, however, in their interpretations of its import and effects. to mr. faber, napoleon, who was the most conspicuous figure in the passing drama, appeared as a terrific vandal at the head of his legions, threatening to uproot and lay waste the fair fabric of european civilization. to the doctor, on the other hand, napoleon seemed the possible minister of providence, destined to prepare the way of the lord, and to introduce a better, a scriptural civilization. as time has sufficiently demonstrated the fallacy of their respective expositions of the seventh trumpet, it is needless to quote or review their speculations. the principal defect pervading the "lectures," and one which most readers will be disposed to view in an opposite light, appears to be, a charity _too broad_, a catholicity _too expansive_, to be easily reconciled with a consistent position among the mystic witnesses. their author, however, deriving much information from the learned labours of english prelates on prophecy, could not "find in his heart" to exclude them from a place in the _honourable roll of the witnesses_. i am unable to recognize any of those who are in organic fellowship with the "eldest daughter of popery," as entitled to rank among those who are symbolized as "clothed in sackcloth." the two positions and fellowships appear to be obviously incompatible and palpably irreconcilable. it is true that there have been and still are in the english establishment divines who are strictly evangelical; but the reigning mediator views and treats individuals, as he views and treats the moral person with which individuals freely choose to associate; and we ought to "have the mind of christ." ( cor. ii. .) assuming that the third woe trumpet was sounding in his ears, the doctor, transported with the imaginary but delightful prospect, that the kingdoms of this world were speedily to become the kingdoms of our lord and of his christ, speaks of france as follows:--"she had given assistance to the sons of freedom on the plains and along the shores of columbia, until the republican eagle snatched the oppressed provinces from the paw of the royal lion of england."--we may admire the metaphors of the _orator_, while we deplore the political feeling of the _divine_. it is true, as the orator in calmer moments reflects,--"the political conduct of professing christians is generally lamentable;" and alas! this "lamentable conduct" is usually tolerated and too often exemplified by their spiritual guides. it has been generally so since the days of jeroboam who "made priests of the lowest of the people," and thereby rendered the ministry the stipendiaries of the state. and as it was then, even so it is now, whether in the kingdoms, empires or republics of the earth. "let us," with the doctor, "lament the political conduct of christians in the present age of the world." allusion has been already made to seeming inconsistencies in the doctor's sentiments. there is truth in the adage,--"_tempora mutantur et nos mutamur cum illis_,"--"times change, and we change with them." and indeed changes are allowable in matters of a circumstantial nature which do not affect moral principle. moral principle, however, is in its nature immutable. in the early period of the doctor's public life he had nobly proved "negro slavery unjustifiable." but this accursed system was from the first interwoven with the very framework of that "republican america," which in his "lectures" he takes occasion thus to eulogize! "we never formed a street of the mystical babylon.... let this be the asylum of the oppressed.... she (republican america) has not, either by sea or land, encouraged oppression (?) or despoiled of his goods him that was at peace with us?"--i confess my inability to credit these statements, or to reconcile them with "the great moral principles" which the author justly tells his readers it was the object of the author of the apocalypse to illustrate before the world. i have thus noticed some of the most important particulars in which i dissent from the interpretations of the doctor and others, that the reader may be guided by all accessible way-marks in searching after the mind of god in this mysterious but highly instructive part of his precious word. i can again cordially recommend to his attention the lectures of doctor m'leod, as the best exposition of those parts of the apocalypse of which he treats, that has come under my notice. in the notes will be found minor points of dissent from the doctor's views, and from multiplied aberrations of many others. i have studied great plainness of speech, abstaining from the introduction of many verbal criticisms on the original text, and from the use of terms and phrases not familiar to the unlearned reader. let no sincere christian be deterred by seeming difficulties from reading the apocalypse, or be dissuaded from searching it, by the discrepancies of interpreters; for this is equally true of "the other scriptures." ( pet. iii, .) the title of this book. in our authorized version of the bible, this last book is correctly translated "revelation." it is otherwise designated "the apocalypse," by simply anglicising the greek title,--_apokalupsis_. a distinguished modern divine, doctor seiss, has furnished the public with a novel interpretation of the title. but it is remarkable that he does not propose an _interpretation_ at all; he merely gives what he conceives to be a _correct translation_. it is this:--"the book of the _unvailing_ of jesus christ!" in this singular translation two things are transparent,--affectation of scholarship, and the (_proton pseudos_) the cardinal error of millenarianism. learned men, however, are not devoid of fancy. of this fact those who are historically designated millenarians have given many illustrations from the primitive ages down to our own time. the doctor's rendering of the name of this book discloses the predominant idea conceived in his imagination and cherished there, that christ is to appear upon earth in glorified humanity at the beginning of the millennium, and that the apocalypse is intended chiefly to apprize the church and the world of this momentous event. "the unvailing of jesus christ," indeed! why, the lord jesus christ was revealed,--"unvailed" to the faith of our first parents in the promise of the "woman's seed" as every intelligent christian knows, (gen. iii. .) we are assured that "to him give all the prophets witness," (acts x. .) abraham rejoiced to see christ's day, (john viii. .) his advent in the flesh was so well known that old testament believers spoke of him familiarly as of "him that was to come," (matt. xi. .) surely he was "unvailed" to his disciples all the time that he went in and out among them before his death. and after his resurrection he appeared unto them the third time,--"was seen of cephas, then of the twelve: after that he was seen of above five hundred brethren at once," ( cor. xv. , .) after his ascension stephen "saw jesus standing on the right hand of god," (acts vii. ) how preposterous then, since the whole bible "unvails" the saviour, to insinuate that the _specific object_ of the apocalypse is to _unvail jesus christ_! that doctor seiss and those who endorse his _mistranslation_, or, as it ought to be called, his _false exposition_ of the title to this book, do totally misapprehend and misinterpret the mind of the holy spirit, is further evident from the obvious import of the plain words in the first verse;--this "revelation of jesus christ, god gave unto him."--christ. did god the father "unvail" christ to christ himself? how gross the absurdity! we do not transgress the law of charity in pronouncing as impious, such manifest "wresting of the scriptures." moreover, the declared object of this book is to "show unto god's servants _things_,--(not to show christ,) which must shortly come to pass:" namely, events of providence which were then future,--the evolution of the purposes of god. it is indeed true that in the sublime scenery presented in vision to john, the lord jesus often appears as a very conspicuous object; but he is only one among a multiplicity of other objects, and generally as the principal agent in executing the divine decrees. in this attitude he appears immediately on the opening of the seals of that book, which all sober expositors consider as the symbol of god's purposes, especially of those "unvailed" in this prophetic book. when in the sixth chapter, the "four animals" say in succession, "come and see," is jesus christ the only object to be seen?--the exclusive object unvailed? or even always the _primary_ object? by no means. thus it is evident that at the very beginning of his career as an expositor of this sacred book, doctor seiss gives loose reins to his fancy; and then it is not difficult to foresee through what mazes of error the credulous reader will be conducted, who in his simplicity, follows such a reckless guide. the hallucinations of millenarians of old and of late have greatly discouraged the disciples of christ, and seriously hindered them in obeying his command,--"search the scriptures," especially this precious book. their unscriptural error, which some might call an _antiscriptural heresy_, of the pre-millennial corporeal appearance of our saviour, with its carnal concomitants, has been a temptation to not a few to look upon this part of the bible as wholly unintelligible, _contrary to its very name_,--revelation, the hereditary and inveterate misconception by millenarians of the nature of the thousand years' reign of the saints, bears a striking analogy to that of the jews concerning the kingdom of their messiah, and suggests a remark by that prince of divines among english dissenters, doctor owen, in his "exposition of the epistle to the hebrews." he says truly,--"there are precious, useful, significant truths in the scripture, so disposed of, so laid up, as that if we accomplish not a diligent search, we shall never set eye on them. the common course of reading the scriptures, nor the common help of expositors, who for the most part, go in the same track, and scarce venture one step beyond those that are gone before them, will not suffice, if we intend a discovery of these hid treasures." and again he says, "how hard it is to dispossess the minds of men of inveterate persuasions in religion!" quiet talks on the crowned christ of revelation by s. d. gordon author of "quiet talks on power", "quiet talks on prayer", "quiet talks about our lord's return" [illustration] chicago new york toronto fleming h. revell company london and edinburgh copyright, , by fleming h. revell company new york: fifth avenue chicago: north wabash ave. london: paternoster square edinburgh: princes street preface crowning the christ is an intensely practical thing, whether taken in the _personal_ sense or the _world_ sense. he has been crowned in the upper world. with wondrous patience and graciousness he pleads for the personal crowning in our lives. some day--no one knows just when--he will begin to _act_ as the crowned christ _in all the affairs of our earth_. the initiative of all action to-day on the earth is in man's hands. some day the initiative of _governing_ action on the earth will be in the hands of the crowned christ, even while the personal initiative of each man's life will still be in his own hands. god is intensely practical. jesus was never concerned about speculation nor mere discussion; he was too intent on helping people. the bible is wholly a practical book. it is concerned only with helping us. it does not tell us all the truth there is; we shall be constantly learning more in the future life. but it does tell us all we need to know now. and its purpose in telling us what it does is wholly practical,--to urge us to right choice, and to lives that square with the choice. this is the purpose that decided just what truth should be told in the book. there is one book of the sixty-six devoted wholly to this subject of the crowned christ,--"the revelation of john." every one of these books touches him at some angle, and finds its deepest meaning in what he was to do and did do, and yields up its secrets only under the touch of his hand. but this book, the closing and climax of all, the knot in the end of the inspired thread, this deals wholly with the action of the crowned christ. no book of the sixty-six has seemed so much like a riddle and set so many a-guessing. and without doubt much of its meaning will be clear only as events work themselves out. events will prove the only expositor of much. but it is with the deep conviction that this is wholly a _practical book_, written wholly from a practical point of view, and concerned wholly with our practical daily lives, that i have ventured to take it up in this series of simple, wholly practical, quiet talks. and it is only this side of its teachings that will be dealt with here. the book is a street leading into the true overcoming life the master would woo us to. it is only after many years' study of this book of the revelation, and a special study the past three years and a little more, that i have ventured to put these talks together. and now they are sent out with the earnest humble prayer that others may find some little practical help in prayerfully reading, as i have found much in prayerfully studying, under the master's gracious faithful touch. contents i. the christ crowned, the fact ii. the crown book iii. a sight of the crowned christ iv. a message from the crowned christ v. an advance step in the royal programme vi. a clearing-up storm in the realm vii. the crowned christ reigning viii. watching the horizon i.--the christ crowned, the fact "when god sought a king for his people of old, he went to the fields to find him; a shepherd was he, with his crook and his lute and a following flock behind him. "o love of the sheep, o joy of the lute, and the sling and the stone for battle; a shepherd was king, the giant was naught, and the enemy driven like cattle. "when god looked to tell of his good will to men, and the shepherd-king's son whom he gave them; to shepherds, made meek a-caring for sheep, he told of a christ sent to save them. "o love of the sheep, o watch in the night, and the glory, the message, the choir; 'twas shepherds who saw their king in the straw, and returned with their hearts all on fire. "when christ thought to tell of his love to the world he said to the throng before him, 'the good shepherd giveth his life for the sheep--' and away to the cross they bore him. "o love of the sheep, o blood sweat of prayer, o man on the cross, god-forsaken; a shepherd has gone to defend all alone the sheepfold by death overtaken. "when god sought a king for his people, for aye, he went to the grave to find him; and a shepherd came back, death dead in his grasp, and a following flock behind him. "o love of the sheep, o life from the dead, o strength of the faint and the fearing; a shepherd is king, and his kingdom will come. and the day of his coming is nearing."[ ] coronation gift. christ is crowned. not in any vague far-fetched meaning, but in the plain common-sense meaning of the word, he is _crowned_. for crowned means put in the place of highest power, with full right to exercise that power at will. and when the crucified jesus went up that olivet day, before the astonished eyes of the disciples, into the sightless blue, on the cloud, he was received in the upper world by the father. and he was lifted up into the place of highest honour and greatest power. he sat down at the right hand of the father.[ ] he had said it would be so. breathing the air thick with bitter hate on the night of his trial, he had quietly said to the jewish rulers that even so it would be, bringing at once about his person the bursting of the storm of hate.[ ] now his unfaltering trust in his father has its sweet reward. the holy spirit poured out on pentecost, the birthday of the church, was the gift of the _crowned_ christ. the rushing sound as of a mighty wind that filled all the house, the tongues of flame plainly seen, the bold talking to the crowds of foreign jews of god's mighty power, the faithful witnessing about the crucified jesus in the city that hounded him to death, the convinced crowds openly declaring at the peril of their lives their belief in the despised jesus, the strangely rare unselfishness even in money matters, and the winsome graciousness of spirit that marked, not only the inner circle, but these greatly increased crowds,--all this said one thing in clear unanswerable tones of unmistakable power, _christ is crowned_.[ ] for the sending down of the holy spirit was the act of the crowned christ. and every touch of the holy spirit's presence within trusting hearts,--the sweet peace, the quiet assurance, the longing for purity, the drawing away to prayer, the hunger for god's word, the intense desire to have others saved, the passion to please this wondrous god of ours,--all these simple marks of the holy spirit's presence in our hearts, all tell us, and each tells us, in unmistakable tones, that christ is crowned. for this wondrous spirit within is the gift of the crowned christ. when jesus went up from the earth, holding as his sure captive the captivity of suffering and death to which he had with such great strength yielded, he received gifts, coronation gifts. the father gave him all. he gave him the disposal and control of all. this was the crowning. and in his great out-reaching love christ received these gifts _on behalf of men_, his blood brothers. and at once he gave to men, to his trusting disciples, the all-inclusive gift, the holy spirit, his coronation gift.[ ] so god came anew to dwell with men as originally planned. this blessed presence within tells me, by his mere presence, that christ is crowned. the writers of the new testament make a chorus of sweet music on this chord, ringing out in clear tones the full notes of delight and joy. luke's simple narrative sounds the note four times. paul swells it out with a joyous fulness that grows in volume and intensity as his narrowing prison walls shut out more and more the lower lights, and centres his upward gaze upon jesus, "far above all rule, and authority, and power, and dominion, and every name that is named," with "all things in subjection under his feet."[ ] john's special companion and working partner, peter, makes this note blend with and dominate the minor chord of suffering for christ's sake.[ ] the christian hebrew who wrote so eloquently to his fellow-countrymen of the immense superiority of jesus and so modestly withheld his own name, strikes this note five times with strong, clear touch.[ ] he quotes that eighth psalm, which so wonderfully gives god's own ideal for man's mastery over all creation. and then he tells us that in jesus the ideal will yet be fully realized. and that while the whole plan has not yet fully worked out as it will, yet _even now_ we see the jesus who tasted death for every one, crowned with glory and honour as part of the plan which he carried out in suffering the extreme suffering of death. and our lord jesus himself, talking out of the glory to the man who was his bosom companion on earth, reserves as his last tender plea to us to live the overcoming life this--"he that overcometh i will give him to sit down with me in my throne as i also overcame and _sat down with my father on his throne_."[ ] and so we find out just what this word crowned means. jesus was received in the upper world, exalted, glorified, made to sit down at the father's right hand, put far above all rule and authority, with a name greater in the sweep of its power than any other, and with all things put in absolute subjection under his feet. this is the simple, direct meaning of the sentence--christ is crowned. what a contrast the two faces of that glory cloud saw! the face looking down, and the face looking up! the one--the downward face--looked upon a cross, a man hanging there with a mocking crown of thorns without and a breaking heart within, scowling priests, jeering crowds, deserting disciples, sneering soldiers, weeping women, heart-broken friends, a horror of darkness, a cave-tomb under imperial seal, and blackest night settling down over all. the other--the upward face--looked upon a great burst of the upper glory, the countless angels singing swelling songs of worship, the wondrous winged cherubim, the redeemed hosts from eden days on reverently bowing and exultantly singing, the exquisitely soft-green-rainbow-circled throne, the father's face, once hidden, but to be hidden now never again, the _shared_ seat on the father's throne,--what a contrast! here crucified--there crowned. crucified on earth, one of the smaller globes of the universe. on the throne of the whole universe of globes--crowned! from the lowest depth to the one extreme height. from hate's worst to love's best. from love poured out for men to love enthroned for those same men; love triumphant each time, on cross and on throne. what a contrast! what a coronation! what a welcome home to a throne! the music of a name. it is most intensely interesting to recall that, of course, this is just what the very word christ means,--the crowned one. we sometimes get so used to a word that it is easy to forget its real meaning. the word christ has been used so generally for so many centuries as a _name_ that we forget that originally it was a title, and not a name. and it still is a title, though used chiefly as a name. some day the title-meaning will overlap the name-meaning. we may never cease thinking of it as a name, but there is a time coming when events will make the title-meaning so big as to clear over-shadow our thought and use of it as a name. it helps to recall the distinctive meaning of the words we use for him who walked amongst, and was one of us. jesus is his _name_. it belongs to the _man_. it belongs peculiarly to the thirty-three years and a bit more that he was here, even though not exclusively used in that way in the book. there's a rare threefold sweetness of meaning in that five-lettered name. there is the meaning of the old word lying within the name, before it became a name, victory, victor, saviour-victor, jehovah-victor. there is the swing and rhythm and murmur of music, glad joyous music, in its very beginnings as a common word. then it has come to stand wholly for a _personality_, the rarely gentle, winsome, strong personality of the man of bethlehem and nazareth, and of those crowded service-days. and every memory of his personality sweetens and enriches the music in the old word. and then the deepest significance, the richest rhythm, the sweetest melody, come from the meaning his experiences, his life, pressed into it. the sympathy, the suffering, the wilderness, the cross, the resurrection, all the experiences he went through, these give to this victory-word, jesus, a meaning unknown before. they put the name jesus actually above every name in the experiences of tense conflict and sweeping victory it stands for. this threefold chording makes music never to be broken nor forgotten. "there is no name so sweet on earth, no name so sweet in heaven, the name before his wondrous birth, to christ the saviour given." lord is a title, of course. it was used of one who was a proprietor, an owner, or a master. it was commonly used as a title of honour for one in superior position, as a leader or teacher. in speaking of jesus it is coupled with the title christ as an interchangeable word,[ ] as well as an additional title. but peculiarly it is the _personal title_ given jesus by one who takes him as his own personal master,[ ] while it still retains its broader meaning. but _christ_ is peculiarly _the official title_ of jesus. there is only one christ. lord is used of men. it is used of both the father and the holy spirit, as well as of jesus. but the name christ is used of only one person, and can mean only that one. there could be only one christ. the word or its equivalent was used occasionally in the old testament in a narrowed sense for the king of israel, who is reverently spoken of as "the lord's anointed," that is, god's messiah or christ.[ ] but the one common thought of it among the hebrew people, growing ever intenser as the old testament period merges into the time of the new, was that there was one coming, _the_ messiah, _the_ christ, god's chosen, the one anointed and empowered, to be their deliverer. the one question that sets all hearts a-flutter about the rugged john of the deserts was this: "is he _the_ christ?"[ ] in their thought there was only one to whom the title belonged. and even so it is. christ is the official title of _the one_ chosen and anointed by god to be ruler over his hebrew people, and over all the race, and the earth, and the universe,--god's king, to reign until all have been brought into full allegiance to the great loving father.[ ] the christ is the crowned one, god's crowned one. the very word christ tells that christ is crowned. our great kinsman. there is an intensely interesting question that crowds its way in here, and it proves an immensely practical question, too. _why_ was christ crowned? we can say at once that this was his due. he was given that which belonged to him in good right. he was reinstated in his former position, with all the power and glory that were his before his errand to the earth.[ ] then too this was his vindication after the shameful treatment of earth. before the eyes of all the upper world, both loyal and disloyal eyes, this man whom earth hounded so shamelessly is vindicated; he is set right by the father.[ ] but there is yet more than this. it is a more of a sort that concerns _us_ very closely, and it sets one's heart a-beating a bit faster. this crowning was part of a plan, a plan of which our earth is the centre. it was the second great part of a plan of which the suffering and dying were the first great part. both were for the sake of us men and our earth-home, and the lower creation. this is the thing being emphasized in the second great paragraph of the hebrews.[ ] man was made the under-master of the earth and of the lower creation, but lost, weakly surrendered, his place of mastery. the new man came to recover for man what had been lost and to realize this original lost plan. and so he became our brother, sharer of our flesh and blood, tempted like as we, perfected in his human character by the experiences he went through, then tasted to the bitter dregs the death that belongs to our sin. and then following that, he was crowned with glory and honour. and so he rises to the place of mastery over all that belongs to perfect man. so he brings all creation into the glad subjection which is its natural happy state. it is for earth's sake, for the race's sake, and for the sake of our faithful companions and servants, the whole lower creation, that christ has been crowned. we think more about the personal meaning to ourselves of his having died and risen again. we need to remember, too, this broader meaning. the dying and rising secures our salvation personally. the crowning and the reigning will work out the redemption of all nature and of the lower creation,[ ] and this in turn will mean much for men living on the earth in the kingdom time, and for the race as a race. this leads at once to another question that presses in. what is the _domain_ of the crowned christ? if we take the crowning in the common meaning of that word, it means that there is some domain that christ rules over. what is it that he is crowned over? and the answer is so sweeping as to seem far-away and dreamy to us who are living on this sin-hurt earth. he is the crowned ruler of the whole created universe and all intelligent beings in it. he has been placed over absolutely every "rule and authority and power and dominion, and not only in this present age but in the coming age."[ ] there is simply no limit in extent to his domain. everything has been placed in subjection to him and is now subject to his word, and his alone. there is a striking passage in philippians that fits in here.[ ] in speaking of the exaltation of jesus christ, paul is careful to explain particularly that every knee would bow, _in the heavens_, and, _on the earth_, and _under_ the earth or in the _world below_. this threefold division is very striking. the heaven things are understood at once, and things of the earth sphere. but there is a third world to be taken into account, that strange uncanny world of evil spirit beings in rebellion against god's authority. it is spoken of repeatedly as principalities and powers, indicating numbers and organization, dignity, and power.[ ] all of this is included in what has been placed under christ's authority.[ ] is christ reigning now? but there is still another question that has been impatiently pushing underneath for some time. and it also is an intensely practical one. does this mean that christ is actually ruling now over this domain of his? how about the affairs on the earth? are all things here subject to him? is this the way he would have things go? and some of us think the evil spirits seem pretty free in their movements. this present order of things that we are living in the thick of, is this the reign of the crowned christ? and some of us feel the stress of things so much that we can scarce keep patient for a thoughtful poised answer to our questions. there are those, and good earnest folk they are, too, who tell us that christ has come, and is constantly coming, more and more, into our common life. the higher ideals that are crowding for expression, the more spiritual conceptions of man and his brotherly relations, the constant striving toward better civilization, the bettering of the condition of the poor and less fortunate, the increased recognition of men's rights in the complex industrial world, the increasing effort to correct evils by legislation, the great moral reforms that are sweeping aside the awful liquor curse, and loosening women's bonds, and safeguarding young womanhood and children, the newer aggressiveness in the missionary propaganda and in much of the activity of the church, even the attempt to humanize and civilize the warfare that in itself is stupidly savage and utterly inhuman,--is not all this a coming of christ and of the christ-spirit into our common life? many ask. and there is only one answer to such questions, a strong emphatic "yes." it surely is the christ-spirit that moves in all of this. this is a coming of christ; and a blessed coming, too. there was nothing of this sort before the christ-spirit began to sweeten the world's life. and there is none of it to-day except in those parts of the world where the christ-spirit influences life. but--there's a "but"--it proves a blessed but; this is only a crumb or two falling from a loaded table. and he who judges christ by these crumbs only, wholesome and toothsome as they are, will have a very skimpy conception of christ. all of this sort of thing that has come has come very slowly. it has had to fight through and in, every step of the way that it has come. its coming has been opposed stubbornly, maliciously, viciously every inch of the road, as only those know who are in the thick of the struggle for these reforms, panting for breath sometimes. it is as though a few whiffs of wholesome life-giving air have breathed through the cracks and crevices of the breastworks and fortifications of evil in which all our common life seems entrenched. but the fortifications are still there. if the sweet, wholesome breathing in through cracks and crannies has been so blest, what would it be if the forces of evil were clean removed from the scene, and the christ-spirit became the whole atmosphere breathed fully and freely without restraint, with no bad draughts, and no counter currents to guard and fight against? it would seem like a strange sort of a kingdom if the present is even a gradual coming in of the kingdom. we would seem to be having a new, strange sort of a christ if the present is a sample of his sort of reigning. for it may well be thoughtfully doubted if ever there was such a condition of feverish unrest in all parts of the world as to-day. it is most difficult to put your finger on a single spot of the world-map that is not being torn and uptorn by unrest in one shape or another. either actual war, or constant studious preparation for war, actually never ceases. and it is difficult to say which is the worse of the two. the actual war reveals more terribly to our eyes and ears the awful cost in treasure and in precious human blood spilled without stint. the never-ceasing preparation for war seems actually to cost more. in the immense treasure involved, and in blood too, given out, not on an occasional battlefield, but in the continual battle of daily life to meet the terrible drain of taxation, it costs immensely more. there is less of the tragic for the news headings, but not a whit less, rather much more, in the slow suffering, the pinched lives, and the awful temptations to barter character for bread. then there is the continual seething unrest in the industrial world; the protests sometimes so strange and startling against social and political conditions; the feverish greed for gold, and land, and position; the intense pace of all our modern life; the abandonment of home and home ideals; the terrific attack against our young womanhood. the political pot which gathers into itself all these things, never quits boiling or boiling over, in some part of the world, now here, now there. and it seems like the greatest achievement of diplomacy when here and there it can be kept from boiling clean over, or at least made to boil over less. it would seem indeed like a queer sort of kingdom if this is a sample. some of us would have less heart in repeating one petition of the old daily prayer. and christ would seem to have quite changed his spirit and character if this is a result of his coming. the greatness of patience. and the great simple truth is this, the truth that in the strange mix-up of life we easily lose sight of is this: _christ has not yet taken possession of all of his domain_; a part of it still remains to be possessed. "we see _not yet_ all things subjected to him."[ ] we are living in the "not-yet" interval between the crowning and the actual reigning. we are living on the "not-yet" possessed part of his domain. and the question that comes hot and quick from our lips, even though with an attempt at subdued reverence, is this: "why does he not take possession, and untangle the snarl, and right the wrongs, and bring in the true rational order of things?" and all the long waiting, the soreness of hearts over the part that touches one's own life most closely, the shortness of breath in the tensity of the struggle, underscore that word "why?" and the answer to the impatient question reveals all afresh the greatness of the love of our christ. his greatness is shown most in his _patience_. but patience is one of the things we men on this old earth don't know. it's one of the unknown quantities to us. it can be known only by knowing god. for patience is love at its best. patience is god at his best. his is the patience that sees all, and feels all with the tender heart that broke once under the load, and yet waits, steadily waits, and then waits just a bit longer. in this he runs the risk of being misunderstood. men in their stupidity constantly mistake strong patience for weakness or indifference or lack of a gripping purpose. and god is misunderstood in this, even by his trusting children. but, even so, the object to be gained is so great, and so near christ's heart that he waits, strongly waits with a patience beyond our comprehension; waits just a bit longer, always just a bit longer. there are two parts to the answer. jesus the christ is giving man the fullest opportunity. he never interferes with man's right of free choice. man is free to do as he chooses. every possible means is used to influence him to choose right, but the choice itself is always left to the man. the present is man's opportunity. the initiative of action on the earth is altogether in man's hand. all of god's power is at man's disposal; but man must _reach out_ and _take_. this long stretched but waiting time is for man's sake, that he may have fullest opportunity. the longsuffering of god would woo men.[ ] when at length opportunity comes to its end it will be only because things have gotten into such desperate shape, into such an awful fix, that at length _for man's sake_ christ will step into the direct action of the earth once again. he will take the leadership of earth into his own hands, even while still leaving each man free in his individual choice. this is the first part of the answer. the waiting is that man may have fullest opportunity. then christ has a great hunger for _willing_ hearts. no words are strong enough to tell his longing for a free, glad, joyous surrender to his mastery. he could so easily end the present conflict, but he waits that men may bring to him the allegiance of their lives, given of their own glad, gracious, voluntary accord. he was a volunteer saviour. he longs for that love that is the bubbling out of a free, full heart. the best love is only given freely without any compulsion of any sort, save only love's sweet compelling. he wants what he gives--the best. and so he waits, patiently waits just a bit longer. this is the second bit of the answer. the long delay spells out the hunger as well as the patience of god's heart. the divine husbandman is patiently waiting, and sending warm sun and soft rains and fragrant dews while waiting.[ ] "the husbandman waiteth-- the _husbandman_? why? for the heart of one servant who hears not his cry. "the husbandman waiteth-- he _waiteth_? what for? for the heart of one servant to love him yet more. "the husbandman waiteth-- long patience hath he-- but he waiteth in hunger-- oh! is it for thee?"[ ] taking with your life. but--ah! listen, there's a wonderful "but" to put in here. but, while waiting _he puts all his limitless power at our disposal_. if that simple sentence could be put into letters of living flame, its tremendous meaning might burn into our hearts. when paul piled up phrase on phrase in his eager attempt to have his asiatic friends in and around ephesus take in the limitless power of the ascended christ, he added the significant words, "to the church."[ ] all that power is for the use, and at the disposal, of the church. the church was meant to be a unit in spirit in loyalty to her absent lord, wholly under the dominating touch of the holy spirit, not only in her official actions, but in the lives of the individual members. if she were so, no human imagination could take in the startling, revolutionary power, softly, subtly, but with resistless sweep, flowing down from the crowned christ, among grateful men. not being such a unit it is not possible that that power shall be as great in manifestation as was planned and meant. for no individual nor group can ever take the place in action of the whole unified body of believers, acting as a channel for the power of the crowned christ. that power shall be realized on the earth only when the church is so unified, and at work, under the reigning christ, from the new headquarters up in the heavens. but meanwhile all of that power is _at the disposal of any disciple of christ_--the humblest--who will simply live in full-faced touch with christ, and who will _take_ of that power as the need comes, and as the sovereign holy spirit leads. it is of this, this _personal_ taking, that paul is speaking when he piles up that intense sentence: "able to do _exceeding abundantly above all that we ask or think_ according to _the power that worketh in us_."[ ] the great bother in paul's day and ever since, and now, is to get people to _take_. the power is fairly a-tremble in the air at our very finger-tips. and we go limping, crutching along both bodily and mentally and in our spiritual leanness. those tremendous words of jesus, "because i go unto the father," with the whole passage in which they occur,[ ] must be read in _the light shining from the throne_. only so can they be understood. but then, so read, they begin to grip us, and grip us hard, as we see what he really meant and means. he who has the warm, child-like touch of heart with jesus, that the word "believeth" stands for, shall--as the holy spirit has full control--do the same works as jesus did, same in kind and in degree, and then shall do even greater than jesus ever did. _because_ it is now the glorified crowned christ who is doing them through some child of his, simple-hearted enough to let him have full control. and the means through which he will do them is simple, child-like, trusting, humble prayer. the man using the power is on his knees. the lower down he gets the more and more freely the power flows down and out among men. as one learns to keep in touch--learns it slowly, stumblingly, with many a stupid fall, and many a tremble and quiver--as he learns to keep in simple touch with the crowned christ he will find _all_ the power of that christ coming with a soft surging throb of life wherever needed. _we may have all we can take._ but _the taking must be with one's very life_. no mere earnest repeating of a creed in church service will avail here. the repeating must be, syllable by syllable, with feet and will, with hands and life, in the daily tread where each step is stubbornly contested. this is the bit of truth for the waiting time. this is the song to be singing in this present "not-yet" interval. and the song will help cut down the length of that "not-yet," until the friction of our lived faith shall wear off the "not" and wipe out the "yet," and we shall find the crowned christ a reigning christ. for some day this patient waiting crowned man will rise up from his seat at the father's right hand. he will step directly into the action of earth once again. man will have had his fullest opportunity lengthened out to the last notch of his possible use of it. then we shall see the crowned christ quietly stepping in, taking matters wholly into his own hands, and acting in all the affairs of earth as the crowned one. then he shall reign from sea to sea, and from the euphrates out to where the ends of the earth become a common line on the other side. the kingdom will have come, for the king will be reigning. the night will be gone. the day has come. the shadows flee. he has come, whose presence puts the new day at dawn, with the east all aflame, and the fragrant dew glistening gladly on every tender green blade. this time of expectancy is over;[ ] the time of making real has _come_. then comes the restoration of the old original love plan to earth and beast and man.[ ] "thou art coming, o my saviour! thou art coming, o my king! in thy glory all-transcendent; in thy beauty all resplendent; well may we rejoice and sing! coming! in the opening east, herald brightness slowly swells; coming, o my glorious priest, hear we not thy golden bells? "thou art coming, thou art coming! we shall meet thee on thy way, we shall see thee, we shall know thee, we shall bless thee, we shall show thee all our hearts could never say! what an anthem that will be, ringing out our love to thee; pouring out our rapture sweet at thine own all-glorious feet! "thou art coming! rays of glory, through the veil thy death has rent, touch the mountain and the river with a golden glowing quiver, thrill of light and music blent. earth is brightened when this gleam falls on flower, rock, and stream; life is brightened when this ray falls upon its darkest day. "not a cloud and not a shadow, not a mist and not a tear, not a sin and not a sorrow, not a dim and veiled to-morrow, for that sunrise grand and clear! jesus, saviour, once with thee, nothing else seems worth a thought! oh, how marvellous will be all the bliss thy pain hath bought! "thou art coming! at thy table, we are witnesses of this, while remembering hearts thou meetest, in communion clearest, sweetest, earnest of our coming bliss. showing not thy death alone, and thy love exceeding great, but thy coming and thy throne, all for which we long and wait. "thou art coming! we are waiting with a hope that cannot fail; asking not the day or hour, resting on thy word of power anchored safe within the veil, time appointed may be long, but the vision must be sure; certainty shall make us strong, joyful patience can endure! "o the joy to see thee reigning, thee, my own beloved lord! every tongue thy name confessing, worship, honor, glory, blessing, brought to thee with glad accord! thee, my master and my friend, vindicated and enthroned! unto earth's remotest end glorified, adored, and owned!"[ ] working by the light of the throne. but we are still in the "not-yet" interval. we see not yet all things subject to him. this is still the waiting time. it is the pleading time for him. he pleads for the _personal crowning_ of himself in our lives, that he may reign there and he alone. this is our great opportunity. we shall never see its like again, nor anywhere else than on this earth. in the reigning time that's coming this peculiar opportunity of crowning christ while he still is absent and despised, this will be gone. in the upper world they have no such opportunity. there is no opposition there. now and here is the rarest opportunity to put this great waiting patient man on the throne of heart and life, with possessions and ambitions and plans all in subjection under his feet. every woman knows the name of brussels lace. the old capital of the low countries of europe has long been famous for its lace. it is of great interest to note the conditions under which it is sometimes made. they are conditions studiously prepared after long experience. in one of the famous lace factories in brussels there are a number of small rooms devoted to the making of some of the most delicate patterns. each room is just large enough for a single worker, and is quite dark except for one narrow window. the worker sits so that the stream of light falls from above directly upon the threads, while he himself sits in the darkness. the darkness aids the workman's eyes to see better, and to work more skilfully in the narrow line of clear light centred on the delicate task. he weaves in the upper light intensified by the surrounding gloom, and does exquisite work. there is a clear line of light _from a throne_ shining down into the darkness in which we sit and move. it shines from the face of a crowned man. in the light of that light we can see clearly to do a difficult bit of crowning work,--to crown the christ in our lives and to keep him crowned. as our eyes follow that line of upper light we may catch glimpses of his wondrous face up there in the glory. so we shall be steadied and cheered in the darkness as we stick to our glad crowning work. and so we shall move forward on the calendar the day when that thin line of light seen now only by watching eyes shall become a burst of glory light seen by all eyes. and this is the thing the crowned christ is asking of us during this waiting time, this "not-yet" interval. he is counting on each of us being faithful to him, our absent lord, in this. "he is counting on you. he has need of your life in the thick of the strife: for that weak one may fall if you fail at his call. he is counting on you, if you fail him-- what then? "he is counting on you. on your silver and gold, on that treasure you hold; on that treasure still kept, though the doubt o'er you swept 'is this gold not _all_ mine? (lord, i knew it was _thine_.') he is counting on you, if you fail him-- what then? "he is counting on you. on a love that will share in his burden of prayer, for the souls he has bought with his life-blood; and sought through his sorrow and pain to win 'home' yet again. he is counting on you, if you fail him-- what then? "he is counting on you. on life, money, and prayer; and 'the day shall declare' if you let him have _all_ in response to his call; or if he in that day to your sorrow must say, 'i had counted on you, but you failed me'-- what then? "he is counting on you. oh! the wonder and grace, to look christ in the face and not be ashamed; for you gave what he claimed, and you laid down your all for his sake--at his call. he had counted on you, and you failed not. what then?"[ ] ah! please god, by his grace, we shall not fail in _the ruling purpose_ of our lives. we may crown him lord of all. we _can_. he asks it. we surely _will_. "with all my powers him i greet, all subject to his call; and bowing low at his pierced feet _now_ crown him lord of all." footnotes: [ ] joseph addison richards. [ ] mark xvi. . [ ] matthew xxvi. . [ ] acts ii. ; iii. - ; v. - ; vii. , . [ ] psalm lxviii. ; ephesians iv. ; acts ii. . [ ] romans viii. ; ephesians i. - ; philippians ii. - ; colossians iii. . [ ] i peter iii. . [ ] hebrews i. ; ii. - ; viii. ; x. ; xii. . [ ] revelation iii. . [ ] acts ii. . [ ] romans x. . [ ] i samuel xvi. ; xxiv. , ; ii samuel i. - ; xix. , and elsewhere; psalm xviii. , and frequently in psalms. [ ] john i. , ; luke iii. . [ ] philippians ii. ; i corinthians xv. - . [ ] john xvii. ; i. - ; colossians i. - . [ ] matthew xxvi. ; acts ii. - , - ; philippians ii. - ; hebrews ii. . [ ] hebrews ii. - . [ ] romans vii. - ; jeremiah ix. ; xii. , ; xxiii. ; genesis iii. - ; acts iii. . [ ] ephesians i. - ; hebrews ii. - . [ ] philippians ii. - . [ ] ephesians vi. ; colossians ii. . [ ] colossians ii. ; ephesians iii. ; iv. - ; i corinthians xv. . [ ] hebrews ii. . [ ] ii peter iii. - ; romans ii. ; ix. ; revelation ii. ; i peter iii. ; ii peter iii. ; exodus xxxiv. - . [ ] james v. . [ ] f. m. n. [ ] ephesians i. - . [ ] ephesians iii. . [ ] john xiv. - . [ ] hebrews x. . [ ] acts iii. . [ ] frances ridley havergal. [ ] mrs. bessie porter head. ii.--the crown book "all hail the power of jesus' name! let angels prostrate fall: bring forth the royal diadem, and crown him lord of all. "o that with yonder sacred throng we at his feet may fall, join in the everlasting song and crown him lord of all! "with all my powers him i greet, all subject to his call; and bowing low at his pierced feet, _now_ crown him lord of all. "i hail the power of jesus' name, before him gladly fall, bring him my own heart's diadem and crown him lord of all!" the crowning book. there is a _crown book_ in this old book of god,--the revelation of john. it is _the_ crown book, the only one. it is the crown book of the sixty-six in two senses. it is the capping climax of the whole revelation of god's word. it gathers up into itself in a peculiar way the dominant characteristics of both the hebrew old and the greek new testaments. and it is the book of the crown. the king is in action. he himself gives the message of the book to john. he is seen stepping forward to take possession of his realm. then he takes possession. he dispossesses the pretender. he reigns over the earth. the revelation of john is the crown book. this is the peculiarity of the revelation in comparison with all the other books. only here is christ seen exercising his crown rights. from end to end of the old testament pages, his coming is looked forward to, with an eager longing that grows in intensity as the national failure grows ever worse. in the gospels he comes, but not as he was expected. he is heralded as king, and claims to be king. he has all the graciousness of a king in ministering to the needs of the people, and all the power of a king in his personal touch. but he is rejected by the nation, and goes to the cross, yet still as a king,--a humiliated, crucified king. in the acts he is the risen, glorified king seated at the father's right hand in glory, and at work through his followers among men on the earth. but it is always in the midst of sharp, bitter opposition. in the epistles he is seen crowned at the father's right hand, guiding and teaching his followers who are still suffering persecution. but in the revelation of john all this is changed. there's a sharp, decided, advance step. here he is not only crowned, but stepping directly and decisively into the action of the earth in the full exercise of his crowned rights and power. it is peculiarly the book of the crown, the royal book, the enthroned christ exercising fully and freely at will his crown rights. jesus' bosom friend. the book was written by john the disciple and apostle. this is our same old friend john, whom we met first that ever-memorable afternoon, down by the jordan river road, when he was introduced to jesus by the john of the deserts, and had his first long, quiet talk with him.[ ] the friendship began that day, grew steadily, and never flagged. it was one of the few friendships that jesus had that never knew any lapse nor eclipse. he became, in an outstanding sense, the bosom friend of jesus. probably it was not because of any special gentleness or amiability on john's part, though he may have had something of these traits. it was more likely because of the deep, intelligent sympathy between the two, a sympathy not only of personality, but deeper and stronger because of a mental and spirit likeness growing up between them. it would seem likely that john developed a mental grasp, a spirit insight, a student thoughtfulness, a steadiness of temperament, and with these, a growing understanding of much--at the least--much of jesus' spirit and ideals and vision. it may quite be that all this came slowly, and grew up out of the constant contact with jesus, and out of the warm personal love between the two men; quite likely. who could live so close to jesus as he and not bear the marks on mind and spirit? the fire that burned so fiercely in early years[ ] grew into a steady, unflickering flame under the influence of that personal friendship. it seems not unlikely that john belonged to a good family, and had his home in jerusalem. he was clearly on terms of easy intimacy at the palace of the high priest,[ ] which in itself would suggest his social standing in the city. it was to this man that jesus, on the cross, committed the care of his mother. and john accepted the trust as a tender token of friendship, and took mary at once to his own home. and as mary remained in jerusalem at least some time, and john clearly for a long time, the home was likely there. john was one of the chief leaders in jerusalem during the pentecost days, and after. peter was the chief spokesman, but john was always close by his side. the friendship between the two seems to have been close and of long standing. they were sent together by the master to arrange for the supper that memorable betrayal night,[ ] and they are seen together in the activities in jerusalem for many years.[ ] it would seem that in later years john left jerusalem, and made his home for the remainder of his life in ephesus. doubtless he was led, after the years of leadership in the mother church, to leave the great jew centre, and devote his strength to missionary service in the outside gentile world. ephesus was the chief city of the province of asia, and the natural centre of the population and life of the province. john probably worked out from ephesus, preaching throughout the whole district; teaching, advising, praying with, and visiting the groups of little churches scattered throughout the province, perhaps founding some, and strengthening all. for his work seems to have been, not so much evangelizing, but the much more difficult work of teaching, patiently, carefully, teaching; a work so essential to the life of any church. so he would be quite familiar with the churches to which the revelation letters are sent, and would be well known by these people and loved and revered by them as a father in the faith. this personal bit about john is of intensest interest in studying this book of his. it was to this man that jesus could entrust the writing of this special message. john could take in what the master was showing him as few, if any others, could. the close, sympathetic friendship made him able to take in what his old friend and master is now telling him in the glory. and he could give it out too, simply, fully, clearly, just as it was given to him. love can see and grasp, and can obey simply, where mere mental keenness fails. there is no tonic for the brain like love in the heart. no brain ever does its best work, nor can, until the heart is fired by some tender, noble passion. it was to mary magdalene who had such reason to love tenderly that jesus showed himself first after the resurrection.[ ] and it is to john, the bosom friend, whose friendship stood the severest test where all others failed, that he now shows himself in glory, and entrusts this pleading message, and vision of coming events, and of the after glory. he that willeth to do the master's will shall know surely and clearly what that will is. and he that goeth farther yet, and willeth to give the tenderest love of his heart, ever kept at summer heat, shall know the master himself, in present personal touch, and in clear and clearing understanding of his coming victorious action and crowning glory. john wrote a gospel; one chief epistle, besides the two very brief personal letters; and this book of the revelation. the gospel and epistles were quite likely written while in ephesus. the gospel was his plea to all men to whom it might come to accept jesus as their personal saviour. its characteristic word is "believe." and the plan of it is a simple array of incidents about jesus that would lead men to a warm, intelligent belief in him. the chief epistle is written to the little groups of believers scattered throughout asia minor, and doubtless in the old home district of judea, too. its characteristic word is "abide." it is an intense plea, by a personal friend to abide, steadily, fully, in christ, in spite of the growing defections and difficulties pressing in so close. the revelation was written, quite likely, on the island of patmos while all was yet fresh in his mind; or possibly in ephesus after his release from his island prison; or perhaps begun in patmos and put into its final shape in ephesus. it is written to the little groups of believers in and near ephesus. it is a most intense plea to be personally true to the lord jesus in the midst of subtle compromise and of bitter persecution. its characteristic word is "overcome." it speaks much of the opposition to be encountered, and tells of greater opposition yet to come, the greatest ever known. and it pleads, with every possible promise, and every warning of danger, that the true believer set himself against the evil tide, at every risk, and every possible personal loss, and so that he "overcome" in the name of the lord jesus. old and new woven together. the language in which the book is written is of intense interest. it is so unusual. it combines hebrew thought and greek speech. it is as though a hebrew soul were living in a greek body, and the soul has so dominated the body as to make decided changes in it. the thought and imagery, and the very words are largely taken over from the old testament, much of it not being found elsewhere in the new testament. it is as though the old testament reaches clear over the intervening space and writes the last book of the new as an additional book of the old, but with distinct additions. but all these additions are outgrowths of what is already in the old. but while the thought and imagery are hebrew, the language is greek. but scholars note that john's greek here is different from that of his gospel, and is indeed peculiar to itself, with new grammatical adjustments, as though better to express his hebrew thought. yet, like the gospel, it is an easy greek to learn and to understand. it is as though the old testament were the warp of a new bit of fabric, with the new as the shuttle-threads, and yet with such additions as makes the pattern stand out much more definite and clear, and the colours in it more pronounced. thus this end-book is a weaving of both old and new into a new bit of fabric, but with a more distinct pattern than either. this explains the use of the symbolism which is so marked here. the picture language of john's revelation has seemed very puzzling. it has seemed like a new language, to which we had neither grammar nor dictionary, and the intended meaning of which we could only guess at. but this is because we are westerners and a bit set in our western way. and possibly, too, though we dislike to confess it, because we have not gotten a clear, simple grasp of this old book of god as a whole. the bible is an oriental book, written in the characteristic picture language of the orient. the truth is that the symbol or picture language is meant to make the book _easier of understanding_. we simply need to learn how to read picture language, not whimsically, but sensibly according to the laws of picture language. the symbolism or picture sees things as they look at the moment the picture is taken. the picture is meant to give one general distinct impression of the thing being presented, the details of the picture being of value only as they give coloring to that one general impression. it is concerned, not at all, or only in the most incidental way, with the process by which the thing came to the point pictured. there is a rare wisdom in the use of this picture language. it is really the common language not of the orient merely, but of all the world. in our western half of the globe it is the language of the street, the common crowd, the common exchange of life, and of children. it is the language of the primitive peoples of all parts of the world. everywhere the conventionalized book-language is spoken by the few. the picture, with its companion, the story, is the universal, the original, the natural language of the race. on the mere human side here is one secret of the freshness of the bible. it is the oldest book in some of its parts, but admitted to be the freshest and most modern in its adaptation to modern life. and the reason is simple. the pictures give _principles_. principles don't change with the changing of centuries. rules change. principles abide. details alter with every generation. principles of action are as unchangeable as human nature, which is ever the same, east and west, below the equator, and above. john's revelation is naturally full of this picture language, for it is a gathering up of the chief threads of the old oriental hebrew fabric. it will help us understand the meaning if we keep in mind the simple rules of this hebrew picture language. john, of course, was a hebrew, born and bred in a hebrew home, and immersed in the old hebrew bible from the time of his mother's milk. what greek language and culture had come was a bit of the outer world come into his hebrew home and life. now in his old age the early memory is asserting itself. then too it is quite likely that in his imprisonment he had been brooding anew over the old prophecies, reviewing afresh events since the resurrection of jesus,--the growth of the church, and now the severe persecution, with himself a prisoner. and while he in no way doubts the unseen overruling hand, yet he is seeking to get a fresh outlook into the future from the old prophetic writings. and through all of this without doubt the holy spirit was brooding in unusual measure over this man, reviving early memory, bringing to his remembrance all things of other days, deepening impressions, bringing old facts into new perspective, giving clearer vision, mellowing and maturing both mind and heart into fresh plastic openness to further truth. and so we have this little book with its hebrew soul and its greek body. the meaning of all this is very simple, and yet a meaning of intense significance. here is summed up the whole of the revelation of god's word. here all the lines of revelation meet. almost two thousand years of inspiration come to a climax in this little end-book. psalmist and prophet, historian and law-giver, gospel and epistle come to a final focus point in one simple intense message. the purpose of the book is intensely and only practical. here is the message of the whole bible to christ's people _for this present interval_ between the ascension and the next great step in our lord's world-plan. jesus' plea to his friends. and the message is simply this: put to us with all the intensity of the one who gave his very life for us, it is this,--_that we be personally true to our lord jesus_ during his present absence. this comes as his personal request, that, in sweet, stern purity of life, in full glad obedience of spirit, in tender freshness of personal devotion, in holding absolutely everything, of talents and position and possession, subject to his call, and in keeping our eye ever open forward and upward for his return, we be true to him. he is the lamb slain. only through his blood is there salvation for any one. he is now allowing man fullest opportunity before he comes to set things right. this is the in-between time, much lengthened out. in the midst of formalism and subtle compromise, the tangling of ideas and issues, and the blurring of vision within his church, he calls to his own blood-bought ones to be true to himself. there's a terrific moral storm coming. wickedness will wax to a worst never yet known. evil will be so aggressive, compromise so radical, temptations so subtle and coming with such a rush, and ideals of right so blurred and dimmed in the glare of the lower lights, that even those of the inner circle will be sorely tried, and many will be deceived. just at the bursting of the worst of the storm the crowned christ will appear. he will come on the clouds before all eyes, take away his own out of the storm, then clear the storm by his own touch, and begin the new order of things. the test coming will be terrific. he knows it. and his knowledge makes his plea intense that _we be true to himself_, our beloved, crucified, crowned lord, utterly regardless of consequences to ourselves. so we shall "overcome by the blood of the lamb," and be joined with him in closest intimacy during his coming reign over the earth. there is a striking thing told us at the very outset of the book;--it is a revelation. that is, it is something revealed directly by god. it is the only book of the bible of which we are told plainly and directly that it is a revelation. it is not that the other books do not have the same inspirational characteristic. but our attention is explicitly called to the fact that this one is, in its entirety, a _direct_ revelation; and not only so, but it is a revelation given directly by god to the lord jesus, and given in person by him to john. this is significant. it marks out the message of the book as of the utmost meaning and importance. this suggests a need. and the need of something of the sort is plain enough, if one think into it. already in john's day there was a distinct break-away from the simplicity and purity of the gospel, both in the church and in the lives of professed christians. the messages to the churches of pergamum and thyatira and sardis show clearly that there had already begun a rubbing out of the sharp line of distinction between the church and the world. the world spirit was--not creeping in, but--walking boldly into the life of the church. it is striking to note the thing that leads john to write his first epistle, that is, the alarming conditions among christ's followers. the spirit of compromise seems seeping in at every crevice. and worse yet, the spirit of antichrist, that makes such a savage attack on jesus, on the deity of his person, and the atoning significance of his death, this was openly at work among them.[ ] these conditions, so familiar to those who first read his little epistle, are the continual underscoring of his intense plea for _abiding_. it is most significant that jude's intense flame-like epistle talks entirely about conditions within church circles. run through it again with this fact fresh in mind, and the significance of it stands out in a startling way. peter's second epistle reveals the same sort of an atmosphere seeping in among the groups of disciples to whom he writes. not only was there doubt and confusion about the meaning of the prophetic teachings, but even a sneering and mocking at the teaching about the second coming of our lord. these are a few indications of how things were in the church generally before the first century had closed. it was a time of confusion and compromise. the air was tense. the need was critical. it would seem that if ever our lord would give a simple direct revelation afresh, to his people, it would be in just such circumstances. and it reveals to us at once how grave things looked to his eyes, and how much depended on his followers having a clear understanding of how things would work out, that our lord jesus does do just this thing,--send a direct revelation that would meet just such a need. more alike than different. it is most striking that the conditions of the church then and to-day are so much alike. the line between church and world is either badly blurred, or quite wiped out. and this one fact throws a flood of light upon church conditions. within the church, when it comes to the matter of what its real purpose of being is, and what the essentials of faith, the lines are hopelessly crossed and tangled, even though the surface shows so much striving toward at least a seeming unity, and so much aggressiveness in action. the common absence of real spiritual power, that unmistakable moving, like a breath, of the spirit of god, is freely admitted. it is a painful fact that membership in a church no longer gives any clue to a man's vital belief, nor even to his moral conduct. there is utter confusion about the practical meaning of god's prophetic word, and what the actual outcome of the present order will be; that is, where such things are not quite dismissed from consideration. and, stranger yet, indifference, or an actual repugnance, to any mention of the lord's return is the common thing. it is not surprising that earnest people are bewildered as to just what should be the attitude of one who would ring true to the absent jesus. it hurts to remember that all this is the freely admitted commonplace, where such things are seriously spoken of. indeed it is of intense interest to note that just this sort of thing has marked the whole interval since these early church days. broadly the same characteristics have marked both world movement and the church movement in this long interval. there is a unity characterizing the age since our lord ascended. there have been differences, very sharp and marked, but always they have been differences in degree, now more intense, now less. the general characteristics have been the same in kind. the need of the church in the end of the first century is its need in the beginning of the twentieth. surely the thing of all things needed is a simple, clear, understandable revelation direct from our lord jesus himself. it was needed then. clearly it has been needed in every generation since then. and one whose pulse is at all sensitive to spirit conditions to-day feels that surely it is the thing needed now. and here it is, a revelation of himself, crowned in the upper world, keeping in closest touch with things down in this world, telling us what the outcome is to be, and especially speaking of our attitude toward himself in this present in-between interval. usually god's method with man is to give him enough of a revelation of himself in nature, and in his word, to start him straight, and guide him as he goes to school with himself as chief pupil, with all of nature to find out and develop, and so to get mastery both of himself and of nature and its forces. we recognize this as the best school-teacher method for good self-development. but here something more seems needed. the situation down on the earth has gotten badly mixed up. even though jesus has been on the earth, and has died, and has sent down the holy spirit in such irresistible power, the situation in the world, and among his disciples, has gotten so subtly tangled and intense, the enemy is so viciously and cunningly at work, that only one thing will meet the need,--a revelation, a simple, direct, warm revelation given us personally by the lord jesus himself. and here it is in this little end-book, with its vision of the glorified jesus, its pleading heart-cry to his followers, and its simple but tremendous outlook into the future. it would not be surprising if such a book should be made the subject of special attack by the evil one. it is not surprising, though it is deeply grievous, that the common idea about this book among christian people is that it is a sort of a puzzle, that it is impossible to get a simple, clear, workable understanding of its message. parts of it are conned over tenderly and loved, a paragraph here, a verse there, and so on, but a grasp of the one simple message of the book seems not common, to put it mildly. no book of the sixty-six has seemed so much like a riddle to which no one knew the answer. and without doubt the full meaning of much will be quite clear only as events work themselves out. events will be the best exposition of certain parts. but these parts, be it keenly noted, are not essential to the grasp of the whole message. god is intensely practical. jesus was too intent on helping people to be otherwise than practical. he hasn't changed. he is too tremendously wrapped up in the outworking of his plans. the bible is wholly a _practical_ book. and this crowning end of it is intensely and only practical. it is with the clear conviction that it is entirely possible to get the simple grasp of it that shall steady our steps, and clear our understanding, and feed our personal devotion to the absent jesus, our blessed lord, that these few simple quiet talks have been put together. doing leads to understanding. the outline of the book is very simple. after the brief introduction[ ] and personal greeting,[ ] there comes the wondrous vision of _the glorified jesus_, and his personal message to john.[ ] he is the living one, who _became_ dead for a great purpose, and is now living, never to die again. he is seen walking quietly among the groups of his followers, with eyes of flame, and heart of love, keeping watch over these, his empowered witnesses on earth. and he tells john that he is to write to the groups of his followers a threefold message, a description of himself as just now seen by john, a description of affairs in these churches as seen by his own eyes, and an account of the things that are going to happen on the earth. then follows this description of the churches. it is in a sevenfold personal message to his followers on the earth.[ ] then the vision of himself in heaven as he steps directly into the action of the earth to take possession of his crown domain.[ ] then comes the account of coming happenings. it is a sevenfold view of a terrific moral storm on the earth, that will follow this advance step of his in the heavens. it is so terrific and includes so much, that it is possible to get a clear view of it and its sweep only by looking, now at this feature of it, and now at this; now from this angle of vision, and now from this other. it is the final contesting of christ's crown claim as he steps forward to assert it; the final outburst of evil unrestrainedly storming itself out. and it is the clearing-up storm, too. there is ever the shining of a clear light just beyond the outer rim of the terrible blackness of the storm clouds. this takes up the greater part of the little book, including chapter six, to the close of chapter eighteen. and then there is given briefly the actual coming to earth in glory of the crowned christ;[ ] the new order of things under his personal reign;[ ] a final crisis;[ ] and then in a vision of wondrous winsomeness, god and men are seen dwelling together as one reunited family, though still with a sad burning reminder of the old sin-rebellion as part of the picture.[ ] and the book closes with personal paragraphs to john and to the groups of churches.[ ] another of the striking things peculiar to this book is the personal plea that it be read and lived up to. at the very front-door step as one starts in he is met full in the face with this: "blessed is _he_ that _readeth_, and they that _hear_, (or give careful heed to) the words of the prophecy, and _keep_ the things that are written therein."[ ] here at the very outset is a plea, made to each one into whose hands the little book may come, for a reading, and a careful thinking into, and then, yet more, a bringing of the whole life up to the line of what is found here. the blessing of god will rest peculiarly upon him who heeds this threefold plea. that man is moving in the line of the plan of god. a little past the midway line of the book, all at once, abruptly, in the thick of terrible happenings being told, an unexpected voice comes. clearly it is the lord jesus himself speaking. it is as though he were standing by all the time throughout all these pages, watching with a sleepless concern. now he speaks out. listen: "blessed is he that _watcheth_," that keepeth ever on the alert against the subtle temptations, and the compromise that fills the very air, "and _keepeth his garments_;"[ ] sleeplessly, kneefully, takes care that no breath of evil get into his heart, no taint of compromise stain his life, no suspicion of lukewarmness cool his personal devotion to the absent jesus. and again, doing sentinel duty at the rear-end, is the same plea. "blessed is he that _keepeth the words_ of the prophecy of this book."[ ] reading, heeding, obeying, watching, living up to, this is the earnest plea peculiar to this book. clearly our lord jesus desires earnestly that it be read. and he expects us to understand it. and he pleads with us to live in the light of what he tells us here. he that willeth to do shall know what he ought to do. he that doeth the thing he does know will know more. and that more done will open the door yet wider into all the fragrance of a strongly obedient life, and into a clear and clearing understanding of the lord jesus himself. he that brings his life bit by bit up to the level of the earnest plea of this special revelation, as bit by bit it opens to him, will find his understanding of it wonderfully clearing. obedience is the organ of understanding. through it there comes clear grasp of the truth. a single recent illustration of this comes from korea, that land that gives us so much of the romance of missions, as well as so much of its pathos. dr. james s. gale, of seoul, tells of a korean who had travelled some hundred miles to confer with him about christian things. he recited to dr. gale the whole of the sermon on the mount without slip or error. after this surprising feat of memory, the missionary said gently that memorizing was not enough; the truth must be practised in daily life. to his surprise the korean quietly said: "that's the way i _learned_ to memorize. i tried to memorize, but it wouldn't stick. so i hit upon this plan; i would memorize a verse, then find a heathen neighbour and practise the verse on him. then i found it would stick." that's the _rule for understanding_ this revelation of jesus through john, as well as all of this inspired word of god. this rule simply, faithfully, followed will open up this little end-book which to many has seemed a sealed book. he that "keepeth the things" that are written here will find these pages opening to his eyes. he that liveth the truth he does understand will understand more and better, and so live in the wondrous power of it, and in the sweet presence of him who gives it to us. footnotes: [ ] john i. - . [ ] luke ix. . [ ] john xviii. - . [ ] luke xxii. . [ ] acts iii. , , , ; iv. , ; viii. , ; galatians ii. . [ ] mark xvi. ; john xx. , - . [ ] i john ii. - ; iv. - . [ ] revelation i. - . [ ] revelation i. - . [ ] i. - . [ ] chapters ii. and iii. [ ] chapters iv. and v. [ ] xix. i-xx. . [ ] xx. - . [ ] xx. - . [ ] xxi. i-xxii. . [ ] xxii. - . [ ] i. . [ ] xvi. . [ ] xxii. . iii.--a sight of the crowned christ (revelation, chapter i.) "since mine eyes were fixed on jesus, i've lost sight of all beside, so enchained my spirit's vision, looking at the crucified." "the lord christ passed my humble cot: i knew him, yet i knew him not; but as i oft had done before, i hurried through my narrow door to touch his garment's hem. "he drew me to a place apart from curious crowd and noisy mart; and as i sat there at his feet i caught the thrill of his heart-beat beyond his garment's hem. "rare was the bread he broke for me, as wine the words he spoke to me-- new life surged in, the old life died.... i cannot now be satisfied to touch his garment's hem."[ ] transfigured by a look. no one ever had a sight of christ's face and forgot. no one ever gets a sight of him and gets over it. he is never the same man after that. he doesn't want to be the same. a look into the face of christ is transforming. you see him; and you can never be the man you have been and be content. a change comes. you want a change. you must have it. this longing is the beginning of the deeper change. you can never be content again with being the man you have been. it has always been so. it always will be so. for this is the natural thing. in the dawning twilight of eden god looked into the face of the man he had fashioned. he drew very close to him, close enough to breathe his own breath into his face. and the man looked out into god's face, and took on god's likeness. so he became his own real self, as originally planned. but while man was yet young, sin looked him in the face. and the man looked at sin with an evil longing look. and in that look he took in some of what he saw. he was marred. the god image was hurt. he was not the same man. and he knew it. he felt it. his eyes were never the same after that exchange of looks with sin. but god helped him. he didn't go away. he came closer for the sake of the sin-hurt eyes. and whenever man has looked into that wondrous god-face, even though seeing dimly and indistinctly, something within him makes a great bound. he recognizes the original of his own natural self. and he catches fire at the sight. a holy discontent springs up within. "couldst thou in vision see thyself the man god meant, thou never more couldst be the man thou art--content." but you have to see jesus as he was in his humanity to see yourself the man god meant. and you have to see jesus as he is now to see the god who meant you to be like himself. it has always been so. this has been god's simple method with men he would use. he has wooed and then wooed more, and a bit longer, gently, persistently, up and away and apart until at last the man's eyes were trained away from the lower glare enough to see the real things. then in some vision of the night, whose darkness helped hold back the lower earth lights, god has looked a man in the face once again. or, perhaps in open day there came to him that which he could not describe. but in his inner spirit he knew there was one with him whom yet his outer eyes could not see, but who _could_ not be more real if his outer eyes did see. and in that presence there was a mingling of exquisite tenderness and of limitless power that was overawing. inconceivable purity and yet such an unspeakable graciousness seemed blended in this presence. and the man seeing was melted in his innermost being with the sense of tenderness, and bowed in awe to the lowest dust in the sense of overwhelming power. those who have seen will understand how poor the words are to tell the story. and those who have not may wonder a bit until they, too, have seen. some transfigured men. this it was that transformed that man of the early dawnlight named enoch, the seventh from adam. he was the head of the leading family of the race, the racial leader. he had lived well on into the seventh decade of his life. then the change came. he recognized a presence with him, one day. that one unseen by unseeing eyes became real to him and then more real. he yielded to his wooing. he companioned with him daily. this came to be the realest thing. and he was transformed by it. he grew constantly less like what he had been, and more like what he was originally meant to be, like his companion. constant contact restored the original likeness. he was transformed before men's eyes, changed over from within. then one day the transforming forces had gone so far that he was transferred to the upper levels, where all _see his face_, and his likeness shines out of all faces. he never got over the sight that came to him that early day. it was this that wooed the man of ur away from his ancestral home to be a lonely pilgrim, a stranger among strangers. nothing less or else could have broken the early attachments, the strongest of the east. that winsome wooing presence became to him stronger than the strongest human attachments of his family and home land. this it was that steadied him through the loneliness, the homelessness, the disappointments, the long delays, until it was the image of a new man, a transformed man, a faith-begotten man, that at length looked at him out of the eyes of his only begotten. this it was that steadied him through the hardest test of all with that only begotten, the fire test on moriah. and that made the transformation yet fuller. for so he grew the liker him to whose presence he insisted on yielding as each test came. so it was with that rare student of egypt and arabia. trained in the best that man could give in the university of the nile, and then further trained by absence from man in the university of the desert, alone with sheep and stars, shifting sand and immovable rock, he wasn't ready for his task yet. he was well trained but not yet transformed. the fires had to be kindled, purifying, melting, fusing fires. and only fire kindles fire. the fire of the unburnt bush told him first of a new kind of fire, uncatalogued on the nile. the fire of a presence burned daily, not consuming him, but only the dross _in_ him, as he led his race from egypt to sinai, out from the slavery of men up to the freedom of the presence of god. and then for six weeks, twice over, he was in the presence of flame on the mount. this it was that utterly changed him into the strongly gentle, patient, tender-hearted, wise man who taught and trained, lived with and led, the immature men and women whom god would weld into a nation, a god-nation. he never got over those two long visits to the mount, nor has the world. it was nothing else than this, long years later, that made the rugged man of the deserts brave the traitorous ahab in his luxurious, licentious court. without it, the sight obscured, the vision lost, he is a coward fleeing like a whipped dog before a bad woman, thinking only of saving his own skin. it showed himself, his weak, cowardly self, to himself. a fresh vision that early morning in the mouth of the desert cave made the yet deeper more radical transformation. that unutterably gentle sound of stillness, too exquisite to be told, only to be felt by a spirit in tune, _that_ left him not a whit less willing to brave danger than before, but made over now into another sort, like him whose presence in the cave so melted him down. this new, gentled, mellowed, strengthened elijah reappears in the man who received the birthright portion of his spirit. we know the new elijah by the spirit that swayed elisha. the old spirit, fiercely denouncing, calling down fire, slaying the priests, but with no grief-broken heart under these stern needful things,--this we think of familiarly as the elijah spirit. the new spirit, healing, teaching, sympathizing, leading, feeding, fathering, the greatness of gentleness and patience, these characteristics of elijah's prophetic heir tell of the deep radical transformation by the wondrous unseen presence that early morning in the mouth of the cave. this is the birthright gift of elijah to elisha. elijah had a spirit-sight of god, and he never got over it. he became like him into whose face he looked. heart stimulant for the brain. but time fails, and words fail immensely more, to tell this thing. let him who would know that transforming sight get quietly alone with isaiah in the temple, and on bent knees linger unhurriedly, and listen, and watch, and breathe out his prayer, and strongly wait until something of the same brooding presence be discerned that transformed this young hebrew messenger of god. then let him get alone with the moses of the new testament. for there is no man who was so utterly transformed, and so quickly, as the man on the damascus road. the whole course of his character and life was radically changed as by a lightning touch. this is the most striking illustration of all. no man so reveals in himself the tremendous transforming power there is in the sight of the christ as does this high-strung son of the hebrew race. but--words are such lame things. they cannot tell the story here. they are all one has to use. yet they'll never be understood except as the light of experience shines upon them. when any one attempts to talk of such a thing as this of seeing god or christ, his words seem so poor and lame and under the mark by the man who has had something of the vision. and they either are meaningless and uninteresting, or else they seem overstated, and quite beyond the mark to one who has had no inkling in experience of the thing itself. i recall distinctly the experience of a danish friend in copenhagen. she had been trying to read in english a certain devotional book, but said she couldn't seem to grasp the meaning of the english words. they eluded her, and so the book didn't help her much. then she went through a time of sore stress of spirit in the sickness and death of her mother. a new experience of the nearness of god came to her. and then happening--as it seemed--to pick up the english book again she was amazed and delighted to find how much better and more quickly she knew the words and sensed the meaning. it is only as the heart is fired that the brain awakens. experience gives the meaning to language. without experience it is a dead language in meaning even though it be one's own mother tongue. only the man who has caught something of the vision of christ's face can understand the strong words used in talking of such a vision. it is most striking to notice that even when the glory of god's presence was hidden beneath human wrappings in jesus it still could be _felt_. men felt that presence though they knew not just what it was they felt, nor why. when the glory came yet closer in the coming of jesus, it must be well covered up for the sake of men's eyes, that they might not go blind at once; but its power of attraction could not be wholly hid. so really human was jesus in the outer circumstance of his life that his brothers of the home couldn't believe he was essentially different from themselves. but the attraction of that presence was felt constantly even through the human hiding of it. john of the wilderness instinctively recognized that here was more than the man he saw, and so obeyed his word. the crowds gathered eagerly in the jordan bottoms in even greater numbers than to hear john, drawn by a power they felt they must yield to, and did yield to gladly. from the first the crowds gathered thick about him, jewish aristocrat, samaritan half-breed and sinful outcast jostling elbows in their eagerness to hear, drawn by a power they could feel, but could not understand any more than they could withstand it. the children loved his presence and touch. the bad in life were as resistlessly drawn up to a new life as the greeks were drawn from clear beyond the blue waters of the hellespont into his presence. the crowds were irresistibly drawn to follow on that last eventful journey to jerusalem even while they felt "afraid." it was the sight of the glory on the mount that drew faithful john in _with_ jesus, and held him steady that awful night in palace and courtyard, and that later brought poor blasphemous peter back for forgiveness. the two walking to emmaus found their hearts all aflame, though they supposed it was only the chance stranger of the roadway they listened to. even those who hated him were compelled to recognize the wondrous power of his presence. the nazareth hands that itched to seize him were restrained by his presence as he passed through their midst. ten times did the jerusalem crowds attempt his life, and ten times were they restrained by a power in him that they could neither understand nor withstand. the men officially empowered to arrest him return empty-handed, confessing the overawing power of his words. that last week the leaders that were hotly plotting his death felt the strange restraint of his presence while he quietly sat in their very midst, and swayed the crowds. in the garden soldiers and priests alike were felled to the ground by the power of his presence. so it always has been. no one has ever had a sight of that face, and gotten used to it, or gotten over it. a fresh vision needed. but the thing we are specially needing to-day is a sight of christ _as he is now_. it seems a bit strange that we don't get this more. one historic church has him fastened to a cross, never freed from the old fastenings. another has him set in picture frame, behind glass. and the multitudes prostrate themselves and reverently kiss the glass. in widely differing churches he seems quite covered up out of sight by classical ritual, beautiful music, and impressive stately service. the crowds gather and listen and bow low in hushed stillness. but, apparently, _him they see not_, else how different their conduct as they come out, and their lives. and yet as i have mingled with the worshippers in catholic churches in the south of europe, in greek churches in russia, and in congregations of the church of england classed as "high," i have been caught by faces here and there in the crowd that clearly were reaching out hungrily for _him_, and were having some sort, some real sort, of touch with him, too. yet it seemed to be in spite of surroundings. the insistence of their hunger pierces through these to him. he seems hidden from the crowd by them. scholarly orthodox theologians talk learnedly about him, but himself as he walked among us and as he is now, him it would seem that they see not, at least not enough to burn through and burn out and burn up and send men out aflame with the jesus-passion. philosophies about him that are classed as "liberal" and put attractively, yet have nothing of the burn in them that reveals himself. the more modern church of the more western world seems to have gotten a new lease of aggressiveness in service, a new intensity in activities so numerous as to be a bit bewildering sometimes. the wheels whir busily and noisily. you feel them. but him, the unseen presence that makes you reverently wrap your face up out of sight, and stand with awed heart to listen, _him_ we seem not to see. the wondrous quiet voice that makes your heart burn within you with a burning that cleanses and mellows and melts down, _that_ we seem to hear only by getting away from the noise of the whirring wheels into some quiet corner. there are in every church and nation those who seem to have the close personal touch with himself. their faces and daily lives show the marks. their lips may not say so much, for they who see most can say least of what they see. but the marks in the life are unmistakable. yet even here the sight of christ emphasizes chiefly the personal side, what he is personally to them. and what a blessed side that is only they who know it know. they think of him as a personal saviour, and the heart glows. they see him at the father's right hand interceding, and gratefully remember that he will forget no name where there is a trusting heart. they think of the holy spirit, the other jesus, jesus' other self, always "alongside to help," alongside _in_side. and they practise letting him work out the christ-likeness within themselves. and all this is blessed, only blessed. they see him in his personal relation to themselves. but there's something more than this. no one knew more of this blessed personal part than john. but john saw more than this on patmos. he saw christ _as he is now_. this is clearly a new sight of christ. it was new to john. it would seem to be new to us. it is new in the pages of this book. it is something different from any sight seen before. in the gospels we see jesus the _man_. in carpenter shop and little whitewashed stone cottage, in the ministering life clear from the jordan bottoms to the healing touch at gethsemane's gate, and in the suffering clear up to the ninth hour of that fateful day he is the _man_, one of ourselves, though clearly more even in his humanity than the humanity we are. on the transfiguration mount the favoured inner three, the leaders, see the glory within shining out through the man. so bewildered are they that the chief impression that remains is of a blinding brightness. yet this is up on a high mountain far away from the crowd, and from the haunts of men. as stephen is being stoned his eyes are opened to see the son of man standing in glory up at the father's right hand. the damascus traveller sees an overpowering burst of glory out of the blue and hears a voice speaking. in the epistles paul pictures him seated at the father's right hand with an authority greater than any other. all the power he has is placed at the disposal of his followers on the earth. he himself is above in the glory.[ ] but in this very end of the book john is given a _new sight of christ_. he sees him _as he is now_. that is to say, this is the sight of christ as he is now _characteristically_. it is the distinctive sight that stands out above all these others. he _is_ at one's right hand in closest personal relation, through his holy spirit. he _is_ at the father's right hand in glory waiting expectantly till the time is ripe for the next direct move on the earth. but there's more than these. there's a sight of him that overshadows these. it is the characteristic sight that lets us see him as he is peculiarly _now_ in his relation to _affairs on the earth_. christ as he is now. this new sight of christ is the heart and soul of this crowning book, this end-book of the book. it was out of this sight that this end-book grew. it is written wholly under the spell of this new sight of christ. it is a revelation both _of_ jesus christ and _by_ jesus christ; first of, then by. john begins his story by telling that he had gotten such a revelation, and of the special blessing attached to reading and fitting one's life to it.[ ] then follows his salutation to those for whom the revelation was given, and the book written.[ ] it is peculiarly a _church_ book. its message is not peculiarly for individual followers, but for groups of believers gathered together as churches. the salutation is absorbed with the one whom he has seen in the vision, what he has done for us in shedding his blood, and that he is actually coming again. "behold he cometh with the clouds; and every eye shall see him, and they that pierced him." the jew is specifically designated: the coming has special significance for the jewish nation. and all the people of the earth shall penitently mourn as they see him. and then like an endorsing signature from the one of whom he is writing comes the sentence: "i am the alpha and the omega, saith the lord god, who is and who was, and who cometh, the almighty one." then comes the new sight of the crowned christ.[ ] it was on a lord's day. john was on the lonely sea-girt isle of patmos. he was alone, brooding probably over some bit of the word of god, and about the jesus of whom he had been so earnestly testifying. it was these that had brought him to his lonely island prison. these ever burned within him, the wondrous written word, the immensely more wondrous word made flesh, of whom he had written, the word that was god and became a man and walked the will of god. and as he brooded he became conscious of the spirit of god overshadowing him, gentle as the soft breeze, noiseless as the fragrant dew, mighty as an enveloping presence that filled his being and had possession of him. then a voice spake and the tone of authority in it was unmistakable. "what thou seest, write." he was to see something. he was to tell what he saw. there's a delightful touch of the simplicity of natural speech here. he turned to _see_ the _voice_. and he saw him who was the voice of god to him. then the sight is told in the same simplicity of speech. there is a group of candlesticks, light-holders, made of gold. and in the midst of the group there is some one standing. he is in outer form like a _man_. but there is such an overpowering sense of divine glory that john falls on his face as one dead. yet through all this overwhelming experience the impression of a man stands unmistakably out. with keen, quick glance john takes in head and hair, eyes and feet, voice and hands, mouth and face. a simple, natural man in every outer particular like himself, a brother man, wearing man's garb and girdle. this is the first impression indelibly stamped on john's mind. but there's more, ah, much more than a man in this man! this is the stupendous part. there is some one, other than man, and more than man, possessing this man. the divine fills the human. it is this sense of the glory filling the man that is so overpowering to john. a glorious presence overshadows the man and shines out of him, but never obliterates nor makes the man less. that indescribable glory within shining out through the man magnifies every part of his human being. the head and hair are white, not like a pale or painted white, but a transparent whiteness, an intense searching, glowing light shining out from him through the human head and hair. the eyes are as a flame of pure fire, the feet like melting metal glowing in fire. and the whole countenance was as the sun in its noontime strength shining out of a rainless, cloudless sky. humanity enveloped in deity, yet remaining true, full humanity. god within man immeasurably more than man, yet not overwhelming, not disturbing nor obliterating, any part of his humanity, rather making every part stand out more distinctly. is this incidentally a kind of parable? is it something like this on an immensely humbler scale that was meant for us men? god the holy spirit dwelling in a man. he the chief one, the divine one, yet expressing himself _through_ the man, and doing it fully to meet the need of the hour. his presence magnifying, vitalizing, and using every human power, yet himself the dominant personality. it is most striking to note that this is the same in principle as every appearance of god in the old testament pages. sometimes he talked with men when there is no suggestion made of any appearance or of what the appearance was like. but wherever the appearance is spoken of it is always either fire or some touch of the human kind or both. in eden he waits and speaks, two human things. he talks with abraham as a man talks, and ratified the covenant by passing fire through the pieces of the covenant sacrifice.[ ] it is as a simple, natural man appearing at abraham's tent door that he talks about sodom. it is a human voice speaking about isaac, though no appearance is mentioned. moses sees a flaming bush, and hears a voice in the desert, and sees a whole mount aflame while a voice speaks at sinai. and so it was always: the fiery presence-cloud in the wilderness, joshua's captain taking command, manoah's angel ascending in the flame of the altar, the voice in the night heard by samuel, the flooding of tabernacle and temple with the glory-presence, carmel's fire descending, elijah's "still small voice," isaiah's vision of glory and the voice, ezekiel's man of flame speaking, and daniel's, both of the latter two akin to this revelation appearance. but there is a distinctness and a fulness of description here greater than at any previous time, yet the same essential thing as at every appearance of god in old testament pages. the coming of jesus among us has brought god closer to us and made him mean more. jesus was god coming closer and in a way that we could understand better and take hold of more easily. the identifying mark. but let us reverently look a little closer that we may understand yet better. there are certain characteristics of this man of fire that are allowed to stand sharply out here. we are meant to look at them. this is part of the purpose in the heart of christ in letting us see him as he is here. the sense of _purity_ is intenser than can be put into words. fire is pure. there is nothing so pure. it resists impurity. it burns it up. it is most significant that this is the one thing familiar to us that always accompanies the presence of god as he appears to men. it is always in fire whether to speak his message of peace and love or to remove the impurity of evil. our god is a consuming fire. yet fire only consumes what can't stand its flame. the fire reveals purity and makes pure. god is pure. the presence within the man looked out in eyes of flame, in a countenance like the sun, and feet like molten brass glowing in a furnace. there could be no stronger statement of purity than this. then there is an overwhelming sense of _authority_. that seems the human word to use, though the word seems to tell so much less than john felt. john feels it more than he can tell it. he cannot tell it in words. his limp figure lying flat on the earth tells what words never can. he had seen the glory outshining in the transfiguration mount, but this is unspeakably beyond that. there was a voice like a trumpet. it commanded john to write. it says: "i _became_ dead, and, behold! i _am_ alive forever more." it is an authority over life to yield it up, and over death to put it to death, and call life back, never again to be touched by the finger of death. no such authority is known among men to-day. and this is further emphasized in the quiet words: "i have the _keys_--- the control--of death and of the whole spirit world." but immensely more than all this to john was the intense feeling of majesty which completely overpowered him. the sense of authority was overwhelming. the items in the description can thus be catalogued, but it is impossible to get the overwhelming sense of majestic authority that came to john, except as he got it,--by a _sight_, something of a sight of this great crowned christ. but _who_ is this? is this not merely ezekiel's vision repeated?[ ] he saw just such a vision, one in the likeness of a man, enveloped in fire, and sitting on a throne. and the effect was the same as ezekiel lies flat on his face. is it not the same as daniel saw?[ ] a _man_ clothed in linen, aflame with inner fire, and the same authoritative voice, and daniel in a deep sleep of awe-stricken stupor with face on the ground? he does indeed seem to be the same. the descriptions tally remarkably. but listen. he speaks. and the sense of terrifying authority in the voice that spake is gentled to john's tense ear in the quiet words that come. like the loving words that came to daniel's quaking heart is the personal message that came to john,--"fear not." and with the words, as ever, come the new sense of stilling peace within. "i am the first and the last, and the living one." still it may be ezekiel's man even yet, or daniel's. but listen: "and i _became dead_." ah! this identifies him. now we know for the first time that this man of flame is jesus our brother-man. the cross becomes the mark of identification. the form of the words as spoken fits in with the sense of authority. with great strength of heart in carrying out a great purpose he "_became_ dead." this is ezekiel's man and daniel's and _more_, unspeakably more. the man they saw has lived amongst us for a generation of time, and then given his life clear out for us. he has become more in coming as jesus. he has taken human experience and suffering up into himself. he was creator. he has become more--saviour. there is the same purity and authority speaking out here as there. but here is _love_ speaking out as never was spoken out before. here is love _lived_ out; aye, here love is _died_ out, and never living so much as when dying. here is love putting death to death for us. purity and authority fastened on a cross! this is love such as man had never known, and god never shown before. calvary lets us see the love that burned in the purity and controlled in the authority. john's man is ezekiel's and daniel's, but with the love shining out through purity and authority, and outshining both. yet that love is the purity and authority combined in action. we don't know love only as we know god. and we don't know god only as we know jesus not living merely but pouring out his life for men. this is love--that man, that god-man, but with the god-glory hidden within, using all his authority over his life to fasten his purity on a cross with the thorns of our sin, and then throttling death and bringing up a new sort of deathless life for us. this--he--is love. the outstanding characteristic. but we haven't gotten to the heart of this yet. there is immensely more here than even this. the distinctive thing, the characteristic thing in this sight of christ, is yet to be noticed. all of this can be gotten from other sights of christ. but notice now keenly _where this man of fire is_. for this is the distinctive thing. he is not up in the heavens, as in ezekiel. he has not come on a special errand, as in daniel's experience.[ ] he is walking _down on the earth_. his whole concern is about affairs on the earth. but note where he is on earth: not in jerusalem, the jew centre; not in rome, the world's ruling centre, nor in athens or corinth, the world's culture centres. he is seen walking among a small group of candlesticks. this is the centre of earth action for him. this is _the significant thing_ of this new sight of christ. let us look at it a moment to get at the simple significance of the scene. the candlesticks, we are told, are the churches, the little groups of followers banded together here and there. these small groups of christ's followers are called _candlesticks_ or lampstands. there is no suggestion yet of their giving any light. no lighted candles nor oily wicks are burning and shining. they are only candle_sticks_. they are of gold, the most precious metal, but they can give no light, they can only hold the light some one else supplies. the man standing amongst them is the light. the whole effect of the sight of christ here is that he is the light. the presence within the man shines out through head and eyes and limbs, as light, intense dazzling light, even as the sun in his strength. here is the distinctive thing. christ's whole interest centres in the earth. all heaven is bending over watching the run of events down here. the intensity of his suffering and death tell the intensity of christ's interest in the movement of things on the earth. he has a plan. he has put his very life into it. it centres wholly in the affairs of us men down here. and it centres in his church. this quite upsets our common ideas about the centre of things down here. we class london and new york as the great financial centres; paris and berlin as the great fashion and military centres. rome is the centre of authority of the catholic church, and st. petersburg of the greek orthodox. the man who holds all power in his hands, and on whose word everything depends, quietly brushes all this aside with scarce a move of his hand. the earth-centre of things is the church. that is, the groups of his followers banded together in various parts of the world. sometimes it is seen as a magnificent organization intimately connected with the machinery of government. sometimes as very small groups of persons with no social standing, despised and reckoned as not worth reckoning with. but this is the thing he is depending on for getting out to his world. all his plans centre here. he is the light. the light he gave and gives through nature, and within every man's breast, has been awfully darkened through refusal and neglect to use it, through stubborn self-will. it is so darkened that ofttimes it seems to have been quite put out. his coming amongst us as one of ourselves, living our life, dying on our behalf to free us from sin, rising again victorious over death, sending his holy spirit to make all this real and living to each of us,--this is the light at its full shining, the flood-light. he has made a plan for sending this flood-light to every one in every part of the earth. that plan centres in his followers. he is the light. the church is the light-bearer, the candlestick. it is to hold _him_ up in such a way that men everywhere can get in direct touch with him. when he is held up, the darkness goes. the darkness can't stand the light. this is the immensely significant thing here. this is the sight of christ needed to-day, a sight of him as he stands _waiting_ on the church to carry out his plan for the earth. the faithfulness of the church is not measured by compact organization, costly houses of worship, impressive services, eloquent scholarly preaching, and a ceaseless round of organized activities. it can be told only by how much of the spirit of the christ who died is carried, in the daily life of its individual members, into home and social and commercial circles until men are compelled to feel its power in conviction of the sin of their own lives. nor yet is it told by transplanting the western type of civilization to far-away lands, with schools and hospitals and innumerable humanizing influences. all this may be blessed. and it will be blessed and blest. but it is the incidental thing. it is sure to follow where the jesus light is allowed to shine clearly through and out. it is quite possible to have these good things without getting the real christ. it is quite impossible to have christ himself without such influences coming, too. the emphasis must be not on these things, but on him, christ. men need him. he answers the heart longing, and only he can. he changes the nature, and nothing else is enough. the church is to take the loving, healing, personal christ to men in the fulness of his power, and to all men. this is the measure of its faithfulness. what christ sees. the tremendous question that crowds in here is this, what does this man of fire see as he stands among his followers? and he tells us. this is why the vision is given. he wants us to see things as they look to his eyes of flame. the man and his message are one thing here. chapters one, two, and three belong together, and should be held together in our minds. we have put the man and his message as separate talks to get a clearer grasp of each. but they are _one_. now we recall enough of the message to note this. five-sevenths of the light-holders are in bad shape. the lamps are smoky, badly smoked, and cobwebbed. the light is dimmed. it can't get out through the lamp. the crowds are standing in the darkness and falling into the ditch by the side of the road. two-sevenths let the light clearly out. the others are an intermingling of light and light obscured, but with the obscurity overcoming the other. the net result is an irritating smokiness. and the movement unhindered would naturally be toward a steady increase of smoky irritation and obscurity until no light can get through. this is what he lets us see that he sees. now the instinctive thing to do with a smoky lamp irritating nostrils and eyes is to put it out. that is the first instinct. the second is to trim the wick and do whatever else it needs to correct the smokiness. _yet he waits._ that first natural instinct is restrained. the candlesticks are not yet moved out of their place. the light still tries to get out through them. the human candlestick may yet do the needful trimming and cleaning. with marvellous restraint he _waits_. it is a tremendous scene that is stretched out here before us,--purity and authority combined in one who is standing in the midst of impurity and failure. the purity is more intense than we can grasp. the authority is greater than any one can realize. the impurity, the failure, are bad clear beyond what we can take in. the whole natural instinct here would be a _cleansing_, instant and radical, a correcting of the evil. yet he waits. the purity would act through the authority; the authority restrains the purity. love quietly, strongly holds both in check. this restraint, this inaction is tremendous. why this inaction? this restraint? and the answer is simple, and as sweeping as simple. his plan at this stage shall have fullest opportunity. his followers will be given full opportunity to the last notch of time and the latest possibility of their being yet true. all the intensity of his love, all the eagerness of his expectancy,[ ] all the fulness of his plan for the earth, yes all the millions of the race, all the misery and ignorance, the sin and darkness, the millions of babies being born into wretchedness, and the millions of non-christian women being held in slavery, and the countless numbers in every land groping along in a darkness that not only can be felt, but that is felt to the hurting point and then past that to the insensitive stupor,--all this waits. with a heart that feels all that any man is feeling and that breaks under it, he waits that fullest opportunity shall be given his followers to be true. if his church is set aside it will be only at the last moment when her failure is utterly hopeless. if the candlestick is removed out of its place, it will be only after it has completely removed itself out of all touch with the light. a candlestick holding out no light is an utterly useless thing to the man in the dark. it is possible for the church to be a magnificent organization, an honoured institution, exerting immense influence in national politics, enormously rich in gold and in scholarship and in traditions, and even in carrying forward an aggressive missionary propaganda, and yet be faithless to its one mission. if the church should fail in this its one mission, then the waiting time is over. the way is clear for the next step in the world plan. and a momentous step that would be, beyond our power to grasp. but the waiting time still holds out. this is the simple, tremendous plea of this new sight of the crowned christ as he is shown here. the centre of the universe to him is this earth. the centre of things on the earth is his church. the centre of things in the church is its giving jesus the light out to all the earth. and if this be the way things looked to his eye at the close of the first century, how, think you, do they look at this beginning of the twentieth? has that momentum of movement toward increasing smokiness slacked? is the waiting time nearly run out? the present is a momentous time. even men of the world speak of the world-wide restlessness as pointing to some impending event of world size. and he who is in some sort of simple touch with the spirit world can feel the air a-thrill with the possibility of world events impending, even while he wonders just what and when. one in the midst. it is most striking how it came about that john got this sight of christ. the change was not in christ's presence, but in john's eyes. christ did not come. he was there. john's eyes were opened. then he saw him who stands watching and waiting. _christ is here._ the man of fire and of restraining love is here on the earth in the midst of his church looking and longing, listening, and feeling. if only our eyes were opened to see! there standeth one in our midst whom we recognize not. wherever any company of believers banded together as a church to worship and pray and break holy bread are gathered, under whatever local name or in connection with whatever church communion, _he stands in the midst_, this crowned christ of the patmos revelation. our eyes need treatment. the hinge of the eyelid is in the will and in the heart. a bended or bending will opens the eye. a brooding heart opens it yet more in spirit vision. then we shall see him, _as he is now_ in our midst, waiting our obedience. those forty days between the resurrection and the ascension are seen to be illustrations of this. one can see through this revelation sight that this is one of the chief things the master is teaching as he still lingers on earth in his resurrection body. along the old emmaus road, gathered about the evening meal in the twilight, twice in the upper room at jerusalem, he appears to little groups of his faithful followers. their hearts are burning with the thought of him, they are talking with both tongue and eyes about him. but that he is in their midst is the last thing to come into their minds. then their eyes are opened to see him in their midst. it was a forty-days' session in their training school. then he said quietly as his bodily presence goes up into the blue: "lo! _i am with you all the days until the end._" their mission and his presence are inseparably linked. and it is striking again to note how john's gospel ends. the others describe the ascension. john begins his gospel with jesus in the bosom of the father before the world was, and ends with him walking and talking with a little group of fishermen along the shore of the waters of galilee's lake. this is what the church needs to-day, a sight of christ _as he is now_. nothing else can save its life. and nothing less can save its mission from utter impending failure. and yet while the distinctive message here is for the church, it is an individual message, too. it is for each of us. i am the church, as much of it as i am, counted as one. you are the church. the church is made up of you and me and the rest of us. i must take this message for as much of the church as i am. the man of fire is depending on me to be a candlestick for his light. it is on me he is patiently waiting to obey as fully as he means i should. and on you. a recent incident is told of a man whose name is a familiar one in the financial world, who died a few years ago. he was the executive head of one of our country's great railways. and a man of remarkable largeness of insight and grasp, and of unusual power of execution. he dealt in hundreds of millions as easily as most of us deal in dollars, and his rugged honesty has never been brought into question. his greatest achievement bulks big in the material structure of one of our great eastern cities. but his gigantic tasks ran his strength to ebb tide, and then it was seen that the tide was running out. as he lay in the sick chamber a minister called, whose ministry had touched large numbers of the men in the railroad of which the sick man was head, and in the course of conversation tactfully asked: "are you a christian, mr. blank?" "yes," was the quiet, prompt reply that rather surprised the minister. "how long have you been a christian, mr. blank?" "two days," came the answer as promptly and quietly. feeling that there was an interesting story under these answers, the minister gently pressed the question. then the story came out. "you know william, who handles freight out here at ----?" the sick man asked. "yes." "he showed me the way." "william" had been a worthless, drunken man of the "down and out" sort. he had been converted at some mission and been radically changed. he had gotten employment at one of the freight-handling stations of this railroad system. it was rough, hard work, but he had gone at it earnestly in his purpose to live an honest life. and in his quiet, earnest way he was always seeking a chance to speak to men of christ as a personal saviour, until he became known throughout that part of the system for his simple, earnest piety. as the sick man realized the seriousness of things for him he had sent for this william. the president of the road whose capitalization ran into hundreds of millions sent for the rough-handed freight handler. and william in his simple, earnest way had pointed the sick man to christ. and the man of millions had made a new sort of transaction. christ and he had an understanding. and as the sick man told the minister the story he paused, and then added, "_i have given my strength to the secondary things._" this was the judgment of this shrewd man of big affairs as the new light had come into his life at its close. happily he had gotten the readjustment of values in time for readjustment of personal relationships. but his life's strength was gone. if we might get the readjustment that would put secondary things in second place, and put wrong and useless things clear out, _in time to be of some use to our blessed lord_. footnotes: [ ] william norris burr. [ ] notably ephesians i. - . [ ] revelation i. - . [ ] revelation i. - . [ ] revelation i. - . [ ] genesis xv. [ ] ezekiel i. - . [ ] daniel x. - . [ ] daniel x. . [ ] hebrews x. . iv.--a message from the crowned christ (revelation, chapters ii and iii) "the glory of love is brightest when the glory of self is dim, and they have the most compelled me who most have pointed to him. they have held me, stirred me, swayed me,--i have hung on their every word, till i fain would arise and follow, not them, not them,--but their lord!"[ ] patmos spells patience. patience is strength at its strongest, using all its strength in holding back from doing something. patience is love at flood pleading with strength to hold steady in holding back. the love in the strength insists on waiting a bit longer for the sake of the one being waited for. the strength in the love obeys the love passion and takes fresh hold in holding back. patmos spells out the patience of our lord jesus. it tells the strength and tenderness of his love. olivet spelled out his _plan_, his great sweeping plan, _through his followers_, for a race. calvary spelled out his _passion_, passion of love, passion of suffering, in dying for a race. calvary, olivet, and patmos are inseparably linked, the gentle slope of the jerusalem hillside, the little mount to its east, and the little rocky isle in the far �gean. calvary was the passion of love pouring out a life for a race. olivet was the plan of love for telling a race, till every one would know the love by the feel. patmos is the patience of love pleading with the should-be tellers of the story to carry out the plan, and waiting, and then waiting just a little longer. olivet had heard the last word. there the master had told the disciples the plan. all the race was to be told and taught, bit by bit, earnestly, repeatedly, patiently, tirelessly, by word and act and life. he himself unseen by outer eyes would always be with them, his supernatural power making real and living what they told and taught. this was the plan. olivet was to be the executive of calvary, bringing home to men and making vital to them what had been done there. then jesus went up on the cloud. and they went out everywhere. and his power convincingly went with them just as he had said. within a generation the news and the power had gone together to the outermost rim of the world they knew. they were expecting him to return as a result of this witnessing of theirs. the next time they see his face and hear his voice will be as he comes on the cloud out of the blue. so they understand and believe. this is their constant expectancy. now that generation has moved off the scene of action. another generation has come in its place, and has almost run its course and moved off the scene. and still they are looking forward to and talking about his return. but now to this new generation of his followers something quite different comes. instead of himself coming in glory there comes another last message to them. it fits perfectly into the olivet message, but goes further and says something more. the olivet message is about taking the light of the gospel message out everywhere. the patmos message in its pictured setting of candlesticks and man of fire and blazing light recognized this as the one thing to be done, but says there's something the matter with the candlesticks. the olivet word is about taking the message. this patmos word is about the messengers. that one is about the _service_ of his followers; this other about their _life_. the life underlies the service. nothing can so hinder and hurt the service as a life not true in itself. here something in the life of the church is hindering its service. the master's plan at this stage is in danger. his broader plan extends beyond this church movement. this is one great step to be followed by another. that broader plan had been outlined at the first church conference, held in jerusalem. james, the presiding officer, said that the carrying of the gospel to all men was to be followed by a national regeneration of the jews; and then through a regenerated jewish nation there would be a new era of world-wide evangelization,[ ] and with this the conference was in agreement. the leaders among these early disciples are eagerly anticipating jesus' return to carry on the next stage. they understand that what they are doing is preparing the way for this next step. but now instead of returning to carry forward the broader plan here comes another message. apparently things are not going satisfactorily. the plan at this stage is in danger, while the calvary passion back of it still burns. failure is impending. the master _might_ sweep aside the men that are failing, and press on himself into the next step of his plan. for the case is urgent. a race is waiting. the darkness thickens. but instead he waits. with patience and strength and love beyond our power to grasp he waits. this is the setting of the patmos message, to which we now turn. the unity of the message. we must keep our eyes on the man who is talking. his overawing presence gives tremendous meaning to his words. that gentle touch of the right hand has no doubt strengthened john even as daniel was strengthened. and he is standing and looking as he listens. but the sight of that wondrous man walking among the candlesticks floods his face and his whole being indescribably as he listens to the message spoken. the overpowering sense of awe, of reality and power, and of the tremendous meaning of what is being said never leaves. so he listens. so we must listen. so only can we get into the meaning of these words. the words will mean only as much as the man means in the intensity of his presence. you must keep your eye on this crowned christ as you listen. the seven-fold description given us of christ is the key to these seven messages. the partial description beginning each message is seen to fit into the particular condition of the church spoken to. yet all these bits of description must be put together to get the full description. it is a seven-fold description of one person. and so all the messages must be taken together to see the church as he sees it, and to get his message to it. it is one message. a look at the seven promises made to the overcomers makes it clear that all seven are one promise. it is not that one overcomer receives one thing, and another another, but each one gets all of what is mentioned in the seven. a rather careful, swift look at these promises makes this clear enough. it is spoken to one church in seven groups in seven different cities. there is one call to repentance, one warning of what will happen to the unpenitent at five successive stages, one plea to hear seven times repeated, and one blessed result to the overcomer, in a seven-fold statement. and there is just one evil to be recognized and fought. that evil is seen to grow from one degree to another, from bad to worse and worst. its emphasis changes from one phase to another. it has shown itself differently in different parts of the world, and in different ages since, but it is the one evil power, always the same behind the different manifestations. there is rare combination and adaptation in this message. it was meant for the church of that day, and of every day since, and for some future day. for it stands as the one message from christ to his church between olivet and his return. it is meant distinctively for the church as a whole, and yet it makes an intense personal appeal to each one in the church. it is spoken to the little groups of churches in asia minor grouping about the city of ephesus, which had been founded by paul and ministered to by john. and without doubt it fitted into the conditions and tendencies of those particular seven churches. but these are representative of all. probably any group of seven would be representative of all in varying degree. the mother church at jerusalem is not named, nor the great gentile missionary church at antioch. but these messages with their approval and criticism, their warning and promise, were meant for all the church in asia and europe and africa at that time. they are found to fit into the need of the church scattered throughout the world in every generation since then. always there have been little groups that were faithful and true, always some suffering because of their faithfulness and remaining faithful in spite of suffering. and always those who have been formal, who have companioned with evil, who have been swamped by the evil with which they companioned, and those practically asleep or dead. this patmos message will be found to fit the church of to-day with remarkable accuracy and faithfulness. and the whole probability is in favor of finding that it will fit peculiarly the future church, the church at the end of this present period. this whole book of the revelation is peculiarly a church book. while it is full of instruction and plea for our individual lives, yet it is distinctively _the_ church book. it stands out among the books of the new testament as the one book addressed to the church and to the whole church. it gives the great bulk of its space to an awful time of persecution that is coming to the church at some future time. this is spoken of elsewhere, notably by jesus in his talk with the disciples on mount olivet, but it is the chief subject treated here. and it is treated with great detail. the name commonly applied to this coming persecution is the great tribulation. it is significant that the book that clearly is distinctively a church book is taken up chiefly with a description of that future persecution. it leads to the deep conviction that this book of the revelation so fitted to the need of the church when spoken, and in every generation since, will be found to be peculiarly fitted to that generation of the church that is to pass through this great coming persecution; that is, to the tribulation church. it will probably be the mainstay and comfort of those who will insist on being true during those awful days, regardless of the suffering involved. no book has been more slighted and ignored. it has been called by some within the church of our own generation "the joke of the bible." it will likely come to be the book most studied and loved for its light and help in the terribly troublous times ahead. there will be an eager, hungry searching for every scrap of information, and for any fresh ray of light on its meaning. the seven-fold message. now this seven-fold message lets us see things through christ's eyes. he is letting them and us see what he sees. the scottish poet's thoughtful lines might well be changed to get the yet better look: "oh! wad some power the giftie gie us, to see oursel's as" _god_ sees us. it would do more than free us from blunders and notions. and we are needing more. each one of these seven messages begins by our lord drawing their eyes to himself. this is the thing needed most. and this will give meaning and force to the message. they are to be looking at him as they listen. then he speaks of all the good things he sees. then of the faulty, weak, bad things, in a few simple but unmistakably plain words. no one could doubt what he meant. then is the pleading call to repent, with the faithful warning of what will surely happen if they don't. then the earnest plea that his words be listened to and taken to heart, and the wondrously gracious promise held out to those who steadily set themselves against the evil, and who get the victory. let us look for a moment at each of these churches as seen by those searching eyes of flame. _ephesus_ is the centre of the group, the natural leader, the largest and most influential, perhaps the mother church of the group, where paul and john had put in so much time and strength, and whence they reached out to these others. christ reminds them of his presence in their midst and his control of the angel messengers that minister to them. then he speaks of their good deeds, their tireless activity, steadfast endurance, intense zeal for the true faith, with special emphasis upon their unwearying steadfastness even under sore difficulties, and their hatred of those who made compromise with evil so hateful to himself. but there is something lacking, the tender personal love for himself. there's intense loyalty to church and to the faith, but a lack of personal love for himself. and the startling thing is that this is said to quite outweight all these good things. they may have these things without the love, but they cannot have the love without having these things, and at a finer temperature. and this defect is crucial. if persisted in it is fatal. it will actually mean their _rejection as his messenger_. this is the critical thing which we seem to have such a hard time getting hold of. the essential qualification for true service is the personal attachment to our lord jesus himself, that warm heart love which the human heart longs for and gives to some one. he longs for this. this is _the_ essential; not church organization nor creed, not zeal for orthodoxy, but warm love for a person. service, witnessing, all the rest, are valuable to him in reaching his world only as they grow out of a tender love for himself. and the startling thing is that this privilege and opportunity of service is to be taken away _not_ because displeasing to him, but because it fails of the end in view. the candlestick is only removed because it is no longer serviceable; it is not giving out the light. this earnest, aggressive, orthodox, patiently-enduring church is to be rejected as a light-holder, because it is not holding out the light. this is tremendous! the group in _smyrna_ is tenderly reminded of the suffering of their lord, for they are filling up what is left behind of his suffering. this tells at once the depth of their personal love for him, nothing could tell it more. they are poor in money and so despised, but rich in faith and so precious to him. they are suffering at the hands of the jews, who were the outspoken, intense, fanatical enemy of the christians. there is no reproach, only earnest encouragement to keep steady even through fiercer fires yet to come. the description of himself to the _pergamum_ group is startling. he is the one with a sharp two-edged sword. there is something here he must fight against. they are frankly told that they have had a hard place to witness in, and earnestly commended for being true even in the midst of persecution. but there's something wrong, and it is very serious. it is as wrong and bad as it can be. there is actually compromise with evil, partnership with the world in its wickedness. the thing is put in the intensest way possible by characterizing it as adultery. no stronger language could be used to tell how he sees the evil they are guilty of. and they are plainly told that he will fight against them. they have made themselves his enemy by joining his enemies. the _thyatira_ group is reminded of the purity of their lord, who cannot stand impurity but searches it relentlessly out, and pursues it to the death. there's a faithful minority here. their activity and love and faith and patience and increasing activity in service are all counted carefully over and warmly commended. but the evil here is much worse. it is put into the gravest language. "thou sufferest the woman _jezebel_." this is most significant. there is no worse character named in the whole old testament. she not only represented the worst adulterous uncleanness in herself, but she was the national leader energetically fostering unclean idolatrous practices among the people. jezebel pulled god's light-holder nation down to the lowest moral level it ever reached. she brazenly dominated king and people, and remained stubbornly obstinate to the terrible end. christ brings _her_ name in here. again this is tremendous. no more terrific parallel could have been made. here evil characterized as adulterous has actually come to a place of leadership in the church. with great longsuffering time has been given that all this might be changed, but with jezebel-like obstinacy it was determined that there would be no change. and the inevitable result that will surely follow continued obstinacy will be a great tribulation or deadly persecution. the _sardis_ group is told that christ is the centre of all life and help, in the control of the holy spirit and of the angel messengers. there is nothing to commend here. there are some who insist on living true lives, but they are a scanty scattered few, not enough to count. there are some ragged remnants of good, but even these are sickly and nearly dead. the church is well organized, energetic, standing high among men, but with an utter absence of spiritual life. the personal lives of most are like dirty garments. and the warning is this: he will come as a thief, that is unexpectedly, disagreeably, to take away what they prize most and leave them stripped and naked. the longest message is to the group in _philadelphia_. christ reminds them that he is holy in character, faithful to his promises, having full control, and giving opportunity of service as the highest reward of faithfulness. this candlestick is giving out light, for it is given yet further opportunity of shining. the chief characteristic of this group is its steady plodding faithfulness. they are not spoken of as brilliant or talented, but faithful in the midst of opposition. he loves them with the sort of deep love drawn out by love freely given. and a special promise is given, a significant promise. a great persecution is coming, an awful testing time to all the earth. but he will keep them _through_ this unhurt because they have been keeping his word so faithfully. the common reading here is, "i will keep thee _from_ the hour of trial." it is quite as accurate to read "through" in place of "from." and there is good reason for taking this as the sense here. the word underneath here is translated by several different words in other passages. where a word in one language may be translated by any one of several words the general sense of the passage must decide which one correctly expresses the meaning. here the meaning must be gotten from the whole trend of new testament teaching. like the israelites during the plagues that came to egypt these faithful ones will be kept untouched through this terrible time that is to come. the _laodicea_ group is to be talked to plainly by one who is a true, faithful witness in dealing with his people's faults, and who has all the authority of god in doing so. this is the second group that actually has not one good thing to be commended. there is no false teaching, no compromise with evil; they are simply _asleep_. rich, influential, self-satisfied, grown fat and sleek,--so they seem to their neighbours and themselves. wretched, poor, blind, naked,--so they are. and the chastening threatened will be of the severe radical sort that strong love insists upon. a heart-breaking sight. here then is the picture of the whole church as seen by the eyes of searching flame. there is a mixture of bad and good, active bad, active good, and sleepy indifference. there is a church within the church. but the bad is bad enough and big enough to endanger seriously the usefulness of the whole as a light-bearer. the glass of the lantern is so smoked and cobwebby that it is more useless than useful to the light inside, and the crowd outside in the dark. the uselessness threatens what usefulness is left. smokiness is contagious. cobwebs grow thicker and hold more dust. two churches are true and pure in the midst of sore opposition. two are corrupt in the very worst way. three, including the leader, are orthodox in form, but indifferent to jesus himself, or asleep, or dead; three degrees of the same thing,--indifference, sleep, death. in all of these five there are those who, like ezekiel's companions, "sigh and cry over the abominations that are going on," but they are helpless to stay the sweep of the tide. they are the salt that is saving the lump so far. even sodom would have been saved by ten righteous. it is plainly said to the leader church that it is no longer of use as a candlestick, except a change come. it fails to give out the light. it is being carried along, patiently borne with _for its own sake_. it is failing at this point in the mission. the smoking flax sending out its irritating smoke in place of clear light is not yet quenched. the holy spirit life within is being sorely grieved, but is not yet put entirely out. and this is only one. four others are plainly in much worse fix. five-sevenths are failing. that bit of preservative salt would seem to be working to its full capacity. this is the picture given us here by our lord himself. john would never have dared make such a terrific arraignment of his own accord. it is a picture of the whole church at the beginning of the first century. how is it at the beginning of the twentieth? a thousand million people, two-thirds of the race, pretty freely supplied with the light of western oil and of gunpowder, with the help of the western sewing machine, and with the guidance of western learning and skill, but to whom with minor exceptions no scant ray of this light has yet gotten, these make answer. that smokiness would seem to be rather dense. the non-christian crowds in so-called christian lands, the overwhelming majority, to whom the name of jesus has no more practical meaning than other foreign names, shanghai, or tokyo, or calcutta,--these make answer. the light doesn't seem to have been able to get through and out much, even near the candlestick. the church itself, when it has sometimes forgotten its statistical tables long enough to look thoughtfully into this old patmos looking-glass, has now and then made answer, in a few of its thoughtful leaders, while the rank and file push on absorbed in their ephesian or sardisian or thyatiran way. there's a striking companion bit to this in ezekiel's vision.[ ] that messenger to the exiled colony by the chebar had first of all the vision of god that completely overwhelmed him. then he is taken in spirit to jerusalem, and shown things as they were, through god's eyes. the heathen idols were set up in the very temple of god, so actually stimulating among the people the horribly gross, unnamable impurities connected with their worship. this was done in the open, with no pretence at concealment. then in the vision he digs "into the wall" to see the hidden things that are being done. there he sees every sort of creeping, crawling, slimy, repulsive animal pictured on the walls of this secret chamber, and the leaders of the people burning incense and worshipping. this he is told is a picture of the _inner hearts_ of the men who are the leaders of the nation. for dramatic intensity it would be hard to equal this. the imaginations of their hearts are as the unclean snakes and beasts that are found only in the damp, unwholesome slime and ooze of swamp and stagnant pond. and this is god's light-bearing nation to all the earth. and these are the leaders! but there's yet worse. the mothers and wives and daughters of the nation, the real moulders of the nation's life and character, are seen pouring out their very hearts over a heathen idol, with all the horrible evil practices included in its worship. and then a group of men are shown in the holy temple standing with their backs to god and his temple and worshipping the sun. under these four items are pointed out the impurity and violence, the injustice and oppression, that mark the people. it is the inner heart life of the nation that is being pictured so vividly. but in the midst of all this are those who are broken-hearted over these conditions. and as the time of judgment comes in the vision these are marked and spared, though they see the work of judgment on every hand. such is the tremendous scene depicted by ezekiel. it will be seen at once what a striking parallel it presents to the scene in this revelation book with the new light-bearer to the nations of the earth. one would never dare make such an arraignment of his own accord. it is humbling and heart-breaking to the last degree simply to repeat what is spoken here by our lord himself. clearly the patmos picture is not only of the church then, but ever since, and now. and the simple law of momentum in sliding down hill will make it an accurate picture of the church at the end, the future church. the colouring changes at different times in different places, the black getting intenser, pot black, and the light shining out more brightly by contrast. but the picture remains essentially as painted on patmos. the warnings so faithfully given run a sliding scale outward and downward in five degrees. if the church continue as it is, it is told here that it will be rejected as a light-holder. its privilege and opportunity as god's messenger will be taken away.[ ] then christ will fight against it as an enemy,[ ] it will be given over to a time of terrible tribulation,[ ] it will be treated as prey to be robbed and plundered,[ ] and it will be rejected, spewed out of the mouth, as personally disgusting.[ ] yet in all this plain speech there is no bitterness, only grief, only tender pleading. the plain bluntness is the language of love that yearns to save even yet, and that waits with untold patience hoping for a change. wooing promises. but it is noticeable that, while the warning is to the corporate church, the plea and promise that persists throughout is to the individual. he that is _willing_ to, let him hear and heed and be controlled by the spirit's message. there are two groups that have remained faithful. there are scattered through the other five those who are faithful. and there are no doubt many who feel the pull to be true but are yielding to the strong undertow of the rising tide by which they are being carried. the coupled promise and plea that call out so pleadingly to these at the close of each message are, "to him that overcometh." this word "overcometh" is very significant. it is one of the characteristic notes of these messages and indeed of this entire book. it is one of that sort of word that sums up a whole situation in itself. there is opposition. there is conflict because some won't yield to the opposition. and the result of the conflict varies. some are overcome by the evil; they go over to the enemy, body and soul. some wabble. they slip along the line of least resistance, secretly holding on to some few ragged remnants of convictions, but not letting these affect their standing or comfort or particularly their profits. some overcome evil. there is struggle tense and continued, quickened breath, moist brow, tightened nerves, the stain of blood, a scar here and there, and heart-breaking experiences. but they fight on, and victory comes. and the evil is less, weakened in its hold on this companion and that neighbour. they get the victory over evil. there's a wondrous promise to these. it is as though the treasure box is placed at their disposal. it is a seven-fold promise. every overcomer will receive all that is contained in these seven promises. note this seven-fold promise: he that overcometh will have everlasting life,[ ] and this is emphasized by the reverse statement, "will not be hurt of the second death."[ ] he will be admitted into the sweets of intimate fellowship with his lord, hidden from all save those in this inner circle. and will receive a new name, the family name, that is an inheritance in the family of god, joint heir with jesus christ.[ ] he will have the privilege of serving with the king in the blessed kingdom time coming. and with this goes the word, "i will give him _the morning star_."[ ] jesus calls himself "the bright, the morning star."[ ] the morning star rises in the dark of night after midnight and ushers in the new day. he who is in touch of heart with jesus as the night deepens to the dawn will (probably) have an intimation in his inner spirit of the glad coming of the morning star that ushers in earth's new day. the overcomer will be made perfect in character, and find his name not only in the family book, but mentioned by christ personally to his father before the angels.[ ] he will be admitted into the innermost circle of the king and be reckoned among the dependables.[ ] and he will have closest fellowship with christ in the administration of the wondrous kingdom.[ ] it will be seen that these promises overlap, the same thing being put now positively, now negatively, and being repeated in differing words to different groups. each promise touches the characteristic trait of the group spoken of. the ephesians, who had many things but lacked the vital thing, are wooed with the promise of life itself, which is only through touch with jesus himself. smyrna in its suffering is cheered with the prospect of suffering no more. the pergamum overcomer is wooed away from intimacy of friendship with evil to intimacy of friendship with the coming king. they who resist the evil jezebel rule in thyatira will have the privilege of ruling with the king. those in sardis who hunger and thirst after a pure heart will have the longing fully satisfied. those who have proven dependable in the trying days in philadelphia will have the exquisite pleasure of being depended upon in the inner circle as wholly trustworthy. those in laodicea who resist the current and insist on letting the knocking pilgrim in for heart fellowship[ ] will find themselves in fellowship with him on the throne. it should be noticed that these promises are one promise, and that that is the promise of everlasting life, of a purified perfected character, and of the privilege of closest fellowship with the king himself in the coming kingdom time. these promises do not take up the matter of rewards for faithfulness in service, such as our lord speaks of in the twin parables of the pounds and talents. the things promised here are the results of being saved by the blood of christ. the privilege of fellowship with the king during the kingdom time is included in salvation. all the redeemed will reign over the earth.[ ] this is significant. overcoming would seem to be the decisive evidence of faith in jesus christ, the faith that receives everlasting life. it takes opposition to let you know whether you are willing to accept christ. a man does not know whether he really believes christ until he is opposed in his believing, and opposed to the real hurting point. he has just as much faith in christ as he is willing to declare, and stand by, and insist upon, _when he is under fire_. opposition is the fire test. faith isn't faith unless it can stand the fire test. the decisive trait of faith. the plain inference here is that he who doesn't overcome shows that he really doesn't believe in his heart. and the natural result is that he does not receive these things promised. that is, he is not saved because he won't accept the lord jesus as his saviour _when it comes to the fire test_. there are without doubt thousands in the church who will be left behind on the earth when our lord jesus catches up his own. this does not mean necessarily that they will be lost. there will be another opportunity of being saved for those living on the earth at that time. the kingdom will be a wonderful time of salvation. there will be a continuous revival of the realest sort going on everywhere all the time. but these would not have the blessed privilege of fellowship with the king in the kingdom, nor the blessedness of fuller resurrection life _at this time_. that is reserved for those who by grace have believed on the lord jesus, during his absence and continued rejection, in spite of the fire of opposition. it is notable that the thyatiran message speaks of _great tribulation_ coming to that church if it continue unchanged. and that the philadelphia church is to be kept through "the hour of trial, that which is to come upon the whole earth." throughout the scriptures mention is made of a time of persecution coming at the end. the common term for it is tribulation. it is called _the great tribulation_. there will be more to be said about this again. it is possible that it will be found that this patmos message will have special significance during that trying time at the end. but it should be noted that it fits into the _spirit of opposition_ that is _always_ found where there is true, faithful witnessing. the tribulation itself will be the time of intensest opposition carried to the extreme of violent persecution. it will be the climax of conditions always present, wherever there is faithful witnessing. faithfulness to christ always arouses opposition. the test of whether we really accept christ and believe him is not in anything we say. it is not even in what we are in our lives when all goes smoothly. it is in what we are in our lives _when opposed_, when it costs criticism, ostracism, petty persecution, or more outright persecution. this is our lord's test of acceptance of himself. we have had many definitions of what it means to believe on the lord jesus christ. and these have been helpful in clearing the air and helping us to a simple acceptance of him. these definitions have touched chiefly the _inner_ part of faith, the part we are conscious of. here is another definition. here is the last word on the subject, the authoritative word, from our lord jesus himself. it tells what faith is in its outward working, the part the _crowd_ sees. the faith that accepts jesus as saviour accepts him also as lord. that faith naturally rings true to him under all circumstances. it rings truest and clearest whenever opposition to him is aroused, whether the opposition of indifference, of criticism and sneer, or of persecution. there are certain commonly accepted things that are in themselves only good, but which are not _conclusive_ evidence that we really have saving faith in the saviour. the act of coming into church membership whether by confirmation, by an assent to questions regarding one's personal faith, or by being baptized, the fact of membership in the church, the partaking of the lord's supper, serving as an official of the church in pulpit or pew, faithful attendance, liberal support,--these things are only good. but they do not furnish conclusive evidence of one's acceptance of christ. it is quite possible to be carried along on the common current in such things. there is clear evidence that many are. the decisive thing, the test thing is this: _how we stand opposition_, the polite, sneering sort, the more aggressive sort, or--if it come to that--the violent sort. the _fire_ reveals every man's faith if there be any there. there are two fire tests. one is of our faith in christ, as revealed in the frictional fires of opposition. whoever stands that test is caught up into his presence when he comes, or goes at once into his presence if our going precede his coming. the second is of the love-spirit, how far it has been the very breath of our life as revealed by the fire of his presence. for the love-spirit means personal loyalty to jesus, purity of heart, holiness of life, steadiness of purpose, and the exquisite gentleness of patience in our conduct toward all others. these words of our lord jesus are very searching. this patmos message must have been a painful one for him to give john, and painful for john to repeat. it is painful for any one to repeat when its meaning is understood. it should send one off into some quiet corner alone on his knees with that great "search me" prayer of the psalmist.[ ] recently i was told a simple incident of one of the truly great christian men of our generation. he was at the head of one of the largest concerns of our country employing thousands of men, but never knowing any labor troubles. i remember the impression made on me a few years ago at the time of his death, by the remark made to me by two different men of this man's city, men that i think did not know each other, or maybe very slightly. as i spoke of him each man said in a subdued voice, "oh, everybody in ---- loved mr. ----!" this incident was told by his son. the two were on a train together. the father rose and went forward to another part of the train. as he went out a man sitting opposite came over and spoke to the son. his flashy manner of dress and the fact that he seemed to have been drinking suggested the sort of man he was. he said to the son: "wasn't that mr. so-and-so?" "yes," the son replied. "well," the man said, as though talking half to himself, "if there were more men like him, there'd be fewer like me." and he turned to his seat and sat as though absorbed in his thought. the son, in speaking of it after his father's death, said it was one of the tenderest memories he had of his father. the common crowd on the street and our lord jesus are united in one thing: they want _more men like him_, jesus our saviour. then there'd be fewer of the other sort. footnotes: [ ] ruby t. weyburn. [ ] acts xv. - . [ ] ezekiel viii and ix. [ ] rev. ii. . [ ] rev. ii. - . [ ] rev. ii. , . [ ] rev. iii. . [ ] rev. iii. . [ ] rev. ii. . [ ] rev. ii. . [ ] rev. ii. . [ ] rev. ii. - . [ ] rev. xxii. . [ ] rev. iii. . [ ] rev. iii. . [ ] rev. iii. . [ ] rev. iii. , , with jeremiah xiv. . [ ] rev. v. . [ ] psalm cxxxix. v.--an advance step in the royal programme (revelation, chapters iv. and v.) "we are watching, we are waiting, for the bright prophetic day; when the shadows, weary shadows, from the world shall roll away. "we are watching, we are waiting, for the star that brings the day; when the night of sin shall vanish, and the shadows melt away. "we are watching, we are waiting, for the beauteous king of day; for the chiefest of ten thousand, for the light, the truth, the way. "we are waiting for the morning, when the beauteous day is dawning, we are waiting for the morning, for the golden spires of day."[ ] a look into heaven. heaven is a place of intensest and tenderest interest to every one. it is true that there is less emphasis on getting to heaven as a result of being saved than there was a generation ago. indeed, no emphasis at all. the whole thought now is about our life here on the earth. we think less about dying and more about living. this is true. yet every one of us has loved ones who have slipped from our grasp, and gone from our midst. we think of them. the tenderest memories brood over us, and come like a flood sometimes. we may have the sweet sense of assurance that these loved ones are saved. but there is an intense longing at times to know more about them, where they are, what they are doing, how much they know of things down here. these thoughts _will_ come crowding in upon us. now here is some light. _all_ the questions are not answered. but there comes clear, sweet light to comfort our hearts during the waiting time until we shall be joined with them again. we are given here in john's revelation the first clear, definite glimpse into the upper world. it is told us in the language of earth of course. it must be, else we would not understand. but clearly there is a glory and happiness clear beyond what earthly words can tell. this is the first glimpse into heaven given us in this old book of god. jacob wakes up in his dream and sees a ladder set up connecting earth and heaven, and the angels going up and returning again while god talks with him. it means much to him, but gives us no answer to our questions, except to make plain that there is a very real and wondrous world up there where our loved ones go. moses is up in the mount with god for six weeks nearly, twice over, but there is no suggestion of what he may have seen; only the transfiguring change in his face, and the strongly gentling change in his character. ezekiel finds the heavens opening and sees the vision, so like john's, of the wondrous man. stephen looks up steadfastly into heaven and sees the resplendent glory of god, and the crucified jesus standing at the right hand of god. paul is caught up into heaven, not improbably at the time that his body lay bruised and bleeding and apparently lifeless outside lystra. but the sights he sees and the over-awing glory are too much to be told. but here john is taken up in vision into the heavens, into the presence of god, and sees much, and tells us what he sees. it was after the vision of the glorified man and his message. john is sitting thinking on all he has seen and heard, thinking back to ephesus and the other churches he knew so well. he is wondering perhaps _how_ he _can_ tell them what, whom, he has seen; and wondering too how he can tell them this message entrusted to him. the holy spell is still strong upon him, when all at once he noticed what looks like a door, a door opened above him in the blue. and as he is looking, astonished, that same voice that had been speaking with him before speaks again. he is bidden to "come up hither," and he will be shown the things that are to happen some time in the future. at once he is conscious of that same gentle, enveloping presence of the holy spirit as before. at once he is up in heaven. and he tells us the scene that opens to his eyes. there is a throne set. what a comfort! there is a _throne_. there is a centre of authority and power to our world. this revelation is peculiarly the book of a _throne_. up yonder above the moral tangle and confusion of earth is a reigning throne. there is one sitting on the throne. that throne is occupied. it has not been vacated. men down here may push god off the throne of their lives, and try to push him out of the affairs of the earth. but he sits on the throne above. and that throne dominates the life of the earth. nothing can be done without permission. john can't describe this one sitting on the throne. the sight is too much for his eyes. when the seventy elders of israel see god, all that they can remember is the dazzle of glory in the wonderful pavement under his feet. it seems like a pavement of precious stones of sapphire, but as clear as crystal. so now all that john can see is some one who seems to his eyes like transparent precious stones blazing with light. this is the only thing he can think of to tell of what he sees. rest in the midst of unrest. there is a rainbow around the throne. the radiance of light shining out from this one on the throne makes a rainbow. if one wonders how god can look down on the misery and sin, the rebellion and wretchedness that dominate most of the earth, here is the answer. his finger is never off the pulse. he knows all as we never can. and he feels as we never do the pain of life, and the discord of earth. the unceasing cry of earth comes up in his ears. but he is controlled by a purpose. it is a purpose of strong patient love. _he has made a promise_ that man shall have fullest opportunity unchecked by the natural sweeping judgment, that invariable working out of sin and wrong. that throne keeps the order of nature working smoothly and faithfully for man's sake, holding in restraint the forces that would hinder and destroy. the rainbow is the signature to his promise. that rainbow is always before his face. that promise has never been forgotten. this explains the quietness of the one on the throne, looking down on the moral confusion of the race. but this rainbow is not like the common rainbows that we know. it completely encircles the throne. our rainbows are broken up. they are never seen in their completeness. our lookout on things sees only a part; it never sees all. it is never complete. the view of things up there is complete. everything is seen and is seen in its true relation to everything else. the throne is the one place of perfect perspective and poise. and this rainbow is all of one colour, a clear, soft emerald-green. we know that green is the most restful of all colours. some colours are irritating. some persons of very sensitive, nervous temperament are even made sick by certain colours. and we are all affected more than we know in a hurtful way by certain colours. but green is the colour of rest. it soothes the eyes and nerves and even the spirit. the rainbow round about the throne looked like a quiet, quieting emerald-green. the one on the throne is at perfect rest regarding things down here. he knows all. his ears hear all, the cry of distress and despair, the defiance and arrogance and blasphemy. his eyes see his children down here, creative children all of them, prodigal children so many of them, and trusting children walking in the shadows. he sees all. and he feels all with his great feeling heart. yet he is at rest. do you wonder how he can be? when jesus saw the multitudes he was moved with compassion; he suffered in heart with them, for they were as shepherdless sheep, torn and distressed. and the heart beating in rhythm with his has as hard a time as he. if he lead you in service to some foreign mission land, you see and know and feel as no tourist party hurried through the outer fringes ever does or can. and in christian lands of the west, and the homeland, in slum as in polite circles, in commercial quarters as in the university world, the heart that is in touch with jesus' heart sees and hears and feels and senses things as they are under the surface or sticking boldly out through the surface. and feels at times as though it can never again be at rest. how can he, on the throne, be so quiet, and be at rest? and there is an answer to our burning question, a simple, real answer. _he knows the end._ he has a purpose and a plan. the present is only one stage in his great plan. this is man's opportunity, and possibly some one's else opportunity, too. it is to be followed by something else radically different down on this earth. he is held steady during this time by a great purpose. it is a purpose of great, tender love. to his eye looking sleeplessly down there is rest even as of emerald-green. and so there will be rest for him who looks sleeplessly _up_ to the _throne_ of control, encircled in the emerald rainbow of perfect peace. and we can be of best service to him by resting in our hearts, resting in him, even while working in the thick of things as they are down here. they see his face. then john sees twenty-four other thrones round about the central throne. and on these there are twenty-four men sitting. these men are wearing white garments, and have crowns of gold upon their heads. this is the part of intense interest. who are these? and what does this mean? what has been said before about picture language, the language of the orient, of childhood, of the common crowd, the universal language, will help us here. the bible is an oriental book. it talks in picture language. this is humanly what gives it such freshness and peculiar adaptation. the radical change of circumstances and speech and mode of thought in different centuries makes all books antiquated after a certain time. this book has the freshness of youth, for in its simple picture language it deals in principles. but picture language must be held to its simplicity. and something of familiarity with the whole range of the scripture is needful to use the key to the simple picture language. let us look a bit at the simple scene here. these men are elders, that is they are leaders. they represent multitudes of others. throughout the bible twelve is the number of completeness, both in things and people. a complete gathering or throng of people is represented by the number twelve. there are twelve tribes of israel, and so on. this is so familiar that it need only be named without further illustration. there are two great divisions of this bible, the old testament and the new. these stand naturally for the two great divisions of time, before christ and after. this division is strongly marked in the bible, and sharply marked in our christian consciousness. it has been a common thing to wonder about the salvation and spiritual knowledge and privileges of people who lived before christ came and died. twice twelve make twenty-four. these twenty-four elders represent the redeemed ones from both of these great divisions of time. that is to say, the picture tells us this. all the people from creation's earliest morn up to the present, including the one who went out last from some sorrowing family circle, all who have had the touch of heart with god, are gathered in the presence of him who sits on the throne. that is one simple thing that stands out clear and sure. these are represented as _sitting_. the slave or servant never sat in his master's presence. friends sit together. angels are never spoken of as sitting in the presence of god. when our lord jesus was received up he sat down at the father's right hand. we are spoken of as seated in the heavenly places in christ jesus. sitting together means being on terms of intimacy and fellowship. through the precious blood of our lord jesus we are all accepted in the beloved and received and trusted as he is. these elders are clad in white garments. that is one of the familiar things spoken of much in this end-book. part of the promise to those of overcoming faith is that they shall be arrayed in white garments, and walk with christ in white.[ ] those who are faulty in the church are urged to get white garments.[ ] the martyrs waiting their vindication,[ ] and the great multitudes who come up out of the tribulation are given white raiment.[ ] the bride at the joyous marriage supper, and the armies following the conquering christ, are clad in fine linen, bright and pure.[ ] we are told that this white linen means a pure life.[ ] these garments have been washed in the blood of the lamb.[ ] these multitudes have been cleansed in the blood of christ and purified by the holy spirit and made perfect in purity and holiness as they came up into the presence of the father on the throne. these elders are wearing golden crowns. this language, too, is familiar. the acknowledgment and reward of faithfulness and of service is spoken of commonly under this bit of picture talk.[ ] the angels are never spoken of as being crowned. christ was crowned, that is received into the presence of the father, as the full recognition of his worthiness and of what he had done, and in vindication after the shameful rejection by men. these men and women and children in the father's presence have been rewarded and are being rewarded for their faithfulness in obedience and in life. all the struggles and difficulties, the hard road, the endurance, the patient suffering for his name's sake, the faithfulness in doing the allotted tasks, all these have been noted and acknowledged. there is the sweet peace of the father's approval in all of these before the throne. going to school to god. and these are sitting on _thrones_. when jesus was teaching his disciples, in the dark days of bitter opposition he wooed them with this: "ye shall sit upon twelve thrones."[ ] and a bit later as they sat round the supper table on the night of his betrayal, when things are getting to the darkest, again he woos them: "ye may eat and drink at my table in my kingdom; and ye shall sit on thrones."[ ] he that overcometh is assured of sitting with christ on his throne.[ ] all the redeemed ones of earth are to have part with christ in the coming kingdom time. they reign with him.[ ] during this present time the countless hosts of angels have a part in ministering to man on the earth.[ ] even so during the kingdom time to come the countless hosts of the redeemed will have the sweet privilege of service with christ and on behalf of those on the earth. and it is quite possible that they already have a part in such a ministry. a little farther in the description it is seen that these elders have "each one a harp, and golden bowls full of incense, which are the prayers of the saints." heaven is a place of wonderful music. its very atmosphere must be tuned to the rarest rhythmic harmonies. and each one has part in the music being made. and yet more, they are continuing the sweet ministry of intercession learned down on earth. this means that they are in touch with earth. they know the needs of loved ones and of all, and they have the privilege of fellowship in this with him who ever liveth to make intercession. and there is one other thing we know here at once without being told. if a friend tells me that he has a rose garden under the care of a skilled gardener, i know without being told that the roses are growing. i at once look through my friend's words and see bushes full of roses of all colours, some full blown, some half blown, some bursting buds, and some just budding. for there is a garden, and a gardener, and sun and rain and dew. i know there must be growth and beauty. even so we know that the loved ones who have parted from us, are growing. they are in the father's presence, in intimate fellowship. that tells me of their growth. that little one who slipped away so young, years ago, has been growing in mental powers, in character as well as in what down here we call stature, and growing most of all in love. and so at the meeting time, in the air or up there, there will be instant recognition, as well as instant delight over the growth under such wondrous tutorage. this is the glimpse into the upper world which john sees and is allowed to give us here. the redeemed ones of earth of all the ages are in the presence of the father and of the lord jesus and of the angels, on terms of intimate fellowship, made pure and perfect in character, but always growing from more to more, and having a share in blessed ministry. and they listen to and have share in making music more exquisite than our earthly language can describe. they understand the wondrous plans for the earth, for now they see all things through the lord jesus' eyes. they have some part without doubt in welcoming those who come to join them, even as they will have part in receiving those who are caught up at our lord's return. and they look forward eagerly to the glad time of righting that will come then. but let us look a bit more at what john sees. out of the throne are seen proceeding lightnings and voices and thunders. three other times in this book it speaks of lightning and voices and thunder.[ ] these things of course are the familiar accompaniments of a storm. it is noticeable that each other time they are named in the book it is in connection with some direct action being taken by god in the affairs of the earth. and each time there is some added item intensifying the scene. a physical storm is caused by two areas of unequal temperature coming together. the storm is the process of coming together and equalizing of the atmospheric conditions. the inference here would seem to be that the time of action has come to straighten out matters on the earth. the two moral atmospheres of heaven and earth seem to be coming into contact, and a storm is resulting before clear weather comes. it suggests that our lord jesus is taking the next direct step in his broader plan. god's ideal of creation. but let us look a little further. in the book's picture language there are "seven lamps of fire burning before the throne." these we are plainly told "are the seven spirits of god." that is a hebrew way of saying "the perfect spirit of god." this is of intense interest. the holy spirit is represented as being before the throne. in the confidential talk with the inner group of disciples on the betrayal night, in john's gospel,[ ] jesus promises that when he has ascended up to the father he will send down the holy spirit to them. when the spirit has come down to the disciples he will begin a new ministry of witnessing to the world through them. in the book of acts that promise is fulfilled. the spirit comes down with remarkable manifestations on the day of pentecost. the distinctive thing he does is to take possession of a group of men and form them into a new witnessing body called the church. he had dwelt in the nation of israel as a nation, and had been withdrawn from that nation when it proved finally faithless to its mission. he had dwelt in individual men before and during and after that time. at pentecost he is sent down on a new mission. he is to do in men all that jesus has done for them in his life and death and resurrection. but the distinctive thing of pentecost is his forming this new body called the church, through which he begins a new ministry of witnessing to the world. all through the acts and epistles he is constantly spoken of as here on the earth working in the church and through it. he in the church is a powerful restraint upon the powers of evil in the world. in thessalonians,[ ] paul has spoken of a day coming when that restraint would be withdrawn. the holy spirit, the "one that restraineth now," is to be taken away. now here the holy spirit is represented as being, not in the church, as always in the acts and epistles, but as being "before the throne." this is the second significant thing to note in this scene. this also would seem to suggest the beginning of a new order of things. john goes quietly on with his description. before the throne he sees a great expanse that looks like a sea of clear, bright, beautiful crystal. before the throne and around about the throne are four living creatures or creatures of life. these living creatures are of intensest interest. they appear throughout the scriptures from the garden of eden in genesis to the very close of this book of revelation. they are also called cherubim and seraphim, that is, cherubs and seraphs. they are always associated directly with the immediate presence of god,[ ] and with his presence-chamber, in the tabernacle,[ ] in the temple,[ ] and in ezekiel's vision of a new temple,[ ] and in the thought of the people.[ ] there is one possible exception to this, where they are seen at the entrance to the garden of eden.[ ] the description of them is most full in ezekiel. it varies in details, but with the essentials always the same. the general appearance is that of a man, but there are four faces as of a man, a lion, an ox or calf, a flying eagle, and sometimes a cherub face. they are full of eyes everywhere, and they seem enveloped in the pure fire which everywhere is associated with god's own presence. these descriptions combined suggest perfection of purity, of intelligence, of obedience, and of power. in this book of the revelation they are spoken of seven times,[ ] that is, more frequently than in any other book, though not so fully as in ezekiel. five times they are leading or joining in the worship of god, by men and angels, and twice they are coöperating with the lamb or the angels in what is being done on the earth. these beautiful, intelligent beings seem to represent the whole animate creation, man, the animals intimately associated in service with man, those that roam at will, and the birds, and the angels. it would seem as though they stand for _god's ideal of creation_, as it was before the hurt of sin came, as he holds it in his heart, and as it will be after sin has gone. his ideal of a perfect and perfected creation is always in his presence and before his face, intelligently and gladly carrying out his will, reverently and joyously sounding his praise. it suggests that he will not rest content until his ideal for the creation shall be a sweet, full realization, all sin and rebellion removed and all his works uniting in joyous, continuous worship, and glad, harmonious obedience. the significant book. all this is interesting; some of it intense in interest. but it is only a setting. it is incidental. the chief thing is yet to be told. john had been told that he would be shown the things that would come to pass some time in the future. we come now to the beginnings of these "things." the one who is sitting on the throne has a carefully sealed book or document in his hand. an angel calls out loudly for any one who is qualified to do so to step forward and take the document and break its seals. and as john watches intently no one comes forward. no one can be found, either in the heaven, in earth, or in the region spoken of as under the earth. at this john is greatly distressed, and weeps much, so he must have understood at once just what this meant. and one of the elders comforts him with the assurance that there is one who has "_overcome_ to open the book, and the seven seals thereof," "the lion of the tribe of judah." this word "overcome" suggests that this one has been in some great conflict and has gotten the victory and overcome all opposition. and this qualifies him to take and open the document. he is the only one among untold numbers so qualified. and now john sees this one. he is standing in the very midst of the throne surrounded by creatures and elders. we easily recognize this as our lord jesus. he is a lion in leadership and strength. he is a lamb in gentleness of character, and in the sacrificial experience he has been through. the marks of death are plainly seen on his person. as he comes forward he reaches and takes the book out of the hand of the one on the throne. he is allowed to take it. his qualification to take the document and break its seals is acceptable to the one on the throne. and as he takes the book there is a remarkable burst of praise and adoration that must have made all heaven ring. and those on earth in touch of spirit with the scene and its purpose and the chief actor would surely feel some thrill in the spirit currents of earth. the outburst of worship is led by the four living creatures and the twenty-four elders who fall down before the lamb and sing a song. what music that must be when the untold thousands sing as only redeemed ones can sing. then countless hosts of angels join in and lift the chorus. and then there is the creation chorus, every created thing in heaven and earth, under the earth, in the sea, absolutely everything seems to join in this indescribable music. and the four living creatures say, "amen." and again the elders fall down and worship. john's distress at the beginning, and now this indescribable outburst of praise, tell us that this is something thrilling and significant beyond expression. what does this mean, our lord jesus taking the sealed document preparatory to breaking its seals? it has been said in a previous talk that every thread woven into the fabric of the old testament can be found in the fabric of this revelation book. so that if one goes to work patiently he can trace every allusion here to something back in these older leaves. this gives us the clue to the significance of this remarkable scene. that clue seems in this case to be found in the book of jeremiah, chapter thirty-two. there is found an allusion to a simple primitive custom of the hebrew people in the exchange of real estate and in taking possession of property to which one is entitled. the old hebrew custom seems to have been as follows: when property was purchased the deed to the new owner was made out in duplicate, an open copy and a sealed copy. the open copy was clearly for public information, open to all. the sealed copy as clearly belonged only to the owner of the property as his evidence of ownership. so it identified him as the one named in the open copy. if a new heir comes to take possession of an estate, or in case of a dispute over ownership, the claimant who was adjudged the rightful heir or owner would be given the possession of the sealed document or deed. and as so attested by the judge or court, he only would be properly qualified to "take" the sealed roll, break its seals, read its contents, and so formally take possession of the estate, or property. now under the symbolism of this old bit of hebrew custom, our lord jesus is represented here as stepping forward to take possession of the earth, and begin his reign over it. a hebrew immersed in the old primitive customs of his people in palestine would understand this allusion at once, however startled or sceptical he might be as to its significance in this connection. taking possession. the language used in the song of praise when our lord jesus takes the sealed book is significant. they say, "thou art _worthy_," that is, thou art _qualified_; thou art the duly attested one with the right to take possession. "for thou wast _slain_, and didst purchase unto god with thy blood men of every tribe," and so on. man had been given the dominion of the earth. he had by obedience to the evil one transferred his right to him who is repeatedly called "the prince of this world." our lord jesus _purchased_ men out of their slavery back to their original lord,--with all that was rightfully theirs. he has allowed fullest opportunity for all who will to accept his lordship. now he is about to take possession of the earth on behalf of men, and for them. this is the tremendous significance of what john is shown here as something that will take place hereafter. in the scene of the candlesticks he is patiently waiting, holding himself in restraint. now the waiting time is over. he is making the next move in his broader plan for the earth. there is no hint as to the length of interval between the two scenes, how long he will wait. there is no suggestion as to when this next move will be made. but we are here plainly told that at some time that candlestick waiting time will end, and he will take a forward step in connection with his plans for the earth. and it should be keenly noticed that what follows now in this book of revelation is the run of events that will immediately follow that next step of his. yet this step is taken up _in heaven_. the first action of the new move will be there. there will be nothing to be seen on the earth to indicate the change. things there will go on as before, eating and drinking, buying and selling, marrying and giving in marriage, all unconscious of the tremendous events being worked out. but now the waiting time still waits. our opportunity is still open. if we might only be simple enough to be true to our absent lord jesus during this waiting time. a bishop of the american episcopal church, widely known for his saintly character, his culture, and long years of tireless service, was visiting in the south. in the town there lived a judge of wide repute for his scholarly learning as well as for his culture and uprightness. now he was seriously ill, and had requested an interview with the bishop. he asked the bishop to talk to him about personal religion. and the clergyman talked to this thoughtful, scholarly judge in choice philosophical language about the fatherhood of god, the character of christ, and the essential harmony of man's true nature with god. the judge listened attentively for some time. then he apologetically interrupted his visitor, and said: "bishop, i'm dying. won't you please talk to me just like you'd talk to my black boy, jim?" and the bishop could, and did. he told him in simplest talk that he was a sinner. jesus died to save sinners. his blood washes away our sins. we must take christ as a saviour, just trust him, as simply as a child trusts its mother. so he talked. and the judge listened. and the tears came, and the peace. he came as a child, and trusted, and he knew the peace that passeth understanding. it was the simple telling of the simple story of the saviour who died, and the simple, child-like acceptance of that saviour. the scholarly bishop helped the learned judge best, in the crisis of his life, by talking as simply as to a child. if we might only be simple enough to be true to this jesus who died, during the remnant of waiting time that remains. footnotes: [ ] w. o. cushing. [ ] rev. iii. - . [ ] rev. iii. . [ ] rev. vi. . [ ] rev. vii. . [ ] rev. xix. , . [ ] rev. xix. . [ ] rev. vii. ; xxii. . [ ] rev. ii. ; iii. ; i corinthians ix. ; ii timothy iv. ; james i. ; i peter v. . [ ] matthew xix. . [ ] luke xxii. . [ ] rev. iii. . [ ] rev. v. ; xx. , . [ ] hebrews i. with daniel vii. and psalm ciii. - . [ ] rev. viii. ; xi. ; xvi. , . [ ] john xiv.-xvi. [ ] ii thessalonians ii. - . [ ] ezekiel i. - ; x. - . [ ] exodus xxv. - ; xxxvii. - . [ ] i kings vi. - ; viii. - ; ii chronicles iii. - ; v. - . [ ] ezekiel xli. - . [ ] i samuel iv. ; ii samuel vi. ; xxii. ; i chronicles xiii. ; psalm xviii. ; lxxx. ; xcix. ; isaiah vi. - ; xxxvii. . [ ] genesis iii. . [ ] iv. - ; v. , , ; vi. , , , ; vii. ; xiv. ; xv. ; xix. . vi.--a clearing-up storm in the realm (revelation, chapters vi.-viii.) "god almighty! king of nations! earth thy footstool, heaven thy throne! thine the greatness, power, and glory, thine the kingdom, lord, alone! life and death are in thy keeping, and thy will ordaineth all: from the armies of thy heavens to an unseen insect's fall. "reigning, guiding, all-commanding, ruling myriad worlds of light; now exalting, now abasing, none can stay thy hand of might! working all things by thy power, by the counsel of thy will. thou art god! enough to know it, and to hear thy word: 'be still!' "in thy sovereignty rejoicing, we thy children bow and praise, for we know that kind and loving, just and true, are all thy ways. while thy heart of sovereign mercy, and thy arm of sovereign might, for our great and strong salvation in thy sovereign grace unite." --frances ridley havergal. the area of the storm. goodness arouses evil. faithfulness to christ stirs opposition. this is a commonplace. a piece of white-hot metal plunged into cold water makes a great fuss. two areas of sharply different temperatures in the atmosphere above us coming suddenly together make a storm. purity entering an atmosphere of impurity and insisting on staying, and on keeping pure, creates a lively disturbance. the tempter was aroused to his subtlest effort when jesus appeared. there is no such demoniac activity recorded as when jesus walked among men. so crowning a king arouses opposition, if there be opposition. and the active taking of the reins of government has intensified the opposition when it was strong enough to make a stand. the striking illustration of this in the bible is king david. after saul's death the men of judah anointed david king. that was the signal for an immediate attack by the chief of the forces of saul's house. and this was succeeded by a long war, before david was acknowledged as king over all israel. the clearing-up storm in his realm lasted a good while before good weather came. here in this revelation scene we have been looking at our lord jesus is represented as stepping forward to take possession of his realm. it is natural to expect a storm. this will be a signal to the opposition to rally all its power. but there can be no question about the outcome of such a set-to. that storm proves to be a clearing-up storm in the realm. it is to be followed by such fine moral weather as has not been known before. but the storm itself proves to be a terrific one for the earth while it lasts. the greater part of this little end-book is taken up with a description of that storm. but before we turn to this book itself and its storm, we want to get our bearings a bit, so as to understand better what is here. revelation is the knot in the end of a big bunch of threads. we shall understand the knot better by knowing more about the threads before they are tied into the knot. the storm area proves to be very large. it takes in the whole earth. the bible is a big book in its outlook and grasp. it deals with the whole earth, and the whole race. the thoughtful bible student comes to have a broad outlook, as well as a close lookout about his own front and back doors. it is fascinating to study the geography of the bible. we talk about the world growing smaller. that refers of course to the rapidity of transit. it is only within a few hundred years that we have learned of the earth being round. the bible map includes practically the whole world as we have come to know it. the centre of the world as seen on this map may seem a little surprising. we americans _feel_ that the centre of things is here. the englishman _knows_ that it is in london; and lately the germans have had the same exclusive sort of knowledge about berlin. the chinese has long called his country "the middle kingdom," in the sense of its being the central kingdom about which the rest of the world revolves. but here the centre is seen to be on the boundary line, practically, between orient and occident, reaching out an embracing arm to each. we have a broad division of the earth into east and west. the differences between the two, in civilization, mode of thought, religion, language, and so on, are so radical as to make it seem that there was no point of contact. at least this has been emphasized much by western writers on the east. we are disturbed just now here in the far west over the oriental, chinese japanese and indian crossing the _far_ boundary line between orient and occident and coming into the united states and canada. yet east and west have always overlapped at the _middle_ boundary line. there is a great mixture of races in the strip where the eastern edge of the west and the western edge of the east come together. it is the strip running roughly north and south where russia's western border and turkey's touch germany and austria and greece, including the never-at-rest balkan peninsula. constantinople sits on the dividing line between east and west, with the worst of both civilizations within her confines. here the hemispheres touch and their life currents intermingle and flow together. scientific research seems to find good evidence that all our european civilization, which of course means american too, may have been brought over by eastern immigrants from central asia long ages ago, asia coming into europe. perhaps we westerners would not despise the easterners so contemptuously and patronizingly if we knew how much we are probably indebted to them for our civilization as well as for our hebrew and christian faith, our bible, and the christian restraining bulwarks of our common life. the old common point of contact between orient and occident was the strip of land forming the western edge of the orient at the eastern end of the mediterranean. palestine has been for centuries the common roadway of all nations, east and west. no bit of earth has been so tramped and trampled by the feet of all nations and races. this has been the battlefield of the nations through long centuries. the ends of the earth have met here. it is interesting that the waters that wash its western shore are called the mediterranean sea, that is, the _middle-of-the-earth_ sea. here then is the centre of the map. it is the centre of all things in the bible. and it has proven to be at the centre of human action through history, attested by the very name given to the chief body of water there. jerusalem, the capital city of this palestine strip, was the centre of a world power in the early ages. it has been the world capital. and it has in turn been fought over and conquered by every world power. no city has been a world centre of action during as long a stretch of time, and to as many different nations. out from this centre the action of the bible reaches north to russia, south to africa (ethiopia), east to china (sinim, isaiah xlix. ), and west to spain. that practically includes the world of our day. america is of course merely a transplanted seedling of europe. those great hebrew leaders called prophets had a world outlook. they were world messengers. it is intensely interesting to take a piece of paper, and pencil a rough map of the nations named in their messages, notably isaiah,[ ] jeremiah,[ ] ezekiel,[ ] and daniel.[ ] beginning at jerusalem and israel they reach first this way, then that, up and down, back and forth, until the whole world of action of that day has been touched. they were men of world size. they had a world outlook and a world message. but then god's man always has. the world outlook of jesus was tremendous. and every true disciple of jesus christ has the world outlook. grace broadens as well as refining. it is one of the endless outworkings of sin that tends toward that narrowing provincialism which everywhere hinders so much, and so intensely. now in this world map in the bible geography two cities stand out beyond all others, jerusalem and babylon; jerusalem the centre of god's people and of god's plans, babylon the centre of the opposing worldly power. these are the two outstanding cities of the bible world. between these two there is an enmity and warfare that is practically continuous. jerusalem comes to be the typical of god's people and power and kingdom. babylon stands out likewise as typical of the power and kingdom always and innately opposed to god and to his people. the conflict between the two seems irrepressible and irreconcilable. it is never out of view. babylon has been the centre, under successive dynasties, of a world empire, including not only part of asia, but reaching west to europe and south to africa. it sat practically in the connecting strip of orient and occident, ruling over both. in the dim dawn of history a god-ignoring, and so really a god-defying and man-exalting movement, centred in the city called babel. and from that time on that city, and its successor babylon, have seemed as though possessed with a spirit of antagonism to god and his people. it is as though it were the earthly headquarters of the blasphemous unseen evil forces. this is a simple bit of geography lesson in the old testament. this is the map that lies ever open in these older pages, with its two capital cities marked large. and this indicates the area of the storm, and the two central points where its outburst will centre. studying the weather forecast. it is interesting to find a weather forecast of this storm. the old hebrew prophets were close students of national and world-wide weather conditions, and much given to making forecasts of impending storms. even in the new testament there is this distinct prophetic or foretelling strain running throughout. the father of john the baptist is told of his son's birth; and mary, of the unusual birth of her divine son. the disciples are told of the coming of the holy spirit. and agabus tells of a great famine coming. in these instances the fulfilment follows soon after the event is foretold. the destruction of jerusalem, foretold by christ, had at least a part of its fulfilment in the terrible titus siege of a.d. our lord said that he would return to earth in great glory, and that there would come a great tribulation to all the earth, and repeated the old prophecy of a restoration of the hebrew kingdom. these have not yet occurred. but the book of the revelation is distinctively the prophetic book of the new testament. it deals almost entirely with events that are yet to come. it would be natural that it would fit into the prophetic parts of the old testament. so that one who is somewhat familiar with the prophetic books of the old naturally comes more intelligently to this prophetic book of the new. it is true that most of us have a sense of bewilderment about prophecy. we seem to feel that it requires great scholarship and profound study, and that an understanding of it is not possible to the common run of christians. and so we largely leave it out as not understandable. yet prophecy is simply god's plans for the future, together with a revelation of other events which are not in his plan, but which he sees will happen in the future. in it he tells us what he means us to understand. and more than this, our understanding will have practical bearing on our attitude toward evil and compromise. it will affect our faith, making it steadier, especially when evil seems triumphant and overbearing. it will make our prayer more intelligent and confident. there are certain things we all know. as we read back into these pages we know that the break-up of the jewish nation, which began with the babylonian captivity, came to a terrible climax in a complete break-up after the rejection of christ. we know that the other nations commonly called gentiles (_i.e._, the nations) have had supremacy in the earth. israel was at one time acknowledged as the great world power, with many subject nations, in solomon's time. but gentile supremacy begins back in the time of these old testament pages. there is to-day practically no belief that this will ever be changed, except perhaps by a stray jew here and there, who still holds to his old bible, and except by those christians who discern god's plan, and believe both in him and in it. in the absence of an understanding of that plan of god, it has been common to apply all the glowing prophetic hebrew promises to the church. the result has been that israel and the kingdom have been confused in our minds with the church. and this has become the commonplace in the common church consciousness. it is quite possible for the person of average good sense to get something of a simple, broad grasp of the prophetic books. it involves reading _repeatedly_ so as to get familiar with the contents, and _rapidly_ so as not to get too much absorbed in details. it is needful to use a common-sense interpretation in getting at the meaning. it is a simple law that one principle of interpretation should be applied uniformly and consistently to all parts of any one document. if i say arbitrarily, "this part is rhetorical; it doesn't mean just what it says, but something else; and this _other_ part means just what it says," clearly i am reading my own ideas and prejudices into the book. it is much slower, and takes more pains and patience, to keep at it until all parts gradually clear up to us, first this bit, then that, until part fits part, and all hang together. but there is great fascination in it, and one's reverence for this revelation of god's word grows deeper. of course there is rhetorical language here as everywhere. "the lord is my shepherd" is clearly rhetorical. for god is not a shepherd, and i am not a sheep, but a man. but under this simple, clearly rhetorical language the tender, personal relationship god bears to me is beautifully expressed. that such language _is_ rhetorical is clear to every mind alike. and there is a picture language here, such as speaking of purity of character as "white garments." the honest, earnest, unprejudiced seeker after truth quickly recognizes these, and learns to become skilled in discerning what is meant. we come to see that israel means israel, not the church. jerusalem means that city in judea, and so on. of course it is needful that there be an _openmindedness_, a _humble, teachable spirit_, willing to accept the real truth, no matter how it may shake up one's prejudices and prearranged schemes of thought. and, above all, there should be a constant _prayerfulness_ of spirit, to learn just what our god is seeking to have us know. of course there are depths here for the scholarly, profound minds. but we ordinary folk can get a simple, clear grasp of god's plan and revealed insight into the future if we go at it in this thoughtful, prayerful way. and it will be a great help to us to do so. three great unfulfilled events. let us take a swift glance at these prophetic books of the old testament. it helps to remember the natural way in which these prophetic books grew up. these prophets were preachers and teachers. here are some people going up to the temple service one day in jerusalem. as they get near the temple they notice a little knot of people standing yonder at a corner listening to a man talking earnestly. isaiah, fresh from the presence of god, is talking out of a burning heart to the crowd. a visitor from another part of the land says curiously to his companion, "what's that?" the other replies: "oh, it's only isaiah talking to the people. he is a good man, that isaiah, a well-meaning, earnest man, but a little too intense, i fear." and they pass on to the temple service. by and by isaiah stops. the moving congregation scatters. he slips quietly down to his house, and under the spirit's holy, brooding presence writes down a part of what he has been saying. so there grew up the rolls to which his name is attached. in some such simple, natural way these prophetic books grew up, always under the holy spirit's guidance and control. they are full of intense fire, and of the homely talk of street and market and fireside. there are two sorts of these prophets, the preachers like elijah and elisha and those who wrote as well as spoke, and whose names are preserved in these books. there are seventeen of these little books. they fall easily into four groups. the _first group_ contains those belonging in the time before the nation was exiled. it is a period of about one hundred and fifty years, roughly, beginning in the prosperous reign of uzziah and running up to the time when the nation was taken captive to babylon. isaiah is the most prominent prophet of this period, and with him are hosea, micah, and amos, all of whom may have been personally acquainted; and also zephaniah and habakkuk. the _second_ is _the exile group_, jeremiah preaching in judah, before and during the siege, and to the remnant left behind in the land; and ezekiel and daniel bearing their witness among the exiles in the foreign land. the _third group_ is made up of those who witnessed after the people are allowed to return to their own land again. the writer of the second part of isaiah probably preached to the people as the opportunity came to return to jerusalem.[ ] haggai and zachariah stirred up the returned people to rebuild the temple. joel and malachi witnessed probably a little later in the same period. the _fourth_ is the _foreign group_. obadiah sends a message to the neighbouring nation of edom; and jonah and nahum are sent with messages to nineveh. if one will try to make a picture of these people and events by reading the historical books, and then watch and listen as the prophets talk, it will do much to make these prophetic books full of the native atmosphere in which they grew up. now there are three things that gradually come to stand out in these prophetic books. much of what is being said is of immediate application. it refers plainly to affairs being lived out then. then certain things are plainly fulfilled in the coming of christ. and again there is a great deal that clearly has never been fulfilled but is still future. it is the latter part that naturally is of intensest interest. now in this latter part, dealing with the future, _three things_ stand out clear and sharp above the rest. there is to be judgment upon israel for their iniquities. the changes on this are rung again and again. and this stands out as much in the preaching of the captivity time, and of the return, as before the captivity. but in the midst of severest judgment there will be a _remnant spared_. the tree is cut down, but the stump is spared; and there is life in the stump. but above these there stand out these three things. _the first thing_ stands out big. it is the thing the nation never forgot. the believing hebrew still clings to it. the wailers at the wall of jerusalem to-day never forget it. it is this: there is to be a _future time of great glory for the nation of israel in their own loved land_.[ ] the kingdom is to be restored, but with a glory indescribably greater than ever known. this is the bright golden thread, thick and strong, running through from end to end. it will come through that spared remnant. the old stump will put out a new shoot. it will be through the coming of a great king, who will prove to be their greatest king,[ ] and will reign not only over israel, but over all nations as tributary to israel, with jerusalem as the capital city both of israel and of the whole earth.[ ] at its beginning there will be a gathering of israel from among all the nations where they have been scattered.[ ] to assist these scattered pilgrims to get to their own land, the tongue of the egyptian sea on the southwest is to be destroyed; and the waters of the euphrates on the extreme east are to be so scattered or dried up that men can walk over dry-shod. when the great king comes there will be genuine penitence among the people over their past sins,[ ] and they will become a wholly changed people.[ ] israel will be a nation converted by the power of the holy spirit through the conversion of the people individually. there will be at this time a resurrection of god's people who have died.[ ] the new reign and kingdom is to be one of great spiritual enlightenment to all nations.[ ] there will be everywhere a new, remarkable openmindedness to god and his truth.[ ] and there will be the same visible evidence of the presence of god at jerusalem as when the pillar of fire and cloud was with them in the wilderness. that wondrous presence-cloud is to be always in view.[ ] this sounds to our ears like the highly coloured visionary dream of some over-enthusiastic hebrew. yet this is a calm statement of what is found here. and be it keenly marked, it is a picture which the godly hebrew of the old time never lost sight of. _this is the first thing_ that stands out in these prophetic pages. _the second thing_ stands out distinctly. preceding this wondrous kingdom _the earth will be visited by terrible judgments_.[ ] there is an awfully dark shadow before the blaze of light breaks out. a terrific storm will come before the sun shines out in its new strength. all nations will combine to make war against the jew. their forces will be gathered at jerusalem.[ ] at the head of the coalition will be a power called babylon.[ ] there will come a terrific battle, victory for the coalition will seem assured. the sufferings of the jews will be indescribable. then there will come a day never after to be forgotten. in the midst of the indescribable horrors of that battle, when things are at their worst for the jew, then comes the deliverance. suddenly jehovah will appear out of the heavens, with a great company of holy ones. his feet will stand upon mount olivet to the east of jerusalem. there will be a terrible earthquake, and an equally terrific shake-up of the heavenly bodies. the luminaries, sun, moon, and stars, will be darkened.[ ] there will be terrible judgments visited not only upon the earth, but upon the evil spirit powers.[ ] repeated emphasis is put upon the judgment to be visited upon babylon. all this will sound like a veritable fairy tale to many who are not familiar with this book of god; the unlikeliest thing imaginable. yet this is the thing seriously set forth throughout these old prophetic pages. i have given a few references in footnotes. but these few scattered passages of themselves will not give an adequate conception of what these pages hold. there is all the fascination of a novel, and immensely more and deeper fascination than any novel, in reading these prophetic pages repeatedly in the way already spoken of till their mere contents become somewhat familiar. then taking paper and pencil, running through again, and drawing off patiently and carefully, item after item of these prophecies plainly not yet fulfilled, and then slowly and painstakingly put them together in what would be a simple, logical order. it will be helpful, in reading, to remember that it is a common thing with these writers to speak of a future thing as already past. it is a bit of the intensity that sees the thing that is yet to come as already accomplished. and one should discern between the immediate thing that may likely occur in that generation and the far-distant thing. a careful noting of the language will make the difference clear. this is the second thing that stands out, the visitation of judgments. then there is _a third thing_. this terrible visitation of judgments comes in connection with, and at the close of, _a time of great persecution of the jew_ by the nations. jeremiah speaks of it as the time of jacob's trouble,[ ] and the man of fire tells daniel that there will be a time of trouble _such as never was since there was a nation even to that same time_.[ ] this persecution of the jew, and the visitation of judgments on the earth as a deliverance from it, are connected with the setting up of the kingdom. these are the three things that stand dominantly out in these prophetic pages as distinctly-future, the great jew persecution unprecedented in intensity, the visitation of terrible judgments on the earth, and the coming of a glorious kingdom. and the three are connected. we know that no events have yet taken place that at all satisfy the language used of these three connected events. this is the simple outline of expected coming events with which the thoughtful reader of god's word is supposed to be familiar. the reverent student of god's promises and plans and revelations would naturally have all this clear and fresh in his mind as he turns to open the pages of the prophetic book of the new testament. forecast of the great storm. now it is _of intense interest_ to note that our lord jesus speaks of these same three things, at much length, and with much emphasis; the persecution, the visitation of judgments, and the kingdom. it came to me as a great surprise and with startling force when i realized, after gathering out this summary from the old testament, that the three things that stand out so sharply there are the very things jesus speaks of here with such fulness and emphasis. he puts special emphasis on the time of persecution as of unprecedented horror and ferocity. he plainly indicates that this will be directed not only against the jew, but against his own followers. three times this talk of his on olivet just before his death is given at much length.[ ] that talk is given to a little group of jewish disciples who have broken with the jewish leaders, and who become the great leaders of the church formed at pentecost. he speaks of that terrible experience as "great tribulation,"[ ] "such as there hath not been the like from the beginning of the creation which god created until now, nor ever shall be."[ ] we shall find it spoken of in this book of revelation as "the tribulation, the great one."[ ] it has come to be spoken of commonly as "the tribulation" and "the great tribulation." with all this fresh in mind, a run back through the old testament brings out that it is spoken of there much more than we may have realized. the warning to israel, at sinai, as they made the covenant of allegiance with god, of the bitter punishment that would come if they were untrue, has seemed many times as though couched in very intense, almost extreme language.[ ] but it is found to fit into these later descriptions of this great tribulation to come. that warning is repeated, in as intense words and with a greater fulness, by moses in his series of farewell talks in the plains of moab,[ ] and it runs through the song he left for their use.[ ] the experiences of the people of israel in egypt are found to be an illustration of the coming experience at the end, great persecution and suffering, then great deliverance through a visitation of judgment upon their persecutors, and great revelation of god's glory following. and the experience of the three young hebrew exiles in babylon comes to mind. they went through the fire, seven times heated, and they had a marvellous deliverance, and then high promotion.[ ] certain psalms shine with new light in the light of this terrible truth. chief among these is the ninety-first. quite likely it grew up out of the experience of israel at the last before leaving egypt. it, of course, has its practical use in one's daily life. but the vividness and intensity of its meaning will probably never be realized as during the coming tribulation days. nor will the exultant note running through the nine psalms immediately following it be appreciated as by those experiencing deliverance when the tribulation is over. the forty-sixth psalm, and the psalms of praise immediately following it, likewise seem to get new light. it is quite probable that very much, all through this book of psalms, will be understood and appreciated fully only by the generation of god's people that go through the tribulation and know the deliverance following. much of the old book of god is quite meaningless to the christian who has had no tribulation _experience_. that is, i mean who has never known opposition in his christian faith, or who has slipped easily along when there is opposition. the outstanding features in the old testament of this great experience are terrible persecution of the jew, deliverance at the very worst pitch of extremity, by a visitation of judgment on their enemies, and by jehovah coming in person for their deliverance; and then the great kingdom following. the outstanding features spoken of by our lord jesus in his olivet talk agree with this, but go much more into detail, especially about the tribulation. the tribulation will be _preceded_ by wars, rumors of wars, famines, earthquakes, and persecution. there will be many false religious teachers, many christians untrue to their faith, and a great increase of wickedness. this is a sort of foreshadowing. the tribulation itself will find all this enormously intensified. it will _begin_ with some astonishing act of blasphemy in the temple in jerusalem, run its terrible course, and close with a series of judgment-events, earthquake, heavens shaken, and great distress, ending in the visible appearance of the lord jesus himself, out of heaven on the clouds. and this will be a signal for great penitential mourning among the people on the earth. this, then, is the simple, broad outline with which the thoughtful reader of god's word would naturally be familiar as he turns to this prophetic book at the end to get our lord's last message to his followers. getting a broad, clear outlook. as we turn now again to the book of revelation it will help us to remember the general plan followed in its writing. it is like a series of dissolving views of the same scene, each of which lets us see the same thing from a different point of view. this is a simple teaching rule for getting a clear grasp of what is being taught. we are familiar with it in the bible. the story of creation is told in the first chapter of genesis, and then told again in the second chapter with details not given in the first, the two together presenting the complete story. the historical books of chronicles present one view of the kingdom of israel, the official. the books of the kings give another look at the same period; and the prophetic books a wholly different view as seen by these rarely spiritually minded men of god. daniel is shown four visions of future events, all covering the same general stretch of events, but with a fuller description, here of one part and there of another. the four gospels are a familiar illustration of the same principle in teaching and story-telling. this is the plan followed here. i was impressed anew with the practical value of this method one day in st. petersburg. we had gone to look at the panorama of the siege of sebastopol, then on exhibition in a huge, round building. it will be remembered that the british and french allied themselves with turkey and sardinia in an attempt to restrain the encroachments of russia on turkish territory. the famous charge of balaklava, immortalized by tennyson, is remembered as the most stirring event of that war. its chief event was the siege of sebastopol on the crimea peninsula, in the black sea. at the panorama we stood as though on a high central point in the city of sebastopol, with the view spreading out in all directions. to the north lay the harbour with the russian ships securely bottled in by the attacking fleets. to the west a body of french soldiers were retreating, hotly pursued by russian troops, while in the distance british troops are hurrying to the relief of the french. then we looked east, where the fighting was going on at close range, the wounded being carried away and the reserves hastening up to take their places. and again we turned to the south, where the battle raged fiercest. the face of the commanding officer stood out so vividly. and we almost shrank from the fierceness of the fire. and the smell of powder almost seemed stifling. and as i stood brooding afresh on the horrors of inhuman war, i was tremendously impressed that only by such successive views could i get such a grasp of that memorable siege. i had a more intelligent and vivid understanding of it than ever before. and so it is that we may get a simple, clear, and real grasp of the tremendous tribulation time that is coming, that it is presented to us in this fashion, first one distinct view, then another, and another, till some understanding of the whole begins to get hold of us. we have seen the lord jesus, in the vision in chapters four and five, as he comes forward to take an advance step. we have seen the tremendous outburst of praise in heaven as he steps forward. this step and scene are in heaven. the earth is wholly unaware of it _at that moment_. now all that follows is connected directly with that advance step. this is the significant thing to get clearly fixed in mind. at the present time our lord jesus is still walking among the candlestick churches watching and waiting. we are still in that waiting time. the holy spirit still dwells in the church on earth. at some time in the future, no one knows, nor can know, just when, the lord jesus will rise up in readiness for an advance move. he will withdraw the holy spirit from the church up into his presence again "before the throne." _then in connection with this advance step_ there will occur on the earth the things spoken of in these pages following. this is the tremendous fact to keep clear, the immediate connection between these happenings on earth and his new move in heaven. we come now to these happenings on earth. there are seven distinct views given here in this section, chapters six to the end of the book. there is a great detail in description which it would be both instructive and interesting to study out. but we want to get at the essential things. and so we will give our time and thought to these essentials. our lord jesus is represented as about to take possession of his realm. the first step is a dispossessing of the claimants in possession. this furnishes the key to what follows. the descriptions are of the process of cleaning out the evil forces. at the close of this we find him taking possession (in chapter twenty) and reigning over the earth. these descriptions make it clear at once that this is the tribulation so much spoken of in these preceding pages. what follows fits so into what has been spoken of that the identification seems complete. the thing our lord jesus is revealing here tallies with what he had told john before on olivet. there comes first a general description of the whole period (chapters vi.-vii.). then follows a description of _how_ these happenings will come. it will be through the withdrawal of restraint and so the loosening out of evil (chapters viii.-ix.). during this whole period there will be a special faithful witnessing on earth, in the midst of the riot of evil, to god and his truth (chapter xi.). a detailed outline of the run of events follows, giving much additional information, picturing the rise and characteristics of the leader of the tribulation time, and the manner of its close (chapters xii.-xiv.). there follows this a description of the judgments and the supreme contest with which the period closes (chapters xv.-xvi.). there is a description of the organized system of evil, and then of the fall of the capital of the system (chapters xvii.-xviii.) and then follows the actual coming of our lord jesus, the setting up of the kingdom, and subsequent events (chapters xix.-xxii.). a general look at the storm and its close. we turn now to _the first_ of these.[ ] it begins with a crowned one seated on a white horse going forth conquering and to conquer. this description agrees with the much fuller description of the lord jesus near the end of the book, as he goes to the earth for the decisive close of the tribulation.[ ] this gives fresh emphasis to the fact that what follows is the direct result of his advance step. at once there follows on earth a time of war, famine, death, and of persecution to the death of god's people. there is no hint as to how long this goes on. it is brought to a close with an earthquake and an equally terrific disturbance of the heavens, the sun, moon, and stars, something unknown before. the utmost consternation is created on earth. all conditions of men, crowned kings, merchant princes, men of autocratic power financially and politically and socially, join with the humblest in hiding themselves in the great holes made by the earthquake. they feel that the time of judgment has come, and they are not ready for it. the description of their terror tallies remarkably with the prophetic language used by isaiah,[ ] even as the whole description fits into our lord's olivet talk. this is seen to be a general, rapid vision of the whole tribulation period. then there follows what clearly seems to be a parenthesis fitting in just before the great earthquake. the earth and sea have been terribly torn up by the earthquake. this parenthesis begins with a command that the earth and sea be not hurt until certain things have taken place. this fits the two events of the parenthesis in just before the ruinous earthquake takes place. the two events are of a radically different sort from what has just been told. they are thus put by themselves, and the run of evil and of judgment upon it, put by itself, so keeping these two quite clear, following the general plan of the book. there are two events in this parenthesis. there is what is called the "sealing" of a certain number of the hebrew tribes _on the earth_. twelve thousand of each tribe are sealed, making a total of one hundred and forty-four thousand. the word "seal" is used in two senses in the bible, as a means of fastening up a writing or roll, and, in the new testament, commonly for the presence of the holy spirit in a human life. the seal in this second sense was a mark of ownership. paul tells us that we are sealed with the holy spirit,[ ] so indicating that we belong to the lord jesus, who gives us this evidence of his ownership. if this simple, natural meaning be taken here, it would mean that at this time the holy spirit has been poured out upon the jew. the spiritual regeneration spoken of so frequently in the prophetic pages takes place at this time. the significance of the numbers should be noticed. twelve is the number commonly used in the bible, for corporate completeness, to indicate that a group is complete. twelve times twelve would simply represent a fully completed corporate number. that is to say, upon the entire body of jews then living on the earth the holy spirit is poured out, thus marking them once again as god's peculiar people, restored fully to favour after the long national rejection. the second event is of equally intense interest, indeed to us of non-jewish birth it has yet greater interest. john is up in heaven. it is from that point of view that he sees. now he is suddenly startled. all at once there appears before his eyes a group he had not seen before. he describes it as a great multitude, actually countless, out of all the peoples of the whole earth, a great polyglot polyracial world company. they are clothed in white, holding the conqueror's palm in their hands, and singing, making wondrous music. john is getting another taste of the music of heaven. and their singing is a signal for a fresh outburst of praise by the angels, the elders, and the living creatures. all this seems to occur suddenly, this appearance of this new company before the throne. john gazes spellbound, wondering who these are, and where they come from, and what this means. and he is told that these are they that come out of the tribulation, the great one, down on the earth. then in a few exquisitely tender, heart-touching words their happiness is described. these two events occur just before the terrible earthquake and the shake-up of the earth's heavenly bodies. just before the judgment that closes the tribulation this double event takes place, the conversion of the jews, and the catching away out of the tribulation distress on earth, up into the presence of the throne, of the followers of our lord jesus. we remember that that great jew, paul, was converted by the appearance of jesus in the heavens above him. we remember that in the olivet talk jesus says that his followers will so be gathered up to himself at the time of his second coming. these two events, taking place here, tell us what has happened down on the earth. in his vision john, being in heaven, sees these things as they appear from above. this is the first view of the tribulation. it begins with the moment when our lord jesus up in heaven begins action, describes the characteristics of the tribulation on earth, and closes with the national regeneration of israel, and the catching up from earth of christ's true followers. evil let loose. the _second view_ runs through chapters eight and nine. chapters ten and eleven to the close of verse thirteen make a distinct parenthesis. and then this view is picked up again at eleven, fourteen, and runs to the close of that chapter. but this final bit in chapter eleven is merely a connecting link with what comes later. practically the whole of this view is in chapters eight and nine. it closes with an earthquake, so connecting it with the final event in the first view. it begins with a period of prolonged silence, which would seem to answer to the hush in the great volume of praise in the first view, when the lamb takes the sealed roll. so it carries us back to the same starting-point as there. there is first a striking scene before the throne, where john sees a golden altar. on this there is being offered incense, which is said to be added to the prayers of all the saints. incense and prayers rise together before god. then an angel pours some of the fire of this prayer-altar into the earth, and a storm follows. so these two views, first and second, have another common starting-point, the beginning of a storm. this is a very suggestive scene. the prayers of all the saints, both in earth and heaven, have a decided restraining influence over evil down on earth at the present time. at the close they will become a decisive influence in the cleaning-up process on earth, and the bringing in of the new order. then follows a fourfold description of distressing events on earth, which are caused by fiery influences coming out of the heavens. the language used seems to make clear that it is through a loosening out of the powers of evil that the tribulation comes. in the picture language of the vision, "a great mountain burning with fire was cast into the sea," with injurious results to water, to life, and to shipping. a mountain is a common figure in the bible for a great ruling power. so israel is called by isaiah.[ ] the seventeenth chapter of revelation speaks of seven kingdoms as seven mountains.[ ] in jeremiah, babylon, which is spoken of repeatedly and typically as being the embodiment of evil and of opposition to god, is called: "o destroying mountain ... which destroyest all the earth, (i) will make of thee a burnt mountain."[ ] it speaks here also of "a great star,[ ] burning as a torch," that fell upon the rivers and makes them bitter as wormwood. these two things seem to suggest clearly that the great hurt done to sea and vegetation, to all life, and through the obscuring of the heavenly lights, is a result directly of the powers of evil having been loosened out. the long restraint upon evil through the presence of the holy spirit in the church is now withdrawn in the withdrawal of the spirit. his withdrawal is practically an answer to the tacit prayer both of world and church. that prayer is being answered. the "one" who restraineth has been withdrawn. this it is that makes the tribulation on its negative side. the awful character of the demons from the pit is so utterly beyond human experience up to that time that there seem no adequate words to describe them. the gospels are full of the awful activity of demons on earth in possessing men. in our own land there is not wanting plenty of evidence of men horribly possessed by demons. in the older countries of europe this experience is much more marked. but it is in heathen lands that it is most marked, where even the very air seems charged with evil forces, as though these unseen demons swarmed about. yet all this sort of thing is now under restraint. what it will mean to have that restraint withdrawn, and the horrid hordes here described free to do as they will, no imagination can depict. this is well called the first _woe_, and an awful woe it will be. mercifully there is a time limit set on this demon activity. following this comes the loosing out of another horde of demons, as difficult of description, and yet more terrible. they seem countless, yet there is a limit to their numbers. the supreme hand is never wholly withdrawn. these have power to kill as well as to torment. this is the second woe. it is most strikingly noticeable that neither of these things has influence to make men penitent. the last item of this view is given in chapter xi. - . the announcement is made that the sovereignty of the world is transferred to our lord and his christ. the temple of god is seen open, and some further action takes place, but the detail of it is reserved for another view. such is the terrible sight in the second view of the tribulation time. evil is loosened out, apparently unrestrained, and yet under restraint. this it is that makes the tribulation on its positive side. the parenthesis in the description of this view has been spoken of. it runs through chapters ten and eleven to the close of verse thirteen, and contains two chief things. the first is a little group of three items. there is a fresh description of our lord jesus as he is seen standing with one foot on the sea and the other upon the earth, and holding a little open book. then seven thunders roar out. john is about to write, but is told not to. that terrific storm coming is far greater than can be told. then comes the solemn declaration that there will be no further delay, but that at once shall be finished up this terrible time of judgment. then follows a personal word to john. these three items make up chapter ten. god's faithful witnesses. then comes the second thing, in chapter eleven on to verse thirteen, which proves to be _the third view_ of the tribulation. it shows that during the whole of this tribulation time there will be a special faithful witness being borne to god and his truth. as the holy spirit is being withdrawn from the church, these two men begin their special ministry of witnessing. the place of that witness will be jerusalem. but recent events will have brought a greatly diversified population to that city from all parts of the world. so that the witness becomes world-wide in its immediate reach, and probably in the reports of it that go out. while there is good reason for thinking that these two witnesses may be enoch and elijah, the two men of bible record, one before the flood and one after, who were distinctively god's witnesses, and were taken away without death, yet it is best not to stop over a matter that has been and is apt to be a matter of mere idle speculative talk.[ ] the thing worthy of note is that as the holy spirit's distinctive witness is withdrawn there will be these two special witnesses sent to jerusalem for a witness that will be world-wide in its extent and influence. such is god's gracious patience and longsuffering. these two men are clothed in mourning as a part of their witness. they have miraculous power in protecting themselves against attack, and in withholding rain, and sending plagues among the people, and in turning water into blood, to give force and effect to their testimony. their witness continues through twelve hundred and sixty days. john had already been told that jerusalem would be trodden under foot by the nations for forty-two months. we are apt to think that it has been trodden under foot or desecrated by the nations for an immensely longer period. but prophecy never gives any reckoning of time for israel, except when israel is an organized nation. it is concerned with telling jewish _national_ events. at this time the jews have their national organization again in palestine. for forty-two months after the nation has been newly set up the city will be so trodden under the desecrating feet of the nations. this is the first hint of time we have had. the witnessing and the desecration of the holy city will continue side by side for three and a half years. at the end of this period evil will be given full swing over these witnesses. they are killed and their bodies left lying in the streets, while the international crowds make merry because their tormentors, as these two are called, are gone. then before the terror-stricken gaze of these crowds the two men come to life, and are caught up into the heavens. is this the moment when all are caught up? quite possibly. then comes the terrible earthquake as at the end of the other two views. the one distinctive thing told here is that during the tribulation, in the midst of all the blasphemous reign of unrestrained wickedness, there will be the unbroken, faithful witnessing. this seems to explain why the account comes as a parenthesis in the account of the awful riot of evil. during the worst of the evil there will go on unbroken the faithful, gracious testimony of god's truth and love. the lawless leader. _the fourth view_ takes the longest sweep of any, thus far, goes into much more detail, and gives much fresh information. it runs through chapters twelve to fourteen. in the intensely picturesque language of a woman arrayed in the most glorious splendour and dignity and power imaginable the nation of israel is depicted. this woman is with child. in more intensely dramatic language satan is pictured as standing before the woman waiting to destroy her child as soon as born. the child is born, a man-child, who is to rule all the nations with autocratic sway. he is caught up to heaven, and his mother flees into the wilderness from the serpent. this is the opening action of this view. the meaning lies open on the face. israel gave birth to the man jesus, who foiled all the attacks of satan and ascended to heaven. the old prophetic characteristic of connecting events far apart without reference to intervening time is marked here. the long interval between the break-up of the jew nation and its taking shape again as a nation, which has lasted nineteen hundred years roughly, comes between the last word of verse five and the first word of verse six. the prophetic writing takes no reckoning of israel, except as a nation. the woman fleeing into the wilderness is israel organized again as a nation suffering persecution. she is so persecuted for twelve hundred and sixty days, but divinely protected and preserved. such is the first act of the drama pictured here.[ ] then we are told _why_ the woman flees, that is, the explanation of this special persecution of the jew this time.[ ] satan has had his headquarters somewhere in the heavens, below god's throne, but above the earth. now, after a conflict, he is cast out of heaven, down to the earth. here is a third event that comes approximately at the beginning of the tribulation time, satan is cast down to the earth. the holy spirit is withdrawn from the church up to heaven, so removing the restraint upon evil. satan is cast out of heaven and comes down to earth. thus there is a double intensifying of evil on the earth, the withdrawal of restraint, and the presence of the evil one himself. and as the witness of the holy spirit is withdrawn the special witness of the two men in jerusalem begins. the defeat of satan in this heavenly conflict draws out a burst of praise from the upper hosts. it is because of the great victory of our lord jesus in his death that this victory is gotten. they overcome because of the blood of the lamb, _and_ the word of their testimony, _and_ they loved not their lives unto death,--a threefold cord that could never, and can never, be broken or successfully resisted. this explains the special persecution at this time of the reshaped jewish nation. it is the outburst of the rage of the freshly defeated satan. but the jew is protected. the armies that would swallow the jew up are swallowed up by the great earthquake that closes the tribulation time. the length of this persecution is put in two different ways, twelve hundred and sixty days, and "time, times, and half a time." this latter phrase seems to be an old oriental or hebrew way of saying a year, two years, and half a year. the same length of time is expressed in yet another way in the eleventh chapter, forty and two months. the time is thus put in three different ways, that we may know surely that it means just plain three and a half years of our common time. it is significant that the dragon makes war with "the rest" of the woman's seed. this can only mean the church, which of course was born in the jewish nation. this is the first run of events in this view.[ ] then follows a description of the awful leader of evil during the tribulation time.[ ] it is significant that, as satan is cast out of heaven down to the earth, this leader appears among men. he has great intelligence and power and is the very embodiment of blasphemy. he is described as a strange mixture of wild beasts, having the chief characteristic strength of each, the cunning of the leopard, the feet of the bear, and the mouth of the lion. he is the personal representative on earth among men of satan. there is something strangely uncanny in the suggestion that he is some former leader, who died, and is now raised from the dead. there seems to be nothing too daring for satan to attempt in his impious opposition to god. this leader comes into great prominence and power. all the world wonders after him. and they worship satan, who is recognized as giving his power to this notorious leader. he comes to be accepted as the world ruler, and is commonly worshipped by the people. and he not only persecutes god's people, but overcomes them. a limit of time is set to his sway. it is the same as already noted for jerusalem being desecrated, for god's two witnesses, and for the persecution of the jew, _i.e._, forty and two months, three and a half years. it is striking that in the midst of the description of his terrible reign there comes a word that sounds like an echo from those messages to the churches. "if any man hath an ear, let him hear."[ ] then the word goes on warning, pleading, and encouraging. in the midst of these blasphemous conditions every man must do as he personally decides. he may yield to this evil and become a captive of evil, bound hand and foot. he may try to use the world's weapons in fighting god's battle, but will find himself outmatched in their use. he may rise to the true level, and steadfastly cling to his faith, and endure, and by faith be victorious in the end. the description goes on to tell of the blasphemous worship demanded of all. this leader has an assistant or lieutenant to whom he deputizes great power. he makes an image to his chief, and demands all to worship at this shrine. he has supernatural power, that is, devilishly supernatural. he performs great miracles, even calling down fire from heaven. he gives breath to the image and makes it speak. and he punishes with death any one who refuses this blasphemous worship to the leader and his image. and every one is required to have a mark on his hand or his forehead as indicating his loyalty to the leader. whoever refuses is unable to buy or sell. it is the boycott principle carried to the last extreme. while god's two witnesses are doing miracles by divine power this lieutenant is doing them by devilish power. so the fearful account goes on. one can easily imagine the vast crowds swayed by the idolatrous worship, and the intense suffering and distress among those who insist on being steadfast and true in their faith. now in the midst of all this terrible scene john is suddenly and tremendously startled by something else.[ ] in the vision john is in heaven looking down on these scenes on the earth. now his attention is attracted by a scene that suddenly takes place before his eyes in heaven. it is a scene of wondrous winsomeness and beauty. it stands out in sharpest contrast with what is going on on the earth. there's a great company standing around the lord jesus, before the throne. they are singing a wonderful song to the accompaniment of harps, which they have. the volume of music is like the voice of many waters, or like great thunder. there is a simple, fine description of the character of these singers. they are _pure_, and they are _obedient_. in their purity they are as undefiled virgins, the highest possible statement of purity. and they follow the lamb unquestioningly whithersoever he goeth with fullest obedience. who are these, and where have they come from so suddenly, at this moment, into the presence of the one on the throne? the description tells just what has happened. when things are at their devilish worst down on the earth the lord jesus has caught up his own from the earth. and they have become like him in character, for now they see him face to face as he is. this recalls the scene, essentially the same, back in the first view, in chapter seven, where the great multitudes are suddenly seen before the throne with palm branches, songs, and white garments. it is the same company as there. but there is a difference in telling the numbers. _there_ they are too many to be counted. _here_ they are said to be a hundred and forty-four thousand. it is symbolical, a picture number, the number of full corporate completeness as with the spirit-baptized jews in chapter seven. the believers caught up out of the great tribulation have been joined by the trusting hearts of all time who have been waiting in the father's presence for this glad day. the number is now complete of all from creation's earliest dawn, who by grace have followed fully, regardless of hindrance or opposition. this great climax is thus seen by john in sudden and sharp contrast with the climax of hellish evil on the earth. then john is shown the steps by which this climax is reached.[ ] verses six to the close of this chapter seem clearly to be a detail of what has gone before, describing the steps by which this climax is reached, and then reaching further to the judgment upon the evil. during the iniquitous scenes being enacted on earth an angel is seen flying in mid-heavens calling to the people on earth, in warning, to give their worship and reverence to god only. the gracious wooing of god never ceases. another angel follows, calling out that the great system of iniquity, in which they are enmeshed, is doomed. a third gives solemn warning that those who yield to the terrible pressure, and engage in the blasphemous worship, will be surely and terribly punished. again there comes another echo of the strain of pleading in the church messages. in the midst of just such conditions as prevail then, the saints can be steady in keeping the commandments of god and the faith of jesus. and down into the awful persecution being waged comes an encouraging voice from heaven. there is special blessing from god on all those who remain true, even unto death. there will be sweetest rest for them, and their faithful witnessing and suffering shall be all noted and acknowledged and rewarded as they come up into the father's presence. and then follows the blessed harvest of the righteous whose wonderful arrival in heaven has already been told in the opening scene of this chapter. and then follows the awful harvest of evil down on the earth, the visitation of judgments coming at the very end of the persecution. so closes this long remarkable view of the tribulation. it connects back with the nation of israel. its beginning is connected practically with the casting of satan down to earth. it gives a description of the leader and the nature of the persecution, and a brief statement of the steps with which it ends. and it states in three different ways that the length of time involved is three and a half years. a bitter cup to its dregs. _the fifth view_[ ] is, not of the whole tribulation time as with these others, but of only a part, the closing part. it speaks of the visitation of judgments, the great climactic battle, and the earthquake, with which the period is brought to its end. it connects at the point in the fourth view[ ] where those who have been suffering in the tribulation are seen standing before the throne singing with harps. it is said that they are singing the song of moses, who had the experience of tribulation and deliverance in egypt, and the song of the lamb, who went through the worst tribulation experience in his contest with satan and sin on our behalf. it connects also with the close of the second view,[ ] where the temple is seen opened and the ark of the covenant is seen. that covenant is now to receive further fulfilment. god never forgets his promises and agreements. seven angels have seven golden bowls full of the wrath of god. in this way is told the visitation of judgments now described as taking place at this time. in the first view the picture is of _seals_ being broken or opened, which indicates the execution of a document. the _trumpets_ of the next view indicate a commanding call to action; the seven _thunders_, not written, a great storm. these _bowls_ or vials indicate the administration of a dose of bitter-tasting medicine. the visitation of judgments by god is commonly spoken of in scripture in this language.[ ] then follows the description of the judgments upon men's persons, and everything concerning their life. men's bodies are diseased, the water is unfit to drink, the food supply cut short; they suffer with terrible heat, and then darkness. but there is no penitence. the euphrates is said to be dried up, suggesting that it is the great river at or near the world's centre of action. so, it is said, the way is prepared for the kings that come from the east. and the prophetic bit in isaiah comes to mind about men passing over the euphrates at the time of the great gathering of the jews.[ ] as though aroused by all this to bitterest opposition there is increased demon activity, and through it a great gathering of all nations, at a place named in palestine, for a great battle. then a terrible climax comes in the earthquake, with which the first, second, and third views closed. it is the worst earthquake ever experienced. it centres in "_the_ great city," babylon, the capital of the whole system of wickedness. with the storm is a terrible hail. the description tallies with that in the close of the first view,[ ] and with the vivid prophetic bit in isaiah ii. - . there's no suggestion of how much time all this takes. the judgments visited on egypt at the deliverance of israel are described at much greater length, running into ten items. yet all could have occurred within five weeks, allowing for brief intervals. whether these judgments occur in succession, or all at once, or partly in both ways, they could all come within a very short time. this fifth view depicts the final scene. it gives the visitation of judgments ending the tribulation period, describes a great pitched battle, in which all nations are involved, and ends with the earthquake. this is the third of the three great woes.[ ] _the sixth view_ is of the great system of wickedness in the world, through which the tribulation comes, and which is judged at its close.[ ] the description is full of details of great interest and instructiveness, but we can only have time at present for the essential thing being taught. the spirit takes john into a wilderness. to the spirit's eye wherever wickedness has sway, whether vulgar or polished, political or commercial, cunning or brazen, it is a wilderness. here is shown a woman gorgeously clothed, prodigally bedecked with jewels, and having a cup in her hand, made of gold, but full of vile filth. upon her forehead appears a description: "mystery [or explanation of mystery], babylon the great, the mother of harlots and of the abominations of the earth." this woman is riding upon a strange beast; it is scarlet-colored, with seven heads and ten horns, and full of blasphemous names. this is the startlingly suggestive picture. who is this woman? and what is this beast upon which she is seated? the whole description taken together suggests that she is meant to stand for the whole system of wickedness which has had such sway in the world from earliest time until the end. and the beast represents typically the dominant governmental powers. the two have always worked together. there has been a consistent unity of spirit and of characteristic, and a persistent devilishness marking the wickedness in the world throughout the ages. it has been as though there were an unseen spirit power tirelessly at work _behind_ all the varied manifestations of evil. the dominant characteristic always has been blasphemy of god. it has controlled thrones and royal power, and has had unlimited gold at its command. and it has always been an enemy, subtle or open, cunning or violent, of god and his people. that system or genius of evil is represented in the old testament as finding expression in one great political power after another, but chiefly in the power of babylon. babylon stands typically in these older pages, not merely for the great empire of the euphrates, but for the unseen spirit of evil lying behind that power, and making use of it to carry through its own foul purposes. but that unseen evil spirit power has found more than one agency to dominate and use. babylon long since passed off the stage as a political factor. but the power of evil has not ceased. it is distressing to note another great organization behind and through which the power of evil has worked. what is the system that has, for the past sixteen centuries, been supported by the various great civil governments? there is only one answer. it is the organization known as "the christian church." and the term church must be taken here in its fullest, broadest meaning. its great main stem historically is the roman catholic church. the first great split-off was the greek orthodox church. the church of england was a later break-off. these, with the various government-ally supported churches, and those free of such support, and various ancient primitive bodies,--these all together make up the organization known as "the church." the two symbolical characteristics of this woman and the two dominant characteristics of this historical church are the same. the church has been and is supported almost wholly by the civil governments, and used by them in furthering their policies. and it has been active in persecuting to death the people of god who would not yield to its domination. it has been marked by intolerance of all not yielding to its wishes, and especially of the jew. that intolerance has been carried not only to the extreme of blood, but a riot of bloodshed. this is utterly heart-breaking to realize and to repeat. the woman is said to be "drunken ( ) with the blood of the saints, and ( ) with the blood of the martyrs of jesus." the twofold statement is seen to cover the two great periods, before christ and since. and it covers also the two great powers through which the spirit of evil has chiefly worked in those two periods. but the name given first in the plains of shinar, and used characteristically of the god-defying power of evil, is given here, babylon. it will be babylon again at the very end after the church system is overthrown. it is plainly said that the beast represents the great civil or governmental power in its final stage, the shape it will be in at the end when these events occur.[ ] the chief dominating political power of the world will have passed through a succession of changes, seven kingdoms successively following each other. at the end there will be a combination of some sort, with ten great subdivisions, and one great head over all. but at the last, the civil power will discard the church, and persecute it. the spirit of evil thus gets embodiment typically in the great babylon power, then in the church, and at the very last, in a coalition of civil powers heading up in a new babylon. then follows announcement of the fall of babylon. the city is regarded here as the earthly capital of the organized system of unseen evil spirit power at work in the world. the city and the system are inseparably allied. the name babylon is used in the bible for both system and city. if the question be asked what city is meant here, there can be but one answer. from the twelfth of genesis on the bible never touches history, except as history touches israel as a nation. a thoughtful review of the book makes this clear. and this book of revelation is a gathering-up of bible threads, and only these. there is only one city in the bible record that answers to the description here, "the great city which reigneth over the kings of the earth." "babylon _the_ great." but the old babylon lies in ruins. and its ruined condition has been quoted as the fulfilment of the famous passage in isaiah xiii. - . it should be carefully noted that the present conditions at the site of old babylon do not seem to satisfy fully the language of that passage. it would seem to be another illustration of the rare use of language in the bible, which adapts a passage accurately to one event, and then to a second event, a long time afterward. this would, of course, involve the rebuilding of the old capital of the euphrates. the reverent student quietly notes the movements taking place in that part of the world, but restrains mere curious speculation, as he continues fervently to pray, "thy kingdom come." this eighteenth chapter of revelation seems like an echo of that intense twenty-first of isaiah, and indeed of a strain sounding all through the prophetic books. one familiar with the old writings is not surprised to find this echo; he expects it. no echo of god's voice or purpose is ever lost. god never loses any of the threads out of his hand. hallelujah! he comes. _the seventh view_ presents the climax. it includes from chapter nineteen to chapter twenty-two, verse five. it presents in full the great scene that closes this tribulation period; touches the kingdom in a bare word so as to fit it into its place in the scheme of events being outlined; and then gives the final wind-up after the kingdom time is over. we want to look now at the portion connected immediately with what has just gone before, the description of the wondrous close of the tribulation, in chapters nineteen, verse one, to twenty, verse three. john hears a great outburst of worship and praise in heaven. it resembles the outburst back in chapter five, when the lamb took the book. but it is seen to be yet greater than that. its joy and delight seem wholly unbounded. again the living creatures and the four and twenty elders lead the song that bursts out. john tries to tell how great was the volume of adoring song that fills all heaven. it is like the voice of a great multitude, like the waters that he had heard many a time breaking in deafening roar on the rocky coast of patmos, like the mighty thunders which he had heard so much in these visions. and the song they sang explains the exuberance of their singing, "hallelujah: for the lord our god, the almighty _reigneth_." at last he _reigneth_. in the earlier parts of the book god is spoken of as "he who is and who was, and _who cometh_."[ ] as later events are described that last part "who cometh" is significantly dropped.[ ] clearly at these points being described he has come. now the great realization bursts out from countless voices, the lord, our god, the almighty _reigneth_! and john is bidden to write the words whose refrain has filled such a place in hymns and devout speech, "blessed are they that are bidden to the marriage supper of the lamb." and the one who seems to be serving as john's guide puts peculiar emphasis on all that is being revealed by saying, "these are true words of god." john is so overwhelmed that he falls down to worship this one. and then he finds that this is one of his own redeemed brothers of the earth. and as he quietly bids john give his worship to one only, he adds very significant words: "the testimony of jesus is the spirit of prophecy." the whole genius and soul of all this wealth of prophecy is to point men to our lord jesus christ, god to us. and now comes the event toward which the ages have looked. _the heavens open._ and _our lord jesus appears_ coming in glory to earth. at last he comes. there's a wonderful description. he comes as a conqueror, riding forth to judge the earth righteously, and to make war on evil. his eyes are as a flame of fire, and upon his head many diadems. he has a name indicating that he is all alone in the experiences he has been through, and in his character. he comes as king of kings and lord of lords, to rule all the earth with a new absolutism, to right all wrongs, and visit the indignant wrath of god upon all sin. as he appears an angel gives warning of what is coming. in words that are an echo of ezekiel's, long centuries before, he calls to all the scavenger birds of the earth that haunt battlefields to come to a great feasting time.[ ] and john sees the vast armies of the nations of the earth all gathered together for a last mighty battle, under the leadership of the great leader of lawlessness and his lieutenant. and the utter impotence of their struggle against god is revealed in the quietness and brevity with which their defeat and capture are told. satan's great earth leader and his chief who deceived the people with his miraculous power, both are taken and forever put away. and then satan himself is chained and fastened securely in the abyss. such is the tremendous consummation quietly told in a few lines. and then follows the setting up of the glorious kingdom on earth. whatever the immediate circumstances under which the second psalm was penned, it will be readily seen how it fits into this situation at the end. "why do the nations tumultuously assemble, and the peoples meditate a vain thing? the kings of the earth set themselves, and the rulers take counsel together, against jehovah and against his anointed, saying, 'let us break their bonds asunder, and cast away their cords from us.'" but their efforts seem so puny, and the result so one-sided, that "he that sitteth in the heavens will laugh: the lord will have them in derision." and we remember that, in these revelation pages, it is always with the sword of his mouth that the lord jesus is said to fight, as we read on: "then will he _speak_ unto them in his wrath, and vex [or trouble] them in his sore displeasure; [saying] 'yet i have set _my_ king upon my holy hill of zion.'" then the son speaks: "i will tell of the decree: jehovah said unto me, 'thou art my son; this day have i begotten thee. ask of me and i will give thee the nations 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.'" and the writer of the psalms closed with a word of earnest counsel to the kings of earth: "now therefore be wise, o ye kings: be instructed, ye judges of the earth. serve jehovah with fear, and rejoice with trembling [awe], kiss the son, lest he be angry, and ye perish in the way, for his wrath will soon be kindled. blessed are all they that take refuge in him." thus it is seen that these seven views describe ( ) the general characteristics of the tribulation time; ( ) the way in which it comes, that is, by the withdrawal of restraint and so the loosing of evil; ( ) the faithful witness being borne throughout the period; ( ) the great evil leader and the character of the persecution he wages; ( ) the visitation of judgments upon earth with the great gathering of nations to battle against god; ( ) the world system of evil; and ( ) the coming of our lord jesus to judge evil and set up the kingdom. still he waits. it will at once be noted that these things group up, naturally and easily, under _three headings_. first, there is a terrible _persecution_ of god's people. this will end in a _visitation_ of _judgments_, including great plagues. there will be a gathering of the armies of all nations, and a great battle. it will end in a decisive defeat for them by the personal coming of the lord jesus, and will be accompanied by a terrific earthquake and an equally terrific shake-up of the heavenly bodies connected with the earth, sun, moon, and stars. then comes the establishment of the _kingdom of god_ upon earth. these three things stand dominantly out. it comes as a surprise to one who has not been thinking especially about it, to find how these three things are the same three that stood out so prominently at the close of the study of future items in the old prophetic books. it is natural that it should be so, of course, since the book of god is one in its essential unity. but there is a great fascination in finding the parts to come together so simply and naturally. as we gather up the old testament pages these three things sift out and group together as distinctly not yet fulfilled, and so future. as we listen to our lord jesus talking, again these same three items are emphasized by him. and now the same three are found here. dr. a. f. schauffler tells of a striking experience he had in connection with his mission work in new york city. a letter came to him from a stranger in germany. it said: "i know you are a city missionary. i am sending a trunk in your care. inclosed in this letter you will find a piece of paper cut. a man will come and present to you a piece of paper matching this piece. please give him the trunk." and enclosed in the letter was a piece of paper cut in zigzags. letter and paper were laid away to await developments. some weeks later a stranger came in and presented a queerly cut piece of paper, saying: "i think you have a piece that matches this." dr. schauffler got out his piece of paper, laid the two side by side, found that they matched, and said to his visitor: "there's your trunk." even so these prophetic pages of the new testament are found to fit exactly the pages of the old, written centuries before. it is not surprising, however. one hand cut the paper into two pieces in germany, and naturally they fitted when put together in new york. one hand has guided the men writing in both old and new. when jeremiah was first called to his work as god's messenger he was shown in vision the branch of an almond tree. the almond tree is the earliest of all trees to wake from its winter's sleep at the first hint of spring warmth coming. and so it was called the "watching" or "watcher" tree. then god said to jeremiah: "even so, i eagerly watch over my word to bring it to life and fruitage at the very earliest opportunity."[ ] and so the word of this watching god and its fulfilment match, regardless of the thing we call time, even running into centuries. and it is very helpful for those of us who have had a sort of dread of prophecy as of a vague something that we can't understand, to find after all how simple it is. just three great items stand out of these prophetic pages that are waiting fulfilment. such is the seven-fold view, which is taken up almost wholly with the clearing-up storm in the king's realm. but all this is still future. we are still in that waiting time. our lord jesus still stands among the candlesticks. still he is waiting for his church to be faithful. he still waits for each of us who is a bit of his church. he is depending on us to be faithful, by his grace, day by day, during this waiting time. and while he waits _all his limitless power is at our disposal_, as we follow his leading. we may take as much as we need. but the taking must be with the life. a dear missionary friend told of a simple experience that meant much to him. we were walking together in the town in korea where his mission work is. his school was the centre of the recent troublous times in korea, and the storm seemed to rage about his own person at its outburst. as we talked all his native teachers and several of his older students were in prison. the experience he told me was of earlier days in this country, but had come back to his memory as a great refreshment during the troublous times. he was a professor in a small college in our middle west. special funds were being raised, for extension. he was to ask a certain man of wealth for a large donation. he planned and prayed much, and at last went to see the man in another city by appointment. he had a keen sense of the responsibility of his task. as he entered the building where the man's office was he was greeted cordially by a young man whom he remembered as a former student, to whom he had been friendly in some time of minor need. but he had not connected him in his mind with this wealthy man, whose son he was. now as the former student learned of his professor friend's errand, he said with all the confidence of a son on good terms with his father: "come right in; father's here." as they stepped into the man's office the son said, simply: "father, this is an old friend of mine. he's all right. give him whatever he wants." and the father, busy at his desk, with barely a look at the appointed visitor, reached one hand over for his checkbook, and simply said: "how much do you want?" my friend, taken completely by surprise at the unexpected turn of events, managed to name the large sum he had been thinking and praying over so much. and before he could quite recover from his surprise, he found himself outside walking up the street with the coveted check in his pocket, praising god for such an answer to his prayers. it had been years before, but as we walked and talked it all came back with a fresh flush of feeling. the present is a waiting time. it may seem to some as though they are in the wilderness. clear and distinct comes a quiet voice: "what'll you have? whatever you choose to ask, for my son's sake." may we reach out to take as much as he is reaching down to give. but the taking must be with the life. footnotes: [ ] isaiah xiii.-xxiv. [ ] jeremiah xlvi.-li. [ ] ezekiel xxv.-xxxii., xxxviii.-xxxix. [ ] daniel, throughout, notably vii.-xii. [ ] the book of isaiah falls naturally into two parts, chapters i.-xl., and xli.-lxvi. the historical allusions in each make it quite clear that these two parts belong in two periods far apart. one hundred and eighty years intervene between the close of the time stated in isaiah's first chapter as the period of his ministry and the beginning of the return from exile into which the second part fits. but the full inspiration of the second part is in no wise affected. this rarely spirit-controlled man modestly or unconsciously withholds his name from his writings. and they are grouped by the old hebrew compilers with those of isaiah. [ ] isaiah ii. - . [ ] isaiah xi. - ; xxxii. - . [ ] micah iv. - . [ ] isaiah xi. - ; xxvii. - . [ ] zechariah xii. - . [ ] jeremiah xxxi. - , , . [ ] isaiah xxvi. ; daniel xii. . [ ] micah iv. - . [ ] isaiah xxv. [ ] isaiah iv. - . [ ] isaiah xxiv. - , - ; ii. - ; micah vii. - . [ ] zechariah xii. - ; xiv. - . [ ] isaiah xiii. - . [ ] zechariah xiv. - . [ ] isaiah xxiv. - ; xxvii. . [ ] jeremiah xxx. - . [ ] daniel xii. . [ ] matthew xxiv.-xxv; mark xiii; luke xxi. [ ] matthew xxiv. , . [ ] mark xiii. . [ ] revelation vii. literally. [ ] leviticus xxvi. - . [ ] deuteronomy xxviii. - . [ ] deuteronomy xxxii. [ ] daniel iii. [ ] chapters vi.-vii. [ ] chapter xix. [ ] isaiah ii. - . [ ] ii corinthians i. ; ephesians i. ; iv. . [ ] isaiah ii. . [ ] revelation xvii. - . [ ] jeremiah li. . [ ] revelation viii. , see also ix. ; isaiah xiv. - . [ ] in regard to elijah, see malachi iv. - . john the baptist came in the spirit and power of elijah, and of him our lord said, "this is he who was to come." yet the events of judgment spoken of in malachi did not take place when john the baptist and jesus came. the events spoken of prophetically in connection with his coming are divided into two groups, those of graciousness, finding fulfilment at the first coming, those of judgment followed by graciousness, at the second coming. so john the baptist fulfils the elijah part at the first of these two; in all probability elijah himself at the second part, _i.e._, "before the great and _terrible_ day of jehovah come." in regard to enoch, the passage in jude, verse , is of significance. the language, "enoch prophesied, ... the lord _came_, etc.," is probably spoken in the sense, familiar in the bible, of a future action seen as already done. here enoch is spoken of as prophesying or preaching, _not_ to the people before the flood, but to a certain class of men belonging to jude's generation, that is to the church generation. the likeliest meaning of the words is that enoch, the seventh and so on, _will_ prophesy, saying, "behold the lord _cometh_," and so on to close of verse . [ ] revelation xii. - . [ ] revelation xii. - . [ ] revelation xii. [ ] revelation xiii. [ ] chapter xiii. - . [ ] revelation xiv. - . [ ] revelation xiv. - . [ ] revelation xv.-xvi. [ ] revelation xiv. - . [ ] revelation xi. . [ ] psalm xi. ; lx. ; lxxv. ; job xxi. ; isaiah li. , , ; jeremiah xxv. - ; ezekiel xxiii. - ; habakkuk ii. ; zechariah xii. . [ ] isaiah xi. - . [ ] revelation vi. - . [ ] revelation xi. . [ ] chapters xvii. and xviii. [ ] revelation xvii. - . [ ] revelation i. , ; iv. . [ ] revelation xi. ; xvi. . [ ] ezekiel xxxix. - . [ ] jeremiah i. - . vii.--the crowned christ reigning (revelation, chapters xx: -xxii.) "on this side of the river and on that was the tree of life, bearing twelve fruits." "a garden is a lovesome thing, god wot! rose plot, fringed pool, ferned grot-- the veriest school of peace; and yet the fool contends that god is not-- not god! in gardens! when the eve is cool? nay, but i have a sign; 'tis very sure god walks in mine." day is coming. it's a long lane that has no turning. every valley leads up a hillside to a hilltop. every storm ends in sunshine at the last. every night runs out; the dawn _will_ break; the new day comes; the shadows flee before the new shining. the battle for right will end in victory, and in a decisive victory. there'll be no draw here. faith wins at last. it's been a long night of fighting. sometimes it seems endless. the man in the thick of the fight, with moist brow, and clenched hand, and quick breath and throbbing heart, sometimes sobs out the prayer, "o lord, how long before the night is over, and the dawn breaks?" and quietly through the smoke and din of the conflict a still, small voice says, "steady, my child, steady; the day is surely coming, and with day victory; steady, steady a bit longer." now here in vision the fight is over, the victory won. and god's visions always become realities. the vision is yet for the appointed time, and it panteth breathlessly toward the realization, and will not fail nor delay. though it tarry, wait for it; it will certainly come on time; it will not be late.[ ] in the seventh view the kingdom follows immediately that decisive conflict and the putting of satan out of the way for the time being. the redeemed ones at once begin their blessed service of fellowship with the king in reigning over the kingdom. emphasis is placed on the fact that at this time there has been a resurrection of believers. and these resurrected ones join with those caught up without death in administering the kingdom. this kingdom is said to last for a thousand years, that length of time being named only here, and here six times. there is much talk in our day about the kingdom. all christendom has been repeating for nineteen centuries the petition, "thy kingdom come." it will be of intense and practical interest to see just what the kingdom is, as pictured in the bible. it is barely mentioned in this place in revelation, to fit it into its place in the scheme of future events being outlined. but it is the chief theme in these old prophetic pages, around which all others group. immediate historical events furnish the setting, but there is a continual swinging to the coming future greatness. the yellow glory-light of the coming kingdom is never out of the prophetic sky. jeremiah is the one most absorbed in the boiling of the political pot of his own strenuous time, but even he, at times, lifts his head and gets such a glimpse of the coming kingdom as causes him to mix some rose tincture with the jet black ink he habitually uses. the kingdom picture. let us look briefly at the kingdom picture of these older pages. its capital is jerusalem, which becomes the world capital. it will be the joy of the whole earth. israel will be the first nation of the earth, to which all others will be tributary. but it will be not the israel of these old pages, nor the jew as he is known characteristically throughout history. israel will be a new nation, made new in character by the power of the holy spirit. the winsome picture of the baptized crowds at pentecost gives an inkling of the spirit that will sway the new nation.[ ] they will be a nation of radiant faces and thrilled hearts. the effect of this upon all other nations is marked. through israel's regeneration and new leadership, every other nation is to know a new spirit life. the outpouring of the holy spirit upon israel is to be followed by an outpouring upon _all_ flesh. pentecost is merely a beginning of what is to be universal. there will be a widespread voluntary coming to israel for religious instruction. she becomes the world's teacher until the knowledge of god covers the whole earth as the waters cover the sea. but all this will be purely a voluntary movement among the nations. there will be war no longer, but universal peace. there's one part of the picture specially comforting. that vast majority, _the poor_, will be specially guarded and cared for. there will be no hungry people, nor cold, nor poorly clad; no unemployed begging for a chance to earn a dry crust, and no workers fighting for a fair share of the fruit of their toil. but there are yet tenderer touches on the canvas. broken hearts will be healed, prison doors unhung, broken family circles complete again. a recent issue of the sunday school times tells a simple, touching incident of a mission hall in korea. a korean woman living in the country heard of the wonderful things happening there, and came to town to find out for herself, and get some help. but she didn't know where the hall was, nor what name it was called. so she inquired on the streets for the place where they _cured the broken heart_. and at once she was directed to the mission hall. that sort of thing will become a blessed commonplace in the beginning of the kingdom time. then there are certain radical changes in _nature_. splendid rivers of waters are to flow through or by jerusalem, suggesting radical changes in the formation of the land there. that fortress city, on the hilltop, jerusalem, becomes as the world's metropolis, a mighty city, with rivers floating a world's commerce. the light of sun and moon will be greatly intensified, so influencing the fertility of the earth. before their healing light and heat, in the newly tempered atmosphere, all poisonous growths, the blight of drought, and suffering of untempered heat, will disappear. and with this goes a change in the _animal_ creation. hate will be gone. and so beasts that are dreaded because of their ferocity and treachery and poisonous power will be wholly changed. there will be mutual cessation of cruelty to animals by man, and of danger to man by animals, for all hate and violence will be gone. and some one raises his eyebrows sceptically and says, ironically, "what fairy tale, what skipper's yarn, is this?" well, i frankly confess that i don't know anything about this matter, except what i find in this old book of god. but i confess, too, that i try studiously to get a common-sense, poised, spirit-enlightened understanding of what this book does tell. and then i accept it, and go by it, regardless of probabilities or improbabilities. it may seem like a fairy tale, yet it is only the picture of the coming kingdom soberly set forth in these old pages. as we turn to the gospel pages we find the kingdom to be the chief thing jesus is talking about. the gospel days are sample days of the kingdom in the personal blessings bestowed. read through these accounts of blind eyes opened, the lame walking, the maimed made whole, the dumb singing, the distressed in whatever way relieved, the ignorant instructed, the sinful wooed, and the bad of heart and life being blessedly changed. all this is a taste of the kingdom. jesus was wooing men to accept king and kingdom. to-day, as in all church time, bodily healing is a privilege for those who can take it, and a gift for the rare few who can be entrusted with it. in these gospel pages it was freely bestowed on multitudes, and the gift exercised with power by many. even so it will be in the kingdom time. most of the parables are found to be connected in their first meaning with explaining about the kingdom. the kingdom will follow the law of growth that is common in nature, sowing, waiting, cultivating, and reaping.[ ] its influence will spread gradually until all feel its presence and power.[ ] it must meet and deal with the obstacles presented by different men's temperaments and dispositions and temptations.[ ] there will be opposition, gradually overcome, but never fully.[ ] many will be carried along by the current of the day. it will be a good current, for righteousness will be the common thing then. but in their hearts many will long for something else, something different.[ ] but to many, the new blessed kingdom message will come as a treasure accidentally stumbled upon, not being looked for, but now valued as very precious.[ ] to others it will come as _the_ thing they have been eagerly seeking for, and which satisfies the deepest yearnings.[ ] one who has had any touch with the pathetic yearning of years found in non-christian lands can better appreciate the results of this kind in these glad coming days. the _characteristic spirit_ of the kingdom stands sharply out in contrast with the dominant spirit of our own time. the kingdom is said to belong peculiarly to those who are "poor in spirit," in whom self-assertion and pride have quite gone out, leaving them humble and lowly in heart. the meek will inherit the earth, and will take down all the walls and fences, for all conditions of life are radically changed. the penitent man or woman will be freely received regardless of their past, while the proud will find the doorway too low for their unbending heads.[ ] rewards in the kingdom will not be given as a matter of merit, as in our present endless cutting and rivalry, but will be thought of wholly as evidence of the graciousness of the king.[ ] and yet more striking, the rewards given will be the privilege of serving, some more, some less, according as they have become skilled in serving.[ ] he who serves most truly will be given preferment.[ ] the thing prized above all else will be glad obedience to the king. it will be seen that the kingdom is to be a time of world-wide evangelization. indeed this is _the purpose_ of the kingdom. there are two periods of world-wide evangelization in our lord's planning. the present is the church time of such evangelizing. this is, of course, the true main objective of the church. this is the reason for the church's existence, to take the message of a crucified risen christ to all men, that so the way may be prepared for his return, and through that for the next period of evangelizing. the kingdom period of world-wide evangelization is under radically different conditions. then the evil one will be removed from the scene of action, the holy spirit will have been poured out upon all flesh, and so the moral veil now upon men's eyes will be removed. the jews, with all their characteristic aggressiveness and perseverance, now intensified by the holy spirit's presence, will be a nation of missionaries to all the earth. the redeemed ones in their resurrection bodies will have the blessed privilege of helping. and over all will be the presence and supervision of the king, our lord jesus himself. that will be world-wide evangelization in earnest. such is a faint glimpse given in both old and new testaments of the kingdom spoken of in these revelation pages in such few words. almost the whole bible lies back of those few words. what a time it will be for this old earth! with renewed fervour our hearts repeat, "thy kingdom come." the final crisis of choice. but it is made clear at once to john that the kingdom is not an end in itself. it is a means to an end, a wonderful means to a blessed end. it is startling to find that after that long blessed reign the evil one is to be loosed out of his prison-abyss. this seems at first flush too startling to be credible. but on reflection the reason becomes plain, and reveals the strength as well as the tenderness of god's love. all through the kingdom time there are those who are in heart opposed to this new order of things. they long for the leeks and onions and garlic of the old eating. there will be some yielding only a feigned allegiance to the king.[ ] that dragnet of the parable has gathered some fish that didn't want to be caught, and want a chance to get away to their own native waters again.[ ] the tares of another parable are left in with the wheat until the end reveals which is real wheat and which really tares.[ ] the one thing god longs for is love. and that only is love which is the free outpouring of the heart. he longs for love as our free choice. this is the image of god in which we have all been made. we are most like god in _power_, in the right of free choice. we are most like him in _character_ when we use our power as he uses his; when we choose what he chooses for us. and so there must be a final time of sifting and choosing. here is the strength of love, that dares loose satan out that so we must choose in the face of opposition. for faith isn't faith except it can stand the fire test, the friction fire test of opposition. here is the tenderness of love, that longs to have a return love as pure and free as its own, and so gives fullest opportunity for it to be revealed and to grow. so satan is loosed out for his tempting work. and another great world crisis comes, and another great settlement; this the final one. the devil, his beastly antichrist and false prophet, are put out of the way forever. a great dazzling throne is set. and one sits on it with a face of indescribable glory. then comes the second resurrection, of all those not included in the first resurrection a thousand years before. this is a judgment of _all who have died_, with the exception already noted. the judgment of the living spoken of in matthew, twenty-five, probably is in connection with the closing scene of the great crisis, just before this judgment of the resurrected dead, or possibly in connection with this judgment. this is the final judgment. gladness and distress mingle in reading the account: gladness that the contest, age long, is over; distress to find that for some there is what is described briefly but with terrible intensity, in the words, "the lake of fire." yet there is still comfort in noting the language used of these,--"_if any_."[ ] it is not the language of a great multitude, but rather of an incorrigible scattered and scant minority. home at last. and now for the seventh time in this last vision john says, "i saw." bit by bit the view opens up before his eyes, from the coming of the lord jesus out of the opened heavens, on and on, until now the final view of all bursts in a winsome glory before his astonished, delighted eyes. god's own ideal, that he has been carrying in his heart, is pictured. that ideal is that he and man shall dwell together as a family. the ideal is not a church nor a kingdom. these are merely great means to a greater end. the ideal is the family, all dwelling together in sweetest harmony and content, with a common board, and a common fireside in the twilight of the day, and all the sweet fellowship that these stand for. john sees a new heaven and a new earth, the old heaven and earth gone, and with them the separation of the wide sea gone forever, too. he sees the holy city, jerusalem, made over new, coming down out of the new heavens to man's new dwelling-place, the new earth. it presents a wondrous, joyous appearance as of a bride adorned for her husband. then a great voice out of the throne speaks of this ideal in the heart of god for himself and his friend, man. "look! god has pitched his tent down amongst men, and they shall be his peoples, and he will be their god." he will live with them as a father-mother-god, personally caring for each one, himself wiping away every tear from every eye. a single tear and a single pair of eyes will be enough to claim his personal attention at once. his presence insures the absence forever of death, and mourning, and pain, and crying. the dirge music has sung its last song. the minor chords are gone. all the old things of a sorrowful sort are quite gone. and as john looks he that sitteth on the throne makes the glad announcement, "_behold, i make all things new._" and john is bidden to write all this, for "_these words are faithful and true_." and again the one on the throne seems to look eagerly forward to his ideal as already actually accomplished: "they are come to pass." and to let john feel the certainty of it all he says, "i am the alpha and the omega, the beginning and the end." the power that has done all from creation's morn will complete all clear to the end. and then the tenderness of that highest love which finds expression in the personal touch comes out in the next words: "i will give unto him that is athirst of the fountain of life freely." the smallest need of any one will have his personal thought and attention, and they shall have the best there is, and have it in abundance. and the old pleading that runs like a strain of music throughout these pages comes again: "he that _overcometh_ shall inherit these things. i will be his god, and he shall be my son," and so entitled to the inheritance. then plainly, clearly, with all the honesty of love, comes the warning of the terrible outcome for those who refuse his tender love. it is most significant that this most winsome picture at the end of the book contains the dark, black shadows, which remain in the picture at the end. all this is spoken directly to john by god himself. it is not sent by an angel, or by a redeemed human messenger. it comes to john direct with all the force and tenderness of a word spoken to him out of the very heart of god. and now an angel carries john off to let him see this that is called both a bride and a city. and from the top of a high mountain john looks out and sees a most wonderful city, coming down out of heaven from god, filled and flooded with the glory of god. and the best language that earth knows anything about is used in the attempt to describe this city ideal. its dimensions are perfect in proportion and in their outer relations. its foundations are adorned with the costliest, most precious stones, the walls are built of jasper, and each gate is one immense pearl; but the city itself is builded of a gold as transparent as pure glass. israel and the church are as sweet memories of past days, recalled now by gates and foundations. but these are passed by in noting the outshining glory of the presence of god. in the simple language which has become so imbedded in the heart and imagination of the church, "the city hath no need of the sun, neither of the moon, to shine on it; for the glory of god did lighten it, and the lamb is the light thereof." and the winsome description goes on. the nations walk in this wondrous light of god's presence, and the kings of earth bring glad tribute of their glory into it. "and the gates thereof shall in no wise be shut by day, for there shall be no night there." "and there shall in no wise enter into it anything unclean, or he that doeth an abomination and a lie, but only they that are written in the lamb's book of life." in the midst of the city is a river of water of life clear as sparkling crystal, flowing out from the throne of god and of the lamb. on each side of the river is the tree of life yielding continual fruitage. and the leaves of the tree were for the healing of the nations. and the heart never fails to respond with a quickened beat to the lines: "his servants shall serve him; and _they shall see his face_; and his name shall be in their foreheads;"--that is, his character shall shine out of their faces. "and there shall be no night there; and they need no candle, neither light of the sun; for the lord god giveth them light. and they shall reign forever and ever." such is the heart-touching, heart-gripping tale of god's ideal for man, his creature and companion and friend. all the best that the city stands for of human life, and all the best that the country, typified in the garden, stands for, are forever blessedly joined. and in the midst--_himself_, and gathered about him his redeemed ones, as children about a father, in a union and fellowship cemented by the heart's blood of god, never more to be put asunder. the master's last words. and john closes the book with a few personal paragraphs. the vision is complete. now come the closing words. for the third time john is solemnly assured, "these words are faithful and true." and again comes the voice as of some one always standing by as john is being shown, "behold, i come quickly." and again the words with which the book begins come to seal all its impressions,--blessed is he that reads, and prayerfully seeks to understand the simple message, and who sets himself to live his life in the light of this simple tremendous message. and john is significantly told _not_ to _seal up_ the message. daniel had been told to seal up the message given him, for it would not come to pass until the latter days after great intervening events had taken place.[ ] but there are no intervening events before this message is to come true. it has been possible for the fulfilment to come in any generation since john saw and wrote. it is yet more possible, growing distinctly toward the probable, that these things shall come in our generation. the words remain open, waiting an expectant fulfilment. they are not to be sealed up but openly proclaimed, for the time when it is possible for these things to work out is at hand. this is a present practical issue. and meanwhile, during these days of the waiting time each one who reads or listens, however reluctantly, to the message, will follow the bent of his own deliberate choice, but with ever increasing intensity. the pure will become more pure; the bad yet worse. there's no standing still as we listen. and again come the solemnly repeated words: "behold, i come quickly." his coming is the next step in the great plan. there were then, and there are now, no great intervening events to be worked out, and waited for. his coming is imminent. it is a thing to be expected. and he brings with him the wages due each one. and like the signature of certification at the book's beginning,[ ] comes now the personal signature at its close: "i am the alpha and the omega, the first and the last, the beginning and the end." so he personally certifies to us the absolute accuracy and reliability of this message. and with the signature come again the gracious pleading and warning intermingled. any one who will may wash his robes in the fountain provided, and may eat of the life-giving tree, and come unto the god-lit city. and equally clear it is that any who insist on doing so may remain outside unwashed. each one is free to do as he wills. and once again comes the emphatic, solemn announcement of the accuracy and dependability of this message of john's revelation: "_i, jesus_, have sent mine angel to testify unto you these things for the churches." it is distinctively a church message, and comes with all the direct authority of our lord jesus himself. and he patiently reminds us of his authority,--i am both root and offspring of david, both before him and after him. i am the bright, the morning star, that rises while it is yet night and brings in the new day. and again the spirit of winsome pleading breaks out to those unwashed ones who insist on staying outside the gate. both the spirit and the whole company of washed ones say "come." and let him that heareth that sweet word pass it out to those farther away until the last man hears and feels. and let them know that anybody at all who is thirsty may come freely and drink of the river of the water of life. and yet once again comes the peculiar certifying of the contents of this revelation message, and a solemn warning against any interfering with its meaning. jesus says,--i hereby certify unto every man that hears the words of the prophecy of this book: if any man add to them, making them mean something else than i intend, god shall add unto him the plagues that are written in this book: and if any man shall take away, or lessen the meaning, god shall take away his part from the tree of life and out of the holy city. it comes as a very solemn warning. and yet once more comes the emphatic assurance both of the reliability of the book itself, and of the certainty of its great central message,--"he who testifieth these things saith, '_yea, i come quickly_.'" and john fervently adds, "amen; come, lord jesus." and so says every heart in tune with his heart who is coming. footnotes: [ ] habakkuk ii. . [ ] acts ii. - ; iv. - . [ ] mark iv. - . matthew xiii. - . [ ] matthew xiii. . [ ] matthew xiii. - , - . [ ] matthew xiii. - . [ ] matthew xiii. - . [ ] matthew xiii. . [ ] matthew xiii. - . [ ] matthew xxi. . [ ] matthew xx. - . [ ] luke xix. - . [ ] matthew xx. - . [ ] psalm xviii. ; lxvi. ; lxxxi. ; note marginal readings. [ ] matthew xiii. - . [ ] matthew xiii. - , - . [ ] revelation xx. . [ ] daniel xii. , . [ ] revelation i. . viii.--watching the horizon "thy kingdom come." "thou art coming! we are waiting with a hope that cannot fail; asking not the day or hour, resting on thy word of power, anchored safe within the veil. time appointed may be long, but the vision must be sure: certainty shall make us strong, joyful patience must endure. "o the joy to see thee reigning, thee, my own beloved lord! every tongue thy name confessing, worship, honour, glory, blessing, brought to thee with glad accord! thee, my master and my friend, vindicated and enthroned! unto earth's remotest end glorified, adored, and owned." --frances ridley havergal. the thrill of expectancy. watching reveals character and makes it. it means wakefulness, an ideal, a purpose, and a hopeful expectancy. some people only look. their eyelids are not shut. something passes before the eye. they look, but they rarely see. it takes a soul to see. it needs a spirit awake to see out through the eye, and see into persons and events passing by, and see forward to what is coming to-morrow. some sleep. the body is awake in daytime. they walk and talk and eat, buy and sell, count money and hoard it. but their eyes are never lifted to the outer horizon. they are settled in an even, contented round. their spirits sleep. a wakefulness of spirit to the time and its need, an ideal clear and high of what should be, a purpose strong and masterful that holds the life up toward the ideal, an expectancy eager, brave, steady; an eye fixed intently on some one unseen,--this is what watching means. it reveals character. it makes character. it reaches out strong spirit hands, and brings nearer and sooner the thing watched for. watching has always been a characteristic of the men god has used. he used them because he could. they were of use. their spirit made them serviceable. their watching opened the way for fellowship of spirit and partnership in action. it put them in tune with him who never slumbers nor sleeps, and who watches over his pledged word, to bring it to pass at the earliest possible hour. the watcher sings. his favourite song is "i will lift up mine eyes." he sees what is coming. he sees _him_ who sits beyond the horizon of our common outlook. and seeing him grows this sort of expectancy, and the expectancy becomes the controlling thing. it was this sort of expectancy that made abraham a pilgrim at seventy-five, and that grew deep the pilgrim trait of patient endurance through the weary twilight years till the promised heir came, and even beyond that, wove the finest texture into his character when the severest test came. it was this expectancy that drew moses away from the court life of egypt, and the possible prospect of wearing imperial purple, to become the leader of a straggling crowd of slaves. and it held him steady on through long years, wilderness travel, criticism, and non-appreciation, on and on, till nebo's top was climbed. he endured as seeing him who was invisible to the unseeing eyes of the crowds at his side. such expectancy has steadied every leader for god, in these old pages from first to last, young joseph in the dungeon, joshua in the glare of the limelight, into which he was suddenly thrust, and ruddy-faced singing david fleeing and hiding for his life from the javelin of saul. it was the clear-seeing eye of isaiah and jeremiah in the homeland, and of ezekiel and daniel among the weeping exiles, that kept the heart of the nation warm with the vision of what was surely coming. the thrill of expectancy runs through the pages of this old hebrew classic. its light is never out of the eye, nor its alluring out of earshot. when jesus walked among men expectation ran high. when he was killed the gloom of the three days was the gloom of a bright light suddenly put out. the darkness was intensified by the light that had been shining. then there came a new sort of expectancy, higher, finer, of the inner spirit. this jesus was coming back, in all the glory of the old prophetic vision, made realer by the personal touch these men knew, and this new expectancy puts all the paper of the new testament a-tremble with delight. it is the light that lighteth every page and epistle, every contested path of witness, and every hour of suffering because of faith. the church of these new testament pages is _a watching church_. the expectancy of the lord jesus' return is the north star of their sky. it never swerves. all the rest revolves around it. they see everything else in relation to this. their going into all the world and preaching to every creature was not simply for men's conversion: that surely: but beyond that, it was to bring the christ back for the next step in his world programme. he would come and set up his kingdom, and then through the kingdom would come a yet wider, farther-reaching world evangelizing.[ ] this expectancy controlled their life and activity. through their faithful world witnessing he would come. and as the knot is put on the end of the thread of revelation the very knotted thread seems aglow with the glory of what is coming. the bible from end to end is a-thrill with expectancy, a hopeful watching for something, aye, _for some one_. a calendar of events. we have been looking a bit closely at this knot in the end, the threads composing it. now we want to gather up all that we have been going over with the light that comes from the other pages, so as to have some sort of a simple, clear grasp of the truth. this will help our eyesight. we can watch the horizon better. our eyes will be steadier in the glare of the lower lights, and sharper to see in the spells of darkness that get thicker now and then. it is interesting to notice that this book of the revelation is a calendar book. that is to say, it is not a calendar of dates but of events. it gives coming events in the order in which they will occur. its table of contents becomes an outline of coming events. there is the man of fire standing among the candlesticks. then comes an hour when he advances to the next step in his programme. then, step by step, there follow the occurrences until the kingdom is actually here. and then the after events, when the kingdom's work is done. it turns out that this thing of our lord's return cuts a wider swath than we are apt to think, if we don't stop to think. that is because of _who it is_ that is coming. an event takes on the size of the chief person concerned. this lord jesus is the one through whom our world was made in the early time, when there were no calendars. so his coming naturally concerns the whole world. it concerns the system of evil in which the world is entangled, and the evil spirit world so closely interlocked with our own. then our lord jesus came amongst us as a man. he came as a jewish man, and to the jewish nation. so his coming concerns the jew and the jewish capital, jerusalem. when he sent down his executive, the holy spirit, a new organization was formed, the church. so his coming concerns the church, and concerns it very intimately, for it is spoken of as a body of which he is the head. when jesus came it was to die for a world and to redeem a world. and so his coming concerns the future plans of the earth and the race. yet though his coming has such a broad sweep, it is quite possible to get a grasp of the few essential items in the programme. and this will make our footing steadier, our vision clearer, our praying more confident, and our soul-winning and witnessing warmer and truer. we turn now to try to get this simple, helpful understanding. the present is the time of the candlesticks. the man of fire is in our midst unperceived. the unseen eyes of flame see. our lord jesus still waits, and depends on the faithfulness of his church. the light is still shining out. the dark places are getting some light. the light has not yet wholly failed to get out through the human lantern to the crowd in the dark. the characteristics of this waiting time, so long prolonged, are plainly put. in the outer world there will be an increasing lawlessness and disregard of every sort of restraint, and an increasing power of organization and centralization. there will be an increasing getting together for more effective action. in the church world there will be an increasing formalism, a compromise with evil and with the world spirit. there will be a decrease of warm personal devotion to the lord jesus as the controlling motive power. and there will be a growing inclination to make light of, or ignore, or jeer at, the idea of the lord jesus' return. as this period wears on toward its close, and so on toward the events to follow, there will be a coming together of the jews scattered throughout the world in an attempt to regain palestine and reconstitute the hebrew nation there with its temple and old sacrificial ritual. these are the three chief tendencies that will characterize the present waiting time preceding the group of coming events. the decisive index-finger, that this present period is actually coming to its close, will be this movement among the jews. the movement to regain control of palestine may rise and fall back, gain and lose again. but some day it will come to its head. by some arrangement with the nations concerned the jewish nation will actually be set up again in palestine, and the building of the temple in jerusalem begun. this will be the decisive indication. this is an unfailing index-finger. the hands of the clock are moving then toward the striking of the hour. soon the sands will be run out and the hour-glass turned. the beginning of the end. at some time soon after that point is reached _two unseen events will occur_, that is, unseen on earth. roughly, it will be three and a half years after, though the whole tendency of the scripture is to discourage the figuring of _exact_ time. yet information is given that the outlook may be intelligent. these events are unseen on the earth. they take place in heaven. the holy spirit will be withdrawn from the church. he will not be withdrawn from individuals. he abode in men before the church was formed, and will after the church has cast him out. he is withdrawn only because he has been practically and wholly cast out. the lord jesus, who sent him down to form the church and witness through it, will withdraw him from the church. the candlestick has moved out of all touch with the light. and now the light is withdrawn, and so the candlestick moved out of its place as the light-bearer. this is probably the advance step taken by our lord jesus that marks the beginning of the end. at the same time there occurs a conflict of spirit forces up in the heavens. while the earth seems to be satan's chief place of activity, yet his headquarters are up in the heavens, that is, somewhere below the throne of god and above the earth. this conflict is against him and his spirit forces. it is led by michael, the archangel. it results in satan and his host being cast out of the heavens and down to the earth. it is significant that as the holy spirit goes up, this conflict follows, and satan is cast out and down. is it the holy spirit's return there that precipitates this conflict, and defeat for satan? it would seem not improbable. so the moral situation on the earth is intensified doubly. the blessed holy spirit, with all his power of restraint over evil, is withdrawn. the evil spirit, with all his power of intensifying evil, is cast down in person to the earth. these are the two unseen events marking the advance move of the end time. there will be nothing on earth _at the moment_ to indicate that these tremendous events have happened. there is no suggestion of how much time is involved. time is a matter of earth's calculation. quite possibly _we_ would speak of these events as occurring in a very brief time, perhaps an instant of our reckoning. these are the two events unseen on the earth. at the same time there will begin _two events seen taking place on earth_. the first is the coming to the front of a man, a terrible leader of the forces of unrighteousness. paul speaks of him as "the lawless one." john's name for him is "the antichrist." he becomes the human representative or incarnation of satan. as satan is cast down out of the heavens this leader comes to the front on earth. he seems to have official position at the head of some great coalition of nations, with a wide area of authority. he seems to be some former notable leader known in history, who died, but is now brought back to life again by satan's supernatural power. as he forges to the front there follows on earth a horrible time of war, famine, pestilence, death, and persecution. he arbitrarily breaks the agreement with the jews under which they have re-established their nation, and begins a terrible persecution of them. he sets up in the temple a blasphemous image, and requires that all people shall worship it. this strikes not only at the jew, but at the christian as well. at one stroke of genius he compels absolutely universal attention to his command by forbidding the doing of any business except by those willing to worship the image. those refusing the worship are killed. he will have an assistant doing wonderful miracles by satanic power to deceive and persuade the people. during this time there is a loosing out on the earth of countless hordes of unseen demons to torment men. all this continues for three and a half years. the time is stated in three different ways to make quite clear just how long is meant. this is the first of the two seen events. it centres at jerusalem and seems to reach out practically to all the earth. the second event is significant. during all this terrible time of persecution and blasphemy and the riot of evil, there will be two men in jerusalem preaching the gospel of the lord jesus, and calling on men to repent. as an emphasis of their witness against the awful wickedness current they will be clothed in mourning. they will have miraculous power to attest their witness, and to protect themselves against attacks upon their lives. the great crowds of many nationalities in jerusalem will make their witness practically world-wide in its direct as well as its indirect influence. this also continues for three and a half years. as the holy spirit is withdrawn from the church as the witness of the lord jesus, these two special witnesses appear. in his great faithfulness and patience god never leaves himself without a witness. this is the second event seen on earth. these two, evil at its worst, and god's special witnesses, run along side by side, both centring in jerusalem. the climax--he comes. then there comes _a group of four events_. and these four are very closely associated together in point of time. they occur at the close of the period of persecution and wickedness. indeed, it is their occurrence that brings the close. yet the exact time when they happen is left quite uncertain. and this clearly is another bit of the tendency in the record to keep our thought on the main events, and not on figuring out time. we are to keep to the essentials and be wary of mere speculation. for the sake of clearness i am putting these four events separately, but this does not mean that some of them may not be occurring at the same moment, or that all may not come within a very brief time. we simply do not know. it looks as though we are not meant to know. there is _a jew event_. the holy spirit comes down upon the nation of jews in simple, tremendous, converting power. this is put in connection with the coming down out of the heavens on a cloud of the lord jesus. it seems to be this sight of their great kinsman, jesus, whom they crucified, that is used by the holy spirit to strike penitence to their stubborn hearts. literally a nation is born again in a day. it will be with the whole nation as it was with saul on the damascus road, as sudden and unexpected, as startling and as radical; as sudden and unexpected an appearance of jesus, as startling to the jews, as radical in the absolute spirit transformation. there is _a church event_. and here the word church is used to describe all believers in the lord jesus. that will be a much sifted and chastened company of people. this event is also connected with the open, visible coming of the lord jesus, out of the upper blue, before all eyes. it affects two separate companies of believers. the bodies of all believers who have died will be raised out of their graves, inhabited again by those who lived in them. then the living believers shall have a transforming touch upon their bodies. and the two companies shall be caught up into the air into the presence of the lord jesus. as they come into his presence there will be a purifying and perfecting of character, and an adjustment of relations with him. there is no suggestion of how much time is involved. we naturally think of things as taking place through so much time. our limitations in this regard will be gone then. it may be what we now call instantaneous. there is _a world event_. there will come to the earth and to men a visitation of terrible judgments, affecting men's bodies, the sea and rivers, vegetation, an intensifying of the sun's heat, and possibly a terrible darkness--in short, affecting everything concerning man and life on the earth. there will be a great gathering of the armies of the nations at a place in palestine. again there is no suggestion of how much time this visitation of judgments runs through, nor this gathering for battle. then there is _the_ event, _the great climax event_, the actual coming of the lord jesus, out of the heavens, down to the earth. at the moment when he comes the jews will be in the midst of a terrible siege in jerusalem. against the city will be assembled the armies of the nations. the city will be taken, the looting and ravaging already begun. then suddenly, out of the blue above, the lord jesus comes in a great blaze of blinding light, accompanied by great numbers. he will come to olivet. with the coming will be a terrible earthquake, such as the earth has never known. it is a striking geological fact that the greatest "fault," or break in the earth's surface, is found in palestine, running north and south from antioch on the orontes down even into africa. but this earthquake will affect very wide areas, including the city of babylon, which will be shaken to utter destruction. that earthquake will make radical changes in the formation of the earth's surface in palestine. at the same time there will be an equally terrific shake-up in the heavenly bodies, the sun, moon, and stars. the effect of both these upon the vast panic-stricken multitudes will be most pitiable. they will call upon the upheaved rocks to hide them from the wrath of god. these are the four events occurring at this time. they are grouped together. it seems impossible to say first this, then that. they are grouped. the great essential thing standing out is that our lord jesus' coming will be at a terrible climax of evil. there will be partial judgment visited on the earth. the system of evil will be wholly overthrown. the jews will be converted as a nation by the holy spirit. the church will be caught away out of the distress, and will have part with our lord jesus in his coming. it should again be noticed that in all this there are no time notes, except as to the length of this tribulation time. the persecution of the jew and desecration of jerusalem, the time of the two witnesses, and the sway of the antichrist, each runs through three and a half years. there are no time notes whatever for the present waiting-time. and though the length of the tribulation itself is stated, yet it should be noted that the exact time of the lord jesus' actual return still remains quite undetermined. in daniel's prophecy there are four events spoken of as occurring at this time, and each is measured from the time when the sacrifices are stopped and the chief desecrating act in the temple begins. the tribulation runs for three and a half years. thirty days later comes some glad event not specified further. seventy-five days later there comes another glad event, and two years ten months and twenty days later the complete cleansing of the temple. each of these portions of time is measured from the same starting point. this would suggest a period of readjustment after the antichrist is slain, running through almost three years. all these time notes are of a year of three hundred and sixty days, not our common calendar year of three hundred and sixty-five and a fraction days. there comes the period called the kingdom. its capital is jerusalem. the regenerated nation of israel becomes the first nation of the earth, with all other nations tributary. israel's leadership is a blessed one in its spiritual influence over all others. the jews are a missionary nation, whose one passion is to make the knowledge of god known throughout the earth. the redeemed ones of all the earth through all times will reign _over_ the earth in fellowship with the king, the lord jesus. in their resurrection bodies, with all present bodily restrictions and limitations gone, they will have a blessed share in the new earth ministry. the purpose of the kingdom is world-wide evangelization, but with all the conditions radically changed. satan, with all evil spirits, is removed from the scene of action. the nation of jews, baptized by the holy spirit, is the missionary force, under the direction and help of the church. the holy spirit will have been poured out upon all flesh, making all peculiarly open to the truth. what a wonderful time of continual revival it will be! but that much abused word "revival" will have its sweet, original meaning restored. it will mean a re-living, a new life of the spirit coming, that will naturally include the body, too. intelligent watching. such are the events, near and far, which some day will come up over the horizon of our common life, ushering in a new day. and we are bidden by our lord jesus to _watch_. we watch for him, and for anything that tells us his coming is nearing. watching means wakefulness, an ideal, a purpose, an expectancy, and a daily life under the control of wakefulness, ideal, purpose, and expectancy. that our lord jesus will actually come to this old earth and reign, this is the ideal. that we shall, by grace, be true to him in everything, day by day, during this waiting-time, this is the purpose. that _we_ shall indeed see him come, and be caught up into his presence without death, this is the expectancy. that this shall all be a real thing to us, _controlling_ all our relationships, our gold, and our life, and that we shall reverently, thoughtfully seek to understand what he has told us about it, this is the wakefulness. this is what watching means. our bodies may be asleep, our brains and hands absorbed in the day's task, but our hearts can be awake for the sound ahead of the coming of his feet. "but how can you watch for him if there are intervening events?" so the question came to me this summer by a thoughtful, godly minister who looks for his coming. and i said: "because his coming is one of a little group of events which cluster about his coming." the crowd stands watching at the railway station in england to see the king's train come in. yet they know that before it comes the pilot-engine will come, running ahead about so many minutes to insure the safety of the way. the coming of the pilot-engine heightens the intensity of watching, for now soon the king will come. the watcher in the sick-chamber, weary with the long night's anxious vigil, goes to the east window to see if day is coming. there comes a bare lighting-up in the east, just a slight lessening of the darkness that is everywhere. but even this much brings a sigh of relief. the sun itself may not be seen for two hours or more. but you know without looking at the clock that the sun is coming and is near. its presence near sends the light far ahead. when the trees begin to send out swelling bud and tender green leaf and catkin, we know summer is coming, even though the chill is in the air, and the night may even now bring a touch of the white of frost. "even so ye also _when ye see these things_ know that _he_ is nigh, even at the doors."[ ] there's something intensely practical about this thing of watching. i mean the intelligent watching that a thoughtful study of god's word promotes. there is a striking sentence used in describing some of the men that rallied to david during the clearing-up storm that preceded his reign. it is said of certain of the tribe of issachar that they "_had understanding of the times_ to know what israel ought to do" in the matter of making david the accepted king over the realm.[ ] their thoughtful study and judgment of the time made them wise leaders of action. there is a similar significant word spoken to daniel in the final vision in which these end events are being disclosed. and we recall that the speaker is he for whose coming we look. he says, "they that are _wise_ shall _understand_."[ ] daniel had prayerfully set himself to understand god's will for his people.[ ] when the wonderful vision was given him in answer to his patient study and continued prayer, the man of fire who came to him said, "now i am come to make thee _understand_." it is wise, by thoughtful, prayerful study of god's word, to try to understand what he has told us. not to do so is not wise. and more, it will become increasingly needful that others be taught as these events draw on. daniel is told in this same connection that "they that are wise shall instruct many."[ ] the opening words of the revelation, and especially the closing paragraphs, emphasize this same thing. the revelation is given that we may read and understand and hold our lives true to this vision. this thing is intensely practical. indeed, it is _the_ practical thing for our day. we _can_ understand the simple essentials revealed here. our lord jesus earnestly desires us to do so. surely we will, for his sake. a spirit sensitiveness. the thoughtful watching that grows out of an understanding of our lord's plans influences subtly and mightily one's whole life. it deepens wondering reverence for the lord jesus himself, his present power and personal glory sitting up yonder in the indescribable glory of the father's presence, and his patience and strength in this waiting-time. it draws out a depth and tenderness of personal love for himself and of devotion to him. there comes to be a keenly acute conscience about evil, and about compromise with evil; and yet with it a sanity of judgment on particular questions arising, and a gentle consideration for others who see otherwise, or think they do. evil grows in subtlety and in aggressiveness in our day, and probably will yet more. it seeks especially to make inroads among god's professing people. yet evil is evil. its true inwardness is quickly revealed by adding a "d" at the beginning of the word. and it grows increasingly repugnant in whatever guise, as we come to study more its inner spirit as revealed in these disclosures of the end times. then, too, this watching affects one's judgment of, and attitude toward, christian service, and toward movements in the christian world. the getting-together spirit is getting more and more into church circles. the fervent heart repeats constantly our lord's prayer, "that they may all be one." yet it becomes clear that there may be movements toward union that are not of the holy spirit's initiation, and that cannot have his approval. it is not enough to do good. that may prove to be a low level of action. _the_ thing is to find out what god has planned, and fit into that, with all the warmth of one's being. his will is always good, and better, and best. the good thing may not be the thing he has planned and wants done. it becomes increasingly clear that our lord jesus is a great general. he has the whole campaign of action mapped out, and every detail of it thought into and thought out. as one comes to learn more of his plans, and himself as a planner, there comes to be _a passion for doing his will_. one moves from the old position of working for god up to the position of so fitting in that _god works through us_. and there comes to be a consciousness that he is doing immensely more through the things we do than we are conscious of. so in all church activity there comes to be a reaching out in spirit to discern what _he_ wants done, and putting all the strength into that. then, too, one's thought of foreign missionary service undergoes a change. the actual taking of the message of christ to those who haven't heard comes to have first place. educational work and medical and humanitarian, and the like, in missionary service, are seen to be wisely used when held strictly in place as a means to a direct end. and their value is judged wholly by their being a means of bringing those whom they touch face to face with the christ that died. it seems to be possible to spend fifty years and more establishing mission work in the city centres of a foreign-mission country, and all good, blessed work; and yet have the great mass of that country's population in utter ignorance of the gospel message and its power. as the holy spirit is allowed control increasingly, there comes to be a better understanding of god's purposes and of his plans, an earnest coöperation in the church movement for making christ known to all men everywhere, a faithfulness in all the circle of one's own home church, and a warm personal winning of men to know the lord jesus as their saviour. so it is seen that watching for our lord's return affects one's whole life in an intensely practical way. it deepens faith in _him_. it leads to an _intelligent detachment_ in social and commercial and even church circles, while making an increase of thoughtful regard for others. it purifies the personal life. it chastens and deepens and gentles the personal character. it seems very striking and very strange that when jesus was born there are just two persons named, outside the immediate circle, who seemed to have the spirit instinct that recognized who he was. there was a man living in jerusalem whose name was simeon. who was he? rich? poor? cultured? of lowly station? no one knows. but whoever he was, he had cultivated close walk with god. that's clear. and into his inner spirit came the conviction that the christ promised for ages, so long waited for, the christ was now coming, and _he would see him_. and a similar story is told of the woman called anna. these two were in that simple touch of heart with god that could in spirit sense the coming of the christ. there may have been others. we are not told. but the emphasis remains on the fact that few seemed to discern the working out of god's tremendous plan. will it be so again? it would surely seem that intelligent watching would make one sensitive in spirit to coming events. yet there would ever be a mingling of deepest reverence, and a thoughtful caution regarding mere speculation, while the fervent prayer that jesus taught is daily repeated, "thy kingdom come." and john's closing revelation prayer constantly breathes out, "even so, come, lord jesus." footnotes: [ ] acts iii. - ; xv. - . [ ] matthew xxiv. . [ ] chronicles xii. . [ ] daniel xii. . [ ] daniel viii. - ; ix. - ; x. - , - . [ ] daniel xi. . printed in the united states of america from www.ebible.org with slight reformatting by martin ward. book revelation : this is the revelation of jesus christ, which god gave him to show to his servants the things which must happen soon, which he sent and made known by his angel{or, messenger (here and wherever angel is mentioned)} to his servant, john, : who testified to god's word, and of the testimony of jesus christ, about everything that he saw. : blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. : john, to the seven assemblies that are in asia: grace to you and peace, from god, who is and who was and who is to come; and from the seven spirits who are before his throne; : and from jesus christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. to him who loves us, and washed us from our sins by his blood; : and he made us to be a kingdom, priests{exodus : ; isaiah : } to his god and father; to him be the glory and the dominion forever and ever. amen. : behold, he is coming with the clouds, and every eye will see him, including those who pierced him. all the tribes of the earth will mourn over him. even so, amen. : "i am the alpha and the omega,{tr adds "the beginning and the end"}" says the lord god,{tr omits "god"} "who is and who was and who is to come, the almighty." : i john, your brother and partner with you in oppression, kingdom, and perseverance in christ jesus, was on the isle that is called patmos because of god's word and the testimony of jesus christ. : i was in the spirit on the lord's day, and i heard behind me a loud voice, like a trumpet : saying, "{tr adds "i am the alpha and the omega, the first and the last."}what you see, write in a book and send to the seven assemblies{tr adds "which are in asia"}: to ephesus, smyrna, pergamum, thyatira, sardis, philadelphia, and to laodicea." : i turned to see the voice that spoke with me. having turned, i saw seven golden lampstands. : and among the lampstands was one like a son of man,{daniel : } clothed with a robe reaching down to his feet, and with a golden sash around his chest. : his head and his hair were white as white wool, like snow. his eyes were like a flame of fire. : his feet were like burnished brass, as if it had been refined in a furnace. his voice was like the voice of many waters. : he had seven stars in his right hand. out of his mouth proceeded a sharp two-edged sword. his face was like the sun shining at its brightest. : when i saw him, i fell at his feet like a dead man. he laid his right hand on me, saying, "don't be afraid. i am the first and the last, : and the living one. i was dead, and behold, i am alive forevermore. amen. i have the keys of death and of hades{or, hell}. : write therefore the things which you have seen, and the things which are, and the things which will happen hereafter; : the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. the seven stars are the angels{or, messengers (here and wherever angels are mentioned)} of the seven assemblies. the seven lampstands are seven assemblies. : "to the angel of the assembly in ephesus write: "he who holds the seven stars in his right hand, he who walks among the seven golden lampstands says these things: : "i know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. : you have perseverance and have endured for my name's sake, and have{tr adds "have labored and"} not grown weary. : but i have this against you, that you left your first love. : remember therefore from where you have fallen, and repent and do the first works; or else i am coming to you swiftly, and will move your lampstand out of its place, unless you repent. : but this you have, that you hate the works of the nicolaitans, which i also hate. : he who has an ear, let him hear what the spirit says to the assemblies. to him who overcomes i will give to eat of the tree of life, which is in the paradise of my god. : "to the angel of the assembly in smyrna write: "the first and the last, who was dead, and has come to life says these things: : "i know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are jews, and they are not, but are a synagogue of satan. : don't be afraid of the things which you are about to suffer. behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. be faithful to death, and i will give you the crown of life. : he who has an ear, let him hear what the spirit says to the assemblies. he who overcomes won't be harmed by the second death. : "to the angel of the assembly in pergamum write: "he who has the sharp two-edged sword says these things: : "i know your works and where you dwell, where satan's throne is. you hold firmly to my name, and didn't deny my faith in the days of antipas my witness, my faithful one, who was killed among you, where satan dwells. : but i have a few things against you, because you have there some who hold the teaching of balaam, who taught balak to throw a stumbling block before the children of israel, to eat things sacrificed to idols, and to commit sexual immorality. : so you also have some who hold to the teaching of the nicolaitans likewise{tr reads "which i hate" instead of "likewise"}. : repent therefore, or else i am coming to you quickly, and i will make war against them with the sword of my mouth. : he who has an ear, let him hear what the spirit says to the assemblies. to him who overcomes, to him i will give of the hidden manna,{manna is supernatural food, named after the hebrew for "what is it?". see exodus : - .} and i will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. : "to the angel of the assembly in thyatira write: "the son of god, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things: : "i know your works, your love, faith, service, patient endurance, and that your last works are more than the first. : but i have this against you, that you tolerate your{tr, nu read "that" instead of "your"} woman, jezebel, who calls herself a prophetess. she teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. : i gave her time to repent, but she refuses to repent of her sexual immorality. : behold, i will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. : i will kill her children with death, and all the assemblies will know that i am he who searches the minds and hearts. i will give to each one of you according to your deeds. : but to you i say, to the rest who are in thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of satan,' to you i say, i am not putting any other burden on you. : nevertheless, hold firmly that which you have, until i come. : he who overcomes, and he who keeps my works to the end, to him i will give authority over the nations. : he will rule them with a rod of iron, shattering them like clay pots;{psalm : } as i also have received of my father: : and i will give him the morning star. : he who has an ear, let him hear what the spirit says to the assemblies. : "and to the angel of the assembly in sardis write: "he who has the seven spirits of god, and the seven stars says these things: "i know your works, that you have a reputation of being alive, but you are dead. : wake up, and keep the things that remain, which you were about to throw away, for i have found no works of yours perfected before my god. : remember therefore how you have received and heard. keep it, and repent. if therefore you won't watch, i will come as a thief, and you won't know what hour i will come upon you. : nevertheless you have a few names in sardis that did not defile their garments. they will walk with me in white, for they are worthy. : he who overcomes will be arrayed in white garments, and i will in no way blot his name out of the book of life, and i will confess his name before my father, and before his angels. : he who has an ear, let him hear what the spirit says to the assemblies. : "to the angel of the assembly in philadelphia write: "he who is holy, he who is true, he who has the key of david, he who opens and no one can shut, and who shuts and no one opens, says these things: : "i know your works (behold, i have set before you an open door, which no one can shut), that you have a little power, and kept my word, and didn't deny my name. : behold, i give of the synagogue of satan, of those who say they are jews, and they are not, but lie. behold, i will make them to come and worship before your feet, and to know that i have loved you. : because you kept my command to endure, i also will keep you from the hour of testing, which is to come on the whole world, to test those who dwell on the earth. : i am coming quickly! hold firmly that which you have, so that no one takes your crown. : he who overcomes, i will make him a pillar in the temple of my god, and he will go out from there no more. i will write on him the name of my god, and the name of the city of my god, the new jerusalem, which comes down out of heaven from my god, and my own new name. : he who has an ear, let him hear what the spirit says to the assemblies. : "to the angel of the assembly in laodicea write: "the amen, the faithful and true witness, the head of god's creation, says these things: : "i know your works, that you are neither cold nor hot. i wish you were cold or hot. : so, because you are lukewarm, and neither hot nor cold, i will vomit you out of my mouth. : because you say, 'i am rich, and have gotten riches, and have need of nothing;' and don't know that you are the wretched one, miserable, poor, blind, and naked; : i counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. : as many as i love, i reprove and chasten. be zealous therefore, and repent. : behold, i stand at the door and knock. if anyone hears my voice and opens the door, then i will come in to him, and will dine with him, and he with me. : he who overcomes, i will give to him to sit down with me on my throne, as i also overcame, and sat down with my father on his throne. : he who has an ear, let him hear what the spirit says to the assemblies." : after these things i looked and saw a door opened in heaven, and the first voice that i heard, like a trumpet speaking with me, was one saying, "come up here, and i will show you the things which must happen after this." : immediately i was in the spirit. behold, there was a throne set in heaven, and one sitting on the throne : that looked like a jasper stone and a sardius. there was a rainbow around the throne, like an emerald to look at. : around the throne were twenty-four thrones. on the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. : out of the throne proceed lightnings, sounds, and thunders. there were seven lamps of fire burning before his throne, which are the seven spirits of god. : before the throne was something like a sea of glass, similar to crystal. in the midst of the throne, and around the throne were four living creatures full of eyes before and behind. : the first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. : the four living creatures, each one of them having six wings, are full of eyes around about and within. they have no rest day and night, saying, "holy, holy, holy{hodges/farstad mt reads "holy" times instead of .} is the lord god, the almighty, who was and who is and who is to come!" : when the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever, : the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying, : "worthy are you, our lord and god, the holy one,{tr omits "and god, the holy one,"} to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!" : i saw, in the right hand of him who sat on the throne, a book written inside and outside, sealed shut with seven seals. : i saw a mighty angel proclaiming with a loud voice, "who is worthy to open the book, and to break its seals?" : no one in heaven above, or on the earth, or under the earth, was able to open the book, or to look in it. : and i wept much, because no one was found worthy to open the book, or to look in it. : one of the elders said to me, "don't weep. behold, the lion who is of the tribe of judah, the root of david, has overcome; he who opens the book and its seven seals." : i saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven spirits of god, sent out into all the earth. : then he came, and he took it out of the right hand of him who sat on the throne. : now when he had taken the book, the four living creatures and the twenty-four elders fell down before the lamb, each one having a harp, and golden bowls full of incense, which are the prayers of the saints. : they sang a new song, saying, "you are worthy to take the book, and to open its seals: for you were killed, and bought us for god with your blood, out of every tribe, language, people, and nation, : and made us kings and priests to our god, and we will reign on earth." : i saw, and i heard something like a voice of many angels around the throne, the living creatures, and the elders; and the number of them was ten thousands of ten thousands, and thousands of thousands; : saying with a loud voice, "worthy is the lamb who has been killed to receive the power, wealth, wisdom, strength, honor, glory, and blessing!" : i heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, "to him who sits on the throne, and to the lamb be the blessing, the honor, the glory, and the dominion, forever and ever! amen!{tr omits "amen!"}" : the four living creatures said, "amen!" the {tr adds "twenty-four"}elders fell down and worshiped.{tr adds "the one living forever and ever"} : i saw that the lamb opened one of the seven seals, and i heard one of the four living creatures saying, as with a voice of thunder, "come and see!" : and behold, a white horse, and he who sat on it had a bow. a crown was given to him, and he came forth conquering, and to conquer. : when he opened the second seal, i heard the second living creature saying, "come!" : another came forth, a red horse. to him who sat on it was given power to take peace from the earth, and that they should kill one another. there was given to him a great sword. : when he opened the third seal, i heard the third living creature saying, "come and see!" and behold, a black horse, and he who sat on it had a balance in his hand. : i heard a voice in the midst of the four living creatures saying, "a choenix{a choenix is a dry volume measure that is a little more than a litre (a little more than a quart).} of wheat for a denarius, and three choenix of barley for a denarius! don't damage the oil and the wine!" : when he opened the fourth seal, i heard the fourth living creature saying, "come and see!" : and behold, a pale horse, and he who sat on it, his name was death. hades{or, hell} followed with him. authority over one fourth of the earth, to kill with the sword, with famine, with death, and by the wild animals of the earth was given to him. : when he opened the fifth seal, i saw underneath the altar the souls of those who had been killed for the word of god, and for the testimony of the lamb which they had. : they cried with a loud voice, saying, "how long, master, the holy and true, until you judge and avenge our blood on those who dwell on the earth?" : a long white robe was given to each of them. they were told that they should rest yet for a while, until their fellow servants and their brothers,{the word for "brothers" here and where context allows may also be correctly translated "brothers and sisters" or "siblings."} who would also be killed even as they were, should complete their course. : i saw when he opened the sixth seal, and there was a great earthquake. the sun became black as sackcloth made of hair, and the whole moon became as blood. : the stars of the sky fell to the earth, like a fig tree dropping its unripe figs when it is shaken by a great wind. : the sky was removed like a scroll when it is rolled up. every mountain and island were moved out of their places. : the kings of the earth, the princes, the commanding officers, the rich, the strong, and every slave and free person, hid themselves in the caves and in the rocks of the mountains. : they told the mountains and the rocks, "fall on us, and hide us from the face of him who sits on the throne, and from the wrath of the lamb, : for the great day of his wrath has come; and who is able to stand?" : after this, i saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. : i saw another angel ascend from the sunrise, having the seal of the living god. he cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, : saying, "don't harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our god on their foreheads!" : i heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of israel: : of the tribe of judah were sealed twelve thousand, of the tribe of reuben twelve thousand, of the tribe of gad twelve thousand, : of the tribe of asher twelve thousand, of the tribe of naphtali twelve thousand, of the tribe of manasseh twelve thousand, : of the tribe of simeon twelve thousand, of the tribe of levi twelve thousand, of the tribe of issachar twelve thousand, : of the tribe of zebulun twelve thousand, of the tribe of joseph twelve thousand, of the tribe of benjamin were sealed twelve thousand. : after these things i looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the lamb, dressed in white robes, with palm branches in their hands. : they cried with a loud voice, saying, "salvation be to our god, who sits on the throne, and to the lamb!" : all the angels were standing around the throne, the elders, and the four living creatures; and they fell on their faces before his throne, and worshiped god, : saying, "amen! blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our god forever and ever! amen." : one of the elders answered, saying to me, "these who are arrayed in white robes, who are they, and from where did they come?" : i told him, "my lord, you know." he said to me, "these are those who came out of the great tribulation. they washed their robes, and made them white in the lamb's blood. : therefore they are before the throne of god, they serve him day and night in his temple. he who sits on the throne will spread his tent over them. : they will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; : for the lamb who is in the midst of the throne shepherds them, and leads them to springs of waters of life. and god will wipe away every tear from their eyes." : when he opened the seventh seal, there was silence in heaven for about half an hour. : i saw the seven angels who stand before god, and seven trumpets were given to them. : another angel came and stood over the altar, having a golden censer. much incense was given to him, that he should add it to the prayers of all the saints on the golden altar which was before the throne. : the smoke of the incense, with the prayers of the saints, went up before god out of the angel's hand. : the angel took the censer, and he filled it with the fire of the altar, and threw it on the earth. there followed thunders, sounds, lightnings, and an earthquake. : the seven angels who had the seven trumpets prepared themselves to sound. : the first sounded, and there followed hail and fire, mixed with blood, and they were thrown to the earth. one third of the earth was burnt up,{tr omits "one third of the earth was burnt up"} and one third of the trees were burnt up, and all green grass was burnt up. : the second angel sounded, and something like a great burning mountain was thrown into the sea. one third of the sea became blood, : and one third of the living creatures which were in the sea died. one third of the ships were destroyed. : the third angel sounded, and a great star fell from the sky, burning like a torch, and it fell on one third of the rivers, and on the springs of the waters. : the name of the star is called "wormwood." one third of the waters became wormwood. many people died from the waters, because they were made bitter. : the fourth angel sounded, and one third of the sun was struck, and one third of the moon, and one third of the stars; so that one third of them would be darkened, and the day wouldn't shine for one third of it, and the night in the same way. : i saw, and i heard an eagle,{tr reads "angel" instead of "eagle"} flying in mid heaven, saying with a loud voice, "woe! woe! woe for those who dwell on the earth, because of the other voices of the trumpets of the three angels, who are yet to sound!" : the fifth angel sounded, and i saw a star from the sky which had fallen to the earth. the key to the pit of the abyss was given to him. : he opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a{tr adds "great"} burning furnace. the sun and the air were darkened because of the smoke from the pit. : then out of the smoke came forth locusts on the earth, and power was given to them, as the scorpions of the earth have power. : they were told that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only those people who don't have god's seal on their foreheads. : they were given power not to kill them, but to torment them for five months. their torment was like the torment of a scorpion, when it strikes a person. : in those days people will seek death, and will in no way find it. they will desire to die, and death will flee from them. : the shapes of the locusts were like horses prepared for war. on their heads were something like golden crowns, and their faces were like people's faces. : they had hair like women's hair, and their teeth were like those of lions. : they had breastplates, like breastplates of iron. the sound of their wings was like the sound of chariots, or of many horses rushing to war. : they have tails like those of scorpions, and stings. in their tails they have power to harm men for five months. : they have over them as king the angel of the abyss. his name in hebrew is "abaddon,"{"abaddon" is a hebrew word that means ruin, destruction, or the place of destruction} but in greek, he has the name "apollyon."{"apollyon" means "destroyer."} : the first woe is past. behold, there are still two woes coming after this. : the sixth angel sounded. i heard a voice from the horns of the golden altar which is before god, : saying to the sixth angel who had one trumpet, "free the four angels who are bound at the great river euphrates!" : the four angels were freed who had been prepared for that hour and day and month and year, so that they might kill one third of mankind. : the number of the armies of the horsemen was two hundred million{literally, "ten thousands of ten thousands"}. i heard the number of them. : thus i saw the horses in the vision, and those who sat on them, having breastplates of fiery red, hyacinth blue, and sulfur yellow; and the heads of lions. out of their mouths proceed fire, smoke, and sulfur. : by these three plagues were one third of mankind killed: by the fire, the smoke, and the sulfur, which proceeded out of their mouths. : for the power of the horses is in their mouths, and in their tails. for their tails are like serpents, and have heads, and with them they harm. : the rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk. : they didn't repent of their murders, nor of their sorceries,{the word for "sorceries" (pharmakeia) also implies the use of potions, poisons, and drugs} nor of their sexual immorality, nor of their thefts. : i saw a mighty angel coming down out of the sky, clothed with a cloud. a rainbow was on his head. his face was like the sun, and his feet like pillars of fire. : he had in his hand a little open book. he set his right foot on the sea, and his left on the land. : he cried with a loud voice, as a lion roars. when he cried, the seven thunders uttered their voices. : when the seven thunders sounded, i was about to write; but i heard a voice from the sky saying, "seal up the things which the seven thunders said, and don't write them." : the angel who i saw standing on the sea and on the land lifted up his right hand to the sky, : and swore by him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there will no longer be delay, : but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of god is finished, as he declared to his servants, the prophets. : the voice which i heard from heaven, again speaking with me, said, "go, take the book which is open in the hand of the angel who stands on the sea and on the land." : i went to the angel, telling him to give me the little book. he said to me, "take it, and eat it up. it will make your stomach bitter, but in your mouth it will be as sweet as honey." : i took the little book out of the angel's hand, and ate it up. it was as sweet as honey in my mouth. when i had eaten it, my stomach was made bitter. : they told me, "you must prophesy again over many peoples, nations, languages, and kings." : a reed like a rod was given to me. someone said, "rise, and measure god's temple, and the altar, and those who worship in it. : leave out the court which is outside of the temple, and don't measure it, for it has been given to the nations. they will tread the holy city under foot for forty-two months. : i will give power 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 lampstands, standing before the lord of the earth. : if anyone desires to harm them, fire proceeds out of their mouth and devours their enemies. if anyone desires to harm them, he must be killed in this way. : these have the power to shut up the sky, that it may not rain during the days of their prophecy. they have power over the waters, to turn them into blood, and to strike the earth with every plague, as often as they desire. : when they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them, and kill them. : their dead bodies will be in the street of the great city, which spiritually is called sodom and egypt, where also their lord was crucified. : from among the peoples, tribes, languages, and nations people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb. : those who dwell on the earth rejoice over them, and they will be glad. they will give gifts to one another, because these two prophets tormented those who dwell on the earth. : after the three and a half days, the breath of life from god entered into them, and they stood on their feet. great fear fell on those who saw them. : i heard a loud voice from heaven saying to them, "come up here!" they went up into heaven in the cloud, and their enemies saw them. : in that day there was a great earthquake, and a tenth of the city fell. seven thousand people were killed in the earthquake, and the rest were terrified, and gave glory to the god of heaven. : the second woe is past. behold, the third woe comes quickly. : the seventh angel sounded, and great voices in heaven followed, saying, "the kingdom of the world has become the kingdom of our lord, and of his christ. he will reign forever and ever!" : the twenty-four elders, who sit on their thrones before god's throne, fell on their faces and worshiped god, : saying: "we give you thanks, lord god, the almighty, the one who is and who was{tr adds "and who is coming"}; because you have taken your great power, and reigned. : the nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your bondservants the prophets, their reward, as well as to the saints, and those who fear your name, to the small and the great; and to destroy those who destroy the earth." : god's temple that is in heaven was opened, and the ark of the lord's covenant was seen in his temple. lightnings, sounds, thunders, an earthquake, and great hail followed. : a great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. : she was with child. she cried out in pain, laboring to give birth. : another sign was seen in heaven. behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns. : his tail drew one third of the stars of the sky, and threw them to the earth. the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. : she gave birth to a son, a male child, who is to rule all the nations with a rod of iron. her child was caught up to god, and to his throne. : the woman fled into the wilderness, where she has a place prepared by god, that there they may nourish her one thousand two hundred sixty days. : there was war in the sky. michael and his angels made war on the dragon. the dragon and his angels made war. : they didn't prevail, neither was a place found for him any more in heaven. : the great dragon was thrown down, the old serpent, he who is called the devil and satan, the deceiver of the whole world. he was thrown down to the earth, and his angels were thrown down with him. : i heard a loud voice in heaven, saying, "now is come the salvation, the power, and the kingdom of our god, and the authority of his christ; for the accuser of our brothers has been thrown down, who accuses them before our god day and night. : they overcame him because of the lamb's blood, and because of the word of their testimony. they didn't love their life, even to death. : therefore rejoice, heavens, and you who dwell in them. woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time." : when the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. : two wings of the great eagle were given to the woman, that she might fly into the wilderness to her place, so that she might be nourished for a time, and times, and half a time, from the face of the serpent. : the serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream. : the earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon spewed out of his mouth. : the dragon grew angry with the woman, and went away to make war with the rest of her seed, who keep god's commandments and hold jesus' testimony. : then i stood on the sand of the sea. i saw a beast coming up out of the sea, having ten horns and seven heads. on his horns were ten crowns, and on his heads, blasphemous names. : the 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. the dragon gave him his power, his throne, and great authority. : one of his heads looked like it had been wounded fatally. his fatal wound was healed, and the whole earth marveled at the beast. : they worshiped the dragon, because he gave his authority to the beast, and they worshiped the beast, saying, "who is like the beast? who is able to make war with him?" : a mouth speaking great things and blasphemy was given to him. authority to make war for forty-two months was given to him. : he opened his mouth for blasphemy against god, to blaspheme his name, and his dwelling, those who dwell in heaven. : it was given to him to make war with the saints, and to overcome them. authority over every tribe, people, language, and nation was given to him. : all who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the lamb who has been killed. : if anyone has an ear, let him hear. : if anyone has captivity, he will go. if anyone is with the sword, he must be killed.{tr reads "if anyone leads into captivity, into captivity he goes. if anyone will kill with the sword, he must be killed with a sword." instead of "if anyone has captivity, he goes away. if anyone is with the sword, he must be killed."} here is the endurance and the faith of the saints. : i saw another beast coming up out of the earth. he had two horns like a lamb, and he spoke like a dragon. : he exercises all the authority of the first beast in his presence. he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. : he performs great signs, even making fire come down out of the sky to the earth in the sight of people. : he deceives my own people who dwell on the earth because of the signs he was granted to do in front of the beast; saying to those who dwell on the earth, that they should make an image to the beast who had the sword wound and lived. : it was given to him to give breath to it, to the image of the beast, that the image of the beast should both speak, and cause as many as wouldn't worship the image of the beast to be killed. : he causes all, the small and the great, the rich and the poor, and the free and the slave, to be given marks on their right hands, or on their foreheads; : and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name. : here is wisdom. he who has understanding, let him calculate the number of the beast, for it is the number of a man. his number is six hundred sixty-six. : i saw, and behold, the lamb standing on mount zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his father, written on their foreheads. : i heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. the sound which i heard was like that of harpists playing on their harps. : they sing a new song before the throne, and before the four living creatures and the elders. no one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. : these are those who were not defiled with women, for they are virgins. these are those who follow the lamb wherever he goes. these were redeemed by jesus from among men, the first fruits to god and to the lamb. : in their mouth was found no lie, for they are blameless.{tr adds "before the throne of god"} : i saw an angel flying in mid heaven, having an eternal good news to proclaim to those who dwell on the earth, and to every nation, tribe, language, and people. : he said with a loud voice, "fear the lord, and give him glory; for the hour of his judgment has come. worship him who made the heaven, the earth, the sea, and the springs of waters!" : another, a second angel, followed, saying, "babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality." : another angel, a third, followed them, saying with a great voice, "if anyone worships the beast and his image, and receives a mark on his forehead, or on his hand, : he also will drink of the wine of the wrath of god, which is prepared unmixed in the cup of his anger. he will be tormented with fire and sulfur in the presence of the holy angels, and in the presence of the lamb. : the smoke of their torment goes up forever and ever. they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name. : here is the patience of the saints, those who keep the commandments of god, and the faith of jesus." : i heard the voice from heaven saying, "write, 'blessed are the dead who die in the lord from now on.'" "yes," says the spirit, "that they may rest from their labors; for their works follow with them." : i looked, and behold, a white cloud; and on the cloud one sitting like a son of man,{daniel : } having on his head a golden crown, and in his hand a sharp sickle. : another angel came out from the temple, crying with a loud voice to him who sat on the cloud, "send forth your sickle, and reap; for the hour to reap has come; for the harvest of the earth is ripe!" : he who sat on the cloud thrust his sickle on the earth, and the earth was reaped. : another angel came out from the temple which is in heaven. he also had a sharp sickle. : another angel came out from the altar, he who has power over fire, and he called with a great voice to him who had the sharp sickle, saying, "send forth your sharp sickle, and gather the clusters of the vine of the earth, for the earth's grapes are fully ripe!" : the angel thrust his sickle into the earth, and gathered the vintage of the earth, and threw it into the great winepress of the wrath of god. : the winepress was trodden outside of the city, and blood came out from the winepress, even to the bridles of the horses, as far as one thousand six hundred stadia.{ stadia = kilometers or miles} : i saw another great and marvelous sign in the sky: seven angels having the seven last plagues, for in them god's wrath is finished. : i saw something like a sea of glass mixed with fire, and those who overcame the beast, his image,{tr adds "his mark,"} and the number of his name, standing on the sea of glass, having harps of god. : they sang the song of moses, the servant of god, and the song of the lamb, saying, "great and marvelous are your works, lord god, the almighty! righteous and true are your ways, you king of the nations. : who wouldn't fear you, lord, and glorify your name? for you only are holy. for all the nations will come and worship before you. for your righteous acts have been revealed." : after these things i looked, and the temple of the tabernacle of the testimony in heaven was opened. : the seven angels who had the seven plagues came out, clothed with pure, bright linen, and wearing golden sashes around their breasts. : one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of god, who lives forever and ever. : the temple was filled with smoke from the glory of god, and from his power. no one was able to enter into the temple, until the seven plagues of the seven angels would be finished. : i heard a loud voice out of the temple, saying to the seven angels, "go and pour out the seven bowls of the wrath of god on the earth!" : the first went, and poured out his bowl into the earth, and it became a harmful and evil sore on the people who had the mark of the beast, and who worshiped his image. : the second angel poured out his bowl into the sea, and it became blood as of a dead man. every living thing in the sea died. : the third poured out his bowl into the rivers and springs of water, and they became blood. : i heard the angel of the waters saying, "you are righteous, who are and who were, you holy one, because you have judged these things. : for they poured out the blood of the saints and the prophets, and you have given them blood to drink. they deserve this." : i heard the altar saying, "yes, lord god, the almighty, true and righteous are your judgments." : the fourth poured out his bowl on the sun, and it was given to him to scorch men with fire. : people were scorched with great heat, and people blasphemed the name of god who has the power over these plagues. they didn't repent and give him glory. : the fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. they gnawed their tongues because of the pain, : and they blasphemed the god of heaven because of their pains and their sores. they didn't repent of their works. : the sixth poured out his bowl on the great river, the euphrates. its water was dried up, that the way might be made ready for the kings that come from the sunrise. : i saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; : for they are spirits of demons, performing signs; which go forth to the kings of the whole inhabited earth, to gather them together for the war of that great day of god, the almighty. : "behold, i come like a thief. blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame." : he gathered them together into the place which is called in hebrew, megiddo. : the seventh poured out his bowl into the air. a loud voice came forth out of the temple of heaven, from the throne, saying, "it is done!" : there were lightnings, sounds, and thunders; and there was a great earthquake, such as was not since there were men on the earth, so great an earthquake, so mighty. : the great city was divided into three parts, and the cities of the nations fell. babylon the great was remembered in the sight of god, to give to her the cup of the wine of the fierceness of his wrath. : every island fled away, and the mountains were not found. : great hailstones, about the weight of a talent,{ talent is about kilograms or pounds} came down out of the sky on people. people blasphemed god because of the plague of the hail, for this plague is exceedingly severe. : one of the seven angels who had the seven bowls came and spoke with me, saying, "come here. i will show you the judgment of the great prostitute who sits on many waters, : with whom the kings of the earth committed sexual immorality, and those who dwell in the earth were made drunken with the wine of her sexual immorality." : he carried me away in the spirit into a wilderness. i saw a woman sitting on a scarlet-colored animal, full of blasphemous names, having seven heads and ten horns. : the woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the impurities of the sexual immorality of the earth. : and on her forehead a name was written, "mystery, babylon the great, the mother of the prostitutes and of the abominations of the earth." : i saw the woman drunken with the blood of the saints, and with the blood of the martyrs of jesus. when i saw her, i wondered with great amazement. : the angel said to me, "why do you wonder? i will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns. : the beast that you saw was, and is not; and is about to come up out of the abyss and to go into destruction. those who dwell on the earth and whose names have not been written in the book of life from the foundation of the world will marvel when they see that the beast was, and is not, and shall be present.{tr reads "yet is" instead of "shall be present"} : here is the mind that has wisdom. the seven heads are seven mountains, on which the woman sits. : they are seven kings. five have fallen, the one is, the other has not yet come. when he comes, he must continue a little while. : the beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction. : the ten horns that you saw are ten kings who have received no kingdom as yet, but they receive authority as kings, with the beast, for one hour. : these have one mind, and they give their power and authority to the beast. : these will war against the lamb, and the lamb will overcome them, for he is lord of lords, and king of kings. they also will overcome who are with him, called and chosen and faithful." : he said to me, "the waters which you saw, where the prostitute sits, are peoples, multitudes, nations, and languages. : the ten horns which you saw, and the beast, these will hate the prostitute, and will make her desolate, and will make her naked, and will eat her flesh, and will burn her utterly with fire. : for god has put in their hearts to do what he has in mind, and to be of one mind, and to give their kingdom to the beast, until the words of god should be accomplished. : the woman whom you saw is the great city, which reigns over the kings of the earth." : after these things, i saw another angel coming down out of the sky, having great authority. the earth was illuminated with his glory. : he cried with a mighty voice, saying, "fallen, fallen is babylon the great, and she has become a habitation of demons, 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 wrath of her sexual immorality, the kings of the earth committed sexual immorality with her, and the merchants of the earth grew rich from the abundance of her luxury." : i heard another voice from heaven, saying, "come out of her, my people, that you have no participation in her sins, and that you don't receive of her plagues, : for her sins have reached to the sky, and god has remembered her iniquities. : return to her just as she returned, and repay her double as she did, and according to her works. in the cup which she mixed, mix to her double. : however much she glorified herself, and grew wanton, so much give her of torment and mourning. for she says in her heart, 'i sit a queen, and am no widow, and will in no way see mourning.' : therefore in one day her plagues will come: death, mourning, and famine; and she will be utterly burned with fire; for the lord god who has judged her is strong. : the kings of the earth, who committed sexual immorality and lived wantonly with her, will weep and wail over her, when they look at the smoke of her burning, : standing far away for the fear of her torment, saying, 'woe, woe, the great city, babylon, the strong city! for your judgment has come in one hour.' : the merchants of the earth weep and mourn over her, for no one buys their merchandise any more; : merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble; : and cinnamon, incense, perfume, frankincense, wine, olive oil, fine flour, wheat, sheep, horses, chariots, and people's bodies and souls. : the fruits which your soul lusted after have been lost to you, and all things that were dainty and sumptuous have perished from you, and you will find them no more at all. : the merchants of these things, who were made rich by her, will stand far away for the fear of her torment, weeping and mourning; : saying, 'woe, woe, the great city, she who was dressed in fine linen, purple, and scarlet, and decked with gold and precious stones and pearls! : for in an hour such great riches are made desolate.' every shipmaster, and everyone who sails anywhere, and mariners, and as many as gain their living by sea, stood far away, : and cried out as they looked at the smoke of her burning, saying, 'what is like the great city?' : they cast dust on their heads, and cried, weeping and mourning, saying, 'woe, woe, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth!' for in one hour is she made desolate. : "rejoice over her, o heaven, you saints, apostles, and prophets; for god has judged your judgment on her." : a mighty angel took up a stone like a great millstone and cast it into the sea, saying, "thus with violence will babylon, the great city, be thrown down, and will be found no more at all. : the voice of harpists, minstrels, flute players, and trumpeters will be heard no more at all in you. no craftsman, of whatever craft, will be found any more at all in you. the sound of a mill will be heard no more at all in you. : the light of a lamp will shine no more at all in you. the voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. : in her was found the blood of prophets and of saints, and of all who have been slain on the earth." : after these things i heard something like a loud voice of a great multitude in heaven, saying, "hallelujah! salvation, power, and glory belong to our god: : for true and righteous are his judgments. for he has judged the great prostitute, who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand." : a second said, "hallelujah! her smoke goes up forever and ever." : the twenty-four elders and the four living creatures fell down and worshiped god who sits on the throne, saying, "amen! hallelujah!" : a voice came forth from the throne, saying, "give praise to our god, all you his servants, you who fear him, the small and the great!" : i heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, "hallelujah! for the lord our god, the almighty, reigns! : let us rejoice and be exceedingly glad, and let us give the glory to him. for the marriage of the lamb has come, and his wife has made herself ready." : it was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. : he said to me, "write, 'blessed are those who are invited to the marriage supper of the lamb.'" he said to me, "these are true words of god." : i fell down before his feet to worship him. he said to me, "look! don't do it! i am a fellow bondservant with you and with your brothers who hold the testimony of jesus. worship god, for the testimony of jesus is the spirit of prophecy." : i saw the heaven opened, and behold, a white horse, and he who sat on it is called faithful and true. in righteousness he judges and makes war. : his eyes are a flame of fire, and on his head are many crowns. he has names written and a name written which no one knows but he himself. : he is clothed in a garment sprinkled with blood. his name is called "the word of god." : the armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. : out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. he will rule them with an iron rod.{psalm : } he treads the winepress of the fierceness of the wrath of god, the almighty. : he has on his garment and on his thigh a name written, "king of kings, and lord of lords." : i saw an angel standing in the sun. he cried with a loud voice, saying to all the birds that fly in the sky, "come! be gathered together to the great supper of god,{tr reads "supper of the great god" instead of "great supper of god"} : that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, and the flesh of horses and of those who sit on them, and the flesh of all men, both free and slave, and small and great." : i saw the beast, and the kings of the earth, and their armies, gathered together to make war against him who sat on the horse, and against his army. : the beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the mark of the beast and those who worshiped his image. these two were thrown alive into the lake of fire that burns with sulfur. : the rest were killed with the sword of him who sat on the horse, the sword which came forth out of his mouth. all the birds were filled with their flesh. : i saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. : he seized the dragon, the old serpent, which is the devil and satan, who deceives the whole inhabited earth, and bound him for a thousand years, : and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. after this, he must be freed for a short time. : i saw thrones, and they sat on them, and judgment was given to them. i saw the souls of those who had been beheaded for the testimony of jesus, and for the word of god, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. they lived, and reigned with christ for the thousand years. : the rest of the dead didn't live until the thousand years were finished. this is the first resurrection. : blessed and holy is he who has part in the first resurrection. over these, the second death has no power, but they will be priests of god and of christ, and will reign with him one thousand years. : and after the thousand years, satan will be released from his prison, : and he will come out to deceive the nations which are in the four corners of the earth, gog and magog, to gather them together to the war; the number of whom is as the sand of the sea. : they went up over the breadth of the earth, and surrounded the camp of the saints, and the beloved city. fire came down out of heaven from god, and devoured them. : the devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are also. they will be tormented day and night forever and ever. : i saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. there was found no place for them. : i saw the dead, the great and the small, standing before the throne, and they opened books. another book was opened, which is the book of life. the dead were judged out of the things which were written in the books, according to their works. : the sea gave up the dead who were in it. death and hades{or, hell} gave up the dead who were in them. they were judged, each one according to his works. : death and hades{or, hell} were thrown into the lake of fire. this is the second death, the lake of fire. : if anyone was not found written in the book of life, he was cast into the lake of fire. : i saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more. : i saw the holy city, new jerusalem, coming down out of heaven from god, made ready like a bride adorned for her husband. : i heard a loud voice out of heaven saying, "behold, god's dwelling is with people, and he will dwell with them, and they will be his people, and god himself will be with them as their god. : he will wipe away from them every tear from their eyes. death will be no more; neither will there be mourning, nor crying, nor pain, any more. the first things have passed away." : he who sits on the throne said, "behold, i am making all things new." he said, "write, for these words of god are faithful and true." : he said to me, "it is done! i am the alpha and the omega, the beginning and the end. i will give freely to him who is thirsty from the spring of the water of life. : he who overcomes, i will give him these things. i will be his god, and he will be my son. : but for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers,{the word for "sorcerers" here also includes users of potions and drugs.} idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death." : one of the seven angels who had the seven bowls, who were loaded with the seven last plagues came, and he spoke with me, saying, "come here. i will show you the wife, the lamb's bride." : he carried me away in the spirit to a great and high mountain, and showed me the holy city, jerusalem, coming down out of heaven from god, : having the glory of god. her light was like a most precious stone, as if it was a jasper stone, clear as crystal; : having a great and high wall; having twelve gates, and at the gates twelve angels; and names written on them, which are the names of the twelve tribes of the children of israel. : on the east were three gates; and on the north three gates; and on the south three gates; and on the west three gates. : the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the lamb. : he who spoke with me had for a measure, a golden reed, to measure the city, its gates, and its walls. : the city lies foursquare, and its length is as great as its breadth. he measured the city with the reed, twelve thousand twelve stadia{ , stadia = or , kilometers or , miles. tr reads , stadia instead of , stadia.}. its length, breadth, and height are equal. : its wall is one hundred forty-four cubits,{ cubits is about . meters or feet} by the measure of a man, that is, of an angel. : the construction of its wall was jasper. the city was pure gold, like pure glass. : the foundations of the city's wall were adorned with all kinds of precious stones. the first foundation was jasper; the second, sapphire{or, lapis lazuli}; the third, chalcedony; the fourth, emerald; : the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprasus; the eleventh, jacinth; and the twelfth, amethyst. : the twelve gates were twelve pearls. each one of the gates was made of one pearl. the street of the city was pure gold, like transparent glass. : i saw no temple in it, for the lord god, the almighty, and the lamb, are its temple. : the city has no need for the sun, neither of the moon, to shine, for the very glory of god illuminated it, and its lamp is the lamb. : the nations will walk in its light. the kings of the earth bring the glory and honor of the nations into it. : its gates will in no way be shut by day (for there will be no night there), : and they shall bring the glory and the honor of the nations into it so that they may enter. : there will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the lamb's book of life. : he showed me a{tr adds "pure"} river of water of life, clear as crystal, proceeding out of the throne of god and of the lamb, : in the middle of its street. on this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. the leaves of the tree were for the healing of the nations. : there will be no curse any more. the throne of god and of the lamb will be in it, and his servants serve him. : they will see his face, and his name will be on their foreheads. : there will be no night, and they need no lamp light; for the lord god will illuminate them. they will reign forever and ever. : he said to me, "these words are faithful and true. the lord god of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon." : "behold, i come quickly. blessed is he who keeps the words of the prophecy of this book." : now i, john, am the one who heard and saw these things. when i heard and saw, i fell down to worship before the feet of the angel who had shown me these things. : he said to me, "see you don't do it! i am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. worship god." : he said to me, "don't seal up the words of the prophecy of this book, for the time is at hand. : he who acts unjustly, let him act unjustly still. he who is filthy, let him be filthy still. he who is righteous, let him do righteousness still. he who is holy, let him be holy still." : "behold, i come quickly. my reward is with me, to repay to each man according to his work. : i am the alpha and the omega, the first and the last, the beginning and the end. : blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. : outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. : i, jesus, have sent my angel to testify these things to you for the assemblies. i am the root and the offspring of david; the bright and morning star." : the spirit and the bride say, "come!" he who hears, let him say, "come!" he who is thirsty, let him come. he who desires, let him take the water of life freely. : i testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may god add to him the plagues which are written in this book. : if anyone takes away from the words of the book of this prophecy, may god take away his part from the tree of life, and out of the holy city, which are written in this book. : he who testifies these things says, "yes, i come quickly." amen! yes, come, lord jesus. : the grace of the lord jesus christ be with all the saints. amen. the revelation explained an exposition, text by text, of the apocalypse of st. john showing the marvelous development of the prophecies from the time of their delivery on the isle of patmos--the establishment and growth of christianity--rise of mohammedanism in the eastern empire--of the papacy in the western division--of protestantism--the civil history of the territory comprising the ancient roman empire until the end of time--together with the conflicts and triumphs of the redeemed until the final judgment, and their eternal reward and home in the "new heavens and new earth." by f.g. smith author of "what the bible teaches" and "the last reformation," etc. * * * * * "behold the former things are come to pass, and new things do i declare: before they spring forth i tell you of them." isa. : . "surely the lord god will do nothing, but he revealeth his secret unto his servants the prophets." amos : . preface. the subject of prophecy should be of interest to every bible student. its importance can not be overestimated. by it we are enabled to ascertain our true position in this time-world. from the early dawn of creation, inspiration has foretold with certainty the great facts connected with the history of god's chosen people. by this means alone, the divinity of jesus christ and the truth of our holy religion has been established in many minds; for it is not in the power of mortals thus to vaticinate future events. with such surprising accuracy have these predictions been fulfilled that even infidels ofttimes bear witness to their truthfulness. "behold the former things are come to pass, and new things do i declare: before they spring forth i tell you of them." isa. : . "for i am god, and there is none else; i am god, and there is none like me, declaring the end from the beginning, and from ancient times the things that are not yet done." isa. : , . the revelation is a rich mine of prophetic truth. the history of the current dispensation is there delineated in advance so perfectly that we can not but attribute its authorship to him who knoweth the end from the beginning, and worketh all things after the counsel of his own will. it was written for the special benefit of the people of god, and we should give it prayerful consideration. in the preparation for this work, i have gleaned historical information from all the general and ecclesiastical histories, encyclopedias, etc., within my reach, and only regret that i had not access to a still greater number. however, knowing that large books are seldom read, i determined in advance not to write an extensive work, but to condense the subject matter as much as possible, and, therefore, i have been obliged to omit much valuable material previously gathered. for this reason many lines of prophetic truth penned by others of the sacred writers have been passed over in silence, even though relating to the same events as certain symbolic visions in the revelation. i have availed myself of all the helps and the commentaries within my reach in the study of this important subject. however, i have but seldom referred to the opinions of expositors. in most cases their explanations are not based upon any established rule of interpretation, and the definite laws of symbolic language are usually overlooked or disregarded. ordinary readers of the revelation have always supposed that the only course for them was to take the opinion of some learned expositor and to believe on _his authority_; and when they have found that equally learned and judicious men sustained the most opposite views, they have been bewildered amid conflicting opinions and have decided that, when such men were at issue, it was useless for them to investigate. while, therefore, i have made every available use of their opinions, it was only for the purpose of forming my own and of enabling myself so to unfold the nature of the symbols that every one might see for himself the propriety of the interpretation given. the present knowledge that has been attained of this prophetic book is largely the result of the combined efforts of all who have labored to unfold its meaning. no one has had the honor of first understanding all its parts, and very few have failed to contribute something, more or less, to its true interpretation. therefore i have endeavored as much as possible to gather up the good from the labors of my predecessors and to combine it with the results of my own study and research. the exposition of mr. lord has had an important bearing on this work. for many beautiful thoughts concerning the nature and the use of symbols, in the chapter on the nature of symbolic language, i must acknowledge special indebtedness to the lectures of thomas wickes on the apocalypse, delivered many years ago, although i have ofttimes arrived at quite different conclusions in their interpretation throughout the revelation. much appreciated assistance has been derived from the works of other commentators as well. there is considerable disagreement among historians themselves regarding certain historical points, but their differences are of minor importance so far as the present work is concerned. when such points were involved, i have simply endeavored to follow the best authorities. lengthy or important quotations from other writers have been duly credited where they appear, hence no special mention is necessary in this place. minor extracts are merely enclosed within quotation-marks. the decline and fall of the roman empire, vols., philadelphia, , is the edition of gibbon's rome from which quotations are made. to assist in simplifying the subject and in placing it before the reader in a concise, comprehensive manner, a number of useful diagrams have been added; for they serve about the same purpose in the study of a subject so complicated as do maps in the study of geography. i would especially call attention to the large "diagram of the revelation," where the various lines of prophetic truth are outlined in parallel series, enabling the reader to comprehend at once where the symbolic narrative returns to take up a new line of thought covering the same period of time. in these diagrams, however, no attempt has been made to set forth every phase of thought connected with the subject; only the main features have been outlined. feeling directed by the lord to undertake this work and realizing the greatness of the task, i have earnestly sought for divine wisdom and guidance, and i humbly acknowledge his gracious assistance in its prosecution; and while i can not indulge the hope that human fallibility has been overcome, yet i firmly believe that a careful reliance upon the holy spirit has been an effectual means of avoiding error and unfolding many of the hitherto mysterious prophecies of this wonderful book. to his worthy name i ascribe all praise and glory. the future, doubtless, will witness a still greater development of this subject; for men of god more worthy and possessing greater abilities will arise, who, beginning where we have left off, will continue its investigation and throw upon it additional light as yet unrevealed. that the lord will bless the revelation explained to the good of his church upon earth and grant it a place, however small, in the cause of present truth, is my earnest prayer. yours in christ, f.g. smith. _grand junction, mich., june , _. preface to fourth edition the reception accorded this work when it was first submitted to the public was more than gratifying to the author. the lapse of time has only tended to confirm still more strongly the fundamental nature of the principle of interpretation adopted. in order to supply the constant demand, the fourth edition is now issued. i have taken advantage of this opportunity to make certain revisions necessitated by an increase of knowledge since the work was first written, nearly twelve years ago. this revision, however, did not require an entire re-writing and does not involve a change in fundamentals. f.g. smith. _anderson, ind., mar. , _. contents. preface nature of symbolic language chapter i. introduction, verses - vision of christ, verses - chapter ii. message to ephesus, verses - message to smyrna, verses - message to pergamus, verses - message to thyatira, verses - chapter iii. message to sardis, verses - message to philadelphia, verses - message to laodicea, verses - chapter iv. vision of god's throne chapter v. the book with seven seals chapter vi. first seal opened, verses , second seal opened, verses , third seal opened, verses , fourth seal opened, verses , fifth seal opened, verses - sixth seal opened, verses - chapter vii. god's servants sealed, verses - the white-robed company, verses - chapter viii. seventh seal opened, verses - first trumpet sounded, verses , second trumpet sounded, verses , third trumpet sounded, verses , fourth trumpet sounded, verses , chapter ix. fifth trumpet sounded, verses - sixth trumpet sounded, verses - chapter x. the rainbow angel chapter xi. temple and holy city, verses , the two witnesses, verses - the witnesses slain, verses - the witnesses resurrected, verses - seventh trumpet sounded, verses - chapter xii. woman and man-child, verses - michael and the dragon, verses - the woman's flight, verses - chapter xiii. the leopard beast, verses - "the faith of the saints," verse the two-horned beast, verses - chapter xiv. the , on mount sion, verses - the three angels, verses - "the patience of the saints," verses , harvest of the world, verses - chapter xv. seven last plagues chapter xvi. the first vial, verses , the second vial, verse the third vial, verses - the fourth vial, verses , the fifth vial, verses , the sixth vial, verses - the seventh vial, verses - chapter xvii. "babylon the great," verses - beast and ten kingdoms, verses - chapter xviii. fall of babylon chapter xix. marriage of the lamb, verses - coming of christ, verses - chapter xx. the dragon bound, verses - the dragon released, verses - the judgment scene, verses - chapter xxi. new heaven and earth, verses - the heavenly jerusalem, verses - chapter xxii. river and tree of life, verses - christ's coming and eternity, verses - nature of symbolic language. before proceeding with the interpretation of this wonderful book, it will be necessary for us to pause and make inquiry concerning the nature of the language employed in its prophecies and concerning the mode of its interpretation. it will be seen at a glance that it is wholly unlike the common language of life; and it will be useless for us to undertake to ascertain its signification unless we understand perfectly the principles upon which it is founded. the question may be asked, "is the language intelligible at all?" considering the variety of interpretations placed upon it by expositors and the opinions generally held respecting it, we might conclude that it is not. the majority of the people look upon these prophecies as "a mass of unintelligible enigmas," and are ready to tell the student of revelation that this book "either finds or leaves a man mad." but are we to look upon its language as being applied at a venture, without any definite rule, capable of every variety of meaning, so that we can never be quite _sure_ that we have its correct interpretation? commentators generally unite in attaching a definite meaning to certain symbols, and they tell us that these can not be applied otherwise without violating their nature. they may not give us their reasons for thus applying them (in fact, they generally do not), yet it is evidently assumed that such reasons do exist. now, if reasons actually exist why a definite signification must be applied to the symbol in the one case, why do they not exist in another case, and in all cases? if any law exists in the case at all, it is a uniform one, for a law that does not possess uniformity is no law; otherwise, it would be an unintelligible revelation, and the only possible thing left for us to do would be to attempt to solve it like a riddle--guess it out. it would be as if the writer were to use words with every variety of meaning peculiarly his own attached, without informing the reader what signification to give them in a given instance. no man has a right thus to abuse written or spoken language; and we may take it for granted that the god of heaven would not make such an indiscriminate use of symbolical language when making a revelation to men. there is no other book the wide world around in which language is as carefully employed as in the bible; and we can rest assured that when god gave this revelation to jesus christ "to _show_ unto his servants things which must shortly come to pass," he made choice of proper symbols whose meaning can be definitely evolved, provided we can but ascertain the great underlying principles upon which their original selection was based. in the ordinary communication of our thoughts we employ arbitrary signs and sounds to which we have universally agreed to fix a definite meaning. thus, our entire spoken language is made up of a great variety of sounds or words with which by long practise we have become familiar. we call a certain object a horse, not because there is any similarity between the sound and the animal designated, but because we have agreed that that sound shall represent that object. so, also, we have agreed that the characters h-o-r-s-e shall represent the same thing; and by the use of twenty-six characters, called the alphabet, placed together in various combinations, we are able to write our entire spoken language. the incidents connected with the introduction of written language among a barbarous people are worthy of remark in this connection. that thought can be conveyed to persons at a distance by the use of certain cabalistic characters seems to them incredible, and when compelled to believe it, they look upon the person that can accomplish such wonders as embodying something supernatural. these things i mention merely to call attention to the fact that spoken and written language is a curious and wonderfully complicated affair. this is brought forcibly to our minds when we hear persons conversing in a foreign tongue, or when we pick up a book the characters of which are wholly unlike those of our own language. to us an english book is full of instinctive beauty, every letter or mark possessing a definite meaning that is instantly conveyed to our minds, because we have become familiar with them by diligent study and practise. there are other ways of transferring thought besides the complicated system just mentioned--ways which are much more natural and simple. thus, a simpler way to represent a certain object would be to draw a picture of it; or, better still, to represent a certain character or quality by exhibiting, not the object itself, but an analagous one whose peculiar character that property is; for examples: the quiet, peaceful, gentle disposition of a child, by a lamb; a man of cunning, artful, deceptive disposition, by a fox; or a cruel, bloodthirsty, vindictive tyrant, by a tiger, etc. this is hieroglyphical or symbolic language. this language takes precedence over every other for naturalness and simplicity, being common to a greater or less extent among all nations and intelligible to all. spoken language was undoubtedly a gift from god originally, while written language is probably a mere human invention. we are not to suppose that the first attempts to convey thought in writing would be by an alphabetical system, but by the symbolic, it being, as before stated, the most natural and within reach of the ordinary ingenuity of man. this is proved by the fact that the inscriptions on the ancient monuments of egypt and the inscriptions of other nations of antiquity are of this character. it is also a fact worthy of notice that, four thousand years later, men of other countries and of other languages have, by much study and a careful comparison of the symbols, been able to decipher with accuracy those hierographical representations.[ ] this of itself is sufficient to establish the point that definiteness can be attached to the use and the interpretation of carefully-selected symbols, when the principles that governed their original selection are discovered. [footnote : the systems of hieroglyphical writing employed by various nations have, for the most part, remained unintelligible until a key of their interpretation was discovered. in m. bouchard, a french captain of engineers, while digging intrenchments on the site of an old temple near the rosetta mouth of the nile, unearthed a black stone containing a trilingual inscription in hieroglyphics, demotic characters, and greek. the last paragraph of the greek inscription stated that two translations, one in the sacred and the other in the popular egyptian language, would be found adjacent; hence this celebrated stone has afforded european scholars a key to the language and writing of the ancient egyptians. the cuneiform writing of the babylonians and persians remained a mystery also until modern times, but great progress has now been made in the deciphering of thousands of inscribed clay tablets, cylinders, prisms, etc. the key to its interpretation is the celebrated inscription at behistun, cut upon the face of a high rock three hundred feet above its base, and recording a portion of the history of darius. it is written in the cuneiform characters, in three languages--median, persian, and assyrian.] i do not wish to be understood as implying that the symbolical language of scripture is identical with the hieroglyphics of ancient monuments. there may be different kinds of symbolic representations; but they are not arbitrary, as is spoken language, and can not be arbitrarily applied; a fixed law governs them all. now, the book of revelation is made up of this symbolic language. it is not, however, confined to this book alone. there are many instances of it to be found elsewhere in the sacred volume, and in many cases it is explained by inspiration itself, thus giving us a reliable key to the whole. joseph's dream of the eleven sheaves that made obeisance to his sheaf was of this description (gen. : , ), and his eleven brethren were angered, because its meaning was apparent--that they should be humbled before him. also, his dream of the sun, the moon, and the eleven stars (verses , ) was understood to signify the subjection of the entire family unto him, which was actually fulfilled after joseph's exaltation in egypt. the chief butler's dream of the vine with three branches bearing grapes, which he took and pressed into the king's cup, was interpretated by joseph as signifying the butler's restoration in three days to his former position of cup-bearer to the king; while the chief baker's dream of the three baskets upon his head, out of which the birds ate, was interpretated as signifying his execution in the same length of time. gen. . pharaoh's dream of the seven fat kine and the seven lean kine, also of the seven full ears and the seven thin ears, signified seven years of plenty and seven years of famine. gen. . again, the four divisions of king nebuchadnezzar's wonderful image was explained by daniel as signifying four universal monarchies and the ten toes as signifying the ten minor kingdoms which grew out of the fourth; while the stone that was cut out of the mountain without human intervention he interpreted as signifying the divine kingdom of god. dan. . the two-horned ram of daniel's vision (chap. ), according to the explanation of the angel, symbolized the medo-persian empire, its two horns signifying the two dynasties of allied kings that composed it. the he-goat signified the greco-macedonian empire; his great horn, its first mighty king; and the four horns that replaced the great one when broken represented four kings under whom the empire would eventually be divided into as many parts. in the apocalypse itself we have a number of symbols divinely interpreted, "the seven stars are the angels of the seven churches." "the seven candle-sticks which thou sawest are the seven churches." "the ten horns which thou sawest are ten kings." "the waters which thou sawest ... are peoples, and multitudes, and nations, and tongues." "the woman which thou sawest is that great city which reigneth over the kings of the earth," etc. it will be seen that the great underlying principle or _law_ upon which symbolic language is based is analogy. an object is chosen to represent not itself, but something of analagous character. webster defines _symbol_ as follows: "the sign or representation of any moral thing by the images or properties of natural things. thus, a lion is the _symbol_ of courage; the lamb is the _symbol_ of meekness or patience." home, in his introduction to the study of the bible, says: "by symbols we mean certain representative marks, rather than express pictures; or, if pictures, such as were at the time _characters_, and besides presenting to the eye the resemblance of a particular object, suggested a general idea to the mind, as when a _horn_ was made to denote _strength_, an _eye_ and _scepter, majesty_, and in numberless such instances; where the picture was not drawn to express merely the thing itself, but something else, which was, or was conceived to be, analagous to it." the main idea, then, as expressed in the foregoing definitions, is the representation of an object, not by a picture of itself, but by something analagous, such as the exhibition of moral qualities by images drawn from nature. but the use of symbols is not confined to the representation of moral subjects alone. anything may be symbolized to which a corresponding analagous object can be found. to establish the principle of analogy here laid down, it will be necessary to refer only to a few of the numerous examples of divinely interpreted symbols in the scriptures. any one can readily perceive the analogy between the seven fat kine of pharaoh's dream and as many years of plenty; so, also, with the seven full, healthy ears that grew up on seven stalks. likewise, the analogy between the seven thin kine and as many years of famine, and the seven thin, blasted ears that represented the same thing, is apparent. one fat kine or one full ear would symbolize one year of plenty, when crops were abundant; while seven would represent as many distinct seasons of prosperity, etc. kine do not represent kine, but something analagous. the beasts of daniel's visions do not represent animals like themselves, or a multitude of such animals, but something of analagous disposition. the analogy between a wild, ferocious beast, stamping upon or devouring everything within its reach, and a cruel, persecuting, tyrannical government is apparent. a horn does not signify a horn, but some great power, such as a dynasty of kings or rulers; and what the horn is to the animal in manifesting its desolating disposition, kings and rulers are to an empire in executing the persecuting or oppressive principles of the body politic. a pure, chaste virgin is used to symbolize the true church of god; whereas a corrupt harlot is chosen to represent an apostate church, and fornication her idolatrous worship. although this principle is worthy of further elucidation, yet enough has been said to firmly establish the point that symbolic language is founded upon analogy. it is also clear that, whenever we attach a literal signification to a symbolic object, we immediately destroy entirely its use as a symbol. so we may accept it as one established landmark in the interpretation of the apocalypse, that every symbol, regardless of the department from which it is taken--whether from the material universe, the animal kingdom, human life or the heavenly realm--stands as the representative, not of itself, but of some other object of analagous character not found in the same department from which it is drawn. this develops another important fact worthy of attention. if the great law of symbolic language is based upon analogy, it is clear to a demonstration that the symbols employed _must be_ definitely applied. they can not be arbitrary, as the words composing our spoken language are. there is nothing in the nature of the thing to prevent our calling a horse an elephant, provided we had only agreed universally to adopt that designation of the animal referred to (arbitrary sounds can be arbitrarily applied); but we violate nature when we attempt to make a ferocious tiger the symbol of an innocent child, or represent a blood-thirsty tyrant by the symbol of a lamb. a disgusting, polluted harlot may be the proper symbol of an apostate church, but of the pure, holy church of god--_never_. a proper correspondence must be kept up. we must follow nature strictly. symbols are drawn from every department--from animate and inanimate creation, from animal life and human life, from the visible universe below and the heavenly world above, and also from some objects of fancy to which there is no corresponding object in existence, such as daniel's four-headed beast, or the one in the revelator's vision with seven heads and ten horns; but in the selection of the same a proper correspondence of quality is kept up. the symbols that are chosen to set forth the great spiritual affairs of the church are such as are in themselves nobler than those selected to describe the political affairs of kings and empires, because in the divine estimation the church is of infinitely greater importance and occupies a more honorable position than worldly kingdoms. thus, a beautiful virgin bride is chosen to represent the church of god; whereas a great red dragon with seven heads and ten horns is chosen to symbolize the pagan roman empire. the glorious body of god's reformers is set forth under the symbol of an angel from heaven, with his face as the sun, his feet as pillars of fire, and a rainbow upon his head; whereas the saracen warriors of mahomet are locusts upon the earth, with stings of scorpions. the department of human and angelic life is chosen to set forth the spiritual affairs of the church, while the department of nature and of animal life represents the political affairs of nations. to this general rule, there is at least one exception. certain things connected with god's chosen people under the old dispensation are considered proper symbols to represent similar things or events in the new testament dispensation, without special regard to the department from which they are drawn. thus, the temple, altar, incense, candlesticks, holy city, etc., of the former age, though not taken from the department of human or angelic life, are, nevertheless, clearly used to represent affairs of the church, the analogy in the case being apparent because of their former prominence as connected with the lord's covenant people. again, when the symbol selected is that of a living, active, intelligent agent, it represents an analagous intelligent agent. likewise, the actions of the former plainly denote analagous actions in the latter, and the effects produced by the actions of the symbolic agent signify analagous effects produced by the actions of the agent symbolized. to make it clearer: agents symbolize agents, actions symbolize actions, and effects symbolize effects. if this be not true--if agents can symbolize actions and effects as well as agents, or if actions can symbolize agents and effects--then all is an inextricable maze of confusion, and well may we repeat the words uttered by a certain minister to the writer, "the book should have been called mystification, not revelation." the same principle of analogy is carried out in another particular. whenever the enemies of god or destructive agents are intended, objects of a corresponding desolating character are chosen as their symbols; whereas the peaceful triumphs of the cross, as exhibited by god's chosen people, are described under symbols of an equally benign and gentle character. thus, the anti-christian, persecuting power of rome is described as a ferocious wild beast, stamping everything beneath its feet and spreading desolation on every side. the vandal hordes of northern barbarians, who, under genseric overran the western roman empire early in the fifth century, are symbolized by a volcanic mountain cast into the sea and spreading its streams of molten lava in every direction. the fearful pest of mohammedanism is a dense smoke issuing from the bottomless pit and darkening the heavens. the saracens of mahomet are swarms of locusts appearing upon the earth, with scorpion stings, tormenting men five months, or, prophetically, one hundred and fifty years. on the other hand, a church is a candle-stick; its pastor, a beautiful star; the whole church, a virgin bride; the glorious assembly of god's reformers, a rainbow angel, etc. from the foregoing it will be seen that symbols are not words, but things, chosen because of some analagous resemblance to represent other things; and by a careful study of the nature of the symbols themselves we can ascertain where to look for their fulfilment. in the present work no attempt has been made to prove the interpretations given merely by the authority of learned names (for they can be arrayed on every side of a passage), but the nature of the symbols themselves has been developed; and the reader will be able to judge how nearly the known laws of symbolic language have been followed. it will be necessary, however, to notice another exception to the rules given, although it can scarcely be said to form an exception--it rather proves the very position taken. undoubtedly, there are some few objects whose nature forbids their symbolization, there being no object in existence of analagous character that can be chosen as their representative. god, evidently, can not be symbolized; for where is the individual in heaven or on earth that can stand as his representative? "to whom then will ye liken god? or what likeness will ye compare unto him?" isa. : . man can not represent him, angels can not; for whenever they appear on the panoramic scene, they denote distinguished agencies among men. there may be certain symbols connected with his person, setting forth his divine attributes and proclaiming the eternal majesty of his name; but he himself is described as "one sitting upon a throne," before whom the created intelligences of earth and heaven fall down and worship unceasingly, but no symbol of him is given. the same exception also applies to the person of jesus, our savior and redeemer. while the human aspect of the savior, as exhibited during the incarnation in his sacrificial death, may be properly symbolized by a lamb, as in chap. v, there is no created intelligence in god's great universe that can be chosen to represent, in his true, essential divinity, him who does not deem it robbery to claim equality with god. there may, likewise, be certain symbols connected with his person to give us at least a faint impression of his divine character and infinite majesty; yet when he appears upon the symbolic scene, he distinctly announces, "i am the first and the last: i am he that liveth, and was dead; and, behold, i am alive forevermore." "he hath on his vesture and on his thigh a name written, king of kings, and lord of lords." so whenever the divine christ appears on the symbolic scene, he comes in his own person, proclaiming his own name, and we need look for no symbol of him. upon the opening of the fifth seal, the souls of the martyrs are represented as crying unto god from the altar for the avenging of their blood on those who dwell on the earth. where is there an object in all creation analagous to a disembodied spirit? none can be found. it is easy to give them an arbitrary name; therefore they appear in the revelation under their own appropriate title, as "the _souls_ of them that were slain." chap. : , , also : . this exception applies to every case where no corresponding object can be selected as a symbol. where the nature of the subject forbids its symbolization, there the description must of necessity be literal, and all such objects appear under their own appropriate titles. otherwise, we are to look upon the entire book of revelation as a vast collection of symbols whose interpretation is to be found, not in the department from which they are taken, but in another, to which they bear a certain analagous resemblance. although not pertaining strictly to the subject of symbolic language, yet a word respecting the plan of the prophecy will be appropriate at this time. the prophetic events are not arranged after the ordinary plan of histories, narrating all the contemporaneous events in a given period, whether civil, religious, literary, scientific, or biographical, thus finishing up the history of that period; but it consists of a number of distinct themes running over the same ground. the proof of this assertion will appear as we proceed with the development of the prophecies. may the wisdom of heaven direct us in the perusal of this wonderful book of revelation, and may we at last be "accounted worthy to obtain that world," and the glorious privilege of rendering eternal praise to "him that sitteth upon the throne," "upholding all things by the word of his power," "declaring the end from the beginning," and revealing his mighty works unto the children of men. chapter i. the revelation of jesus christ, which god gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant john: . who bare record of the word of god, and of the testimony of jesus christ, and of all things that he saw. . blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. this book of the revelation is frequently styled the apocalypse, derived from the word by which it is designated in greek. jesus christ having received it from god, its author, designed it for the future benefit of his church, and communicated it to his servants by the hand of the beloved apostle john. its character is described by its title "revelation," which signifies something revealed or made known; and its object was to "show unto his servants things which must shortly come to pass." this object of god's in delivering the revelation to his church should be a sufficient refutation of the popular theory that this book is unintelligible, and its varied symbols wrapped in such deep mystery that their meaning can not be evolved; for it is not consonant with the supreme power and wisdom of the god-head to suppose that, in making a revelation to man, he would make the fatal mistake of clothing his language with a mystery that defies the intellect of mortals to unveil. it is said of the things herein revealed that they "must shortly come to pass," by which is meant not that they were all to be completely fulfilled within a short time, but that the series of special events predicted were soon to begin. thus, we speak of a century or eternity as near at hand, by which we mean that the events of the period spoken of are about to commence, although the end of the series may be very far off. but who are "his servants"? for whose benefit was the revelation given? surely it was for all those who become children of god by faith in christ jesus, from the beginning of the gospel dispensation when it was given, until the end of time; for a benediction is pronounced upon _all_ those who read and hear its prophecies and "keep those things which are written therein." it was this promised blessing unto the earnest inquirers into the truths of revelation that enabled the writer to decide to give these prophecies the consideration that is justly their due, and to recognize their infinite importance to the present church; "for the time is at hand" that will close the series of events herein predicted and usher in eternity. every fulfilment of prophecy brings with it new duties, and enjoins fresh responsibilities upon the people of god; yea, "every revolving century, every closing year, adds to the urgency with which attention is challenged to the concluding portion of holy writ." daniel prophetically described some of the events contained also in the apocalypse, but he was told to shut up the words and seal the book _until_ the time of the end, when "many shall run to and fro, and knowledge shall be increased." it has been a matter of conjecture as to who the angel or messenger was that christ sent to deliver the prophecies to john. some suppose it to have been gabriel, because of his having been a chosen instrument to deliver similar prophecies to daniel. some think it was elijah, he having been translated that he should not see death, and afterwards appearing on the mount of transfiguration. others think it was one of the redeemed sons of earth; because afterward, when rejecting the worship john was about to tender him, he says, "see thou do it not: i am thy fellow-servant, and of thy brethren that have the testimony of jesus: worship god." chaps. : ; : . but we can not identify this messenger positively, as no definite information is given. to these revelations received john bore a faithful record of all things that he _saw_, implying the fact that they passed in vision before him and he beheld them as in a picture. . john to the seven churches which are in asia: grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven spirits which are before his throne; . and from jesus christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. unto him that loved us, and washed us from our sins in his own blood, . and hath made us kings and priests unto god and his father; to him be glory and dominion for ever and ever. amen. . behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. even so, amen. . i am alpha and omega, the beginning and the ending, saith the lord, which is, and which was, and which is to come, the almighty. the apocalypse opens with the salutation of john to the seven churches in asia, unto whom it was particularly addressed, and for whom special messages were prepared. there were other congregations of the church of god in asia, or asia minor, besides the seven to whom the revelation was sent, such as colosse, miletus, troas, etc. why only seven were addressed, we do not know, unless it be that the number seven is used, as elsewhere in the sacred volume, to denote fulness or completeness, being, as has been said, "a kind of memorial of the great facts of the first seven days of time which have divided all ages into cycles of weeks." so when we read of christ's walking in the midst of the seven churches, we are to understand that he is in all the congregations of his people; and the ministers of the seven churches who are upheld by the lord himself are representative, in one important sense at least, of the entire christian ministry; for christ has promised to be with them alway "even unto the end of the world." mat. : . this salutation of john's is one of great beauty and splendor, setting forth, as it does, the divine attributes of the great jehovah in a striking manner as he "which is, and which was, and which is to come," an expression embracing eternity and designating the eternal, unchangeable god. the seven spirits before his throne describe the third person in the trinity, as will appear clearer hereafter, seven being used as a sacred or perfect number designating his dignity and excellence. some have supposed that seven angelic spirits were here described; but it is not consistent with the honor due the god-head to suppose that created intelligences should be exalted to a plane of equality with the supreme deity. moreover, they would probably have been described as seven _angels_, and not as seven _spirits_. jesus christ is mentioned next and more fully described, he being the direct author of the revelation. he is "the first begotten of the dead, the prince of the kings of the earth," and the one "that loved us, and washed us from our sins in his own blood." the statement that christ is the "first-begotten of the dead," is parallel to similar expressions in the bible, where he is declared to be "the first-fruits of them that slept," "and the first-born from the dead." though others had been restored to life before the resurrection of christ, yet he was the first to rise with an immortal, glorified body. these expressions may also denote that christ was the chief or central figure among all those who arose. but it was by virtue of his coming and of his victory over death that any were enabled to rise before his resurrection, as in the mind and purpose of god, who "calleth those things which be not as though they were" (rom. : ), christ was ordained to die and rise again, from the foundation of the world. he is the "prince of the kings of the earth" by virtue of his being exalted to the right hand of god, with "angels and authorities and powers being made subject unto him." pet. : . "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." eph. : . "unto him that loved us, and washed us from our sins in his own blood," describes the great atonement work of jesus christ, by which we are cleansed from all sin and made a royal, kingly priesthood unto god even in this world. every soul that has received the blessed experience john here describes will be able to appreciate the unbounded rapture the beloved apostle felt in the contemplation of this wonderful theme of redemption that caused him to ascribe to god, its author, "glory and dominion forever and ever." this jesus is he who will come again, not in humiliation and suffering, but in glory and honor; not as a lamb to shed his blood for the sins of the world, but as the lion of the tribe of juda, with infinite power and majesty, causing all the kindreds of earth to wail because of him. the blasphemous jews, who clamored for his crucifixion; pilate, who delivered him up; and the roman soldiery, who drove the nails and pierced his side, producing a death of greatest ignominy--all will see him when he comes. but while the proud enemies of god and the cruel oppressors of his saints are overwhelmed with terror at the sight of his person, the saints of all ages will shout for joy, saying, "even so. amen." "the judgments of the lord are true and righteous altogether." in the face of this awful truth, how dare men assert that the second advent will usher in a thousand years of peace and tranquility, during which time the wicked will lie in their graves, when god's word declares that _every eye_ shall see him when he comes? the present description of christ closes with the statement that he is the alpha and the omega, which, being the first and last letters of the greek alphabet, mean the same as "the beginning and the ending"; while the whole concludes with the statement that he is the one "which is, and which was, and which is to come, the almighty"--which is the same as the description given of god in verse . nothing in addition to this could be ascribed to christ. every attribute with which the deity himself is invested is here ascribed to jesus christ. if our savior is anything more than this description declares him to be, it is beyond the reach of our finite minds to comprehend. the sacred writers everywhere speak of him as a being worthy of worship and praise; and this fact, taken in connection with the universal proneness of men to take the honor from god and to give it to those who are no gods, is a convincing proof that christ is god and, as such, is worthy of all honor and praise; and nowhere is there given in regard to christ a warning caution such as john received from the angel at whose feet he fell to worship--"see thou do it not ... worship god." . i john, who also am your brother, and companion in tribulation, and in the kingdom and patience of jesus christ, was in the isle that is called patmos, for the word of god, and for the testimony of jesus christ. . i was in the spirit on the lord's day, and heard behind me a great voice, as of a trumpet, . saying, i am alpha and omega, the first and the last: and, what thou seest, write in a book, and send it unto the seven churches which are in asia; unto ephesus, and unto smyrna, and unto pergamos, and unto thyatira, and unto sardis, and unto philadelphia, and unto laodicea. at the time the revelation was given, john was a prisoner in the isle of patmos (now called patmo or patino), a small, desolate, rocky island in the aegean sea, near the coast of asia minor, its greatest length from north to south being about ten miles, and its greatest breadth six. to this lonely place, according to jerome and others, john was exiled during the reign of the tyrant domitian, in a.d. . the reason of his banishment is given--"for the word of god, and for the testimony of jesus christ." having confined him to this barren spot, the emperor no doubt thought he had effectually cleared the world of this preacher of righteousness. doubtless the persecutors of john bunyan[ ] thought the same when they had him shut up in bedford jail. but when men think the truth is dead and buried out of sight, god suddenly gives it a resurrection with thirty-fold greater glory. it was so in this case. the giving of the book of revelation--the writing on this spot of the history of the church in advance--has changed the name of this rocky island from deepest infamy to one of sacred interest and holy recollections. the death of domitian occurred in a.d. , and his successor, the humane nerva, recalled those who had been exiled because of their faithfulness to christianity; and john returned to ephesus, where he spent the remainder of his days, dying a natural death at the advanced age of about one hundred years. [footnote : john bunyan ( - ) was a puritan. after the restoration of the stuarts to the throne, at the close of the english revolution and the failure of the commonwealth, he was imprisoned for twelve years "on account of non-conformity to the established worship." it was during this dreary confinement that he wrote his "pilgrim's progress," the most admirable allegory in english literature.] the humble manner in which john speaks of himself is affectionate. he does not represent himself to the churches as some great apostle or prophet, but as "your brother and companion in tribulation," a sharer with them in the trials and the persecutions that they were all called upon to endure. he also testified that he was "in the kingdom and patience of christ," of which we will speak more hereafter. it was on the first day of the week, or the lord's day, that the vision recorded in this chapter was given john, while he was "in the spirit," or under the influence of the spirit of prophecy. he was commanded to write in a book the things that he saw and to send it unto the seven churches of asia. it is important to bear in mind the fact that these visions are things that john _saw_, all the actors and events passing before him as a moving panorama--the most stupendous scene that human eyes have ever beheld, containing the future political history of various nations and kingdoms and also the history of the church in her different phases from the beginning until the final consummation. of the seven churches we will speak more particularly hereafter. . and i turned to see the voice that spake with me. and being turned, i saw seven golden candlesticks; . and in the midst of the seven candlesticks one like unto the son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. . his head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; . and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. . and he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength. . and when i saw him, i fell at his feet as dead. and he laid his right hand upon me, saying unto me, fear not; i am the first and the last: . i am he that liveth, and was dead; and, behold, i am alive for evermore, amen; and have the keys of hell and of death. the hieroglyphic, or symbolic, characters now begin. turning in the direction from which the voice came, john saw seven beautiful candle-sticks and standing in their midst, a personage whose appearance was inexpressibly glorious. john had recognized the voice of christ announcing "i am the first and the last," but he was not prepared for the sight that met his gaze when he turned and found himself in the immediate presence of his august majesty, the son of god. a human form was there, but clothed in such vestments as proclaimed god; and no wonder mortality was overwhelmed when ushered into the presence of the uncreated deity--he whose feet glowed as brass in a furnace, whose eyes were as a flame of fire, and whose voice was as the sound of many waters. any man would have fallen as dead before such a personage as is here described. men may talk atheism, but it is the atheism of the lips and of a coward heart, an atheism that would flee appalled before the burning footsteps of the deity, and the irresistible conclusion would be, "it is god himself." john was not left in doubt regarding the identity of this personage; for, laying his hand upon the prostrate form of the apostle, he said, "fear not; i am the first and the last: i am he that liveth, and was dead; and, behold, i am alive forevermore, amen; and have the keys of hell and of death." the ever-living one entered death's domains and permitted himself to be bound with chains; but at his pleasure he broke them asunder, conquered death, and rose triumphant, carrying with him the keys of hell and of death; and he has ascended on high, alive forevermore; and at his voice all the dead will arise at his appearing, for the grave can no longer hold its victims. this vision settles an important fact--that when christ appears upon the panoramic scene, he comes in his own person, and not in the character of a created substitute. there may be symbols connected with his person--the sword of his mouth may signify vengeance upon his enemies; his eyes as a flame of fire, superior intelligence and penetrating vision, etc.--but he distinctly announces himself to be the christ of god. there is no creature in the universe that could personate "him that liveth, and was dead, but is alive forevermore." . write the things which thou hast seen, and the things which are, and the things which shall be hereafter; . the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. the seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. here john received a special commission to write the things of the future that were to be given, the things that were then taking place, and also certain events which had come under his personal observation during his life-time, and which were also included in the symbolic visions, thus covering the entire gospel dispensation. the special symbols employed in this introductory vision are here explained by christ himself, thus leaving us in no doubt whatever. a star is a fit symbol of the position of a christian minister--set in the church to give the light of the gospel of jesus christ to the world; while a candle-stick fitly represents the congregation working with him and sustaining him in his position. the special power of christ--symbolized by his right hand--is manifested in upholding his ministers, while he walks in the midst of his churches, ready with the sword of his mouth to defend them from the attacks of their adversaries and to prove their constant guardian and protector. chapter ii. unto the angel of the church of ephesus write; these things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; . i know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: . and hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted. . nevertheless i have somewhat against thee, because thou hast left thy first love. . remember therefore from whence thou art fallen, and repent, and do the first works; or else i will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. . but this thou hast, that thou hatest the deeds of the nicolaitanes, which i also hate. . he that hath an ear, let him hear what the spirit saith unto the churches; to him that overcometh will i give to eat of the tree of life, which is in the midst of the paradise of god. the special messages to the seven churches of asia minor are not of such thrilling interest as are the symbolic visions of the remainder of the book, yet we can learn many beneficial lessons from the various experiences of these congregations. at the time the revelation was given, ephesus was the chief capital of proconsular asia and its pride and glory. it was also that country's chief mart of idolatry, containing, as it did, the magnificent temple of diana, which is reckoned as one of the seven wonders of the world. this temple, according to the disclosures of modern excavations, was four hundred and eighteen feet in length, and two hundred and thirty-nine in width, with one hundred beautiful external pillars of parian marble, each a single shaft about fifty-six feet high. the city was proud of the title it had received, "servant of the goddess," and even the roman emperors vied with wealthy natives in lavishing gifts to her. one of the latter, named vibius salutaris, presented a large quantity of gold and silver images to be carried annually in procession. in this proud, wealthy, idolatrous city the apostle paul planted a christian church, and the great inroads the gospel made into the prevalent system of idolatry is shown by one circumstance mentioned in the book of acts. "and many that believed came, and confessed, and showed their deeds. many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. so mightily grew the word of god and prevailed." acts : - . fifty thousand pieces of silver would be equal to ten thousand dollars' worth, or, according to some estimates, six times that amount. but ten thousand dollars' worth of books on incantation and magic alone destroyed, considering the scarcity of books in that day, shows the wondrous extent to which the gospel had been accepted. this was made the occasion of a great tumult in the city, when one, demetrius, seeing that the prestige of diana was diminishing, stirred up the people of the city against paul and his companions, and cried vehemently, "great is diana of the ephesians!" the souvenir silver shrines and images of this goddess, which had been in such demand by the multitudes of people constantly visiting the city, were no longer sought for when the knowledge of the one true god was made known; and well might demetrius and his fellow-craftsmen be alarmed as their means of wealth disappeared. the spiritual condition of this church in paul's time is worthy of notice; for it presents a striking contrast with its condition at the time when the special message of the revelation was addressed to it. paul in his epistle to the ephesians taught them the glorious doctrine of entire sanctification (chap. : - ), and they had received the experience; for he gives them the express command, "grieve not the holy spirit of god, whereby ye are sealed unto the day of redemption." chap. : . and again, "after that ye believed, ye were sealed with that holy spirit of promise." chap. : . their ministers, also, had been placed in their position by authority of the holy ghost, and were commanded to feed the flock. see acts : . when this was their heavenly experience, their "first works" of patience, love, and perseverance, were acceptable unto christ; but it was not their present condition. a sad declension had taken place; therefore the declaration, "i have somewhat against thee, because thou hast left thy first love." this was no mere human estimate placed upon their piety, but it was their condition as christ himself knew it to be. he "who walketh in the midst of the seven golden candlesticks," and knoweth the hearts of all men, declared they had fallen, and commanded them to repent and to do the first works. how sad that a congregation which had one time enjoyed the fulness of god's favor should fall from grace and be threatened with destruction by the lord himself! but there is one consolation to be obtained from the experience of this church, and that is, that even if persons have enjoyed an experience of pardon and of sanctification and have lost it, there is a possibility of their recovering the favor of god, provided they "repent, and do the first works." but christ, who in chapter : is said to be "the faithful witness," will not overlook anything that is good, nor censure a congregation unjustly. he finds in this church one fact worthy of commendation--their abhorrence of the deeds of the nicolaitans. the infamous practises attributed to this party are promiscuous sexual intercourse and the eating of things sacrificed to idols. it is said to have derived its name from nicolas, a proselyte of antioch, who was one of the seven deacons appointed by the church at jerusalem, acts : . but there is no satisfactory evidence that nicolas was its founder; and it is the belief of many, that the sect attributed their origin to him simply to gain the prestige of his name. however, its mention in this connection is sufficient proof that at this time those corrupt principles had been widely promulgated. the letter closes with an admonition and a promise--an admonition to give heed to the things uttered by the spirit, and a promise of everlasting life to the overcomer. this shows that christ does not approve or condemn indiscriminately. if the great mass of professors continue in their backslidden condition, the individual that gives heed to god's word and is made an overcomer will have a right to "the tree of life, which is in the midst of the paradise of god." what, may we ask, has been the fate of this church against which christ uttered the threat of removal? there is no proof that they gave heed to the exhortation to repent, and the candle-stick has long since been taken away. not a vestige of a church remains to mark the site of this once important congregation; nay, the city itself is no more, the stork, the jackal, and a few miserable turkish huts alone remaining on the site of this once proud metropolis where thousands congregated and cried, "great is diana of the ephesians!" . and unto the angel of the church in smyrna write; these things saith the first and the last which was dead, and is alive; . i know thy works, and tribulation, and poverty, (but thou art rich) and i know the blasphemy of them which say they are jews, and are not, but are the synagogue of satan. . fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and i will give thee a crown of life. . he that hath an ear, let him hear what the spirit saith unto the churches; he that overcometh shall not be hurt of the second death. smyrna was situated on a bay of the aegean sea, its beautiful harbor rendering it from time immemorial one of the most important commercial cities of asia minor. history does not inform us when the gospel was first introduced in this city; but at a very early date a large congregation existed there, with the venerable polycarp as its pastor. he suffered death by martyrdom under the reign of marcus aurelius about a.d. . in each of the seven letters to the churches christ introduces himself by some appellation significant of the character he assumes toward them. in this he styles himself "the first and the last, which was dead, and is alive," a fact very important for that congregation to remember during the great seasons of persecution and oppression through which they were to be called to pass. against this church christ has no words of condemnation to utter; all is encouragement and promise. their condition of poverty is mentioned. it is probable that this very poverty arose because of their accepting christianity and taking joyfully the spoiling of their goods; for it is a well-known fact that, when individuals embrace christianity in an idolatrous land, they are disinherited by parents, cast out by relatives, and denied public employment. even the community refuses to associate with them or to render them assistance in any form. their means of subsistence is thus cut off, and they are harassed in every possible manner. perhaps this is the very trial of poverty the church of smyrna passed through; but christ declares that they are rich: yea, god hath "chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him." jas. : . their enemies may think that they have reduced them to a condition of wretchedness, but in this the persecutors are mistaken. god says the righteous are rich. a certain writer has remarked, "there is many a rich poor man, and many a poor rich man." the blasphemy of opposing, self-styled jews is next mentioned. in all probability the term _jew_ is applied in its spiritual sense. paul declares that "he is not a jew which is one outwardly ... but he is a jew which is one inwardly" (rom. : , ), and that "if ye be christ's, then are ye abraham's seed, and heirs according to the promise." gal. : . these persons professed to belong to the true "israel of god" (gal. : ), but they were without salvation; and the smyrnaen church would not recognize them as belonging to the congregation, and therefore the only name that could be applied to them was "the synagogue of satan." had they been tolerated in the assembly of the righteous, christ would have condemned or rebuked the church for not performing their duty, the same as he did the churches of pergamos and thyatira. great persecutions for the church of smyrna are predicted; but he "which was dead, and is alive forevermore," having passed through the ordeal of suffering and death himself, stands in a position to speak words of comfort and consolation, assuring them in the strongest terms that, although wicked men and the devil may cast them into prison and persecute them unto the death, yet "he that overcometh shall not be hurt of the second death." the overcomers are of the number of those who, having had "part in the first resurrection, on such the second death hath no power." chap. : . the ten days doubtless are prophetic time (which will be explained later) and signify ten years, which was probably fulfilled in the terrible persecution that began under the reign of diocletian, and continued ten years, or from a.d. to . the subsequent history of smyrna has been different from that of ephesus, in that it has retained its name and importance until the present day, being the greatest commercial city in the levant. it has a population of more than two hundred thousand, several thousand of whom belong to the greek and armenian churches. the light there has become dimmed, but let us pray that god will soon remember the faith and perseverance of his ancient servants and again trim the lamps that once shone so brightly. . and to the angel of the church in pergamos write; these things saith he which hath the sharp sword with two edges; . i know thy works, and where thou dwellest, even where satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein antipas was my faithful martyr, who was slain among you, where satan dwelleth. . but i have a few things against thee, because thou hast there them that hold the doctrine of balaam, who taught balac to cast a stumbling-block before the children of israel, to eat things sacrificed unto idols, and to commit fornication. . so hast thou also them that hold the doctrine of the nicolaitanes, which thing i hate. . repent; or else i will come unto thee quickly, and will fight against them with the sword of my mouth. . he that hath an ear, let him hear what the spirit saith unto the churches; to him that overcometh will i give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. pergamos was a city of considerable importance, the ancient metropolis of the province of mysia and the residence of the attalian kings. the description here given of christ is in accordance with the character of the church addressed and the work he found necessary to perform in it. they are said to be located "where satan's seat is." pergamos was a city reputed to be "sacred to the gods" and was one of the headquarters of idolatry. there are numerous such cities now among the hindoos and other idolatrous nations. these cities are regarded with peculiar veneration and sanctity, and they contain the most honored temples. in the midst of such surroundings the influences against christianity would be very great. the congregation is commended because of its loyalty and steadfastness during a period of persecution in which antipas was slain. when this persecution occurred, we are not informed; and as to the identity of antipas, we are also left in uncertainty. some suppose him to have been the elder of the church. christ censures them severely, however, for tolerating persons in their midst who held the doctrine of balaam and the pernicious sentiments of the nicolaitans, and he threatens to fight against them with the sword of his mouth unless they repent. the doctrine of balaam is partly explained--he "taught balak to cast a stumbling-block before the children of israel, to eat things sacrificed unto idols, and to commit fornication." when balak desired balaam to pronounce a curse against israel, god by various means miraculously prevented balaam's doing so; but balaam craftily instructed balak to make use of the women of moab to seduce the men of israel to sacrifice to their idols and to indulge in the licentious accompaniments to such idolatry. in many places in heathen countries to-day vile women are attached to the temples of the gods, and at certain stated feasts licentiousness becomes a sanctioned part of the religious celebration. balaam's plan was successful. god was displeased with israel, and because of this fornication there fell in one day twenty-four thousand. for a full account see num. - ; : - . it would appear that the doctrine of balaam and the doctrine of the nicolaitans were classed as two different heresies; but the corrupt tenets of the latter were identical with those of the former, and the probable meaning is, "as the hebrews had balaamites among them; so, likewise, you have among you the nicolaitans teaching the same pernicious doctrines." it is also a singular fact that the hebrew signification of balaam and the greek of nicolas is the same--"subduer of the people." thus the doctrine of balaam would stand as a representation of the principles taught by the nicolaitans. the letter to this church also closes with an exhortation and a promise. hidden manna and a white stone in which is inscribed a new name are rewarded the overcomer. the interpretations of this white stone have been various, but the difficulty seems to lie in determining which ancient custom is meant. the most satisfactory to my mind is that contained in the following account by mr. blunt: "in primitive times, when traveling was rendered difficult from want of places of public entertainment, hospitality was exercised by private individuals to a very great extent, of which, indeed, we find frequent traces in all history, and in none more than in the old testament. persons who partook of this hospitality, and those who practised it, frequently contracted habits of friendship and regard for each other, and it became a well-established custom among the greeks and romans to provide their guests with some particular mark, which was handed down from father to son, and insured hospitality and kind treatment whenever it was presented. this mark was usually a small stone or pebble, cut in halves, upon each of which the host and the guest mutually inscribed their names, and then interchanged with each other. the production of these stones was quite sufficient to insure friendship for themselves or descendants whenever they traveled again in the same direction; while it is evident that these stones required to be privately kept, and the names written upon them carefully concealed, lest others should obtain the privileges instead of the persons for whom they were intended." so those who have obtained salvation and are overcomers through the blood have received the sure pledge of christ's eternal friendship (which those who know not god can not receive) and are invited to partake of all of his hospitalities, even to "eat of the hidden manna," which is experienced by the truly sanctified. . and unto the angel of the church in thyatira write; these things saith the son of god, who hath his eyes like unto a flame of fire, and his feet are like fine brass; . i know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. . notwithstanding i have a few things against thee, because thou sufferest that woman jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. . and i gave her space to repent of her fornication; and she repented not. . behold, i will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. . and i will kill her children with death; and all the churches shall know that i am he which searcheth the reins and hearts: and i will give unto every one of you according to your works. . but unto you i say, and unto the rest in thyatira, as many as have not this doctrine, and which have not known the depths of satan, as they speak; i will put upon you none other burden. . but that which ye have already hold fast till i come. . and 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. . and i will give him the morning star. . he that hath an ear, let him hear what the spirit saith unto the churches. to this congregation christ manifests himself in the character of him "who hath his eyes like unto a flame of fire, and his feet like fine brass," denoting the fact that he is the great discerner of all hearts and that he is able to render unto every man according to his deeds. whether the expression, "his feet like fine brass," has any particular signification, i am unable to say. this letter opens with a commendation of the works, the charity, the service, and the faith of this church. in these things they had made considerable advancement. nevertheless, christ had something against them, because they had suffered "that woman jezebel" to teach false doctrines and to seduce the servants of christ to compromise with idolatry and to commit fornication. it is improbable that jezebel was her real name; but she was a jezebel in character, named in this letter after king ahab's wicked wife, who killed the lord's prophets, seduced her husband into idolatry, and fed the priests of baal at her own table. some have supposed that this appellation designated a number or class of people teaching these doctrines; but the manner in which "her children," or disciples, are spoken of would seem rather to point out a particular woman--one who was a leader and the chief instrument of mischief. the long-suffering of christ had been manifested in this case. he had given her an opportunity to repent of her evil deeds, but she would not. now he declares that he will cause his judgments to descend upon her and her followers. by casting her into a bed is doubtless meant that he would bring her down upon a bed of sickness and pain and thus make her a most distressing object. her partners in sin were to suffer "great tribulation," and "her children," or disciples, he would kill with death, or deadly pestilence. thus would this whole corrupt party be visited with divine judgments according to their works; while their great pretensions to wisdom and discernment, "as they speak," or as they term it, will be shown to be nothing but the "depths of satan." the frequent references to these gross sins in the letters to the churches may seem a little strange to us in the altered circumstances of society in which we live; but when we consider the tone of public sentiment and the prevalence of idolatry at that time, it will be seen that the lapse into these sins was very easy. some compromised with the heathen by joining in their idolatrous feasts, maintaining that the meat was not affected one way or the other, and this proved but a stepping-stone to the licentious principles and the corrupt practises of those with whom they thus associated. the remainder of this letter is full of encouragement to the faithful. the only burden christ placed upon them was a severe censure because they tolerated that abominable party in their midst. they were exhorted to continue faithful and were promised power over the nations. these they should rule with a rod of iron, the same as christ, who received this power from his father. the law, or rod, with which christ, and his people with him, as _kings_ and priests, rule the nations is the word of god, the most unyielding law, based upon the greatest authority, ever written. "let the saints be joyful in glory ... let the high praises of god be in their mouth, and a two-edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the _judgments written_: this honor have _all his saints_." psa. : - . chapter iii. and unto the angel of the church in sardis write; these things saith he that hath the seven spirits of god, and the seven stars; i know thy works, that thou hast a name that thou livest, and art dead. . be watchful, and strengthen the things which remain, that are ready to die: for i have not found thy works perfect 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 as a thief, and thou shalt not know what hour i will come upon thee. . thou hast a few names even in sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. . he that overcometh, the same shall be clothed in white raiment; and i will not blot out his name out of the book of life, but i will confess his name before my father, and before his angels. . he that hath an ear, let him hear what the spirit saith unto the churches. sardis was one of the chief cities of western asia minor. it was beautifully situated on the river pactolus, in the middle hermus valley, at the foot of mount tmolus, and was once the capital of the kingdom of lydia, the place of residence of croesus and other lydian kings. it was a city of great opulence and splendor, and "distinguished for the voluptuous and debauched manners of its inhabitants." to this church christ introduces himself as "he that hath the seven spirits of god, and the seven stars"--that is, he has control of the holy spirit's agency and of his ministers. thus, the great spiritual agencies of the church are in his keeping to bestow or to take away as he pleases. considering the dead condition of this church of sardis, it was very appropriate for christ thus to address himself to them. he has no words of commendation to offer, no works of charity, service, faith, and patience of which to approve. they had works, but these were not "perfect before god." they were threatened with sudden visitation, as unexpected as a thief breaking in unawares upon the slumbering inmates of a dwelling in the still hours of night. their condition was different from that of any of the churches before mentioned. they are not charged with such vile practises as prevailed at pergamus and thyatira, the doctrine of the nicolaitans had gained no foothold among them, yet their works were not perfect. "thou hast a name that thou livest, and are _dead_." they had maintained the external form of religion, but the vital power of godliness was lacking. although christ could not commend this church as a body, on account of their lack of spirituality, yet he testified, "thou hast a few names even in sardis which have not defiled their garments." in the midst of all the cold formalism of professors and surrounded by worldliness and iniquity, a few preserved their christian integrity and were approved by the lord. "pure religion and undefiled before god and the father is this ... to keep himself unspotted from the world." jas. : . all such overcomers have the promise of being clothed in white raiment ("the righteousness of saints "--chap. : ) and of having their names preserved in the "book of life" in heaven and confessed before the father and the holy angels. wondrous admission into the heavenly realm! presented to the father and the innumerable hosts of heaven _by the lord, himself_, there, amid sacred environments, to enjoy the transcendent felicity of eternal blessedness! "they are worthy," saith christ. although this church was threatened with sudden visitation, there is no hint given of the manner in which this should be fulfilled, for the reason, perhaps, that it might be all the more unexpected. the church has long since passed out of existence. the city itself has lain in ruins for centuries, the modern village of sart composed of a few huts inhabited by semi-nomadic yuruks alone remaining near the ancient site. cattle now graze on grassy plains once traversed by streets and thronged with the inhabitants of this superb metropolis. . and to the angel of the church in philadelphia write; these things saith he that is holy, he that is true, he that hath the key of david, he that openeth, and no man shutteth; and shutteth, and no man openeth; . i know thy works: behold, i have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. . behold, i will make them of the synagogue of satan, which say they are jews, and are not, but do lie; behold, i will make them to come and worship before thy feet, and to know that i have loved thee. . because thou hast kept the word of my patience, i also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. . behold, i come quickly: hold that fast which thou hast, that no man take thy crown. . 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. . he that hath an ear, let him hear what the spirit saith unto the churches. philadelphia was once a large and powerful city, and it continued thus until later times. prior to the time the revelation was written, it had suffered severely from repeated earthquakes, which caused it to be almost deserted by its inhabitants. subsequently, however, it recovered and became a prosperous, influential city. the character christ assumes toward this church is that of the holy and true--one who will justly reward them for their patience and perseverance--and by virtue of his possessing the key of david (a symbol of power and authority), he is able to place before them an open door which no man can shut. the character of this church is wholly unlike that of the preceding. in that, there was nothing to commend, but much to condemn; whereas to this, all is admonition, encouragement, and promise, because they had "kept the word of his patience" and had not denied his name. christ knew their works and that they were worthy of approval. they still possessed "a little strength" and had not denied his name. christ, who always upholds and rewards his faithful followers, although they be few in number and constitute the despised of earth, was not unrighteous that he should overlook this humble congregation of devoted disciples that had kept his word, but he made them a number of special promises _because_ of their faith and perseverance. the first was the assurance that he had set before them an open door which no man could shut. a door is a means either of entrance or of escape, and signifies that god was going to open before them a greater field of enlargement and success, or else would furnish them a sure means of escape and protection from their cruel and relentless persecutors. it will be remembered that the church of smyrna also received nothing but commendation and encouragement; but there was no promise of an open door to them. on the contrary, they were told that they should be tried, cast into prison, and suffer tribulation ten days. they were comforted, however, with a certain assurance of future reward and a crown of everlasting life. but before the church of philadelphia there was opened a scene of greater prosperity, deliverance from enemies, greater enlargement, and the glorious prospect of seeing multitudes of souls brought under the influence of the saving gospel of christ. the next promise was that of deliverance from opposing jews, who were to be humbled before them. this refers, doubtless, to persons who had a mere profession of christianity and who were not recognized by the congregation--the same as the blaspheming jews of smyrna. the faithfulness of god's elect would eventually be the means of bringing them back to an experience of salvation, so that they would worship in the midst of the church again. another promise to this congregation was, "i also will keep thee from the hour of temptation, which shall come upon all the world." some dreadful calamity is here predicted, during which the power of god would be mercifully manifested in granting this church a special preservation. some suppose it to have reference to a great general persecution throughout the roman empire, during which the christians of philadelphia would be spared. this may have been the fact; but whether it was or not, we have no means of information. when we come to consider the symbols of chapter , in which the delusive error of mohammedanism is set forth, we will see what a period of sore trial this delusion was to the eastern churches. it is also a fact that, in the midst of this abounding heresy, the church of philadelphia was preserved as was no other church of asia. when the followers of mohammed were sweeping like a whirlwind over the eastern empire, ravaging everything before them, philadelphia remained an independent christian city, when _all the other_ cities of asia minor were under the power of the saracen sword. it held out against the ottoman power until the year a.d., when it surrendered to sultan bayazid's mixed army of ottoman turks and byzantine christians (?). this was six years after the death of wickliffe, "the morning star of the reformation," who opposed the corruptions of the papacy, gave the world the first english translation of the bible, and sowed the seeds that soon grew and produced a huss, a jerome, and a luther. so god preserved the christians of philadelphia in the east until he began raising up others to herald his truth in the west, whose labors soon ripened into the glorious reformation of the sixteenth century. his final promise to the overcomer is that he shall be made a pillar in the temple of god, and receive the name of god, of christ, and of the new jerusalem, or city of god. in some manner the christian is labelled with the name of god, whose property he is; with the name of christ, by whom he was purchased; and with the name of the new jerusalem, or city of god, his inheritance and eternal abiding-place; and he is made a pillar in the temple of god. by turning to heb. : , , we find that the general assembly and church of god in this dispensation constitutes, in one important sense, the new jerusalem, or city of god, in which the overcomers abide. "but ye _are come_ unto mount sion, and unto the city of the living god, the heavenly jerusalem ... to the general assembly and church of the first-born, which are written in heaven." the church is also styled the house or temple of god, composed of people out of all nations who "are built upon the foundation of the apostles and prophets, jesus christ himself being the chief corner-stone; in whom all the building fitly framed together groweth unto _an holy temple_ in the lord ... for an habitation of god through the spirit." eph. : - . see also cor. : ; pet. : ; tim. : . to be a pillar in this temple of god means to occupy a conspicuous or useful position in supporting the truth, examples of which are to be found in such characters as "james, cephas, and john, who seemed to be pillars" in the church in apostolic times. gal. : . in the last prayer of christ to the father, he says concerning his disciples, "while i was with them in the world, i kept them in thy name" (john : ); and since the church promised by christ (mat. : ) has been established, we continually bear the name of the father, its title being the church or city of god. we also bear the new name of christ, as explained in chapter : , and we meet together and worship in that name (mat. : ), obeying the exhortation of the apostle paul--"whatsoever ye do in word or deed, do all _in the name of the lord jesus_, giving thanks to god and the father by him." col. : . a better understanding of the manner in which we receive the name of god and of his city will be obtained when we come to the consideration of the followers of a false, degenerate church represented as receiving the "mark of the beast," by which they are designated. to inquire further into the history of this church, philadelphia still remains with a population of about fifteen thousand. it contains a number of places of public worship, a resident (greek) archbishop, and several inferior clergy. mr. keith, in his "evidence of prophecy," speaks of the then presiding bishop, and says that he acknowledges "the bible as the only foundation of all religious belief" and admits that "abuses have entered into the church, which former ages might endure, but the present must put down." it is also a singular coincidence that the modern turkish name of the city, ala-shehr, signifies "city of god." this description of the church of philadelphia i will bring to a close by adding the following extract from gibbon, recorded in his noted history entitled "the decline and fall of the roman empire." it is of especial value since the writer, being an avowed infidel, can not be convicted of misconstruing historical facts in order to favor christianity. "the captivity or ruin of the seven churches of asia was consummated [by the ottomans] a.d. , and the barbarous lords of ionia and lydia still trample on the monuments of classic and christian antiquity. in the loss of ephesus the christians deplore the fall of the first candle-stick of the revelation. the desolation is complete; and the temple of diana and the church of mary will equally elude the search of the curious traveler. the circus and three stately theatres of laodicea are now peopled with wolves and foxes. sardis is reduced to a miserable village. the god of mohammed without a rival is invoked in the mosques of thyatira and pergamus; and the populousness of smyrna is supported by the foreign trade of the franks and armenians. _philadelphia alone_ has been saved by prophecy or courage. at a distance from the sea, forgotten by the emperors, encompassed on all sides by the turks, her valiant sons defended their religion and freedom above fourscore years, and at length capitulated with the proudest of the ottomans. among the greek colonies of asia, philadelphia is still erect--a column in a scene of ruins--a pleasing example that the path of honor and safety may sometimes be the same." vol. vi., p. . . and unto the angel of the church of the laodiceans write; these things saith the amen, the faithful and true witness, the beginning of the creation of god; . i know thy works, that thou art neither cold nor hot: i would thou wert cold or hot. . so then because thou art lukewarm, and neither cold nor hot, i will spue thee out of my mouth. . because thou sayest, i am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: . i counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye salve, that thou mayest see. . as many as i love, i rebuke and chasten: be zealous therefore, and repent. . behold, i stand at the door, and knock: if any man hear my voice, and open the door, i will come in to him, and will sup with him, and he with me. . to him that overcometh will i grant to sit with me in my throne, even as i also overcame, and am set down with my father in his throne. . he that hath an ear, let him hear what the spirit saith unto the churches. laodicea was one of the wealthiest cities of asia minor. it was built upon some low hills, and occupied an important situation in the center of a very fertile district. it was famous for its money transactions and for the beautiful soft wool grown by the sheep of the country, which facts are both alluded to in the message. verses , . during the reign of tiberius cæsar it was entirely destroyed by an earthquake, but its wealthy inhabitants rebuilt it immediately. a christian church was soon planted there; for paul makes the request that his epistle to the colossians be read in the church of laodicea and that his epistle to the church of laodicea (which was not included in the new testament canon) be read unto them. col. : . the condition of this church, according to the burden of the message, was worse than that of any of the others; for there is not only no commendation of former faith and piety, but it is not even said of them, as of the church at sardis, that a few names were left who had not defiled their garments. christ, who here represents himself in the character of the "faithful and true witness," testifies that they are "neither cold nor hot." they did not have enough piety nor zeal to cause them to do anything for the honor of christ and his cause, neither were they open enemies. they were merely lukewarm, insincere friends, and, as such, were in a position to do the greatest harm. a certain writer has said, "we always dread a professed but insincere friend; he is the least desirable of all relations." they are further described as being satisfied to remain in their lukewarm condition, indulging themselves in the riches and the pleasures of this life. theirs was a rich, prosperous, influential church in their estimation, and they were proud of it; but "the faithful and true witness" declares that they were "wretched, and poor, and blind, and naked." what a contrast this congregation presents with the churches of smyrna and philadelphia, whose poverty and "little strength" are expressly mentioned, but who were rich in spirituality, and who received no reproof, but words of comfort! they of laodicea possessed no true gold from the mine of gospel truth, no white raiment of righteousness to hide their spiritual nakedness, no clear vision to enable them to discern the things of the spirit. in fact, they lacked everything necessary to constitute a church of which the lord could approve and which would be an honor to his cause. but notwithstanding their sad condition, christ still pleads with them to repent of their doings and to allow him to come in and sup with them, promising the overcomer the privilege of sharing the throne of his redeemer. on account of their lukewarmness a severe threat was uttered--"i will spue thee out of my mouth." allusion is doubtless made to the former catastrophe that overthrew the city under tiberius, thus giving them warning of the destruction that might come upon them in the future. the result has been in accordance with the prediction. god spued that church out of his mouth centuries ago, and nothing remains of that proud, wealthy city. not even a turk has any fixed residence on the spot. its ruins alone remain in their desolation, "rejected of god, deserted of man, its glory a ruin, its name a reproach." the encyclopædia britannica says, "its ruins are of wide extent.... there is no doubt, however, that much has been buried beneath the surface by the _frequent earthquakes_ to which the district is exposed." the prophecies concerning these individual churches have been fulfilled; so that even infidelity itself bears witness to the "strange verification of apocalyptic promise and threatening." two of the churches, ephesus and laodicea, where no spiritual souls remained, were threatened with utter extinction. they are now in utter ruins--forsaken, desolate. sardis, too, where only a few names were left, is reduced to a small turkish village, without a church or a christian. pergamus and thyatira, where much spirituality remained, but where wickedness also was tolerated, still survive, though but mere remnants of their former greatness. while smyrna and philadelphia, where christ found nothing to condemn and to whose churches he uttered only words of comfort and promise, remain until the present day and are the brightest spots on the whole scene, standing like erect columns in the midst of the surrounding ruins. i do not wish, however, to give too much prominence to the cities themselves in the fulfilment of these prophecies. the churches located in these seven cities of asia were doubtless the main thing under consideration in the utterance of these promises and threatenings. yet it is a singular fact that the subsequent history of the cities themselves has accorded in a remarkable degree with the nature of the prophecies uttered. it may be that god has preserved smyrna and philadelphia because of the piety of their ancient inhabitants. he who held the seven stars in his right hand and walked in the midst of the seven golden candle-sticks, still possesses the control of his ministers and is present in the congregations of the righteous; but let us all take warning from the example of the churches of asia, and live such a life of devotion, charity, faith, and patience as christ, the "faithful and true witness," will approve of, that we may "walk with him in white" and have right to the "tree of life which is in the midst of the paradise of god." chapter iv. after this i looked, and, behold, a door was opened in heaven: and the first voice which i heard was as it were of a trumpet talking with me; which said, come up hither, and i will show thee things which must be hereafter. . and immediately i was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. . and he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. . and round about the throne were four and twenty seats: and upon the seats i saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. . and out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god. . and before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. . and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. . and the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, holy, holy, holy, lord god almighty, which was, and is, and is to come. . and when those beasts give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever, . the four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, . thou art worthy, o lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created. it is probable that the apocalypse was communicated to john in parts, or consisted of a series of symbolic visions. this is indicated by the expression "after this i looked," and is also confirmed by the words following, "and immediately i was in the spirit," implying that the vision recorded in chapter , which was given on the lord's day, had been interrupted and that a new one now began when the angel with trumpet voice gave summons for him to ascend to heaven "in the spirit" (or under the influence of the spirit of prophecy) to behold the events of the future, passing before him as a vast moving picture. this fact of john's ascension to heaven to behold certain visions of the future (which begin properly with chapter ) will serve to explain many allusions to things said to occur in heaven, merely signifying that john was in heaven when these things were revealed to him, although their fulfilment was intimately connected with the affairs of the church on earth, for whose benefit the revelation was given and unto whom it was sent. when the apostle ascended through the door that had been opened unto him, the first object that met his vision and absorbed his soul was a throne with the almighty seated upon it, around whom all the inhabitants of heaven were assembled. no symbol of god is given, for the reason that there is no analagous object that can be chosen as his representative. true, john saw a throne, but that is a symbol, not of god himself, but of his supreme power and authority. one was seated upon the throne separate from the throne itself. it is not said that a jasper or a sardine stone was seated thereon, for that would be to make such an object the representative of god; but he that sat on the throne "was to look upon" like a jasper or sardine stone. the jasper mentioned was in all probability the diamond, and is described in chapter : as a stone most precious, clear as crystal; while the sardine stone was a brilliant gem of a red hue. this description naturally suggests the vestments of a great monarch in a position of authority upon his throne. the main idea, then, as here expressed, is that the appearance of the almighty was so inexpressibly glorious that it could be likened to nothing except the beauty of the most resplendent gems. but god himself appears in his own person, unrepresented by another, for the reason, as above stated, that no inferior intelligence of earth or heaven can analagously represent the uncreated deity. the throne of the omnipotent one was surrounded by a beautiful rainbow of emerald clearness, and was probably a perfect one, or a complete circle, such as ours would be could it come wholly into our sight. the rainbow on the cloud, to noah and his descendants, constitutes the sure pledge of god's covenant promise not to destroy the earth with another deluge; so, also, the bow surrounding the throne is a symbol of god's covenant favor with his people eternally. there were "lightnings and thunderings and voices" proceeding from the throne--the same outward manifestations as heralded the godhead when he came down on sinai to declare his holy law. the "seven lamps of fire burning before the throne" are said to signify the seven spirits of god. these are not lamp-stands or candle-sticks, such as the ones in the midst of which the son of god walked on earth, but seven lights or flames of fire, representing the operation of the holy spirit upon the hearts of men and women. surrounding the throne also was "a sea of glass like unto crystal." in the greek it stands in a little different form--"and before the throne _as it were_ a sea of glass." describing the same object in chapter : , the revelator says, "i saw _as it were_ a sea of glass." it was a broad expanse spread out before the throne with a glassy or transparent appearance like crystal. its signification will be made clear hereafter. in addition to this description of the throne and deity, our attention is directed to certain objects before and surrounding the throne. four beasts and four and twenty elders are brought to view. the word _beasts_ is a very unfortunate translation, being necessarily associated in our minds with the brute creation. it is not the word _therion_, which in thirty-five instances in the apocalypse is translated beast, denoting an animal of wild disposition, but the word _zoon_, which signifies "a living creature," and is thus rendered by many of the translators of the new testament. their being full of eyes signifies sleepless vigilance and superior intelligence and discernment. the chief description given of the first living creature is that it was "like a lion." it is stated, not that the creature was a lion, but that it was "like a lion." it possessed some peculiar quality characteristic of the lion; namely, strength and courage. the second living creature, "like a calf," or, more properly, the ox, is symbolic of sacrifice or of patient labor. the third, with "a face as a man," denotes reason and intelligence. while the fourth, "like a flying eagle," is an emblem of swiftness and far-sighted vision. but the peculiar qualities thus symbolized are possessed by the four living creatures themselves, and what do _they_ represent? to whom are the four and twenty elders referred? they are particularly distinguished from the angelic throng. in the ninth verse of the following chapter the elders and the living creatures represent themselves as the host of people redeemed by the blood of christ "out of every kindred, and tongue, and people, and nation." the above-mentioned characteristics, then, are the peculiar possession of god's people--power and courage to attack all enemies and to gain the victory; a spirit of perseverance in patiently laboring for christ, with a willingness to sacrifice their lives, if necessary, for the glory of god; ability to receive a "knowledge of the truth," that they may understand the will of god in christ jesus concerning them; and power and willingness to obey instantly when able to discern spiritual things, rising above the things of earth and the trials and persecutions of life--soaring away to loftier heights, there to bask continually in the blessed sunlight of god's eternal presence. why was it necessary that the redeemed company of god's people should be represented by _four_ living creatures? doubtless because it would probably have been very difficult to select any _one_ creature combining all the characteristics desired to represent all god's people of all ages. it is also a significant fact that all the people of god on earth were included in four great dispensations--ante-deluvian, post-deluvian, mosaic, and christian; although it is not certain that _four_ living creatures were selected for the special purpose of showing the number of dispensations. however, this division of time is well established in the bible. peter reckons a new world beginning with noah ( pet. : , ), stating that the old world had been destroyed. pet. : . god came down upon mount sinai and delivered the old covenant, thus marking a distinct dispensation; while jesus christ established the new covenant and ushered in the fourth and last dispensation. see heb. : - . under the first dispensation, abel by faith offered unto god an "excellent sacrifice"; men "began to call upon the name of the lord" (gen. : ); enoch "walked with god" and "was translated that he should not see death"; while noah, "a preacher of righteousness," was "perfect in his generation" and "condemned the world" by his preaching and obedience. the second dispensation was graced with a faithful abraham, who "staggered not at the promise of god through unbelief, but was strong in faith," from which circumstance he was called "the friend of god" and has justly received the title "father of the faithful." in his footsteps followed isaac, jacob, joseph, and moses. the law age contains the names of many illustrious prophets of god, and the new testament era abounds with brilliant examples of faith and devotion. the ministry of john the baptist can not be said to form another dispensation, because of its short duration (he preceding christ but six months), and being at the time unknown outside of a very limited territory. another dispensation could not be begun and _completed_ while the old covenant dispensation was yet in force; for that would make two dispensations in full force at the same time--a thing impossible. also, john's work, according to the evangelist, marks the beginning of the gospel dispensation (mark : - ), from which time the kingdom of god was preached and men pressed into it. luke : . it was by virtue of the future atonement-work of christ that any were enabled to enjoy god's favor in old testament times. even their sacrifices, which originated in the family of adam and which were continued from generation to generation, pointed forward to the sacrificial offering of the savior and by this means purchased covenant favors with heaven. so, after all, the atonement was for their benefit as well as for ours. paul expressly informs us that christ died for the "redemption of the transgressions that were _under the first testament_." heb. : . "abraham, and isaac, and jacob, and _all the prophets_" are "in the kingdom of god" (luke : ), and constitute a part of this great redeemed host set forth under the symbol of the four living creatures. the four and twenty elders, although representing themselves as a part of this redeemed company, evidently have some special signification; for they are presented to us as separate characters from the four living creatures. who are they? undoubtedly they represent the ministers of god, the number twenty-four also signifying perfection or completeness, being drawn from certain facts connected with the two dispensations in which god has had a clerical ministry. the natural heads of the tribes of israel were the twelve patriarchs; while the spiritual heads of the christian church are the twelve apostles of the lamb, they constituting a part of the foundation upon which it is built. eph. : . in a subsequent chapter we have an account of the sealing of the twelve tribes, by which is meant the sealing, not of the literal israel, but of the spiritual, the twelve tribes being selected from the proper department to stand as a symbol of the true israel in this dispensation, which is expressly said to consist of people of all nations. natural israel and spiritual israel are frequently used to designate god's people; so, also, in the case before us the twelve patriarchs as heads of the natural israel and the twelve disciples as heads (in one important sense) of the spiritual israel are taken to represent the entire ministry. in the description of the new jerusalem we find conspicuously inscribed the names of the twelve tribes of the children of israel and of the twelve apostles of the lamb, thus making the number twenty-four. chap. : , . although the ministers seem to be a special class among those constituting the redeemed multitude, yet their intimate connection with the remainder is set forth under another symbol--that of wings _attached to_ the four living creatures. each of the four living ones possessed six wings, which, taken numerically, make up twenty-four again. the wings of a living creature would signify its means of flight; and it is by the action of the ministry, who "go into all the world" as flying messengers to preach the everlasting gospel, that the church of god is established among all nations. thus, under the symbol of living creatures with wings is set forth the glorious harmony and unity that exists in the body of christ between ministry and laity. the elders are represented as being clothed in white raiment and as possessing golden crowns. "white raiment" is a symbol of righteousness (chap. : ), while crowns represent special power and authority. god's ministers possess both. they are made righteous through the blood of the everlasting covenant and are given power over all the power of the enemy and authority to heal the sick and to cast out devils. the entire company are engaged in worshiping god unceasingly, the elders casting their crowns before the throne, thus ascribing all praise, honor, and glory to him who has delegated to them the authority they possess. and may we, my brethren, never grow weary in well-doing and conclude that the worship of god grows monotonous; but let us, with heart and soul, join the universal chorus, "holy, holy, holy, lord god almighty." chapter v. and i saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. . and i saw a strong angel proclaiming with a loud voice, who is worthy to open the book, and to loose the seals thereof? . and no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. . and i wept much, because no man was found worthy to open and to read the book, neither to look thereon. . and one of the elders saith unto me, weep not: behold, the lion of the tribe of juda, the root of david, hath prevailed to open the book, and to loose the seven seals thereof. . and i beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of god sent forth into all the earth. . and he came and took the book out of the right hand of him that sat upon the throne. . and when he had taken the book, the four beasts and four and twenty elders fell down before the lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. . and they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to god by thy blood out of every kindred, and tongue, and people, and nation; . and hast made us unto our god kings and priests: and we shall reign on the earth. . and i beheld, and i heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; . 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 such as are in the sea, and all that are in them, heard it saying, blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the lamb for ever and ever. . and the four beasts said, amen. and the four and twenty elders fell down and worshipped him that liveth for ever and ever. the vision of this chapter is but a continuation of the preceding one, being a sublime description of the exaltation and office-work of christ in his two-fold character as the lion of the tribe of juda and as a sacrificial offering for the sins of the world. the apocalypse opens with the words, "the revelation of jesus christ, which god gave unto him," and it is fitting that his special prerogatives and characteristics, together with the true position he occupies, should first be revealed. this was especially necessary in view of the fact to be revealed, that another would soon arise usurping the rights and prerogatives belonging to christ alone, claiming to be supreme head of the church, sitting as god in the temple of god, and "showing himself that _he_ is god." thes. : . the attention of john was directed to an object "in the right hand of him that sat on the throne"--a book sealed with seven seals--and to a mighty angel calling with a loud voice for some one to come forward and loose the seals and open the book. no created intelligence of earth or heaven dared to step forward and declare himself able to accomplish the result required, and because of this john wept much. the form of books in use when the revelation was given was unlike those used now. they consisted of strips of parchment or other material, longer or shorter, rolled up. the book in the symbolic vision before us consisted of a roll containing seven pieces each one rolled and sealed separately, so that the outer seal could be broken and the contents of its strip read without disturbing the remaining ones. had the seals all been on the outside, nothing could have been read until they were all broken; whereas the loosing of each seal was followed by some discovery of the contents of the roll. this book in the hand of god is symbolical of something. most of the commentators think it represents the book of revelation, in which case, of course, it would not include the present description of the book itself, but only of its contents as applied to subsequent chapters. but this view, of itself, is unsatisfactory for many reasons. the rules governing the use and the interpretation of symbolic language would forbid the thought of one book's symbolizing another book; for the main idea conveyed by the term _symbol_ is, that the symbolic object stands as the representative, not of itself, but of something analagous. reasoning by analogy, what would the contents of a sealed book in the hand of god symbolize? evidently, the infinite counsels and purposes known only to jehovah. its being written within and on the backside would indicate that those purposes were full and complete, being all written out and understood by him who "knoweth the end from the beginning" and "worketh all things after the counsel of his own will." its being sealed denotes that the contents were unrevealed, while its being in the right hand of god--the hand of his power--shows that he is able to carry into execution his divine purposes and that none shall be able to alter them or to wrest them from him. while the events future of john's time form a part of the great plan and counsels of jehovah, yet it is taking a very limited view of the subject to suppose that they alone constitute the sealed book of this vision; for then would that greatest of all events, the atonement of christ and the earliest triumphs of the gospel, have no special part in the sealed, mysterious counsels of the infinite one. it is much more consistent with the characteristics and attributes of god to make this book a symbol, not merely of a part, but of all his divine plans and purposes in the entire gospel dispensation. this position gains credence from the fact that the visions of the revelation cover many times the whole period from the incarnation to the end. when the very first seal is broken, the early success and triumphs of the gospel, as experienced in john's lifetime, are portrayed. according to the vision before us, it was by virtue of christ's death that he was able to open the book at all; and the plan of redemption itself, which is based upon his atonement, is declared by the scriptures to be a "mystery which from the beginning of the world hath been _hid in god_." eph. : . this redemption scheme was the great center of attraction to the prophets of the old dispensation, who "inquired and searched diligently" that they might comprehend its deep mysteries, "which things the _angels desired to look into_." pet. : - . now, if the contents of the sealed book were (at the time of this vision) only the history of events to be, why was it that no man on earth or in heaven, nor even an angel before the throne, was found worthy to "look into" it or to communicate its secrets to the children of men. gabriel was sent as a worthy messenger to communicate to daniel a long series of future events reaching even until the end of time. but the contents of this roll were such that no created intelligence of earth or heaven was able to unfold them. all remained unfathomable mystery--until christ stepped forward in his character as a sacrificial lamb and declared himself able to undertake the task of loosing the seals and of opening the book. "unto you it is given to _know the mystery_ of the kingdom of god" (mark : ), he said to his disciples, "even the mystery which hath been hid from ages and from generations, but now is _made manifest_ to his saints." col. : . "verily i say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. blessed are your eyes, for they see; and your ears, for they hear." mat. : , . the fact that the suffering and death of christ was a past event at the time when the revelation was given does not constitute a valid objection to the position taken, that the contents of the sealed book embrace the plan of redemption during the entire period of its operation; for the reason that, in order to form a complete and continuous narrative, past events are frequently referred to in the apocalypse. thus, john saw a beast with seven heads signifying seven kings; but he was expressly informed that "_five are fallen_, one is [exists at present], and the other is not yet come." chap. : . when christ appears on the symbolic stage, he is introduced by the elder as "the lion of the tribe of juda," and "the root of david." the lion, being the king of beasts and the monarch of the forest, is indicative of power, such as christ possesses. christ is elsewhere denominated "king of kings and lord of lords," and he himself laid claim to "all power in heaven and on earth," it having "pleased the father that in him should all fulness dwell." why he is termed "the lion of the tribe of juda," i am unable to say, unless the expression is borrowed from the prophecy recorded of him in gen. : --"the sceptre shall not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him shall the gathering of the people be." his being the "root of david" shows that he is the source and sustainer of david as to his position and power. david was specially ordained of the lord and sustained by him. of this there can be no doubt. david was a type; christ is the antitype. david's position as ruler over natural israel constitutes a type of christ's position as ruler over the spiritual israel; and it is in this sense that christ reigns upon the throne of his father david. luke : , . and since christ came in the line of david's descendants, he is called the offspring of david and a rod out of the stem of jesse. isa. : , . his connection with the throne of david being evident, he is entitled to the right to reign over his people. the appellation _lamb_ is one of the peculiar titles by which the son of god is designated, having reference to that part of his mission in which he constituted a sacrificial offering for sin. his forerunner john was able to prophetically discern him in this character, and pointed to him as "the lamb of god, which taketh away the sin of the world." john : . the lamb was said to have seven horns and seven eyes. a horn is a symbol of power, and seven, being a sacred or perfect number, denotes the fulness of power possessed by christ; while the seven eyes signify the seven spirits of god, or the holy spirit, which, being under the direct control of christ, is sent forth into the world to effect the regeneration of men. when the lion of the tribe of juda stepped forward and undertook the task of revealing the secret counsels and purposes of jehovah to the world, immediately a song of praise ascended from the lips of the redeemed sons of earth. the song was new, adapted to a new theme, and sung on a new occasion. "the four beasts and four and twenty elders fell down before the lamb, having every one of them harps, and golden vials [censers] full of odors, which are the prayers of saints. and they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to god by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our god kings and priests, and we shall reign on the earth." this song beautifully expresses the honor due to jesus christ in his office-work as redeemer of the world, by virtue of which people out of every nation, kindred, tongue, and people, are saved unto god and made kings and priests on the earth. the angel who appeared to the judean shepherds while they were watching their flocks by night, comforted them with the welcome announcement: "fear not: for, behold, i bring you good tidings of great joy, which shall be to _all people_. for unto you is born this day in the city of david a savior, which is christ the lord." luke : , . since the preaching of the gospel began, men are instructed to "seek first the kingdom of god" (mat. : ), and they "press into it" (luke : ) by the saving virtue of him "who hath delivered us from the power of darkness, and hath translated us _into the kingdom_ of his dear son." col. : . taking our place by the side of the writer of the revelation, we testify with him that we are already "in the kingdom and patience of jesus christ" (rev. : ), and that we "receive abundance of grace and of the gift of righteousness," whereby "we _reign in life_ by one jesus christ." rom. : . in this happy condition, redeemed by the blood of jesus, our savior, made "a royal [kingly] priesthood" in the "holy nation" of "peculiar people" that have been gathered out of all nations of earth ( pet. : , ), we feel like singing anew this glad song of redemption in honor of jesus, our only lord and savior, who is god over all, blessed forever! amen. this new and rapturous song of the redeemed was immediately caught by a greater multitude of the angelic order, an innumerable company, even "ten thousand times ten thousand, and thousands of thousands," and together, with loud and united voices, did they swell the mighty anthem, "worthy is the lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." and again the heavenly strain was raised to loftier heights, until the stupendous chorus rolled around the universe, by every creature in heaven and on earth, and under the earth, and such as are in the sea, saying, "blessing and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the lamb forever and ever." a few gifted voices of earth may possess such power and sweetness as almost to entrance us with their melody of song; but what an oratorio will it be, my brethren, when, released from the narrow limits of mortality, that sublime strain sung by the redeemed of all ages and ten thousand times ten thousand and thousands of thousands of angels, bursts in upon our ransomed souls! did human thought ever reach the conception of music like this? did the eyes of a mortal ever behold such rapturous scenes? you may feast your eyes upon earth's greatest beauty--yosemite valley, yellowstone park, niagara falls, may pass before your vision; you may climb the lofty alpine summit and behold the snow-streaked and snow-capped peaks towering to the heavens around you--or you may listen to the best music ever composed by a mozart, a handel, or a beethoven, or the finest ever executed by a liszt, a rubenstein, or a paderewski; yet i must tell you upon the authority of god's word that "eye hath not _seen_, nor ear _heard_, neither have entered into the heart of man, the things which god hath prepared for them that love him." cor. : . this vision shows very clearly the lofty position to which christ has been exalted, possessing "a name which is above every name"; for the entire company of angels and redeemed saints unite in extolling him with songs of praise, and that, too, before the very throne of the deity and in the presence of his infinite majesty. surely we can not doubt that ours is a divine savior, and one worthy of all praise, honor, power and dominion both now and forever. though john beheld this wonderful vision in heaven, yet we must remember that it was given and recorded for the benefit of god's people upon earth. the plan of redemption was not actually revealed in heaven, for "jesus christ came _into the world_ to save sinners" ( tim. : ), and it was here that he was ordained to "taste death for every man." heb. : . the ransomed company thus brought to view is intended to point out the redeemed of earth; for there is no salvation to be obtained in heaven, in which place no blood was shed--the blood is one of the agents that bears witness in the earth. john : , . the central figures of this vision were god, the holy spirit, and christ, around whom the living creatures and elders were gathered, and they, in turn, were surrounded by the angelic throng. this entire scene was doubtless intended to represent the exalted character of spiritual things on earth, where the plan of redemption was revealed and the redeemed host gathered out of all nations. in a very important sense the father, the son, and the holy ghost all dwell in the spiritual church, or new jerusalem, and are thus "in the midst" of god's people, surrounded by the redeemed host who unceasingly worship them, and they, in turn, have the promise that "the angel of the lord encampeth round about them" (psa. : ); yea, "an innumerable company of angels" reside in this "heavenly jerusalem," or "city of the living god," unto which we, as a part of the "general assembly and church of the first-born," "_are come_" in this dispensation. heb. : , . chapter vi. and i saw when the lamb opened one of the seals, and i heard, as it were the noise of thunder, one of the four beasts saying, come and see. . and i saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. we have now reached the point where the thrilling interest of this book commences. with the opening of the seals of the book of god's purposes we have the prophecies of the future, the unfolding of the events to be, described under appropriate symbols. the contents of six seals are contained in this and the following chapter, while the seventh occupies the remainder of the volume. a word relative to the plan of the prophecies will be appropriate at this time. i will again state what will be made very clear hereafter--that the events are narrated by series, and not by centuries. a particular theme is taken up and carried through to its completion, then the narrative returns and another subject is traced to its end. thus, the entire book consists of a number of distinct parallel series covering the same ground. upon the opening of the first seal, john is summoned as with a voice of thunder by one of the living creatures to draw near; and the object that meets his vision is a white horse with its rider. the symbol is that of a victorious warrior, being drawn from the civil and military life of the romans. the symbol is one of dignity. it does not consist of some inanimate object such as a mountain, a sea, or a river, neither is it a wild ferocious beast; but it is that of a living, active, intelligent being, and he, as denoted by various insignia, a conqueror. he rides a white horse, such as victors used in triumphal procession; his bow and crown are also symbols of victory. he goes forth conquering and to conquer, or to make conquests. this symbol is a faithful representation of the early triumphs of christianity in its aggressive conflict with the huge systems of error with which it had to contend. some have supposed that the rider represented jesus christ; but this can not be, for many reasons, two of which i will give. first. christ always appears on the symbolic stage in his own character, unrepresented by another, for the reason, as before stated, that there is no creature that can analagously represent him who claims equality with god. not one name or attribute peculiar to him is mentioned in the description. second. there are four horsemen brought to view in this chapter, and the symbols all being drawn from the same department, must have the same general application. if the first horseman symbolizes _a definite personage_, so do the remaining three; but we should have great difficulty in identifying the last three, giving them an individual application. others make the first horseman a symbol of the gospel itself, but the gospel is not a living, active, intelligent agent, such as the symbol evidently is, but is only a system of the revealed truth. all congruity and appropriateness in the comparison is lacking. but let us give this symbol further consideration. it is not enough that its interpretation alone be given, but the reader is justly entitled to a knowledge of the process by which we arrive at the truth. in the first place, we have a symbol of great dignity and excellence, and we must look for an object of corresponding character. the symbol is that of a living agent, and consequently, we must look for its fulfillment in an active, intelligent agent. the purity, or whiteness, of the horse on which the rider was seated would indicate an agency of mild, beneficent character. finally, the symbol is drawn, as before stated, from the civil and military life of the romans. now, according to the laws of symbolic language, a symbol never represents an object like itself, but an analagous one in another department. a wild beast does not represent a wild beast, but something of analagous character. seven fat and seven lean kine do not represent kine like themselves, but something analagous--seven years of plenty and as many of famine. there are only two great series of events described in the revelation--the history of ecclesiastical events and the political history of certain nations. the present symbol is drawn from one of these departments--the political or the civil life of the romans; and leaving the latter department to find its signification in another department, we have no place to go except into the department of ecclesiastical affairs. entering, therefore, the spiritual realm, and looking about us for an object that perfectly meets every requirement of the symbol, we find it in _the humble ministers of christ_, who boldly went forth in obedience to the divine command to extend the peaceful triumphs of the cross and to carry the gospel of the kingdom of god "into all the world." mark : - ; mat. : , . this succession of faithful, holy, devoted men is worthy of a place in apocalyptic vision. they went forth "conquering and to conquer"; and the victories they gained were such as the world never witnessed before. worthy are they to wear a victor's crown, for they have "fought a good fight." because of its connection with events following, it is necessary for us to consider the divine position of these first ministers of the church. their _equality_ is clearly taught in the new testament. christ gave them the express command, "be not ye called rabbi: for one is your master, even christ; and all ye are _brethren_." mat. : . when two of the disciples manifested a desire to gain preeminence over their brethren and their aspirations displeased the ten, christ said to them all, "ye know that the princes of the gentiles exercise dominion over them, and they that are great exercise authority upon them. but it _shall not be so among you_." mat. : , . thus a perfect standard of equality in the ministry is lifted up. the beloved apostle, the writer of the revelation, when addressing the elders of the seven churches of asia in particular, humbly and affectionately represented himself as their "_brother_ and companion in tribulation." rev. : . i will now adduce the testimony of several creditable historians, who are compelled to admit the humble equality of the new testament ministry, notwithstanding the fact that some of them belonged to churches containing a very _unequal_ ministry. mosheim says: "the rulers of the church were called their presbyters or bishops, which two titles are, in the new testament, undoubtedly applied to the same order of men.... let no one confound the bishops of this primitive and golden period of the church, with those of whom we read in the following ages. for, though they were both distinguished by the same name, yet they differed extremely, and that in many respects." vol. i, p. . this fact is now admitted by nearly all denominations, even episcopalians. in the work entitled "episcopacy tested by scripture," published by the protestant episcopal tract society, new york, the author, one of their able advocates, makes the following admission concerning the title _bishop_ in the new testament, "that the name is there given to the middle order or presbyters; and _all_ that we read in the new testament concerning _bishops_, including of course the words _overseer_ and _oversight_, which have the same derivation, is to be regarded as pertaining to that middle grade"--the presbyters or elders. page . the noted historian waddington, also an episcopalian, makes the same admission in the following words: "it is also true that in the earliest government of the first christian society, that of jerusalem, not the elders only, but the 'whole church' were associated with the apostles; and it is even _certain_ that the terms _bishop_ and _elder_ or _presbyter_ were, in the first instances, and for a short period, sometimes used synomously, and indiscriminately applied to the _same order_ in the ministry." church history, part i, p. . the italicizing is mine. the well-known historian milman, also an episcopalian, in his history of christianity, says, "the earliest christian communities appear to have been ruled and represented, in the absence of the apostle who was their first founder, by their elders, who are likewise called bishops, or overseers of the church." page . kurtz, in his church history, says: "to aid them in their work, or to supply their places in their absence (acts : ), the apostles ordained rulers in every church, who bore the common name of _elders_ from their dignity, and of _bishops_ from the nature of their office. that originally the elders were the same as the bishops, we gather with absolute certainty from the statements of the new testament and of clement of rome, a disciple of the apostles. (see his first epistle to the corinthians, chaps. , : .) . the presbyters are expressly called bishops--compare [the greek especially] acts : with verse , and titus : with verse . . the office of presbyter is described as next to and highest after that of apostle (acts : , ). similarly, the elders are represented as those to whom alone the rule, the teaching and the care of the church is entrusted ( tim. : ; pet. : , etc.).... in [several] passages of the new testament and of clement we read of many bishops in one and the same church. in the face of such indubitable evidence, it is difficult to account for the pertinacity with which romish and anglican theologians insist that these two offices had from the first been different in name and functions.... even jerome, augustine, urban ii. ( ) and petrus lombardus admit that originally the two had been identical. it was reserved for the council of trent to convert this truth into a heresy." pages , . chrysostom, theodoret, and others also admitted the same. many similar historical testimonies now lying before me to the humble equality of the new testament ministry could be added; but lest the reader become weary, i will conclude with the following beautiful description from d'aubigne in his noted history of the reformation: "the church was in the beginning a community of brethren, guided by a few of the _brethren_." again, "all christians were priests of the living god, with _humble pastors_ as their guides." vol. i, pp. , . with this description of the early ministers of christ, who went forth under the symbol of the first horseman to disciple all nations, we have the events pertaining to the early history of the church, laid before us; until the opening of the second seal brings us to another important phase of its history. . and when he had opened the second seal, i heard the second beast say, come and see. . and there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. the symbol of this seal is that of a rider going forth on a red horse armed with a great sword with which to take peace from the earth and to kill. it is drawn from the same source as that of the preceding one, but differing greatly in the character of the horseman and the object of his mission. the symbol is one of great dignity--a living, intelligent agent--drawn from civil and military life. for the same reason as given before, we must go out of the department of civil life into the history of religious affairs to find its fulfilment. notice, also, the peculiar characteristics of this horseman and wherein he differs from that of the first seal. the color of the horse is red, denoting something very different from the peace, purity, and benignity of the white. instead of gaining glorious spiritual conquests and triumphs, like him of the first seal, he was to take peace from the earth. in the place of a victor's crown, he possesses "a great sword" with which to kill, denoting an agent of great destruction. where shall we look in the history of religious affairs to find the object that meets the requirements of this symbol? who were the active, intelligent agents that appeared as the great opposers of the establishment of christianity by the rider of the white horse? we find the answer undoubtedly in the propagators of the _pagan religions_. as soon as christianity began to gain a foothold in the roman empire, the priests and supporters of paganism were exasperated to the last degree, and they determined to crush out the christian religion. an example of pagan opposition is found in the nineteenth chapter of acts, where it is recorded that the preaching of the gospel so stirred the people of ephesus that they were filled with wrath and for the space of about two hours cried out, saying, "great is diana of the ephesians!" this great conflict between christianity and paganism will be more fully described under other symbols in a subsequent chapter, therefore i will make this description brief. the destruction of life brought about by this rider of the red horse doubtless signifies the great slaughter of the christians at the hands of the pagans. during ten seasons of severe persecution, which occurred under the reigns of the emperors nero, domitian, trajan, marcus aurelius, septimus severus, maximus, decius, gallus, valerian, and diocletian, the christians suffered every indignity that their relentless persecutors could heap upon them. they had their eyes burned out with red-hot irons; they were dragged about with ropes until life was extinct; they were beheaded, stoned to death, crucified, thrown to wild beasts, burned at the stake; yet "they overcame by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death." chap. : . it may appear at first that taking the rider of the horse as a symbolic agent but the killing which he effected as literal, is an inconsistency and a variation from the laws of symbolic language; but such is not necessarily the case. one principle laid down in the beginning was, that the description of an object or event must necessarily be literal when no symbolic object could be found to analagously represent it. the destruction of human life could not well be represented symbolically, there being no destruction analagous to it whose meaning would be obvious; hence it must appear as a literal description. this is proved by many texts in the revelation that will admit of no other application; such as verses - of this chapter; chapter : ; : ; etc. but the literal destruction of life may be chosen as a symbol to represent a destruction to which it is plainly analagous; such as the destruction of spiritual life, the overthrow of the civil or ecclesiastical institutions of society, etc. that it is sometimes employed thus as a symbol will be shown clearly in subsequent chapters. hence, in every instance where killing men is the work of a symbolic agent, the context, or general series of events with which it is connected, must determine whether the literal or symbolical signification is intended. in the present prophecy under consideration it is much more consistent to give it the literal application; for the devotees of paganism did not destroy the spiritual life of the church, which would be an analagous killing; neither did they succeed in overthrowing the structure of christianity. . and when he had opened the third seal, i heard the third beast say, come and see. and i beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. . and i heard a voice in the midst of the four beasts say, a measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. this symbol is also that of a horseman, differing from the preceding ones only in his characteristics. he is seated upon a black horse, denoting something dark or appalling in its nature, the very opposite of that of the first seal. he possesses no bow nor crown, but instead he has a pair of balances in his hand for weighing food. this he deals out only at exorbitant prices--"a measure of wheat for a penny, and three measures of barley for a penny." the penny, or denarius, is equal to about fifteen cents of our money, and was the ordinary wages of a day laborer. in the parable of our lord recorded in mat. , the householder is represented as hiring laborers for a penny a day to labor in his vineyard. the measure, or _choenix_, of wheat was the usual daily allowance of food for a man. so according to the rate given, it would require a day's labor to supply food sufficient for one man, which shows an enormous price placed upon these necessaries of life. in ordinary times the penny would procure about twenty measures of wheat instead of one, and fifty or sixty measures of barley instead of three. surely this represents famine prices. the expression "see thou hurt not the oil and the wine" seems to have some direct connection with the exorbitant schedule of food rates. the following facts of history, as recorded by lord, will serve to make the matter clear: "the taxes required in the roman empire, to sustain the court and civil service, the army and desolating wars, and the hungry brood of office-holders, as well as to provide largesses to the soldiers, were excessive in the extreme, so as to prove an almost insupportable burden to the people. the ordinary and economical expenses of the government were great; but when we take into view that during a period of seventy-two years previous to diocletian, there were twenty-six individuals who held the imperial crown, besides a great number of unsuccessful aspirants, and that each of these must secure the favor of the army and the people by large donations of money, we may well conceive that the taxes and exactions laid to raise the needed amount must have proved a crushing burden. they were so great as sometimes to strip men of their wealth and reduce them to poverty. these were laid upon everything that could be brought into service. nothing was too insignificant to escape.... the taxes might be paid in money, or in produce, grain, fruit, oil, or whatever else it might be;... the exactions were so excessive that the people were led to avoid them in every possible mode, as men always will under such circumstances." once in fifteen years, a roman indiction, an assessor would go round to levy upon the products of the soil, and the assessment was made according to the amount of the yield. one method adopted to secure a lower assessment at this time was that of mutilating their fruit trees and vines. we find among the roman laws severe enactments against such as "feign poverty, or cut a vine, or stint the fruit of a tree" in order to avoid a fair valuation, and the penalty attached was the death of the offender and the confiscation of all his property. the fact that this law existed shows that the offense was committed and also that the exactions of the government must have been of the most oppressive kind. with these facts before us it is easy to discern the nature of the symbol, being that of a roman magistrate prepared to enforce his severe exactions upon the people at the exorbitant rate of three measures of wheat for a penny and three measures of barley for a penny, accompanied by the solemn injunction, "see thou hurt not the oil and the wine," that is, the olive-trees and the vines. it is evident that we must, as before, go out of the department of civil and military life into the realm of ecclesiastical history to find the true fulfilment of this symbol. the black color of the horse would denote something directly opposite to that of the first seal; and since the symbol of the first seal represented the establishment of the pure gospel of jesus christ, this symbol must represent the great apostasy and spiritual darkness that covered the world at a later period. and if the horseman of the first seal represented the chosen ministry who went forth in a glorious mission to win trophies of grace, the horseman of this seal must represent _an apostate ministry_, possessing power and authority to enforce the severest exactions upon the bread of life, thus producing a desolating spiritual famine. this marvelous change from the humble apostolic ministry to an apostate one did not occur suddenly, but by degrees; and as it has a great bearing upon other lines of truth to be brought out in subsequent chapters, it will be profitable to consider the most important steps by which this transformation was effected. when the desire for precedence or superiority first manifested itself among the disciples, christ repressed it (mat. : , ), and it appeared no more in their midst; but before the close of the first century it is evident that a thirst for preeminence existed in the hearts of some who had been the servants of the church. an example of this is to be found in diotrephes, who exalted himself above his ministerial associates. the apostle john says concerning him: "i wrote unto the church: but diotrephes, who loveth to have the preeminence among them, receiveth us not. wherefore if i come, i will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church." john , . in the historical extracts given in the explanation of the first horseman, it is clear that the first ministers were all equal; but a time came about the close of the first century when the most influential among the clergy grasped the power and exalted themselves to a position of authority over the rest. the manner in which this transformation was effected is explained by the learned gieseler as follows: "after the death of the apostles, and the pupils of the apostles, to whom the general direction of the churches had always been conceded, some one amongst the presbyters of each church was suffered gradually to take the lead in its affairs. in the same irregular way the title of _bishop_ was appropriated to the first presbyter." eccl. hist., vol. i, p. . in the days when the apostles were active in the affairs of the church there were but two classes in the ministry--elders, or bishops, and deacons; but when one of the presbyters was exalted to a higher position than the rest and assumed to himself the exclusive use of the word bishop, there were three classes. to quote the words of geo. p. fisher: "after we cross the limit of the first century we find that with each board of elders there is a person to whom the name of bishop is specially applied, although, for a long time, he is likewise often called a presbyter. in other words, in the room of a two-fold, we have a three-fold ministry." hist. of the christian church, p. . the height to which the single bishop of authority in a church had been exalted is well illustrated in the ignatian epistles. ignatius was bishop of antioch and was condemned by the emperor trajan to suffer death by being thrown to the wild beasts in the amphitheatre in rome. his execution in this manner took place dec. , a.d. . he wrote a number of epistles, a few extracts from which i will give. "wherefore it is fitting that ye should run together in accordance with the will of your bishop, which thing also ye do. for your justly renowned presbytery, worthy of god, is fitted as exactly to the bishop as the strings are to the harp." to the ephesians, chap. . "see that ye all follow the bishop, even as jesus christ does the father.... let no man do anything connected with the church without the bishop." to the smyrnaean's, chap. . "it is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to god." smyrnaean's, chap. . "it is well to reverence both god and the bishop. he who honors the bishop has been honored of god; but he who does anything without the knowledge of the bishop, does [in reality] serve the devil." smyrnaean's, chap. . the power of these bishops advanced steadily during the second century. the churches of the cities where they were located extended themselves into the surrounding country and smaller towns, and the presbyters or elders of these inferior churches were presided over by the bishop of their mother church, and in this manner the great system of diocesan episcopacy was developed.[ ] [footnote : the ancient signification of the term _diocese_ must not be confounded with the modern usage of the term. it then designated a territory or district, usually containing a number of minor churches, presided over by one bishop.] in the latter part of the second century when the disputes concerning easter and montanism arose, the custom of diocesan bishops consulting with each other on important doctrines began, and this developed in the third century into regular provincial synods, or councils. on account of the ecclesiastical or political importance of the cities in which they were located, certain bishops had a special deference given them, and they were not slow to take advantage of the opportunity to exalt themselves to the presidency of these councils; and in a very short time they possessed immense power and constituted entirely a separate order, designated by the term metropolitan. the manner in which this important step in the great apostasy was taken and the effects produced thereby is well described in the words of the historian mosheim (referring to events of the third century), from whom i quote: "in process of time, all the christian churches of a province were formed into one large ecclesiastical body, which, like confederate states, assembled at certain times, in order to deliberate about the common interests of the whole.... these councils ... _changed the whole face of the church_, and gave it a new form; for by them the ancient privileges of the people were considerably diminished, and the power and authority of the bishops greatly augmented.... at their first appearance in these general councils, they acknowledged that they were no more than the delegates of their respective churches, and that they acted in the name, and by the appointment of their people. but they soon changed this humble tone, imperceptibly extended the limits of their authority, turned their influence into dominion, and their councils into laws; and openly asserted, at length, that christ had empowered them to prescribe to his people, _authoritative rules of faith and manners_.... the order and decency of these assemblies required that some one of the provincial bishops met in council, should be invested with a _superior_ degree of power and authority; and hence the rights of _metropolitans_ derive their origin."--church history, cent. ii, part . when a usurping clergy grasps the power to prescribe "authoritative rules of faith and manners," to employ the words of mosheim, we may well conceive that the true amount of pure spiritual food was exceedingly small and could be procured only at starvation rates. he who reads the ecclesiastical events of the third century will find it only too true that many of the cardinal virtues of apostolic christianity were almost lost sight of and that a great spiritual famine existed in the earth over which this dark horseman of the third seal careered. instead of salvation through the spirit of god being carefully taught, baptismal regeneration was exalted, and the people were instructed in the saving virtues of the eucharist. the platonic idea concerning sin having its seat in the flesh was adopted, and therefore perfect victory or sanctification was made to consist in the mortification of the natural appetites and desires of the body, with the result that a life of fasting, celibacy, or self-inflicted torture was looked upon as the surest means of obtaining the favor of heaven. the writings of such eminent church fathers as tertullian, origen, cyprian and others now lying before me, contain the surest evidences of the woeful extent to which this dark cloud of superstition and error had settled down over the world during the period of which i write. . and when he had opened the fourth seal, i heard the voice of the fourth beast say, come and see. . and i looked, and behold a pale horse: and his name that sat on him was death, and hell followed with him. and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. the usual interpretation given this horse and its rider is to apply it to the desolating wars and famines that occurred in the roman empire. this view is embodied in the celebrated painting "death on the pale horse," in which death is represented as going forth with war, pestilence, famine, and wild beasts, to ravage the roman empire. we are informed by historians that dreadful pestilences and famines did prevail and in some places nearly depopulated the country, and that the remaining inhabitants could not make head against the beasts that multiplied in the land. but the fact that such events occurred is not sufficient proof that this symbol has reference to such. famines and pestilences may have occurred many times without forming a part of the apocalyptic vision. the greatest objection to giving this part of the vision such a literal interpretation is, that it fails to bring out its symbolic character. to what, then, does it refer? we have, as before, a horseman, indicating that the agent is one of the same general character, differing mainly in his features and mission. this horse was of a livid, cadaverous hue, denoting an agent of ghastly, terrible nature. the living rider bore the awful name of "death," or as in the original, "the death," by way of emphasis. death literally was not the agent--it is not so stated--but the rider was termed the death, or the destroyer, because of his terrible mission; and hell followed with him. applying the laws of symbolic language as heretofore, it is evident that this symbol represents a great persecuting ecclesiastical power. and with this thought before us, we can scarcely fail to recognize it as a true description of _the papacy_. the great apostasy, described under the preceding seal, prepared the way for the final and complete establishment of the "man of sin"; but during the period there brought to view the ministers of religion, power-seeking and apostate as they were, were unable to enforce their claims by the power of persecution. under the present seal, however, is represented a later stage of their corruption, when a great hierarchal system, sustained and upheld by the arm of civil power, was able to bear tyrannical rule over a great portion of the earth. during this period clerical ambition and usurpation reached its greatest height. after speaking of the power possessed by the metropolitans, mosheim says: "the universal church had now the appearance of one vast republic, formed by a combination of a great number of little states. this occasioned the creation of a new order of ecclesiastics, who were appointed in different parts of the world, as _heads_ of the church, and whose office it was to preserve the consistence and union of that immense body, whose members were so widely dispersed throughout the nations. such was the nature and office of the patriarchs." church history, cent. ii, part . thus, the bishops, or metropolitans, of certain of the most important cities were exalted to a still higher position as special _heads_ of the church. they were termed _exarchs_ at first, after the title of the provincial governors, but afterwards received the more ecclesiastical appellation _patriarchs_. the term patriarch had been in use for a long time in the church signifying merely a bishop, irrespective of the dignity he possessed, but it was finally limited to this higher class of the clergy, in which sense i now employ it. the cities that first enjoyed this chief distinction were alexandria, rome, and antioch. the general council of nice (a.d. ) in its sixth canon recognized the superior authority already possessed by these cities. see d'aubigne's hist, of reformation, vol. i, p. . the general council of constantinople in its third canon placed the bishop of constantinople in the same rank with the other three patriarchs; and the general council of calcedon exalted the see of jerusalem to a similar dignity, doubtless because of its ancient importance as the birthplace of christianity. thus, patriarchs were established in the five political capitals of the roman empire; and they were considered the "_heads of the church_," having spiritual authority over the whole empire. these were the only patriarchates of importance. certain ecclesiastics of the church of rome even at the present time bear the honorary title patriarch; but, to quote the words of the encyclopædia britannica, "in a strictly technical sense, however, that church recognizes only five patriarchates, those of constantinople, alexandria, jerusalem, antioch, and rome." art. patriarch. in the years to jerusalem, alexandria, and antioch fell into the hands of the saracen followers of mohammed, which terminated their importance, and later the greek schism separated the patriarch of constantinople from rome; and thus the patriarch of rome was left in undisputed possession of the field and was soon recognized as universal head of the church. so under the symbol of this dread rider on a pale horse is portrayed the great hierarchal system by which the papacy was fully developed in the west. it is fitting that we notice particularly the agents of destruction employed by this rider. he possesses a sword with which to kill--the same instrument wielded by the rider of the red horse--but it is evident that he uses it with more terrific energy, by reason of which he receives the name death, or the destroyer. it is possible, also, that in this case a sword, wielded by the hand of an ecclesiastical power, may be used as a symbol of a spiritual cutting off, or excommunication. the sword of excommunication has been the most terrible ever wielded by human hand. when this pale horseman was careering over the world in the zenith of his power, excommunication and interdiction were the terror of individuals and the scourge of nations. at his word the rights of an individual as king, ruler, husband or father, nay, even as a _man_, were forfeited, and he was shunned like one infected with the leprosy. at his command the offices of religion were suspended in a nation, and its dead lay unburied, until its proud ruler humbled himself at the feet of the ecclesiastical tyrant who bore rule over the "fourth part of the earth."[ ] [footnote : this tyranny of the popes is well illustrated by the quarrel that took place between hildebrand (pope gregory vii.) and henry iv. of germany. gregory attempted to make certain reforms, but henry refused to recognize those innovations. gregory excommunicated the emperor, with the result that he was "shunned as a man accursed by heaven." his authority lost and his kingdom on the point of going to pieces, henry had but one thing to do--seek the pardon of the pope. he found the pontiff at canoosa, but gregory refused to admit the penitent to his presence. "it was winter, and for three successive days the king, clothed in sackcloth, stood with bare feet in the snow of the court-yard of the palace, waiting for permission to kneel at the feet of the pontiff and to receive forgiveness." on the fourth day he was granted admittance to the presence of the pope. during the pontificate of innocent iii. philip augustus, king of france, put away his wife. innocent commanded him to take her back and forced submission by means of an interdict. this submission of a brave, firm, and victorious prince shows the tremendous power wielded by the popes in that period. the manner, also, in which innocent iii. humbled king john of england affords another illustration of the power of the popes. john caused the vacant see of canterbury to be filled, in accordance with the regular manner of election, by one of his favorites. innocent declared the appointment void, as he desired that the place should be filled by one of his friends. john refused to allow the pope's archbishop to enter england as primate. innocent then excommunicated john, laid all england under an interdict, and incited philip, king of france, to war, offering him john's kingdom upon the very liberal condition that he go over and take it. the outcome of the matter was that john was compelled to yield to the power of the pope. he even gave him england as a perpetual fief, and agreed to pay the papal see the annual sum of one thousand marks.] the loss of life by spiritual famine was extreme. the word of god, which is spirit and life to god's people (jno. : ), was laid under interdict and the common people deprived of its benefits. at the time the black horse appeared, a little food could be obtained at famine prices; but when the fourth arrived, he was empowered to kill "with hunger." also, one of his agents of destruction was death, or pestilence, a fit symbol of false and blasphemous doctrines breathed forth like a deadly pestilence blasting everything within its reach. invocation of saints, worship of images, relics, celibacy, works of supererogation, indulgences, and purgatory--these were the enforced principles of religion, and like a pest they settled down upon the people everywhere. this rider also brought into operation "the beasts of the earth" to aid him in his destructive work. to kill with sword or hunger shows that such work of destruction is performed solely by him who has it in his power; but to kill with beasts indicates that _they_ perform the deadly work according _to their own natures_. nothing is clearer than the fact that wild beasts stand as a symbol of persecuting tyrannical governments; hence we are to understand that this rider was to employ also the arm of civil power to aid him in the deadly work. how strikingly this represents the historical facts of the case! in all truly roman catholic countries the civil governments were only a cipher or tool in the hands of the church, and the ecclesiastics were the real rulers of the kingdom. but whenever any dark work of persecution was to be performed, the wild beast was let loose to accomplish the result. when charged, however, with the bloody work, the catholics always answer, "oh, we _never persecute_--don't you see, it is the wild beasts that are covered with gore--our hands are clean," yet they themselves held the chain that bound the savage monsters. we shall have occasion in a subsequent chapter to trace further the pathway of this dread rider as he reels onward in the career of ages, "drunken with the blood of the saints." this work of destruction performed by the dread rider on the pale horse is considered by many as a literal description of the persecutions of the papacy. while catholics usually charge the civil powers with this bloody work, it is an undeniable fact of history that the popes often ordered or sanctioned crusades against the waldenses, albigenses, and other peoples (see remarks on verses - , chap. : ), in which the sword, starvation, and every other means of cruelty imaginable were brought into use to exterminate the so-called heresy. and in view of the fact explained in the comments on verses and of this chapter, that _killing_ is sometimes to be understood in a literal sense on account of there being nothing to analagously represent such destruction of life, it is not a violation of the laws of symbolic language thus to interpret it. it might be consistent in this case to give it a twofold application; the agreeing facts of history regarding the papacy strongly suggest it. thus, the _sword_ could signify a literal destruction of life, as in verse , and also, in the present case, an ecclesiastical cutting off by the papacy, or excommunication; and _hunger_ could signify literal death by starvation, and also, as in verses and , a destruction of spiritual life, etc. where, let me ask, in the whole compass of human writings can be found a series of events of such thrilling interest, so great in magnitude, as is contained in these eight verses? who but the omnipotent could have conceived such a wonderful development of the power of iniquity and with such master-strokes of power compressed them into so small a scene of symbolic imagery? the impress of divinity is here speaking from every line. . and when he had opened the fifth seal, i saw under the altar the souls of them that were slain for the word of god, and for the testimony which they held: . and they cried with a loud voice, saying, how long, o lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? . and white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. upon the opening of this seal the scene changes entirely. no more horsemen appear, but instead the souls of the martyrs are seen at the altar crying for vindication of their blood upon the cruel oppressors of earth. the question arises, are these souls symbols of something else, or are they what they are here stated to be, "the souls of them that were slain"? evidently, the latter, appearing under their own name and character, because they can not properly be symbolized. they were disembodied spirits, and where is there anything of analagous character to represent such? angels can not; for whenever they are employed as symbols, it is to designate distinguished agencies among men. they therefore appear under their own appropriate title as "the _souls_ of them that were slain." these souls appeared "under the altar," that is, _at the foot of the altar_, being the same as that described in chap. : --"and another angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne." thus, the heavenly world, as opened up before john, appeared symbolized after the sanctuary of the temple in which stood the golden altar, or altar of incense. some have supposed that the brazen altar was the one referred to, signifying the living sacrifice these souls made of themselves to god. but there is no altar mentioned in the symbols except the golden altar. besides, these were not sacrificial victims; for christ was made a complete sacrifice for sin, while these only suffered martyrdom because of their faithfulness to the cause of christ. it is much more reasonable to suppose that their interceding cries went up from the golden altar, where the "prayers of all saints" ascended with much incense. their prayers to god for the avenging of their blood shows the expectation on their part that the judgments of heaven would descend upon the cruel and haughty persecutors and oppressors of earth, and their surprise was that the day of retribution had been so long delayed. the history of the church as developed under the preceding seals gives particular force to this cry of the martyrs. for nearly three centuries the civil power of pagan rome had been employed to crush the cause of god. during ten terrible seasons of persecution they had been crucified, slain with the sword, sawn asunder, devoured by beasts in the arena, and given to the flames. when constantine, a nominal christian emperor, ascended the throne and protected religion by law, it was believed that persecutions must cease; but soon the discovery was made that the sword had only changed hands, there having risen an ecclesiastical hierarchy destined to "glut itself upon the blood of which heathen rome had only tasted." the world was now made the arena for the terrible coursings of the pale horseman, and the "beasts of the earth" were let loose to fall with savage fury upon their helpless victims, until millions lost their lives at the instigation of the apostate church of rome. is it any wonder that the souls of these martyrs should cry unto god for the vindication of their righteous blood? it is said that "white robes were given unto every one of them." by referring to chap. : ; : , , , it will be seen that "white garments" and "white robes" are sometimes used as a symbol to describe a part of the heavenly inheritance. the martyr-spirits, although impatient at the delay of avenging judgment, received a righteous reward. but the period of tribulation to the church was not yet over. the cup of iniquity in the hands of her enemies was not yet full, and they were told to "rest for a little season, until their fellowservants also, and their brethren, that should be killed as they were, should be fulfilled." the account given seems to indicate an important epoch, a period in which the martyrs had reason to expect the vindication of their righteous blood, but which, instead, was to be followed by another great period of persecution. considering the time of the events already described in this series of prophecy, we have no difficulty in fixing the chronology of this event at the dividing-point between the era of papal supremacy and the age of protestantism--or at the reformation of the sixteenth century. did severe slaughter and persecution follow the reformation? witness the reign of mary tudor, frequently styled "bloody mary." during three years of her reign, to , two hundred and eighty-eight were _burnt alive_ in england! think of the inhuman massacre of the innocent waldenses of southern france by the violent bigot oppede ( ), who slew eight hundred men in one town, and thrust the women into a barn filled with straw and reduced the whole to ashes--only a sample of his barbarity; or of their oppression in southern italy by pope pius iv. ( ), at whose command they were slain by thousands, the throats of eighty-eight men being cut on one occasion by a single executioner! witness the horrible massacre of st. bartholomew in paris (aug. , ), when the queen dowager, the infamous catherine de medici, lured immense numbers of the innocent hugenots into the city under the pretext of witnessing a marriage between the hugenot henry, king of navarre, and the sister of charles ix., king of france--when the gates were closed and the work of wholesale slaughter began at a given signal and raged for three days, during which time from six to ten thousand were butchered in paris alone! think of the rivers of blood in the netherlands, where the duke of alva boasted that in the short space of six weeks he had put eighteen thousand to death! witness the dragoonading methods and other inhuman persecutions to "wear out the saints of the most high," that followed the revocation of the edict of nantes ( ) by louis xiv., king of france, during whose reign three hundred thousand were brutally butchered--while pope innocent xi. extolled the king by special letter as follows: "the catholic church shall most assuredly record in her sacred annals a _work of such devotion toward her_, and celebrate your name with never-dying praises ... for _this most excellent undertaking_"!! my heart sickens with horror in the contemplation of such events. eternal god! can thy righteous eye behold such heart-rending scenes of earth, and thy hand of power not be extended to humble to the dust these cruel, haughty oppressors of thy people? . and i beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; . and the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind. . and the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. . and the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; . and said to the mountains and rocks, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the lamb; . for the great day of his wrath is come; and who shall be able to stand? upon the opening of this seal the scene changes again. the symbols are all drawn from an entirely different source. we are taken out of the department of civil life into the scenes of nature, which is a clear evidence that the history of the church is no longer under consideration. had god intended to here continue her history, he would no doubt have employed symbols derived from the same source as those preceding, so as to prevent our being led astray. no more horsemen or living characters appear, but we behold the most terrific convulsions of nature--a mighty earthquake, the darkening of the sun and the moon, the falling of the stars, and finally the dissolution of the heavens, together with the mountains and the islands being removed. if the history of the church is no longer under consideration, this great change of symbols directs us with absolute certainty into the political and civil world for their fulfilment. of course, we are not to suppose that this is a literal description. in this manner the dignity and the excellence in the use and the interpretation of symbols is preserved. to describe the religious history of the church, noble symbols chosen from the department of human life are selected; while symbols drawn from an inferior department--that of nature--are chosen to represent political affairs. this point will appear very clear as we proceed in the interpretation of the apocalypse. it is just what we might naturally expect. the question may be asked, if these symbols from nature represent political affairs, where in the events of civil history shall we look for their fulfilment? every one will readily perceive the analogy between an earthquake and a political revolution, when all society is in a state of agitation as when the solid earth trembles. it is also evident that the sun, moon, and stars bear the same analagous relationship to the earth that kings, rulers, and princes do to the body politic; while the firmament of heaven is analagous to the entire fabric of civil government, the symbolic heaven in which the symbolic orbs are set to give light. the symbols, then, point us to the most terrible revolutions--when society is in a state of agitation, when kingdoms are overthrown and their rulers and princes thrown from their positions or made objects of the most gloomy terror; yea, when the entire fabric of civil government is finally overthrown and all the institutions and organizations of society are swept away as with a tornado. this is the time of consternation to the great men of earth, when they shall hide "themselves in the dens and in the rocks of the mountains," and say to the mountains and rocks, "fall on us and hide us from the face of him that sitteth on the throne, and from the wrath of the lamb: for the great day of his wrath is come; and who shall be able to stand?" this is the time that the martyrs looked forward to when they cried, "how long, o lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" a large portion of the apocalypse is occupied with the history of these persecuting powers, civil and ecclesiastical. it is their dominacy that constitutes the long period of tribulation to the church, when the witnesses prophesy in sackcloth and the faithful are ground into the dust by the feet of these proud oppressors as they stand in the high places of the earth. but the cries of the slaughtered saints have ascended to the throne as incense; god speaks; the judgments of heaven descend upon these lofty ones; and a voice from heaven declares, "they have shed the blood of saints and prophets, and _thou hast given them blood to drink_; for they are worthy." this is surely a striking combination of symbols, and the way they are arranged would indicate that their fulfilment occupied a considerable period of time. first we have a great earthquake, afterwards the darkening of the sun and the moon, with the falling of the stars, and finally the dissolution of the heavens themselves, with the sweeping away of mountains and islands. this description covers the same period as that described under the seven last plagues, beginning with certain fearful revolutions in which the nations that had slaughtered the millions of god's people were given "blood to drink," and ending finally in "the great day of his wrath" that shall sweep them from their positions eternally. the full explanation of these events can not at present be appreciated by the reader, therefore i reserve it for the future, to be more fully developed under other symbols. in these six seals we have a vivid outline of mighty events, political and ecclesiastical, extending from the earliest stage of christianity to the end of time. this description in advance was no mere human production. no human foresight would have detected, and no mortal mind would have conceived, events so wonderful and so farreaching in their character. any other history would sooner have been imagined. it takes divine wisdom to understand the true position of the church in the present, and she can scarcely read her past history by natural wisdom alone, much less outline the future. first the establishment of christianity is symbolized, then the violence of the pagan party, the apostasy, and final establishment of the "man of sin," until the millions of earth are crushed by the spiritual tyranny or by the arm of civil power, and the cry of the martyrs goes up "how long, o lord?" but they are told to rest "a little season," when they shall witness the hand of god laid upon these persecuting nations of earth, convulsing them in the most fearful revolutions, and ending finally in their complete overthrow in that last "great day of god almighty." chapter vii. and after these things i saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. . and i saw another angel ascending from the east, having the seal of the living god: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea. . saying, hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our god in their foreheads. . and i heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of israel. . of the tribe of juda were sealed twelve thousand. of the tribe of reuben were sealed twelve thousand. of the tribe of gad were sealed twelve thousand. . of the tribe of aser were sealed twelve thousand. of the tribe of nepthalim were sealed twelve thousand. of the tribe of manasses were sealed twelve thousand. . of the tribe of simeon were sealed twelve thousand. of the tribe of levi were sealed twelve thousand. of the tribe of issachar were sealed twelve thousand. . of the tribe of zabulon were sealed twelve thousand. of the tribe of joseph were sealed twelve thousand. of the tribe of benjamin were sealed twelve thousand. a clear understanding of the two visions in the chapter before us can be obtained only by considering the plan of the prophecy already referred to. the events are narrated by series. a particular theme is taken up and followed through to its completion; then the narrative returns and another theme is introduced. but this is not all. whenever the history of abounding error or iniquity is set forth, we have in immediate connection and in perfect contrast therewith a history of the true people of god; thus, the contemporaneous history of righteousness and iniquity, truth and error, a true church and a false one. the visions of this chapter cover the same period of time as the events described in the preceding chapter, but form the most perfect contrast. the student of revelation who unfolds the dark history of apostasy and iniquity contained in the preceding seals might naturally be led to ask, is this the melancholy end of god's church? does it deteriorate rapidly and turn out so badly, after all? as an answer to these questions, god gives us next a history of his own people, showing that he preserved his own church complete, although antichrist reigned in power. the principal points in the vision before us are the tempestuous winds about to descend upon the earth, and the sealing of god's servants. the first of these, being drawn from nature, would lead us to look for its fulfilment in political events; while the latter, derived from human life, directs us into the affairs of the church. the "four winds of the earth" from the "four corners of the earth" signify all the winds from every direction--the cardinal points of the compass; while the four angels signify all the agencies that have control of these winds, which for the present are held in restraint in order to give opportunity for the sealing of the lord's servants. _angels_ in the scripture is frequently used to denote evil agencies as well as good, the context determining which is meant. see chap. : . the design of the winds was to "hurt the earth, the sea, and the trees." what, let me ask, in the political world is analagous to tempestuous storms sweeping over the earth? what but huge masses of men, excited by fierce passions, precipitating themselves upon the inhabitants of an empire, sweeping everything before them in the fury of their march and spreading desolation on every side? in the symbols of the next chapter we find that just such hordes of men--barbarians--under their angels, or leaders, precipitated themselves upon the roman empire; and the fearful effects upon the earth, the sea, and the green trees produced thereby, is particularly detailed. for the present, however, they are held under restraint until the sealing of the servants of god should be accomplished, then they were to go forward in their work of destruction. the sealing of the servants is not making them the people of god, but rather marking or designating them as such, just as later we find the devotees of a corrupt apostate church specified as having the "mark of the beast." considerable light can be thrown upon the subject of the sealing of god's servants and of the mark of the beast by consulting roman history for the origin of such expressions. the many conquests of the roman arms furnished so many prisoners that they became a drug in the slave-markets of the world, and were so numerous that in many places they outnumbered the roman citizens ten to one. in the first century before christ it is said that some sicilian estates were worked by as many as twenty thousand slaves. "that each owner might know his own, the poor creatures were _branded like cattle_." the "mark of the beast" possessed by the followers of a false communion will be found to consist of an antichristian spirit by which they are filled with "doctrines of devils." so, also, "the seal of the living god" consists of the giving of the holy spirit, by which his people are led into all truth. see john : . while sabbatarians vainly try to prove that keeping the seventh day is the seal of god in this dispensation, yet there is not one text of scripture that hints such a thing, but, on the contrary, the scriptures are against them. "grieve not the _holy spirit_ of god whereby _ye are sealed_ unto the day of redemption." eph. : . again, the word of god says, "now he which stablished us with you in christ, and hath anointed us is god; who hath also sealed us, and given the earnest of the spirit in our hearts." cor. : , . the time this sealing of the people of god takes place is thus described: "_after_ that ye believed, ye were _sealed_ with that holy spirit of promise." eph. : . the winds of heaven were restrained until the work of _full salvation_ could be firmly established in the earth. when christ appeared, the roman empire was in a state of comparative quiet, and the immense hosts of foreign invaders did not appear until the firm establishment of christianity, being held back by the power of god until his work should be accomplished. in the description of the sealing given, twelve thousand were selected from each of the twelve tribes. some have supposed this to have reference solely to salvation work among the jewish nation; but that would be adopting the literal mode of interpretation, thus destroying its symbolic character. the twelve tribes are chosen from the proper department to represent the church or "israel of god" in this dispensation, irrespective of nationality. the twelve gates in the wall of the heavenly city are named after the twelve tribes of the children of israel (chap. : ), showing that it is only through "israel" that any one can enter the new jerusalem. since the gospel is given to all nations, this can not signify literal israel. "the children of the promise are counted for the seed." rom. : . "if ye be christ's, then are ye abraham's seed, and heirs according to the promise." gal. : . since the vision is symbolical, we are to consider the numbers given as symbolical also, the definite number of twelve thousand from each of the tribes showing that the church of god was _complete and perfect_, no part being omitted. . after this i beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the lamb, clothed with white robes, and palms in their hands; . and cried with a loud voice, saying, salvation to our god which sitteth upon the throne, and unto the lamb. . and all the angels stood round about the throne, and about the elders and the four beasts, 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 unto our god for ever and ever. amen. . and one of the elders answered, saying unto me, what are these which are arrayed in white robes? and whence came they? . and i said unto him, sir, thou knowest. and he said to me, these are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the lamb. . 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 mountains of waters: and god shall wipe away all tears from their eyes. in this scene the vision is carried forward to the close of the long period of tribulation and persecution to the church of god, when all her enemies are finally overthrown; and here are the glorious results, the harvest gathered: a great multitude whom no man can number, gathered out of all nations, and kindreds, and peoples, and tongues, standing before the throne and before the lamb, clothed with white robes, and palms in their hands, the symbols of their victory. the scene is laid in heaven, and refers undoubtedly to the end of time when the heavenly world will be opened up to all the faithful who have suffered for christ amid the trials and the oppositions through which his church is called to pass in this present world. we are expressly informed by one of the elders who these are in white robes and whence they came, so there can be no question respecting them. this is the glorious company of the redeemed of all ages who "came out of great tribulation, and have washed their robes, and made them white in the blood of the lamb. therefore they are before the throne of god, and serve him day and night in his temple; and he that sitteth on the throne shall dwell among them. they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat." what a contrast with the scenes of earth, when oppressed by famine, and cold, and nakedness, and peril, and sword, they were killed all the day long! but their sufferings are over; "for the lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters and god shall wipe away all tears from their eyes." this redeemed company is represented as uniting in a song of praise and thanksgiving to god for bringing them through their long period of trial, "saying salvation to our god which sitteth upon the throne, and unto the lamb"; while heaven resounds with universal praise as the angels and all the redeemed host take up the chorus and swell the mighty anthem "saying, amen; blessing, and glory, and wisdom and thanksgiving, and honor, and power, and might be unto our god forever and ever. amen." it is clear that, in this chapter and the one preceding, we have two grand parallel and comprehensive histories--in one, the process of corruption in the so-called church and the final judgments that overtook these cruel persecutors of the lord's people; in the other, the setting apart and sealing of god's servants, their preservation from the contaminations of an apostate church, and the final glorious triumph of all who endure unto the end. this vision has often been applied in a figurative manner to the spiritual reign of god's people on earth before the end of time--that they are overcomers through the blood of christ, that god dwells with them in his church, that their spiritual needs are all supplied so they hunger and thirst no more--but a careful study of the plan of the prophecy will show that its real signification is the heavenly state at the end. as the sixth seal describes the final overthrow of all the antichristian powers that have oppressed god's people on earth; so this vision describes the great white-robed company gathered out of every nation, kindred, tongue, and people, who have been preserved faithful through all these trials and tribulations, and who receive at last the crown of everlasting life. this last vision will be more fully described under certain symbols contained in the last two chapters of this book; while the earthquake, the falling of the stars, etc., of the sixth seal will be more perfectly detailed in chapters and . chapter viii. and when he had opened the seventh seal, there was silence in heaven about the space of half an hour. . and i saw the seven angels which stood before god; and to them were given seven trumpets. . and another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. . and the smoke of the incense, which came with the prayers of the saints, ascended up before god out of the angel's hand. . and the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. the remainder of the book is embraced in the contents of the seventh seal. this may appear a little singular at first, being so much larger than the preceding ones. but it is easily understood when we consider the six as being a synopsis of the whole book, containing a history of the church apostate to the final consummation, and also the contemporaneous history of the truth church of god; while the seventh gives in detail the account of these great persecuting powers, civil and ecclesiastical, and the trials and triumphs of the saints in the new jerusalem--developing more fully the events described under the six. upon the opening of the seventh seal, "there was silence in heaven about the space of half an hour." whether this interval of silence is intended to be symbolical of any event on earth i do not know; neither have i seen any solution of the matter that is consistent or satisfactory. some have supposed that it denoted a cessation of persecution among the christians of earth. but if that were the case, then its opposite, "voices in heaven," would indicate seasons of persecution. there were several seasons of rest from persecution enjoyed by the early saints, and why should one period be singled out more than the rest and be thus described? besides, "a half hour," according to prophetic time would signify only about one week, a period too short certainly to take account of. others have supposed that it signified the end of the world, and that heaven would then be deserted for a short time while the judgment was taking place. but the events following show that the end of the world is not here described, therefore it can not have reference to such. moreover, it is extremely doubtful whether silence in heaven would be a proper symbol of such an event. i do not perceive the analogy. in fact, such an interpretation of _silence_ would be literal and not symbolic. its explanation would seem to be found in connection with certain facts stated respecting the opening of the preceding seals--that voices followed them. when the first four seals were opened, john heard the voices of the four beasts, "as it were a voice of thunder"; and on the opening of the fifth, he heard the souls of the martyrs crying unto god; but when the seventh was opened, there was silence for a time. the contrast is noticeable; but whether it has any special signification, i am unable to say; perhaps not. before the sounding of the seven trumpets, the acceptableness of the prayers of the saints is represented by an angel offering incense "upon the golden altar which was before the throne." this scene was doubtless introduced to lend encouragement to god's children--that, although iniquity abounded on every side and the judgments of god were poured out upon the people, still the prayers of the faithful few were acceptable in his sight, ascending before the throne like sweet incense from off the golden altar. after offering up the incense with the prayers of all saints, the same angel took his censer and filled it with fire from off the altar and cast it (the fire) upon the earth--a token of god's avenging judgments--"and there were voices, and thunderings, and lightnings, and an earthquake." these, of course, were on earth, and symbolized the revolutions and convulsions now about to take place in the empire. . and the seven angels which had the seven trumpets prepared themselves to sound. . the first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up. we here enter upon a series of prophecies developing fully the successive steps in the decline of the western roman empire, by which it finally tottered to its fall. it was necessary that this persecuting, tyrannical government should be subverted in order to give opportunity for the establishment of apostate christianity in the form of the papacy, as it constituted the "let" or hindrance to the full development of the "man of sin" mentioned by the apostle in thes. . that persecuting, pagan rome was a serious obstacle confronting the development of apostasy was recognized even by the early christians. thus, tertullian, in his notable apology, chapter , says: "christians are under a particular necessity of praying for the emperors, and for the continued state of the empire; because we know that dreadful power which hangs over the world, and _the conclusion of the age, which threatens the most horrible evils, is restrained by the continuance of the time appointed for the roman empire_. this is what we would not experience; and while we pray that it may be deferred, we hereby show our good-will to the perpetuity of the roman state." in a subsequent chapter it will be seen that pagan rome, broken up into minor divisions and no longer able to maintain her position in the political world, resigns her power and authority into the hands of the rising papacy. therefore it is not surprising that the means by which this great change is effected should be made the subject of prophetic revelation. besides, we have other things to guide us in the interpretation. we can readily identify the symbols under the fifth trumpet with the curse of mohammedanism in the eastern empire, and we would naturally suppose that the first four precede those. again, the symbols are all drawn from the natural world, which leads us assuredly into the political affairs of the empire for their fulfilment. they are also of the most destructive nature, therefore we look for objects of a corresponding desolating character. finally, the vision of the preceding chapter represents fierce, destructive winds as about to descend upon the earth, being temporarily held in check to give opportunity for the primitive establishment of christianity, implying that they would afterwards be let loose to burst like a tornado upon the empire. it is said positively that power was given "to hurt the earth and the sea" (chap. : ), and in the vision before us the effects produced upon the earth and the trees are particularly detailed. "the earth" signifies the roman empire, or that portion of the earth made the subject of apocalyptic vision. that this application of the word _earth_ is correct, is shown by various scriptures. "and it came to pass in those days, that there went out a decree from cæsar augustus that _all the world_ should be taxed." luke : . "the queen of the south ... came from the _uttermost parts of the earth_ [southern arabia] to hear the wisdom of solomon." mat. : . "ye shall be witnesses ... unto the _uttermost part of the earth_." acts : . the apostles carried the gospel personally, only throughout the territory of the then-known civilized world--the roman empire. upon this earth there descended in the vision before us a fierce storm of hail and fire, mingled with blood. its being mingled with blood would indicate its destructive effects. one characteristic of this symbol particularly is worthy of notice. hail and fire cast upon the earth would become absorbed speedily or pass into new combinations with the surrounding elements, thus not remaining in any permanent form except in its effects. in this particular it is wholly unlike the symbol of the next trumpet, which is that of a burning mountain cast into the sea, for such a body would naturally remain permanently where it fell; whereas a storm of hail and fire would soon disappear. also, the statement that this storm was cast upon the earth would indicate that it was a calamity descending from without upon the empire. where, now, do we find the object that fully meets the requirements of this symbol--destructive agents descending upon the roman empire like a furious storm of hail and fire, accomplishing the first important step toward the subverting of the empire? we find it in the irruption of the fierce gothic tribes of the north, who, under alaric, burst like a tornado upon the empire about the beginning of the fifth century, spreading destruction and desolation upon every side. the following quotations and facts from the highest authority on the subject, gibbon's decline and fall of the roman empire (vol. iii, pp. - ), will give the reader an idea of the awful effects produced by the invasions of these barbarous tribes. the great theodosius, emperor of the western roman empire, "had supported the frail and mouldering edifice of the republic," but upon his death he was succeeded by the weak honorious. in a few months the gothic barbarians were in arms. "the barriers of the danube were thrown down, the savage warriors of scythia issued from their forests ... and the various tribes of barbarians, who glory in the gothic name, were irregularly spread over the woody shores of dalmatia to the walls of constantinople." they were "directed by the bold and artful genius of alaric," who soon concluded that the conquest of constantinople was an impracticable enterprise. he "disdained to trample any longer on the prostrate and ruined countries of thrace and dacia, and he resolved to seek a plentiful harvest of fame and riches in a province which had hitherto escaped the ravages of war.... the troops which had been posted to defend the straits of thermopylæ retired ... without attempting to disturb the secure and rapid passage of alaric; and the fertile fields of phocis and bæotia were instantly covered by a deluge of barbarians, who massacred the males of an age to bear arms, and drove away the beautiful females, with the spoil and cattle of the flaming villages. the travelers who visited greece several years afterwards, could easily discover the deep and bloody traces of the march of the goths.... the whole territory of attica, from the promontory of sunium to the town of megara, was blasted by his baleful presence; and, if we may use the comparison of a contemporary philosopher, athens itself resembled the bleeding and empty skin of a slaughtered victim.... corinth, argos, sparta, yielded without resistance to the arms of the goths; and the most fortunate of the inhabitants were saved, by death, from beholding the slavery of their families and the conflagration of their cities." arcadius, the emperor of the east, wishing to dissuade alaric from further conquests and such wholesale massacres, promoted him to the rank of master-general of the eastern illyricum, but it had an opposite effect. "the birth of alaric, the glory of his past exploits, and the confidence in his future designs, insensibly united the body of the [gothic] nation under his victorious standard; and, with the unanimous consent of the barbarian chieftains, the master-general of illyricum was elevated, according to the ancient custom, on a shield, and solemnly proclaimed king of the visigoths. armed with this double power, situated on the verge of the two empires, he alternately sold his deceitful promises to the courts of arcadius and honorious; until he declared and executed his resolution of _invading the dominions of the west_.... he was tempted by the fame, the beauty, the wealth of italy, which he had twice visited; and he secretly aspired to plant the gothic standard on the walls of rome, and to enrich his army with the accumulated spoils of three hundred triumphs." he marched into italy, and the emperor fled before him. a temporary respite was finally procured by the promise of a payment of four thousand pounds of gold. alaric soon appeared, however, before the very walls of rome, and that splendid city, surrounded by hordes of barbarians, was soon reduced to a wretched condition by famine. two representatives of the romans waited upon alaric for terms of peace, stating that if such could not be arranged the inhabitants of the city, animated by despair, would fight to the bitter end. to this the haughty conqueror made this famous reply: "the thicker the grass, the easier it is mowed." with an insulting laugh, he named the ransom required--all the gold and silver contained in the city, all the rich and precious movables, together with all the slaves. then the ministers humbly asked, "what do you intend to leave us?" "your lives," the haughty king replied, and retired. he finally relaxed a little and fixed other terms, which included the immediate payment of the enormous sum of five thousand pounds of gold, thirty thousand pounds of silver, besides other treasure. "the victorious leader, who united the daring spirit of a barbarian with the art and discipline of a roman general, was at the head of a hundred thousand fighting men; and italy pronounced, with terror and respect, the formidable name of alaric." a second time rome was besieged by alaric and taken. honorious was deposed and attalus made emperor; but honorious was afterwards restored. in a.d. he again marched upon the city, captured and entered it. "eleven hundred and sixty-three years after the foundation of rome, the imperial city, which had subdued and civilized so considerable a part of mankind, was delivered to the licentious fury of the tribes of germania and scythia." for six days the city was sacked by the barbarous soldiery, and the horrible scenes of robbery, murder, and rapine that ensued can not be described. it has been said that "civilized warfare is sufficiently terrible," but that would be almost a blessing compared with such scenes as these. for a space of four years alaric ravaged italy almost without opposition. the slaughter and devastation that followed this storm of "hail and fire" is thus described: "the banks of the rhine were crowned like those of the tiber, with houses and well-cultivated farms; and if a poet descended the river, he might express his doubts on which side was situated the territory of the romans. this scene of peace and plenty was suddenly changed into a desert, and the prospect of the smoking ruins could alone distinguish the solitude of nature from the desolation of man. the flourishing city of mentz was surprised and destroyed, and many thousand christians inhumanly massacred in the church. wurms perished after a long and obstinate siege. strasburg, spires, rheims, tournay, arras, amiens, experienced the cruel oppression of the german yoke, and the consuming flames of war spread from the banks of the rhine over the greatest part of the seventeen provinces of gaul. that rich and extensive country, as far as the ocean, the alps and the pyrenees, was delivered to the barbarians, who drove before them, in a promiscuous crowd, the bishop, the senator and the virgin, laden with the spoils of their houses and altars." another historian describing the same, a few years after the event, says: "the barbarians meeting with little resistance, indulged in the utmost cruelty. the cities which they captured, they so utterly destroyed that no traces of them now remain, except in thrace and greece, except here and there a tower or a gate. all the men who opposed them they slew, young and old, and indeed spared not women, nor even children. whence there is still but a sparse population in italy. the plunder which they seized in every part of europe was immense, and especially at rome, where they left nothing, either public or private." in this latter description reference is also made to some later invasions, but they were all of the same desolating character. these historical facts show how the green grass, or the feebler portion of society--the tender sex, the young, and the aged--were consumed before this fearful storm of hail and fire; and also how the trees, or the stronger portion--those better able to make resistance--suffered greatly. it is also a fact to be observed that these fierce tribes which overran italy, harassed or captured rome repeatedly, and threatened the overthrow of the empire, made no permanent settlement in that territory. "under alaric the goths make no lasting settlement. in the long tale of intrigue and warfare between the goths and the two imperial courts which fills up this whole time, cessions of territory are offered to the goths, provinces are occupied by them, but as yet they do not take root anywhere; no western land as yet becomes gothia,"--encyclopædia britannica, art. goths. after the death of alaric (a.d. ), however, they settled in the southern part of spain and gaul[ ]--part of the territory of the west--but they no longer threatened the life of the empire; but, on the contrary, they became allies of the romans in opposing the dreadful incursions of the huns and other barbarians. thus their invasion of the west was at first terribly destructive--like a storm of hail and fire--but their ravages soon ceased, except in their disastrous and weakening effects. [footnote : this division of the gothic tribes is commonly called the visigoths (western goths), as distinguished from the ostrogoths, or eastern goths.] . and the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; . and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. the symbol of this trumpet is that of a volcanic mountain cast into the sea, whence it sends forth its streams of lava in every direction until a third of the creatures in the sea are destroyed, thus spreading desolation on every side. it would naturally remain where it fell, a permanent instrument of destruction. we have here a description of the next step of importance in the downfall of the western empire. the second great invasion was that of "the terrible genseric" with his vandal hordes, who pushed southward through gaul and spain, conquered the carthaginian territory of northern africa, and there formed a permanent independent government in a.d. . from this fixed place, he continued for years to make incursions upon the bordering cities and islands, burning the cities, murdering the inhabitants, and intercepting the commerce of the mediterranean. during his military career, - , he became the terror of the inhabitants of the empire, insomuch that historians designate him "the terrible genseric." the depredations committed by his followers were but a repetition of such scenes of barbarity as have already been described in the invasions of alaric under the first trumpet, therefore i will not devote much space to the historical facts in the case. their deeds, however, were such that the very term _vandal_ has come to be used as a designation of any man of ferocious character. concerning the important part that this chieftain acted in the downfall of the western empire, gibbon uses this significant language: "genseric, a name which, in the destruction of the roman empire, has deserved an equal rank with the names of alaric and attila." vol. iii, p. . in the year the empress eudoxia wished to be revenged on maximus, who had murdered her husband valentinian and had grasped the throne, and she secretly invited genseric to attack rome. that fierce general, who is described by the encyclopædia britannica as "cruel to blood-thirstiness, cunning, unscrupulous, and grasping," was glad to undertake the task, and he soon landed an army of vandals and african moors at the gates of the city. it was soon taken and for fifteen days given over to be sacked by the barbarous soldiery. when they had glutted their savage instincts with the horrible deeds of murder and rapine, loaded with the spoils of the imperial city, they returned to africa, taking with them an immense number of captives, including eudoxia and her two daughters. this desolating incursion left the empire weak and tottering to its fall. genseric "became the tyrant of the sea; the coasts of italy, greece, and asia, were again exposed to his revenge and avarice. tripoli and sardinia returned to his obedience; he added sicily to the number of his provinces; and before he died, in the fulness of years and glory, he beheld the final extinction of the empire of the west." gibbon, vol. iii, pp. , . by "the sea" into which this burning mountain was cast is meant, not the mediterranean nor any other literal sea, but the heart of the empire, and that in a state of agitation. the empire was in a state of comparative quiet when alaric appeared; therefore the storm of hail and fire is represented as falling upon "the earth," as a result of which society was thrown into a state of great agitation, and moved to its depths, like an ocean in a storm. this was its condition when genseric, from his fixed position in africa, began his desolating incursions; therefore the next symbol is that of a mountain cast into "the sea." by the sea becoming blood is doubtless meant the destruction of life in the empire, and "the third part" denotes the vast extent of the destruction. i must speak with hesitation on what is signified by "the creatures which were in the sea" and the "ships." by analogy i would be led to refer the former to the rulers and the dignitaries in the empire, they bearing an analagous position to the empire that fishes do to the waters of the sea; while the latter may refer to public monuments and structures. . and the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; . and the name of the star is called wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. the description given of this star is similar to that of a large burning meteor, such as we frequently see shooting athwart the heavens. it fell rapidly to earth, as such meteors often do, and struck the fountain-heads of the rivers, imparting to them such a poisonous quality as caused the death of those who drank the waters. this symbol is also drawn from the natural world, and hence we must look for its fulfilment in political events. the rapidity of its fall and disappearance in the waters would direct us to an agent who would appear suddenly and soon disappear, and whose career would leave bitter results. the direct effects of this meteor were experienced by the rivers and the fountains of waters, which bear an analagous relation to the sea that bordering tribes and nations do to an empire. the heart of the empire, or "the sea," was directly affected by the burning mountain, under the preceding trumpet; while the tributaries of the sea, or the bordering tribes, are made the subject of direct attack under this symbol and the poisonous qualities of their waters carried to far distant points. under this striking symbol we have a description of the third important step in the downward course of rome--the short but eventful career of attila, with his terrible scythians, or huns. singularly, attila was said to "possess the iron sword of the war-god _mars_," and he claimed for himself the designation or title "the scourge of god"; while his followers were even more cruel and barbarous, if possible, than the goths and the vandals. coming from the remote solitudes of asia under the leadership of their fierce king, they poured like a tornado, first upon the inhabitants of the eastern empire (in , ) and then turned their attention westward. attila ruled over "nearly all the tribes north of the danube and the black sea," and under his banner fought ostrogoths, gepidæ, alani, heruli, and many other teutonic peoples. says gibbon: "the whole breadth of europe, as it extends above five hundred miles from the euxine to the adriatic, was at once invaded, and occupied, and desolated by the myriads of barbarians whom attila led into the field." it was the boast of attila that the grass never grew on the spot which his horse had trod. in he led his forces, seven hundred thousand strong, through the center of germany into the heart of gaul, where he was met at chalons by the combined forces of the visigoths, alans, franks and romans, and was defeated, with the loss of one hundred and seventy thousand of his men. this was one of the most gigantic as well as one of the most important battles of history. a rivulet flowing through the field of battle is said to have been colored and swollen by the blood of the slain. the next year, however, with a greater force at his command, he fell with headlong fury upon northern italy; but he did not attack rome. suddenly and seemingly without cause, he withdrew his army; and this peculiar action of his has been the wonder of historians ever since. says the encyclopædia britannica: "attila at once withdrew from italy, but the motive which led him to act thus is not known." according to the prophecy, he was to fall upon the "rivers and fountains of waters" only. a short time later, in , he died, and "the vast empire over which he had ruled broke up _immediately_ after his death, no one chief being powerful enough to seize the supremacy." thus his short but wonderful career of about twelve years ended suddenly, like a meteor falling into a river. but the effects of this invasion were farreaching. rome in her declining strength, being unable to cope with these immense hordes of barbarians, was forced to call to her assistance the half-civilized tribes of gothic barbarians against a more dreaded foe. the success that attended these conflicts of the combined forces were the means of giving greater political importance to these gothic tribes and securing their independence. but while they rose, rome fell. by the very act of employing such weapons in defense, rome robbed herself of the little political strength remaining, and she was obliged to accept the bitter consequences. under each of these first three trumpets the extent of destruction is indicated by the expression "the third part." since the successive steps in the downfall of the empire is the subject under consideration, this expression as here applied doubtless has particular reference to the loss of political power and life, rather than referring directly to the loss of human life sustained. with this thought in view, it is evident that the political importance of the empire was entirely destroyed by these desolating incursions. of the truth of this fact all historians agree. nothing of rome remained, except the semblance of a government, when the time arrived for the sounding of the next trumpet. . and the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. the symbol of this trumpet is that of an eclipse of sun, moon, and stars, so that they shone not for a third part of the day and night. under the sixth seal we showed that these luminaries of heaven are taken as symbols of rulers and princes; for the latter bear an analagous relation to the empire that the former do to the earth. in the darkening, then, of the sun, moon, and stars, we are to look for some disastrous change or overthrow in the imperial government. such an event occurred only a few years after the events described under the preceding trumpets. with her political strength and resources exhausted, rome could no longer maintain a separate existence, and odoacer, king of the heruli, overthrew momyllus augustulus, the last of the roman line of emperors, and caused himself to be proclaimed king of italy in a.d. . this terminated the western empire; and thus was the roman sun eclipsed in darkness. in a subsequent chapter, however, we will find the eclipse lifted at a later period and _new rome_ enjoying all the power and authority lost in her predecessors of the old augustin line. odoacer continued in possession of his kingdom seventeen years. then he was defeated and slain by theodoric, and by him the kingdom of the ostrogoths was established in italy. sixty years later this kingdom was subverted by belisarius, the general of justinian, emperor of the east, to whom it became a tributary province. in each of the principal cities of italy justinian appointed a governor with the title of duke, in subordination to another with the title of exarch, whose residence was at ravenna. "thus, at last, was rome, once the proud mistress of the world, reduced to a poor dukedom, made tributary to the exarch of ravenna, and he holding his authority at the will of the emperor of constantinople, the seat of the eastern empire." thus, under the symbols of these four trumpets we have developed the wondrous history of the downfall of imperial rome, in order to give opportunity for the scenes of the drama yet to follow. the "man of sin" could not be fully revealed in all his terrible features until this hindrance was removed out of the way. imperial rome for three centuries stood as the great opposer of god's people and slaughtered thousands, perhaps millions, of the lord's innocent servants, and the hand of retributive justice was finally extended to humble her to the dust. singularly, the persons whom god made choice of to effect her downfall have either regarded themselves as special instruments whose mission it was to punish the world or else have received such designations by historians because of their awful work. contemporary historians distinguish alaric by the epithets "the scourge of god," "the destroyer of nations"; while the great vandal leader is designated "the terrible genseric." attila claimed the title "the scourge of god." . and i beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! the later editions of the greek new testament give the word _eagle_ instead of _angel_--denoting a messenger or angel flying with the swiftness of an eagle. this messenger doubtless is not intended to be symbolic; for it is not one of the seven angels, but a messenger possessing a warning, and that warning is given "to the inhabitants of the earth," as if they were addressed directly. it simply announces that the three trumpets yet to sound will possess greater calamities to the people of earth than those that have preceded, by reason of which they are called woes. the manner, also, in which the woe trumpets are spoken of afterwards confirm the statement that the announcement is literal and not symbolical. "one woe is past, and, behold, there come two more woes hereafter." chap. : . "the second woe it past: and, behold, the third woe cometh quickly." chap. : . these announcements are evidently literal, and serve to explain the passage before us. accordingly, the last three trumpets are generally referred to as the woe trumpets. chapter ix. and the fifth angel sounded, and i saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. . and he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. . and there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. . and it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of god in their foreheads. . and to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. . and in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. . and the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. . and they had hair as the hair of women, and their teeth were as the teeth of lions. . and they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. . and they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. . and they had a king over them, which is the angel of the bottomless pit, whose name in the hebrew tongue is abaddon, but in the greek tongue hath his name apollyon. the symbols of this trumpet are of a very peculiar character and peculiarly combined. they are not drawn entirely from the natural world, showing that we are not to look for their fulfilment in political events alone; neither are they drawn from human life in any such way as to indicate events in the religious history of the church. the leading characters in it, however, are living, active agents of such a destructive nature as to entitle them to the designation of a woe. the first object presented in the vision is a "star" fallen to the earth. our translation conveys the idea that this star was in the act of falling; but in the original it is different, being there represented as having fallen, its dejection from heaven to earth being complete. the only place that it appeared in view was on the earth, and there it is described as fallen. a star is a symbol either of a civil ruler or of a religious teacher, the symbols in connection deciding whether it is set in the political or the ecclesiastical firmament. but this was not such a star as he who walketh in the midst of the golden candle-sticks holdeth in his right hand, but it was a _fallen_ star, indicating that it was the propagator of a false faith. to this star was given a key. in the gospels the same figure is employed, where the ministers of christ are represented as possessing the keys of the kingdom of heaven, showing that they acted in his name and by his authority. how appropriate, then, is this symbol as applied to a false teacher, who possesses, not the keys of the kingdom of heaven, but, instead, "the key of the bottomless pit"! thus, under the symbol of the star and the key, we have the teacher and his authority set forth. armed with this authority, this false teacher "opened the bottomless pit; and there rose a smoke out of the pit, as the smoke of a great furnace; and the sun and air were darkened by reason of the smoke of the pit." in the scriptures jesus is represented as the sun of righteousness, while "the light of the _glorious gospel_ of christ" illuminates the world. but here we have something of the opposite character--a dense smoke eclipsing the sun and darkening the heavens. have we not here a fit representation of a delusive faith proceeding from its true source, "the bottomless pit"? and is not a fallen star an appropriate symbol of its propagator? in representing a system of religion by these objects from nature we depart from the general rule first laid down--that objects of nature symbolize political affairs, while the department of human and angelic life is chosen to represent religious affairs. but the reader should bear in mind one important exception to this rule--that things prominently connected with the history of the people of god in former ages are frequently employed (regardless of the department to which they belong) to represent spiritual things, their interpretation being easily seen; such as candle-sticks, altar, temple, incense, etc. when the plague of "thick darkness" covered the land of egypt for three days, "the children of israel had light in their dwellings." in the exodus the lord went before them "by night in a pillar of fire, to give them light." after the erection of the tabernacle the holy place was constantly illuminated. this natural light in the jewish age constitutes a beautiful type of the spiritual "light of the glorious gospel of christ" that has "shined in our hearts" in the christian dispensation. this spiritual light comes from christ, the "sun of righteousness," the "true light which lighteth every man that cometh into the world"; and proceeds, also, from his people, who "shine as lights in the world." but it is the "light of the _gospel_." this light proceeds in a special sense from god's ministers, who are represented as "stars" (chap. : ) and who possess "the keys of the kingdom of heaven." mat. : ; : . how appropriate, then, that a _fallen_ "star," possessing "the key of the bottomless pit," should be a symbol of a religious impostor, and that the smoke which darkened the heavens, eclipsing the sun, the source of light, should represent a prominent delusive faith! i have already mentioned the fact that the symbols of this vision lead to a series of events entirely separate in their nature from the spiritual history of the church as developed under other symbols. we find its fulfilment in mohammed and the delusive system he promulgated. in the year mahomet retired to a cave in hera, near mecca, and there received his pretended revelations, although it was not until six years later that he began to teach his doctrines publicly and to gain followers outside of the circle of his own family and personal friends. gibbon, vol. v., p. . the next object in the vision is the locusts that came out of the smoke, to which was given power like scorpions, or power to inflict a deadly sting like scorpions. to what living agents, then, did the delusion of mohammedanism give birth--agents of a destructive nature like scorpion locust? evidently, the saracens,[ ] those warrior followers of mohammed who flocked to his standard. these locusts received the express command that "they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of god in their foreheads." the successor of mohammed, abubeker, gave the saracens a command that they should "destroy no palm-trees, nor burn any fields of grain; cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat." this command was singular, yet it doubtless is not the fulfilment of the command to the locusts; for that would be adopting a literal meaning instead of a symbolic one, and to complete the picture we should have had literal saracens instead of locusts. we can not consistently make a part literal and the remainder symbolical. in the explanation of the first trumpet (chap. : , ), we showed that grass and trees symbolized the inhabitants of a kingdom, grass representing the feebler and trees the stronger portions of society. the fact, then, that these locusts were not to destroy the green grass and trees show that they were not sent as a scourge upon the political empire only, as was the storm of hail and fire under the first trumpet. had their mission been like that of natural locusts, to destroy every green thing, we should then conclude that they were sent as a scourge upon the empire alone, having nothing whatever to do with a system of religion. these locusts, however, were commanded not to do what natural locusts always do--eat green grass and trees--and were commissioned to do what locusts never do--"hurt men," but only those who have not the seal of god in their foreheads; that is, the worshipers of a false, idolatrous church, who are not known unto god as his true people. this is positive proof that the design of this vision is to set forth some awful religious imposture; for the "men" that they were to hurt are found in the department which by analogy represents religious events. [footnote : "in earlier times the name of saraceni was applied by greeks and romans to the troublesome nomad arabs of the syro-arabian desert."--_encyclopædia britannica_. in the middle ages, however, europeans began to call all their moslem enemies saracens. it is in the limited sense that it is here applied, designating the first followers of mohammed before the rise of the ottoman empire.] the fact that their commission was to torment those "men which have not the seal of god in their foreheads," is a proof also of the wide-spread apostasies that had already taken place. this was the time when the pale horseman was careering over the world carrying desolation everywhere by his instruments of oppression--sword, pestilences, famine, and the wild beasts of the earth. "the churches both in the western and eastern empire were in the most deplorable condition, being corrupted with the grossest ignorance and idolatry; the virgin mary, the saints, and miserable relics of every description being worshiped in the place of jehovah, and superstition reigning with sovereign power over all minds." the saracen warriors of mohammed were sent as a scourge upon apostate christendom, overrunning the very territory where the gospel was first preached, and were commissioned to "torment" the false professors of christianity. in regard to the kind and the extent of the injury they were to inflict, it is said that "to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. and in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them." the saracens, as here described under the symbol of the locusts, sustained a two-fold relation, and the careful and perfect manner in which the symbols are selected to set it forth is worthy of particular notice. in the first place, the saracens were a political body. as such, locusts would fitly represent them. but they were also a religious body, and how could that fact be symbolically combined with the other? it is done by the locusts' being forbidden to act out their own nature in eating grass and trees, and their being commanded instead to "hurt men," thus changing the field of their operations into the department of human life--the department that is chosen to symbolically set forth religious events. thus the politico-religious system of the saracens is accurately set forth. this, also, is nearly as clear as a demonstration that the position already taken concerning the nature and the use of symbolic language is correct. it was given that they should "not kill" men. we have already shown that killing men when used symbolically signifies the destruction of the political or ecclesiastical organizations and institutions of society. we could not consistently interpret it as literal slaughter, but as some analagous destruction. now, the saracen power was, as already stated, a politico-religious system, and its warriors were an infatuated set of religious fanatics, described by historians as "carrying the sword in one hand, and the koran in the other." thus, they had it in their power to kill either religiously or politically--destroy either the church or the empire--but they did neither, for their mission was not to kill, but to "torment." "they made extensive conquests and gained immense numbers of converts. but they did not overthrow the eastern empire, although they repeatedly attacked and besieged constantinople, suffering, however, uniform defeat in the attempt. neither did they destroy the church, corrupt and apostate as it was. to idolators and infidels they put the alternative of the koran or death; but allowed the christians to retain their church organization, laying them, however, under severe contributions, and treating them to the ignominious appellation of christian dogs." concerning the character of mohammed, gibbon informs us that "he seldom trampled on a prostrate enemy, and he seems to promise, that on the payment of a tribute, the least guilty of his unbelieving subjects might be indulged in their worship, or at least in their imperfect faith" (vol. v, p. ), and this, of course, would be the natural tendency of his followers. the armenian and the greek churches survived, and still exist in that portion of the world, but they have indeed been greviously tormented. "the proud moslem, glorying in his prophet and religion, has heaped every possible insult and injury upon the christians," yet he suffered them to live, but live only for him to torment. surely the oppressions thus experienced are appropriately described by the words, "as the torment of a scorpion, when he striketh a man." under such torments the professed christians might court death, but such is not granted; and still they survive, but only to be "tormented." the moslem had "the christian dog" completely under his foot. we now turn our attention to the period of time during which these saracen locusts were to continue their ravages. it is given as "five months," or one hundred and fifty days. as this description is entirely symbolic, we must consider the time symbolic also, for time certainly can be symbolized as well as anything else. it is very appropriate for days to symbolize years, for they are analagous periods of time; the diurnal revolution of the earth being taken to represent the earth's annual movement. such a system of reckoning time was known centuries ago. when jacob complained to laban because he had been given leah instead of rachel, "laban said, it must not be so done in our country, to give the younger before the first-born. fulfil her _week_, and we will give thee this also for the service which thou shalt serve me yet _seven other years_. and jacob did so, and fulfilled her week ... seven other years." gen. : - . in this case it will be seen that a day was used to represent a year, since seven days, or one week, represented seven years. when the law was given, moses recognized the week of seven natural days, the last day of which was constituted a sabbath of rest for israel; but he also instituted a week of seven years, the last year of which was a sabbatical year of rest unto the land. this last fact will explain such expressions as "forty days, _each day for a year_" (num. : ), and "i have appointed thee each day for a year." ezek. : . this period, then, of "five months," or one hundred and fifty days, would represent symbolically one hundred and fifty years. as before stated, it was in the year a.d. that mohammed began to expound his doctrines publicly and to gather adherents around his standard, from which point the locusts commenced, although the smoke had been let out of the pit a little previously. for a period of one hundred and fifty years from this date, they continued their ravages, until a.d. . then they "built bagdad, which became their settled seat of empire; and henceforth they became a settled nation, making no further conquests." from that date their power began to decline. but during this one hundred and fifty years they spread over the country like swarms of devouring locusts. according to the well-known facts of history, "they overran arabia, palestine, persia, egypt, and the northern shores of africa, from which they passed to the conquest of portugal and spain." these were the countries that had been the most oppressed by a priest-ridden church and where especially were to be found those "men which have not the seal of god in their foreheads." europe was trembling and filled with apprehension at what her fate might be at the hands of these fanatic warriors who fought with savage fury, under the promise of their prophet that, if slain in battle, they should be immediately transported to paradise. at the zenith of their power, and confident of success, they passed from spain into france four hundred thousand strong. but here they exceeded their mission. the southern provinces of france contained many christians who had the "seal of god" upon them, and this country became the seat of the waldenses and albigenses, of which interesting people we shall learn more hereafter. the invading host was met at tours by charles, grandfather of charlemagne, who dealt them such a crushing blow that he was ever afterward designated by the surname martel--the hammer. this battle was one of the fiercest recorded in history. the saracens who had scarcely ever experienced defeat fought with the fury of despair, until, according to the accounts of that age, three hundred and seventy-five thousand of their number lay upon the field of battle with their general. this decisive victory saved europe from her threatened subjection to the mohammedan faith. the next point in the vision to claim our attention is the particular description of these locusts. some of the points mentioned might find a literal fulfilment in the personal appearance of the saracens--such as the crowns signifying the turbans they wore, etc., but we must adhere strictly to the symbolic mode of interpretation and look for their fulfilment in saracen character. their being like war-horses denotes their warlike disposition. the crowns on their heads signify their great success and triumphs. their faces of men and hair like women doubtless signify their boldness on the one hand and their effeminateness on the other. their teeth as the teeth of lions show their ferocity of character. their breastplates of iron indicate their invincibility or else their insensibility to injuries inflicted upon them. the sound of their wings like horses and chariots running to battle denotes the multitude and rapidity of their conquests. their tails like scorpions, containing stings with which to "hurt men"--operating in the religious world--symbolize their position as propagators of a false faith. thus they are set forth in their two-fold character--as invincible warriors and as the zealous professors of a delusion, whose sting was like that of a scorpion when he strikes a man. "and they had a king over them, which is the angel of the bottomless pit, whose name in the hebrew tongue is abaddon, but in the greek tongue hath his name apollyon." the following fact of history will explain this: "the saracens had their caliphs, the successors of mohammed, who united in themselves the supreme civil, military and ecclesiastical powers. they were the high-priests of their religion, the commanders of their armies, and the emperors of the nation." this king over them signifies a succession of rulers, and they are well described as "the angel of the bottomless pit," for that is the very place where the delusion is said to have originated. mahomet, as a fallen star, opened the pit and let out the smoke, and his successors, who grasped his power and authority, are fitly characterized as angels from the same place, bearing the name abaddon or apollyon, which terms both signify destroyer. is not this a wonderful combination of symbols which can be carried out with surprising accuracy? what human ingenuity could have ever contrived such a marvelous series of events, and described them under such appropriate symbols? finally, let me ask, where in the whole compass of universal history can be found another series of events so perfectly meeting every requirement of the symbols? in this we must acknowledge the hand of god. . one woe is past; and, behold, there come two woes more hereafter. this announcement, that one woe is past, meaning that the period of one hundred and fifty years during which the saracens were to continue their conquests has ended, serves an important purpose in enabling us to fix the chronology of the events described. it proves that they succeed each other. . and the sixth angel sounded, and i heard a voice from the four horns of the golden altar which is before god, . saying to the sixth angel which had the trumpet, loose the four angels which are bound in the great river euphrates. . and the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. . and the number of the army of the horsemen were two hundred thousand thousand: and i heard the number of them. . and thus i saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. . by these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. . for their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. . and the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: . neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. at the sounding of the sixth trumpet, or the second woe trumpet, a voice is heard from the four horns (all the horns) of the golden altar. this probably denotes that the very same altar where incense was offered up to god with the prayers of all saints was now crying out to him for vengeance upon an apostate church. that church had reached the summit of apostasy and iniquity, the virgin mary, the saints, and thousands of idols in the form of miserable relics being worshiped more than god. because of these abominable idolatries, a voice is heard crying from the golden altar for the avenging judgments of heaven, which were the loosing of the four angels bound in the river euphrates. the symbols of this vision are also of peculiar character and drawn from different departments. we have four angels bound in the euphrates, an immense army of horsemen, then a large number of horses with heads as of lions, and fire, smoke, and brimstone issuing from their mouths. the horses thus particularly described are evidently intended to have a definite symbolical signification, and being objects of nature, they would indicate a political or military power. the horsemen, being objects from human life, would point us to some religious body; while the angels signify the leaders that have control of these agencies. their being commissioned "to slay the third part of men" show that they will overthrow some of the established institutions of society. we are to look, therefore, for some politico-religious power that should invade and overthrow the empire. we are, of course, directed to the eastern empire; for the western division was subverted under the symbols of the first four trumpets. with these specifications before us, we shall have no difficulty in identifying the power intended--_the turkish, or ottoman, empire_. its agreement with the symbolic representations of the vision will be manifest from a statement of the facts of history. "the turks were of tartar or scythian origin, from the northern regions of asia, whence also the huns hived upon europe during the fourth and fifth centuries. the latter passed to the north of the black sea from russia, and swept the regions of the danube and the rhine. the turks, passing to the east of the same, fell upon the empire from that quarter. they took possession of armenia major in the ninth century, where they increased, and in the space of two hundred years became a formidable power, being at the end of this period combined into four sultanies, the heads of which were at bagdad, damascus, aleppo, and iconium. the first of these was erected a.d. ; the two next a.d. , and the last a.d. --all of them within twenty-five years, and the three last within two." these four sultanies are doubtless signified by "the four angels" that were bound in the river euphrates. the euphrates here is employed as a symbol, not of the turks themselves--for the horsemen are their symbol, as we shall see--but of the binding of the angels. the use of this word as a symbol is derived from a fact of history, being the object, according to herodotus, that kept cyrus back from entering the city of babylon. while the persian monarch surrounded the walls of that ancient metropolis of the babylonian empire, with his army, he was held in restraint by the river euphrates; and it was not until he had diverted its waters into an artificial channel that he gained an entrance. so, also, these sultanies, or leaders of the turks, were held under restraint as if bound by the river euphrates, until the time appointed for them to go forth on their mission of conquest. different causes held them back. for a long time they were involved in fierce and almost continuous wars with the neighboring tartar tribes on the east and the north, and at the same time the crusaders of europe were carrying on a determined war with the saracens for the possession of the holy land. for two centuries the armies of christendom poured into syria and palestine to recover from the hands of the "infidels," as they were called, the holy sepulchre and the country that gave birth to christianity; but when europe finally abandoned the project, then went forth the command to loose the four angels, "which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of man." to kill men symbolically, i have already shown, signifies the destruction either of an empire as a political body or of the church (that is, the so-called church) as a religious body. the locusts under the fifth trumpet were to do neither; but the symbolic characters of this vision are "to slay the third part of men," by which is set forth the fall and subjugation of the eastern empire and church; just as, under the fifth trumpet, the fall of the western empire was described by the darkening of a third part of the sun, moon, and stars. before considering the time-prophecy in this vision, we will pass on to notice a few particulars respecting the horses and their riders. the horsemen possessed breastplates of fire, jacinth, and brimstone; while out of the mouths of the horses proceeded fire, smoke, and brimstone. there is evidently a special design in distinguishing between the horses and their riders. these symbols, being drawn from different sources--the former from the natural world and the latter from human life--point out the two characteristics of the turks as a politico-religious power. the symbolic description of the two is almost identical. the horsemen had breastplates of fire, jacinth (purplish or reddish blue), and brimstone. this describes the character of the turks as a religious system. out of the horses' mouths proceeded fire, smoke, and brimstone, which represents the moslems as a political power. the only difference is that the smoke is substituted for the jacinth, but they very nearly agree in color. we are thus brought to the conclusion that the political and the religious power of the turks is in harmony and agreement with each other--united in the closest manner possible, like a horse and its rider, and both animated by the same spirit. that spirit is perhaps their fierce, fanatical, aggressive, intolerant character. the tails of the horses were like serpents with heads, their power being in their mouth and in their tails--the one a lion, the other a serpent. it was by the fire, the smoke, and the brimstone that came from their lion-heads that the third part of men was killed, or their conquests were made; then with their serpent-like tails would they torment or "hurt" all those who would not adopt the moslem faith, being in this respect like the scorpion locusts. their lion-heads would denote their invincible strength and courage; and their serpent-tails, the tormenting sting inflicted upon those whom they subdued but who would not accept their religion. it is not said that the riders were the direct agents of destruction--not the moslem faith as a religion--but it was the horses that accomplished the deadly work--the ottomans as a political body. this was the power that extended conquests and established their empire, although it was accompanied by the religious system, working in perfect harmony. it is said that the "rest of the men which were not killed by these plagues" repented not. this expression doubtless signifies the western, or latin, church. they saw these judgments of the euphratean horsemen on the eastern empire, and the triumph of the moslem sword and faith (the woe fell as a judgment upon the eastern church); still, they continued as before in their abominable idolatries, by which is probably meant their worship of the virgin mary, saints, relics, and images. there was no reformation. error, superstition, and ecclesiastical usurpation prevailed as before. the turks obtained their first victory over the christians of the eastern, or greek, empire in a.d. . within ten years the latins who inhabited palestine were entirely overthrown (see gibbon, vol. vi, p. ), and the way was now clear for turkish aggression against the greek empire. before the end of the century the four sultanies mentioned were combined into one consolidated empire under osman (corrupted by europeans into ottoman) and from him took the name which it still retains--the ottoman empire. from the time they were let loose, the turks continued their aggressions until a.d. , when constantinople fell before their victorious arms, and the eastern empire, with the last of the constantines, sunk to rise no more. "the turkish sword and the religion of the koran were enthroned in the christian metropolis of the roman emperors; and the proud moslem had the christian dog completely under his foot." the ottoman power, however, continued to grow and make new conquests until the year a.d. , when they conducted a successful campaign against poland, in which forty-eight towns and villages were ceded to the sultan, with promise of an annual tribute of two hundred and twenty thousand ducats. see encyclopædia britannica, art. turkey. this was the last victory they ever gained wherein the ottoman empire obtained any advantage. a little later they marched against vienna, but sustained a miserable defeat. "venice and russia now declared war against turkey; misfortune followed misfortune; city after city was rent away from the empire; the austrians were in possession of almost the whole of hungary, the italians of almost all the morea." encyclopædia britannica, art. turkey. so the power of the ottomans to extend their conquests and to add to their empire, ended with the victory over the poles in a.d. . this fact is even admitted by demetrius cantemir, prince of moldavia, one of their historians, in the following language: "this was the _last_ victory by which any advantage accrued to the othman state, or any city or province was annexed to the ancient bounds of the empire." in accordance with this statement, the same historian entitles the first part of his history up to the victory over the poles in the history of _the growth of the othman empire_, and the remaining portion, _the decay of the othman empire_. calculating now the time during which these horsemen were prepared to extend their conquests--"an hour, and a day, and a month, and a year"--we find according to prophetic, or symbolic, time--thirty days in a month, three hundred and sixty in a year--that it signifies three hundred and ninety-one years and fifteen days. this is exactly the period of time that elapsed between their first victory in a.d. and their last conquest in a.d. . i can not verify the fifteen days, because no history at my command states the exact days of the month on which these victories occurred. one more point of importance must be considered before we conclude this chapter, and that is the continuance of the ottoman power. the first, or saracen, woe had power to torment men "five months," or one hundred and fifty years, during which time they continued their ravages. the second woe began when the command was given to loose the four angels, or the beginning of the ottoman conquests. "an hour, and a day, and a month, and a year," or three hundred and ninety-one years, marked the time during which they were "prepared" to extend their conquests. but it is not stated that the woe itself, or the ottoman power, would then cease; for it is not represented as ending until after the death and the resurrection of the witnesses (chap. : ), immediately following which the coming of christ and the general judgment, or the third woe, is described. verses - . the turkish power has made no advance for centuries, but has been on the decline; yet it will endure for its allotted time. it furnishes us a way-mark by which we can determine our position along the pathway of time; for when it falls, we may rest assured that the coming of christ is imminent. for nearly two centuries it has been the wonder of civilized nations how that corrupt, tyrannical government, which has been described as a "despotism tempered by assassination," could exist in the increased light and onward advance of modern civilization. concerning its position in europe, judson, in his recent history of europe in the nineteenth century, says: "the turkish empire has been an element of unrest in europe. it has long been plain to all that it is not permanent. it has taken no root. the turks are merely encamped in europe; and it is merely a question of time when the last of them must return across the bosphorus." pp. , . but turkey will continue to hold this territory of the old greek empire until the time appointed by the father for her overthrow. the nations of europe have often conspired for her overthrow. this is what is known as the great eastern question, which has been described by one writer as "the expulsion of the turk from europe, and the scramble for his territory." but it has not yet been accomplished, for the very reason doubtless, that it _could not_ take place before the resurrection of the witnesses, of which we will speak later. judson thus continues his account of the matter: "as soon as this idea was realized [that turkish power in europe must fall] by the western nations, in place of the dread of the turk which had so long been part and parcel of european thinking, the question of the disposal to be made of the turkish possessions became matter of live interest. and this is the eastern question. the greek empire vanished forever when the last constantine fell in . the only problem is one of partition. and the heart of it all is the disposal to be made of constantinople. that imperial city is a site that, in strong hands, means power and wealth. what shall become of it? russia early formed designs of conquest.... the empress catherine ... had a grand scheme for a restoration of the greek empire under a russian prince. alexander i., at tilsit, planned a partition of the ottoman empire with napoleon, but the latter declined to see constantinople in russian hands. 'constantinople,' said he, 'is the empire of the world.' in nicholas visited england and made guarded suggestions to the prime-minister about the turkish lands. the ottoman empire, said he, was a sick man, nearly at the last extremity.... england declined to plan for a share of the inheritance, and nothing was done. in nicholas resumed the subject with the british ambassador at st. petersburg. the sick man, he now held, was at the point of death.... but again england declined and, indeed, the next year went to war with russia to save the sick man from a premature end at the hands of the would-be administrator of the estate. another power doubly interested in the future of the turkish dominions is austria. that empire has been the traditional enemy of the turk, and at the end of the seventeenth century was the actual bulwark of europe against mohammedan conquest. when the tide of war rolled the other way, austria was ready to share in the spoils. twice near the end of the eighteenth century, was an alliance made between russia and austria for the partition of turkey," etc. pp. , . thus, we find that these designs of nations for the overthrow of turkey have so far been overruled; for god will not allow that power to come to "a _premature end_." chapter x. and i saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: . and he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, . and cried with a loud voice, as when a lion roareth: and when he had cried, 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 unto me, seal up those things which the seven thunders uttered, and write them not. . and the angel which i saw stand upon the sea and upon the earth lifted up his hand to heaven, . and sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: . but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of god should be finished, as he hath declared to his servants the prophets. . and the voice which i heard from heaven spake unto me again, and said, go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. . and i went unto the angel, and said unto him, give me the little book. and he said unto me, take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. . and i took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as i had eaten it, my belly was bitter. . and he said unto me, thou must prophesy again before many peoples, and nations, and tongues, and kings. in the preceding chapter we had a history of the two great woes that befell apostate christendom. in this chapter we have in contrast a portion of the history of god's true church, to show us that all was not lost even though the eastern church was greviously tormented by the serpent-tails of the horses and the western church still continued as before in her sorceries, fornications, and abominable idolatries. the symbol is that of an angel from heaven. this is not the seventh, or the third woe angel, who ushers in the general judgment (chap. : - ), but it is a special messenger appearing on earth with the awful message that the end of time is near and that when the seventh angel soon begins to sound the mystery of god shall be finished and there shall be time no longer. this mighty angel is symbolical of some human agencies of distinguished character; for it stands in striking contrast with the destructive powers described under the preceding trumpets. when angels appear on the panoramic scene only in the temple above, they themselves are not symbolic characters, but only the conductors of the revelation; but whenever they appear on earth, they represent distinguished agencies among men. in the present vision the symbol is drawn, not from the natural world, but from the heavenly, and the scene is laid upon earth; therefore we must look to the history of the church to find its fulfilment in some distinguished agencies appearing for the defence of christ and his truth. the cloud, rainbow, face as the sun, and feet as pillars of fire, are doubtless intended to set forth their beautiful, benignant character, and to show that the angel is not such an one as those that were bound in the river euphrates. this one has the bow of covenant promise upon his head, and his face shines as the sun. where, then, in the history of god's true church do we find the agencies corresponding to the symbol? we find them in the _holy ministry_ that he has raised up and is now sending forth to preach the pure gospel and to declare the speedy sounding of the seventh trumpet and the coming of the lord jesus christ to earth again. "lo, the angel now is standing on the sea and on the land; how his voice the air is rending as to god he lifts his hand! what an awful, awful message! help us, lord, this truth to see: when the seventh trumpet thunders, then shall time no longer be. "one more trumpet yet to summon us before the judgment seat, then the time of our frail planet will be said to be complete. how the wicked will be wailing and the righteous overjoyed when with fire the heav'ns are burning and the earth shall be destroyed!" this angel "set his right foot upon the sea, and his left foot on the earth," that his lion-like voice might be heard over all the world. this shows that the earth (the apocalyptic earth--the territory of the roman empire) was not the only place where the message was to be borne; it was to be sounded upon the sea, which would indicate its promulgation among all nations. when his mighty voice sounded, "seven thunders uttered their voices"; and when about to record what they said, john was commanded to "seal up those things which the seven thunders uttered, and write them not." the fact that they were not to be recorded shows that they were to constitute no part of this revelation. john evidently thought so at first; for they had the appearance of revelation, something clothed with divine authority, but they were not to be delivered to the church. what, then, were they? the most probable supposition is, that they were things that god for some reason did not choose to have revealed. their sayings may have described events just prior to the end so perfectly as to leave the world in no doubt respecting the nearness of christ's second coming; whereas it appears in the scriptures that god has designed that it should be a matter of considerable uncertainty, especially to the unsaved. however, we can obtain no satisfactory explanation of the things uttered by the seven thunders; for we can not identify positively what john was commanded to "seal up." this angel had in his hand a little book that john was required to take and eat. in advancing and taking the book, john himself becomes an actor in the symbolic scene, the same as was the book and the angel from whose hand he took it. therefore we must now consider john a symbol of something in this vision. some of the commentators have supposed that this book signified the remainder of the book of revelation. but john was commanded to _write_ the revelations, not to _eat_ them. and if he ate them, how, then, could they constitute the remainder of the book? its true signification is undoubtedly the word of god. in making such an application we do not necessarily make one book merely a symbol of a larger one, as the bible is, but of god's _revealed will_, just the same as the sealed book of chapter v was the symbol of the divine purposes. when we come to explain the resurrection of the witnesses in chapter xi, it will be found that this is the time when the word of god is again taught in all its purity, being restored for the first time, in its perfect sense, since the morning time of this dispensation. a great spiritual famine has for centuries overspread the earth. since the time the black horse of the third seal entered on his career, the people have been starving for spiritual food. the few crumbs that have been dropped during the reign of protestantism have been eagerly gathered up by the spiritually-minded; but, thank god! the time has now arrived when the messengers appear with food from heaven, and the multitudes of earth's starving millions can "eat in plenty, and be satisfied, and praise the name of the lord god." joel : . halleluiah! in taking the book from the hand of the angel and eating it, john became a symbol of the church, or people of god, who receive the word from the hand of his ministers. the sweetness of its taste signifies the eagerness with which people receive it and the gladness experienced when they first partake of the heavenly manna; while the bitterness resulting therefrom probably symbolizes the bitter persecutions and oppositions of which it is the occasion. "yea, and _all_ that will live godly in christ jesus shall suffer persecution." tim. : . john was told to "prophesy again before many peoples, and nations, and tongues, and kings," which signifies that the people of god must again be witnesses of his saving grace throughout all the world. in the beginning of this dispensation all his people prophesied among the nations; for christ had said unto them, "ye shall be _witnesses_ unto me, both in jerusalem, and in judea, and in samaria, and unto the uttermost parts of the earth." acts : . so, also, in this evening time we go forth again on the same mission, inspired by the soon-coming of our savior. "even so come, lord jesus." chapter xi. and there was given me a reed like unto a rod: and the angel stood, saying, rise, and measure the temple of god, and the altar, and them that worship therein. . but the court which is without the temple leave out, and measure it not; for it is given unto the gentiles: and the holy city shall they tread under foot forty and two months. . and i will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. . these are the two olive-trees, and the two candlesticks standing before the god of the earth. . and if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. . these have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. the two principal objects of this vision is the city of jerusalem with its holy temple and worshipers, and two witnesses prophesying for twelve hundred and sixty days. these are not objects from the natural world; therefore we may conclude that we have not here to do with political events, while the character of the symbols point us with certainty to the history of the church. there is a possibility that the speaker here is not the angel of the preceding chapter; for the words in verse "and the angel stood" may be an interpolation, they being found in very few manuscripts. see the revised version and the emphatic diaglott, greek and english. if not, then he must be the angel through whom the revelation was given. chap. : ; : . whether the angel is the same as the one in the preceding chapter or not, it is evident that that series of prophecy ends with chapter , and that he here introduces a new line of events running over the entire gospel dispensation[ ], in which john as an active agent in the panoramic vision still stands as a symbol of the people of god, who, in striking contrast with the blind devotees of an apostate church, are commanded to "measure the temple of god, and the altar, and them that worship therein." the temple with its altar and court and the holy city itself, here used as symbols, are representative of something analagous, and refer to no other than the outward, visible church of god with its doctrines and worshipers. its measurement is designed to show how far it conforms to the true church; while the rod is a symbol of the revealed will of god, by which the measurement is brought as to a true standard. [footnote : this statement may seem to conflict with the classification of events in the "diagram of the revelation," where this prophecy is treated, not as an independent series, but as part of a compound series beginning with chapter and ending with chapter . for thus classifying it my reason is, that the line of prophecy beginning with chapter introduces the seven trumpets, and therefore the series is not complete until the seventh trumpet is given, which event concludes the line of truth given in the present chapter.] by noticing briefly the arrangement of the temple and the purposes to which the different apartments were put, we shall be able to understand better the design of this vision. the temple proper consisted of two apartments. in the first stood the altar of incense and other things; in the second, the ark of the covenant, etc. the priests officiated in the first apartment regularly, while into the second went the high-priest alone once every year. this, paul informs us, was a shadow of a greater and more perfect tabernacle. heb. : - ; : . the altar that is mentioned and that john was to measure is a symbol of the great cardinal doctrine of the church--the atonement and mediation of christ. he was the sacrifice made for sin, through whom we have redemption and access unto god. john was also told to measure those who worshiped therein--the officiating ministers in the sanctuary--who were thus made symbols of the ministers and the teachers in the church. to measure the temple of god, then, was to ascertain the great doctrines taught in the scriptures and symbolized by the sanctuary, the altar, and the priests; namely, the doctrines of the new testament concerning god as the supreme lawgiver, the atonement of jesus christ as the only ground for justification, and the ministers whom he appointed to officiate in his church. these are the great principles corrupted by the papacy. instead of the one supreme god, we find another in the temple of god, "showing himself that _he_ is god." christ was not recognized as the supreme and only head of the church; but instead the pope claimed the title of universal head and legislated supreme, while his decrees and anathemas were accepted as from jehovah himself. christ was not regarded as the only mediator between god and man, but the virgin mary and the saints were exalted to share the mediatorial throne, the mother being more honored than the son. penance, counting of beads, works of supererogation, were believed to be more effectual in obtaining forgiveness of sin than living faith in our only redeemer. finally, in place of the humble ministers of christ whom he appointed to officiate in his church, there were haughty lords and rulers, making the most extravagant claims to power and authority over the minds and consciences of men. the court of the temple was the space outside of the sanctuary occupied by the congregation while the worship within was conducted by the priests. john was told to leave this out and measure it not; for it was given to the gentiles to tread under foot, or profane, for the space of forty and two months, or twelve hundred and sixty days. in the estimation of a jew, the gentiles were all idolaters and outside of god's covenant favor. as a symbol, then, we are to understand that the great body of worshipers thus brought to view are not the true children of god at all, but are, as it were, uncircumcised, idolatrous gentiles, having no connection whatever with the great head of the church and no part in the covenant of his mercy. the whole city of jerusalem was to be given over to this profane multitude and by them desecrated for forty-two months, denoting that this great company of worshipers was to constitute the visible, external church during the period specified. it is as though the city of jerusalem were occupied by the idolatrous heathen, and the jews driven out as aliens. these gentiles, then, were to constitute the one great (so-called) universal church--the church of rome. forty and two months, or twelve hundred and sixty days, are symbolic time, signifying twelve hundred and sixty years, during which time the power of apostasy was to reign supreme over the minds of men. the same period is also referred to frequently in subsequent chapters. it is necessary, then, for us to ascertain at what period of time the church was given over to a profane multitude that was not the true people of god. some have supposed that this must refer to the time when popery became fully established. such, however, could not be the case (although the time-period includes that important event); for the power of apostasy was greatly developed centuries before the final supremacy of the popes was established, and was necessary in order to prepare the way for their exaltation. the popes obtained their authority by degrees. in a.d. the emperor phocas conferred the title "universal bishop" upon the pope of rome. in a.d. the pope became a temporal sovereign. yet the power of papal usurpation did not reach the summit until the reign of the impious hildebrand, who succeeded to the popedom in a.d. , under the title of gregory vii. but according to the symbols before us, we must look for a period not so much when the popes were enabled to definitely enforce their arrogant claims, as when the ministry became corrupted and when the inhabitants of the city, or the devotees of the visible church, became a profane multitude entirely estranged from the covenant of promise. the usurpations of the ministry that accompanied this great change in the external church have been considered already under the symbols of chapter vi. this mighty transformation to a church containing nothing but uncircumcised gentiles was fully accomplished during the latter half of the third century, from which date we must look for the true disciples of the lord as entirely separate from the hierarchy. a few quotations from standard and ecclesiastical histories will show this important epoch in the rise of the papacy that plunged the world into almost universal apostasy. "the living church retiring gradually within the lonely sanctuary of a few solitary hearts, an external church was substituted in its place, and all its forms were declared to be of divine appointment. salvation no longer flowing from the word, which was henceforward put out of sight, the priests affirmed that it was conveyed by means of the forms they had themselves invented, and that no one could obtain it but by these channels.... the doctrine of the church and the necessity of its visible unity, which had begun to gain ground in the _third century_, favored the pretensions of rome." d'aubigne's history of the reformation, book i, chap. . "at the end of the third century almost half the inhabitants of the roman empire, and of several neighboring countries, professed the faith of christ. about this time endeavors to preserve a unity of belief, and of church discipline, occasioned numberless disputes among those of different opinions, and led to the establishment of an ecclesiastical tyranny." encyclopædia of religious knowledge. concerning the roman diocese, the encyclopædia britannica says, "before the termination of the third century the office was held to be of such importance that its succession was a matter of interest to ecclesiastics living in distant sees." vol. xix, p. . "almost proportionate with the extension of christianity was the decrease in the church of vital piety. a philosophizing spirit among the higher, and a wild monkish superstition among the lower orders, fast took the place in the third century of the faith and humility of the first christians. many of the clergy became very corrupt, and excessively ambitious. in consequence of this there was an awful defection of christianity." marsh's church history, p. . "we have found it almost necessary to separate, and indeed widely to distinguish the events of the two first, from those of the third century, for nearly at this point we are disposed to place the first crisis in the internal history of the church." waddington's church history. "this season of external prosperity was improved by the ministers of the church for the exertion of new claims, and the assumption of powers with which they had not been previously invested. at first these claims were modestly urged, and gradually allowed; but they laid a foundation for the encroachments which were afterwards made upon the rights of the whole christian community, and for lofty pretensions to the right of supremacy and spiritual dominion.... several alterations in the form of church government appear to have been introduced during the third century. some degree of pomp was thought necessary.... the external dignity of the ministers of religion was accompanied by a still greater change in its discipline.... many of the jewish and pagan proselytes ... languished in the absence of ceremonies which were naturally adapted to the taste of the unreflecting multitude, while the insolent infidel haughtily insisted upon the inanity of a religion which was not manifested by an external symbol or decoration. in order to accommodate christianity to these prejudices, a number of rites were instituted; and while the dignified titles of the jewish priesthood were through a compliance with the prejudices of that people, conferred upon the christian teachers, many ceremonies were introduced which coincided with the genius of paganism. the true gospels were taught by sensible images, and many of the ceremonies employed in celebrating the heathen mysteries were observed in the institutions of christ, which soon in their turn obtained the name of mysteries, and served as a melancholy precedent for future innovations, and as a foundation for that structure of absurdity and superstition which deformed and disgraced the church." rutter's history of the church, pp. - . this "season of external prosperity" mentioned by rutter began with the accession of gallienus to the imperial throne in a.d. . up to this time the hand of persecution had been raised against the church almost incessantly; but from until the reign of diocletian persecution almost ceased, during this space of about forty years. but this period also marked the greatest decline in spiritual things and a marvelous development of the hierarchy. speaking of the bishop of rome in these times, dowling says, "he far surpassed all his brethren in the magnificence and splendor of the church over which he presided; in the riches of his revenues and possessions; in the number and variety of his ministers; in his credit with the people; and in his sumptuous and splendid manner of living." history of romanism, p. . ammianus marcellinus, a roman historian, who lived during these times, adverting to this subject, says: "it was no wonder to see those who were ambitious of human greatness, contending with so much heat and animosity for that dignity, because when they had obtained it, they were sure to be enriched by the offerings of the matrons, and of appearing abroad in great splendor, of being admired for their costly coaches, and sumptuous feasts, outdoing sovereign princes in the expenses of their table." this led proetextatus, a heathen, who was præfect of the city, to say, "make me bishop of rome, and i'll be a christian too!" speaking of the period now under consideration, eusebius, "the father of church history," "mentions one paul, who was at this time bishop of antioch; who lived in luxury and licentiousness, and who was a teacher of erroneous doctrines, and usurped so great authority that the people feared to venture to accuse him. in the conclusion of the same chapter in which this is found, he shows that after a general council was held at antioch, this paul was excommunicated and robbed of his bishopric by the bishops of rome and italy; from this it appears that they possessed an authority still greater than that usurped by paul." the following are his words: "paul, therefore, having thus fallen from the episcopate, together with the true faith as already said, domnus succeeded in administration of the church at antioch. but paul being unwilling to leave the building of the church, an appeal was made to the emperor aurelian, who decided most equitably on the business, ordering the building to be given up to those whom the christian bishops of italy and rome should write." eccl. history, book vii, chap. . the encyclopædia britannica says that this council at which paul was excommunicated was held "probably in the year ," and that "paul continued in his office until the year , when the city was taken by the emperor aurelian, who decided in person that the church-building belonged to the bishop who was in epistolary communication with the bishops of rome and italy." vol. xviii, p. . the above extracts show not only the development of error in the church, but also the great power already obtained by the hierarchy. geo. fisher says, "the accession of constantine [a.d. ] found the church so firmly organized under the hierarchy that it could not lose its identity by being absolutely merged in the state." history of the christian church, p. . in the year a.d. anthony, an egyptian, the founder of the monastic institution, fixed his abode in the deserts of egypt and formed monks into organized bodies. "influenced by these eminent examples [anthony, hilarion, et al.] immense multitudes betook themselves to the desert, and innumerable monasteries were fixed in egypt, ethiopia, lybia and syria. some of the egyptian abbots are spoken of as having had five, seven, or even ten thousand monks under their personal direction; and the thebias, as well as certain spots in arabia, are reported to have been literally crowded with solitaries. nearly a hundred thousand of all classes, it is said, were at one time to be found in egypt.... although the enthusiasm might be at a lower ebb in one country than in another, it _actually affected the church universal_, so far as the extant materials of ecclesiastical history enables us to trace its rise and progress.... the more rigid and heroic of the christian anchorets dispensed with all clothing except a rug, or a few palm leaves round the loins. most of them abstained from the use of water for ablution; nor did they usually wash or change the garments they had once put on; thus _st. anthony_ [the founder of this order] bequeathed to athanasius a skin in which his sacred person had been wrapped for half a century. they also allowed their beards and nails to grow, and sometimes became so hirsute, as to be actually mistaken for hyænas or bears." hist. of romanism, pp. , . reader, what was the condition of the so-called church in a.d. that could make the introduction of such abominations possible? although many more historical quotations on this point might be added, i will conclude with the two following extracts from joseph milner. "we shall, for the present, leave anthony propagating the monastic dispositions, and extending its influence not only into the next century, but for many ages after, and conclude this view of the state of the _third century_, with expressing our regret that the faith and love of the gospel received toward the close of it a dreadful blow from the encouragement of this unchristian practise." cen. iii, chap. . "moral, and philosophical, and monastic instructions will not effect for men what is to be expected from evangelical doctrine. and if the faith of christ was so much declined (and its decayed state _ought to be dated from about the year _), we need not wonder that such scenes as eusebius hints at without any circumstantial details took place in the christian world." cent. iv, chap. . after reading the foregoing statements of historians, the reader will, i believe, agree with me that the year is a consistent date to mark the time when the visible external church was wholly given over to the profane multitude of uncircumcised, idolatrous gentiles to tread under foot. measuring forward the allotted period of twelve hundred and sixty years brings us to the exact date of the first protestant creed (_the augsburg confession_) in a.d. . we must point to this date both for the end of rome's universal spiritual supremacy and for the rise of protestantism. d'aubigne, in his history of the reformation, when he comes to this period, says: "the conflicts hitherto described have been only partial; we are entering upon a new period, that of general battles. spires ( ) and ausburg ( ) are names that shine forth with more immortal glory than marathon, pavia, or marengo. forces that up to the present time were separate, are now uniting into one energetic band." book xviii, chap. . "the first two books of this volume contain the most important epochs of the reformation--the protest of spires, and the confession of augsburg.... i determined on bringing the reformation of germany and german switzerland to the _decisive epochs_ of and . the history of the reformation, properly so called, is then in my opinion almost complete in those countries. the work of faith has there attained its apogee: that of conferences, of interims, of diplomacy begins.... the movement of the sixteenth century has there made its effort. i said from the very first, it is the history of the reformation and not of protestantism that i am relating." d'aubigne, preface to vol. v. the next important object in the vision is the "two witnesses" that prophecied in sackcloth. from the description given, it would appear at first that these witnesses were active intelligent agents; and as such, belonging to the department of human life, they would symbolize the church, the number two denoting the ministry and the people of god. but the church is already symbolized in this chapter, the angel representing the ministry, as in the preceding chapter, and john, who is clearly one of the symbolic agents in this vision, representing the church; therefore the two witnesses must be representative of something else. since the actions ascribed to them are drawn from the department of human life, it is evident that their interpretation is to be found in connection with the affairs of the church. by way of explanation, verse represents them to be "the two olive-trees, and the two candle-sticks standing before the god of the earth," although it is not stated that any olive-trees and candle-sticks were shown in this prophetic vision. in this reference is made to the fourth chapter of zechariah, where two olive-trees are represented as standing one on each side of a golden candle-stick, distilling into it their oil for light. when asked for the signification of the two olive-trees and the candlestick, the angel answered, "this is the _word_ of the lord ... by my _spirit_, saith the lord." ver. . that the word of god and the spirit of god are special witnesses is proved by many texts. jesus said, "search the scriptures ... they are they which _testify_ of me." john : . "this gospel of the kingdom shall be preached in all the world for a _witness_ unto all nations." mat. : . "the holy ghost also is a _witness_." heb. : . "the spirit itself beareth _witness_." rom. : . "it is the spirit that beareth _witness_." john : . it is the spirit acting in conjunction with the word of god that gives spiritual life, through regeneration, unto men, and which opens their understanding that they may know the things of god. cor. : - . god may have given us the explanation that these two witnesses were the same as the olive-trees and the candle-sticks to prevent our being led astray with the supposition that they were actually intelligent agents. (i speak humanly.) accepting this statement, the actions of these witnesses here described can be explained only by the figure of speech known as personification, by which it is proper, under certain conditions, to attribute life, action, and intelligence to inanimate objects. thus, the blood of abel is said to have cried from the ground. gen. : , . "the stone shall cry out of the wall, and the beam out of the timber shall answer it." hab. : . "the hire of the laborers ... which is of you kept back by fraud crieth: and the cries ... are entered into the ears of the lord of sabaoth." jas. : . "the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." isa. : . i would not attempt to vary from the general order and explain these two witnesses by the figure of personification, were it not for the fact that the two olive-trees and the two candle-sticks are here given as a means of explanation; and trees and candle-sticks, we know, are not active, intelligent agents, and consequently do not necessarily symbolize such. to "hurt" the word and spirit of god is to oppose, corrupt, or pervert their testimony and to turn people away from them; and the judgments of heaven are pronounced in that word and by that spirit against such as turn away from the truth unto fables. they shall have their part in the lake that burns with fire and brimstone. rev. : ; : . it is also said of them: "these have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will." this indicates the fact that these were god's own special witnesses sent in his name and by his authority, as were the prophets of old. elijah shut up heaven by prayer; moses called down the plagues upon egypt; and these were god's attestations that they were his divinely commissioned servants. so these two witnesses had power to shut heaven and to smite the earth with plagues, not literally, but herein is symbolically set forth the fact that they were god's appointed agents, even though despised and rejected, like elijah in the midst of apostate israel and moses amid idolatrous egypt, yet, like them, with the seal of heaven upon their ministry. in the beginning of this dispensation these two witnesses were the vicars of christ in his church upon earth. the word of god and the spirit of god were the governors of his people. at that time they had perfect freedom of action among the children of god; but when the apostasy arose, the governing power of the word and spirit of god in the church was gradually usurped by the rising hierarchy, until, finally, men had entire authority in what was called the visible church. this was brought about when, to quote mosheim's words, the bishops grasped the power and authority "to prescribe authoritative rules of faith and manners." d'aubigne explains it thus: "salvation no longer flowing from the _word_, which was henceforward put out of sight, the priests affirmed that it was conveyed by means of the forms they had themselves invented, and that no one could attain it except by these channels.... christ communicated to the apostles, and these to the bishops, the unction of the _holy spirit_; and this spirit is to be procured only in that order of succession.... faith in the heart no longer connected the members of the church, and they were united by means of bishops, archbishops, popes, mitres, canons and ceremonies." history of the reformation, book i, chap. . thus, the word and spirit of god as the true vicars of christ in his church were finally expelled from what was looked upon as the one visible church, and with them the true worshipers also were driven out; and nothing remained in the public view except the great company of profane idolaters already referred to. the same is referred to in a subsequent chapter as the flight of the true church into the wilderness, where, hidden from sight, she had a place prepared of god for twelve hundred and sixty days. so after all, god had a true church during the dark ages--a people that stood in opposition to the abounding corruption and iniquity of the church of rome; a people that rejected the established hierarchy and gave heed to the word and spirit of god. but their numbers were so few, comparatively, that the operations of the two witnesses were greatly limited; hence they are represented as being clothed in sackcloth, a symbol of melancholy and mourning. among those who opposed the teachings of that apostate church were the cathari, poor men of lyons, lombards, albigenses, waldenses, vaudois, etc. the name waldenses and albigenses have frequently been loosely applied to all the bands of people that passed under various titles in different countries and that opposed the doctrines and ecclesiastical tyranny of rome. speaking of the twelfth century, bowling says: "there existed at that dark period, when 'all the world wondered after the beast,' a numerous body of the disciples of christ, who took the new testament for their guidance and direction in all the affairs of religion, rejecting the doctrines and commandments of men. their appeal was from the decisions of councils, and the authority of popes, cardinals, and prelates, to the law and the testimony--the words of christ and his holy apostles." history of romanism, p. . egbert, a monkish writer of that age, speaking of them, says that he had often disputed with these heretics, "a sort of people," he adds, "who are very pernicious to the catholic faith, which, like moths, they corrupt and destroy. they are armed," says he, "_with the words of scripture_ which in any way seem to favor their sentiments, and with these they know how to defend their errors, and to oppose the catholic truth. they are increased to great multitudes throughout all countries, to the great danger of the church [of rome]." for lack of space, an extensive history of these interesting people can not be given; but a few references to them by their most inveterate enemies, the papists themselves, are of such importance that i can not pass them by unnoticed. the testimony given by evervinus, a zealous catholic, in a letter he wrote to the celebrated bernard, at the beginning of the twelfth century, relative to the doctrine and manners of these so-called _heretics_, is exceedingly valuable. says he: "there have lately been some heretics discovered among us, near colonge [sic: cologne], of whom some have, with satisfaction returned again to the church. one that was a bishop among them, and his companions, openly opposed us, in the assembly of the clergy and laity, the lord-archbishop himself being present, with many of the nobility, maintaining their heresy from _the words of christ and his apostles_. but, finding that they made no impression, they desired that a day might be fixed, upon which they might bring along with them men skilful in their faith, promising to return to the church, provided their teachers were unable to answer their opponents; but that otherwise, they would rather die than depart from their judgment. "upon this declaration, having been admonished to repent, and three days allowed them for that purpose, they were seized by the people, in their excess of zeal, _and committed to the flames_! and, what is most astonishing, they came to the stake and endured the torment not only with patience, but even with joy. in this case, o holy father, were i present with you, i should be glad to ask you, how these members of satan could persist in their heresy with such constancy and courage as is rarely to be found among the most religious in the faith of christ?" he then proceeds: "their heresy is this: they say that the church (of christ) is only among themselves, because they alone follow the ways of christ, and imitate the apostles, not seeking secular gains.... whereas they say to us, 'ye join house to house, and field to field, seeking the things of this world.'... they represent themselves as the poor of christ's flock, who have no certain abode, fleeing from one city to another, like sheep in the midst of wolves, enduring persecution with the apostles and martyrs: though strict in their manner of life--_abstemious, laborious, devoted, and holy_ ... living as men who are not of the world. but you, say they, lovers of the world, have peace with the world, because ye are in it. false apostles, who adulterate the word of god, seeking their own things, have misled you and your ancestors. whereas, we and our fathers, having been born and brought up in the apostolic doctrine, have continued in the grace of christ, and shall continue so to the end.... they affirm that the apostolic dignity is corrupted by indulging itself in secular affairs, while it sits [professedly] in st peter's chair. they do not hold with the baptism of infants, alleging that passage of the gospel, 'he that believeth and is baptized shall be saved.' they place no confidence in the intercession of saints and all things observed in the church, which have not been established by christ himself, or his apostles, they pronounce to be superstitious. they do not admit of any purgatory fire after death, contending, that the souls of men, as soon as they depart out of the bodies, do enter into rest or punishment ... by which means they make void all the prayers and oblations of the faithful for the deceased.... i must inform you also, that those of them who have returned to our church, tell us that they had great numbers of their persuasion, scattered almost everywhere.... and as for those who were burnt, they, in defense they made of themselves, told us that this heresy had been _concealed from the time of the martyrs_ [by which is meant the early period of christianity] and that it had existed in greece and other countries." although bernard began a strenuous opposition to these people, still he testifies: "if you ask them of their faith, nothing can be more christian-like; and if you observe their conversation, nothing can be more blameless, and what they speak they make good by their actions.... as to life and manners, he circumvents no man, overreaches no man, does violence to no man. he fasts much and eats not the bread of idleness; but works with his hands for his support." claudius, archbishop of turin, who joined in hunting and persecuting them to the death, writes, "their heresy excepted, they generally live a purer life than other christians." again, "in their lives they are perfect, irreproachable, and without reproach among men, addicting themselves with all their might to the service of god." the sum and substance of their offense is mentioned by cassini, a franciscan friar, where he says, "that all the errors of these waldenses consisted in this, that they denied the church of rome to be the holy mother church, and _would not obey her traditions_." in conclusion i quote from the celebrated roman catholic historian thuanus. he states their tenets as follows: "that the church of rome, because it renounced the true faith of christ, was the whore of babylon ... that consequently _no obedience was to be paid to the pope_, or to the bishops who maintain her errors; that a monastic life was the sink and dungeon of the church, the vows of which [relating to celibacy] were vain ... that the orders of the priesthood were marks of the great beast mentioned in the apocalypse; that the fire of purgatory, the solemn mass, the consecration days of churches, the worship of saints, and propitiations for the dead, were the devices of satan." lib. vi, sec. , lib. xxvii. the chief offense of these so-called heretics seems to have been that they denounced the pope as "antichrist" and the apostate church of rome as "the babylonish harlot." . and when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. . and their dead bodies shall lie in the street of the great city, which spiritually is called sodom and egypt, where also our lord was crucified. . and they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. . and they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. . and after three days and an half the spirit of life from god entered into them, and they stood upon their feet; and great fear fell upon them which saw them. . and they heard a great voice from heaven saying unto them, come up hither. and they ascended up to heaven in a cloud; and their enemies beheld them. at the expiration of the twelve hundred and sixty years the scene changes. the prophecy of the witnesses in their sackcloth state, hidden away from sight in the wilderness, ends, and they are now brought out into public view--but only to be killed. their slaughter takes place at the hands of the beast. when we come to consider chapter xiii, we shall see that the papacy is described as a beast reigning for forty-two months, or twelve hundred and sixty years, after which time another beast possessing great power and authority appears on the scene. this second beast is protestantism, and through it the murder of the two witnesses at the close of the papal supremacy in the vision before us was effected. it would seem, by the similarity of statement that the beast "ascendeth out of the bottomless pit," that the slaughter of the witnesses was effected by the papal beast (chap. : , ); but the mohammedan delusion also is said to have proceeded from "the bottomless pit." chap. : , . the expression _bottomless pit_ is doubtless used merely to signify the source of certain powers in contradistinction to the heavenly source from which others proceeded. although the papal beast is said to have originated in the bottomless pit, the second beast also doubtless proceeded from the same source, for he possessed many of the characteristics of the former, and caused the earth to worship the first beast, as explained in chapter . that he was not of heavenly origin is shown by the statement that he came up "out of the earth." chap. : . but the direct proof that it was the protestant beast, and not the papal beast--although the same expression as to its origin is used concerning it--that slew the two witnesses, is found in the fact that the reign of the first, or papal, beast was limited to forty two months (chap. : ), corresponding to the twelve hundred and sixty years in which the witnesses prophesied in the vision before us; while it was after the _close_ of this period, at the time when the second, or protestant, beast arose (chap. : ), that the witnesses were slain. to many this may seem a hard saying; but i request that the matter be given the most careful attention in the light of prophecy and divine truth. it is true that the sixteenth century reformation at first brought the witnesses out of the wilderness of seclusion where they had remained during the long night of romanism and exhibited them to the public view; but when thus placed upon exhibition, they were soon robbed entirely of their position as the vicars, or governors, of god's church. since creed and sect-making first began, the word and spirit have not possesed governing power and authority in protestantism; but men have usurped that place and prescribed authoritative rules of faith and practise for the people. the principles of higher criticism have so far pervaded the realm of sectarian theology that a vast number of the clergy no longer regard the bible as the inspired word of god to man, but simply as a remarkable piece of religious literature recording the natural development of the religious consciousness among a peculiarly sensitive race of people. protestantism certainly has placed the bible on the dissecting table and dismembered it in a manner wholly unknown before. while protestants will not for a moment allow the blessed book to be hidden out of sight--put "into graves"--still they will not grant it that place it should occupy as the sole discipline of faith, so it is a dead letter to them. that all-glorious doctrine of bible _unity_, which fills the whole new testament, strikes a deathblow to all the carnal divisions and institutions of sectarianism; and so with one accord they unite in _fighting it_. "oh, the good old blessed bible! we could not do without it," say they; yet, as everybody knows, they are governed by the discipline and laws that they or their representatives have formulated. thus, the word and spirit of god are brought under the public gaze, only to be treated with such indignity in god's sight, and killed; while infidels look on, and tauntingly remark, "either the religion of to-day is no christianity, or the word of god is a lie." in the beginning of this dispensation the church of god not only consisted of all those who were spiritual, but constituted a visible, organic body as well, made up of numerous local congregations that were separate in the management of their internal affairs, yet interrelated with each other, and were directed by humble pastors, who were, in reference to each other, _equal_. the word of god was their only discipline, and the spirit of god, their great teacher and guide. thus, the two witnesses were active in their official position, in the public view, as the vicars or governors of the church of god on earth. when, however, men usurped the place of these vicars by ignoring the spirit and rejecting the word and making their own rules of faith, the effect was a national hierarchy--the church of rome, which for twelve hundred and sixty years stood in the public view. yet the two witnesses were still alive, though driven into obscurity and "clothed in sackcloth"; for they still acted in their official position in the congregations of the medieval christians already referred to, who resisted the doctrines of men and clung tenaciously to the simple, primitive form of church government and allowed the spirit and word authority supreme. but during the protestant era christians the world over became identified with the various sects, hence were representing to the world the beast power instead of the true church. thus, during the protestant period, the church of god, _in its organic form_, was not represented anywhere on earth; for its members were scattered among those who were "worshiping the beast and his image." hence the two witnesses, during this era, had no place to operate in their official capacity as the governors of god's church and are therefore represented as slain. the government of protestant sects is not effected by the word and spirit; for the institutions themselves are of human origin, and men are their law-makers and governors. when the two witnesses are deprived of their governing power and the rules and disciplines of men substituted in their place, a decline into worldliness is the invariable result. this has been the case repeatedly in sectarianism. in fact, protestantism, as a component part of that great city babylon, has so given herself over to "revellings, banquetings, and abominable idolatries," that a voice from heaven has declared her to be "the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." chap. : . witness the shows, festivals, frolics, grab-bag parties, kissing bees, cake-walk lotteries, and other abominations unnumbered, that are carried on without shame, under the guise of religion, in the high places of this modern babylon! if the word of god with the full power and authority of his spirit could be turned in upon them, it would be like the torment of fire; but no, it is dead to them, and they rejoice and make merry and continue in "the same excess of riot." in the description before us, this city of sectarianism in which the two witnesses are slain is "spiritually [or mystically] called sodom and egypt, where also our lord was crucified." it is a mystical sodom, egypt and jerusalem--a sodom for wickedness and lewdness, an egypt for the captivity and oppression of god's people, and a jerusalem for the crucifying of the son of god afresh and putting him to an open shame. thus, this city mystically combines the wickedness of the three most wicked places on earth--sodom, egypt, and jerusalem. these facts we shall notice more particularly hereafter. but these two witnesses were not always to remain trampled under foot in the streets of great babylon; for a time came when "the spirit of life from god entered into them, and they stood upon their feet; and great fear fell upon them which saw them." in this is portrayed the reformation which is now taking place in the world. about the year a.d. god began to raise up holy men and women whom he commissioned to preach the everlasting gospel of the kingdom again; and they went forth in his name calling upon god's people everywhere to come "out of all places where they had been scattered in the cloudy and dark day" (ezek. : ) and to take up their abode in the one true church of jesus christ, his body, independent of all sectarianism and the creeds and disciplines of men. in this assembly of the faithful, gathered out of all nations, no man nor set of men attempts to form laws or regulations for the supervision of spiritual affairs; but with one consent they humbly bow before the only true lawgiver (jas. : ), and say, "the government shall be upon his shoulder" (isa. : ); and the word and spirit of god have perfect control of his saints. halleluiah! they can preach, teach, and believe every word of truth placed in the sacred volume, without a conference or discipline of men forbidding. standing upon this apostolic platform of eternal truth, they hurl the thunders of divine judgment against the hidden works of darkness, causing the graceless devotees of fallen babylon to quake with fear and to "gnaw their tongues for pain." after the resurrection of these witnesses, a voice from heaven is heard, saying, "come up hither. and they ascended up to heaven in a cloud; and their enemies beheld them." this ascension to heaven in the presence of their enemies, which according to this chapter occurred before the end of time, has reference undoubtedly to their great exaltation. "thy greatness is grown, and _reacheth unto heaven_." dan. : . we see that in this text a similar expression signifies great exaltation. so this work is destined to assume such proportions that the people of earth may have the privilege of seeing the truth. in the preceding chapter john, as a symbol of the church at this time, under the living ministry symbolized by the rain-bow angel, was told that he "must prophesy again before many peoples, and nations, and tongues, and kings." verse . the signification of the time-period of three days and a half claims our attention next. according to the foregoing explanation, it will be seen that the writer applies it as three centuries and a half, or three hundred and fifty years--from a.d. to a.d. . it will be necessary to adduce strong reasons for thus applying it. in the first place, the time-prophecies of the bible are by no means confined to the year-day manner of interpretation. many times in the old testament the expression occurs, "and it shall come to pass _in that day_," which expression is admitted by all to have reference to the gospel day, or the entire gospel dispensation. when the church of philadelphia was promised deliverance from the _hour_ of temptation which was to come upon all the world (chap. : ), no one supposes that a short period of only one week is specified. the rulers of the ten kingdoms were to "receive power as kings _one hour_ with the beast" (chap. : ), which expression will be shown later to really cover many years. we might point out many such exceptions were it necessary. again, it was the beast that came up at the expiration of the twelve hundred and sixty years, or protestantism, that slaughtered the witnesses, and we could not expect their resurrection during the reign of protestantism, which every one will admit was longer than three and one-half years, according to the year-day application. the events as they have developed prove that it was just three and one-half centuries before protestantism was entirely ignored and the spirit and word recognized as the sole governors in the church of god. besides, the general trend of events following the formation of protestantism naturally divide the succeeding centuries into separate periods. the first (sixteenth) was a fierce conflict for the establishment of protestantism; the second (seventeenth) was a violent reaction, wherein the church of rome nearly triumphed over her hated opposers; while the third (eighteenth) is specially noted in history as the period of infidelity or reason. this division of time was so noticable that d'aubigne, who wrote about a.d. , in his famous history of the reformation, refers to it in the following remarkable language: "it has been said that the three last centuries, the sixteenth, the seventeenth, and the eighteenth, may be conceived as an immense battle of _three days'_ duration. we willingly adopt this beautiful comparison.... the first day was the battle of god, the second the battle of the priest, the third the battle of reason. what will be the fourth? [ - ] in our opinion, the confused strife, the deadly contest of all these powers together, to end in the victory of him to whom triumph belongs." book xi, chap. . the writer is thankful to god that he is permitted to see the fourth day ending "in the victory of him to whom triumph belongs." and may we, my brethren, be grateful to our dear lord that it is our privilege to have part in this glorious reformation of divine truth that is now sweeping over the world and gathering the elect together for the soon-coming of the savior. . and the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the god of heaven. . the second woe is past; and, behold, the third woe cometh quickly. at the time the witnesses reach their greatest exaltation, a great earthquake takes place upon earth, and the tenth part of the city falls. the nature of the symbol would point us to some political upheaval. since the great city of babylon is composed of different divisions (as will be seen hereafter), it is a matter of doubt as to which part of the city is here referred to; but most probably that of the hierarchy as embraced in one of the ten divisions or kingdoms. since the fulfilment of this prediction is yet future, i speak with hesitation and wait for the event to make all clear. it is probable, however, that either in this political revolution, or about that time, the ottoman power will be overthrown; for immediately the announcement is made, "the second woe is past; and, behold, the third woe cometh quickly." . and the seventh angel sounded; and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our lord, and of his christ; and he shall reign for ever and ever. . 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. . and the temple of god was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. the seventh angel that here sounded is the third woe-angel, and according to the description before us, ushers in the general judgment. when the temple of god was opened that this mighty event might take place on earth, there were "lightnings, and voices, and thunderings, and an earthquake, and great hail." wondrous commotions took place in the world, for kingdoms and empires were all overthrown, and jesus christ was the only king remaining, and his mission was to raise the dead that they might be judged, to give reward to the prophets and saints, and to banish with everlasting destruction those that corrupted the earth. the description itself is too plain to need further comment. "the temple of god" that was opened in heaven is to be understood as symbolical (as explained in chap. : ), and not literal. in other words, the heavenly world appeared to john symbolized after the sanctuary of the temple on earth. chap. : - ; : , , , etc. this is proved clearly by the fact that, when the real heaven, the future home of the redeemed, is described, john says, "i saw _no temple_ therein." chap. : . before dismissing the visions of this chapter, i wish to call attention to one more point hitherto referred to--that of parallelism and contrast. while we have the history of the church apostate described by the treading down of the holy city, we have also, in immediate contrast and running parallel therewith, a history of the true church existing during the same period of twelve hundred and sixty years, although it was in a sackcloth state. and while the reign of protestantism is described as a period during which the two witnesses were in one sense dead, we have in immediate contrast a history of the last great reformation, in which the spirit of life from god again enters these same witnesses, and they stand upright on their feet, to the consternation of all their adversaries. amen. chapter xii. and there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: . and she being with child cried, travailing in birth, and pained to be delivered. . and there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. . and his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. . and she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto god, and to his throne. . and the woman fled into the wilderness, where she hath a place prepared of god, that they should feed her there a thousand two hundred and threescore days. the three principal objects of this vision are the woman clothed with the sun, the man-child born of her, and a red dragon with seven heads and ten horns. these, being drawn from nature and human life, would point us both to the church and to the state for their fulfilment. the symbols, also, are living agents, and we should expect the objects they represent to be such. this woman is an appropriate symbol of the church of god, which is composed of living, intelligent beings; and that it is the true and not an apostate one, is shown by the fact that upon her flight into the wilderness she had a place prepared of god where she was nourished for twelve hundred and sixty days. in a subsequent portion of the apocalypse a vile harlot is taken as the representative of the church apostate. in this way a proper correspondence of character and quality is kept up. this woman appeared, not in the temple above, but in the firmament of heaven, where she was clothed with the sun, the moon under her feet, and upon her head a crown of twelve stars. thus the brightest luminaries of heaven were gathered around her. arrayed in this splendid manner, she is easily distinguished from an apostate church, which would not be so highly favored with such attire in this exalted position. doubtless the objects with which she is adorned have some special signification. the moon is a fit symbol of the old covenant, above which the church had just risen, only to be clothed in the superior brightness and glory of the new covenant. and as the moon shines only with a borrowed light, obtaining its illumination from the sun; so, also, the old covenant was only a shadow of the good things to come and now stands eclipsed in the brightness and transcendant glory of that new and better dispensation. according to the explanation given of the seven stars in the right hand of jesus (chap. : ), we are authorized to regard stars as a symbol of christian ministers, and the twelve that appear most prominently in the first history of the church are the twelve apostles of the lamb. the dragon, a beast from the natural world, would properly symbolize a tyrannical, persecuting government. this was a red dragon with seven heads and ten horns, and seven crowns upon his heads. in the following chapter we read that john saw a beast rising up out of the sea with the same number of heads and horns, but ten crowns on his horns. and the dragon gave him (the beast) "his power, and his seat, and great authority." verse . so far as the heads and horns are concerned, the only difference between the two is that the crowns--a symbol of supreme authority and power--have been transferred from the heads to the horns. in chapter john saw the same beast again and there received the following explanation of the seven heads: "and there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh he must continue a short space." verse . concerning the horns he was told, "the ten horns which thou sawest are ten kings, which have received no kingdom as yet." verse . with this explanation before us it will be easy to identify the dragon of chapter and the beast of chapters and as the roman empire, the first under the pagan and the second under the papal form. the seven heads signify the seven distinct forms of supreme government that ruled successively in the empire. the five that had already fallen when john received the vision were the regal power, the consular, the decemvirate, the military tribunes and the triumvirate. "one is"--the imperial.[ ] the identification of its seventh and last head we shall leave until later. the ten horns, or kingdoms, which had not yet arisen when the revelation was given, were the ten minor kingdoms that grew out of the western roman empire during its decline and fall. the historian machiard, in giving an account of these nations, and without any reference to the bible or its prophecies, reckons ten kingdoms, as follows: . the ostrogoths in maesia; . the visigoths in pannonia; . sueves and alans in gascoigne and spain; . vandals in africa; . franks in france; . burgundians in burgundy; . heruli and turings in italy; . saxons and anglis in britain; . huns in hungary; . lombards, at first on the danube, and afterwards in italy. [footnote : the fact that commentators and historians differ in their enumeration of the forms of government that ruled in rome is often a source of confusion to ordinary readers. hence an explanation is necessary. rome was first ruled by kings, and therefore the first form of government is designated by either the term _kings_ or the term _regal power_. upon the expulsion of the kings and the formation of the republic, the royal power was entrusted to two men who held it for a year, and were called _consuls_. in times of great public danger the consuls were superseded by a special officer called a _dictator_, who had supreme power. as the early life of the republic was often threatened with grave dangers, rome was often governed by a dictator; hence this form of government is sometimes called the dictatorship. the third form was the _decemviri_, a government by ten men, who compiled the twelve famous tables of laws. in b.c. another change was made by the appointment of _military tribunes_ (whose numbers varied) with consular power. these were frequently called _consuls_. the fifth form was the _triumvirate_, a government by three men. the sixth was the _imperial_. hence the different forms can be enumerated thus: . the regal power, or kings. . consula or dictators. . decemvirate. . military tribunes, tribunes, or consuls. . triumvirate. . imperial. the seventh form will be considered in another place. see remarks on chap. : - .] other historians agree substantially with this. these kingdoms all arose within one hundred and seventy years. the dragon is described with the horns, although they were not now in existence and did not arise until nearly the time when the dragon became the beast; likewise, he is represented with seven heads, although he really possessed only one head at a time, and five had already fallen and one being yet to come. he is described with all the heads and horns he ever had or was to have. the tail of this dragon "drew the third part of the stars of heaven, and did cast them to the earth." some people who have never learned the nature of symbolic language try to imagine such a literal creature as the one here described and picture in their minds what an awful thing it would be to see the third part of the stars falling to the earth. but real stars that are fixed or planetary never fall, and if they did, they would be as apt to fall in an opposite direction as toward the earth. besides, if one should come tumbling down here, it would knock this world into oblivion. but with a knowledge of the proper use of symbols we can easily identify this dragon with the roman empire under its pagan form; and the casting down of the stars, which were doubtless used as symbols of ministers as in verse , signifies the warfare which this awful beast power waged against the church of god, in which her ministers were always a shining mark for the first persecution and suffered terribly for the cause they represented. the man-child is the next object that claims our attention. some have supposed that it represented jesus christ in his first advent to the world. but this could not be; for christ is never represented as being the offspring of the church, but, on the other hand, is declared to be its originator. some, also, have supposed that it represented the church bringing forth christ to the world in a spiritual sense. this, however, would be in direct conflict with the known laws of symbolic language. a visible, living, intelligent agent, such as this man-child evidently was, could not be the symbol of an invisible spiritual presence. besides, it has been clearly shown that christ always appears in his own person, unrepresented by another, from the fact that he can not be symbolized. it is clear that this child can not signify a single definite personage; for after he is caught up to god, there is still a remnant of the woman's seed left upon earth. see verse . what, then, does the man-child signify? it symbolizes the mighty host of new converts or children that the early church by her earnest travail brought forth. the seeming incongruity that the church, or mother, and her children are alike only serves to establish the point in question when rightly understood. a child is of the same substance as its mother and is designed to perpetuate the race. so, also, the new-born babes in the church are just the same spiritually as those who are older, and are intended to perpetuate the church of god on earth. but this explanation of itself is not sufficient to entirely satisfy an inquiring mind, and the question is sure to be asked, why was it necessary that the church of god in this dispensation should be represented by two individuals--a woman and her son? i also will ask a question--why, on the other hand, was it necessary that the great apostasy of this dispensation should be represented by the double-figure of a woman and her daughters? the answer to the latter question would readily be given--to symbolize two distinct phases of apostasy. so, also, it was necessary that a double-symbol, such as a woman and her son, should be chosen to set forth _two phases_ of the church brought to view in this chapter. if but a single symbol were used, how could the church be thereby represented as continuing on earth and fleeing into the wilderness and at the same time be represented as "overcome," persecuted to the death, and "caught up unto god and to his throne"? this double-phase of the church--the experience of the saints on earth and the reign of the martyrs in paradise--will be made very clear to the reader hereafter. but it would be impossible to set forth these two phases under one symbol, and therefore two are chosen. there is also direct scripture testimony on this point. "before she travailed, she brought forth; before her pain came, she was delivered of a _man-child._ who hath heard such a thing? who hath seen such things? shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as zion travailed, she brought forth her children." isa. : , . according to heb. : , , this zion, or sion, referred to is the new testament church, and the man-child that she is said to bring forth is interpreted by isaiah as "a nation born at once." such language perfectly describes the rapid increase in the christian church on pentecost and shortly afterward, when thousands were added in one day. according to the apostle paul, the host of jews and gentiles reconciled unto god through jesus christ constituted "one new man" in christ. eph. : . see also gal. : . r.v. this man-child was to rule all nations with a rod of iron. for an explanation of this rule see remarks on chapter : , . the twelve hundred and sixty days will be referred to later. . and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, . and prevailed not; neither was their place found any more in heaven. . and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. . and i heard a loud voice saying in heaven, now is come salvation, and strength, and the kingdom of our god, and the power of his christ: for the accuser of our brethren is cast down, which accused them before our god day and night. . and they overcame him by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death. . therefore rejoice, ye heavens, and ye that dwell in them. woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. . and when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. . and to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. . and the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. . and the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon east out of his mouth. . and the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of god, and have the testimony of jesus christ. in this vision we have a series of events covering exactly the same period of time as that of the preceeding one; namely, a history of the church up to and including her flight into the wilderness, and of the same opposing dragon. in this description, however, the events are more perfectly detailed. because this dragon was called the devil and satan, many have been led into the idea that it signified the prince of darkness himself. but surely we could not suppose that beelzebub has any such appearance as this dragon. the foregoing explanation concerning his heads and horns shows conclusively that the pagan roman empire is meant, and not beelzebub. why, then, was it called the devil and satan? among the hebrews the term _satan_ was frequently used in a very liberal sense and applied to different objects, signifying merely an adversary or opposer. according to young's analytical concordance the hebrew word for satan is translated _adversary_ in a number of texts, a few of which i will refer to. num. : : "and the angel of the lord stood in the way for an _adversary_ [satan, heb.] against him." here an angel of the lord is called a satan to balaam. in sam. : david is called an adversary (heb. satan) to the philistines. in sam. : certain opposers are said to be adversaries (satans, heb.) unto david; while in kings : a certain man was said to be an adversary (satan) to israel all the days of solomon. a number of other instances could be given if necessary. in the new testament, also, the term _satan_ is sometimes used to signify merely an opposer. "but he turned, and said unto peter, get thee behind me, satan." mat. : . in cor. : paul declares "that the things which the gentiles sacrifice, they sacrifice to _devils_." paganism stood as the great opposer of christianity, hence was a satan (adversary) unto it; while the apostle denominated its religious rites as devil-worship. i do not question the fact that the spirit of beelzebub was manifested in the thing; but the dragon itself was the empire, as is proved by the heads and the horns. however, the devil and the agency through which he works are often used interchangeably. satan and the serpent in eden stand in the same relation as do satan, or beelzebub, and paganism in the new testament; hence to bind paganism was to bind the devil and satan in one important sense. the dragon would be a beast from the natural world (if such a creature actually existed) and as such could represent nothing more than a civil empire; but in the vision under consideration he is represented as accompanied by _angels_ actuated by his spirit and defending his cause. by this combination of symbols is set forth the politico-religious system of the empire--a religion that denied the doctrine of the one exclusive god and the divinity of jesus christ. it was the religion of _infidelity_. it was the dragon as a false religious system that christianity attacked, and not the state itself. the following quotation from butler's ecclesiastical history will show the relation of christians to the empire: "the romans were accustomed to tolerate all new religions if they took their place by the side of those already existing, and if they did not cast reproach upon them.... but christianity, by its very nature exclusive in its claims ... was offensive to the romans and to the state. a religion which cast contempt upon the religions and rites sanctioned by the laws, and endeavored to draw men away from them, seemed to express thereby contempt and hostility for the state itself. hence christianity was branded as a malignant superstition, and christians spoken of as the enemies of the human race.... from the letter of pliny to trajan, it was evidently recorded as an _religio illicita_, and the mere fact of being a christian was counted of itself a crime.... the exclusiveness of christianity seemed also to place its disciples in a position of direct disloyalty to the emperors and the state. 'the emperor was ex-officio _pontifex maximus_; the gods were national. cicero declares as a principle of legislation, that no one should be allowed to worship foreign gods, unless they were recognized by public statute. maecenas thus counselled augustas: honor the gods according to the customs of your ancestors, and compel others to worship them. hate and punish those who bring in strange gods.' as the roman empire was founded on the absolutism of the state, and made nothing of personal rights, christianity, which first taught and acknowledged them, would be peculiarly offensive to the state. moreover, the conscientious refusal of christians to pay divine honor to the emperor and his statutes, and to take part in idolatrous ceremonies at public festivals ... and their constant assembling themselves together, brought them under the suspicion and obloquy of the emperors and the people." pp. , . the dragon was stationed in the same heaven where the woman appeared. this signifies his exalted position in the world. while the dragon was in the height of his power and glory, michael (jesus christ--jude ; thes. : ; john : ) and his followers appeared on the scene, and a fierce battle for supremacy ensued, resulting in the final victory of the hosts of michael. that it was against the dragon as a religious system that the christians fought is proved by the kind of weapons they employed. "and they overcame him by the _blood of the lamb_ and by the _word of their testimony_; and they loved not their lives unto the death." christianity never sought to overturn the civil empire, but did with all the power of truth oppose the huge system of error sustained by it and gained such decisive victories that the cry was heard, "now is come salvation, and strength, and the kingdom of our god, and the power of his christ; for the accuser of our brethren is cast down, which accused them before our god day and night." the devil himself suffered a severe defeat when his favorite agents, the dragon and his followers, were cast down from their lofty position and christianity was exalted instead. says butler: "the final victory of christianity over heathenism and judaism, and the mightiest empire of the ancient world, a victory gained without physical force, by the moral power of faith and perseverance, of faith and love, is one of the sublimest spectacles of history, and one of the strongest evidences of the divinity and indestructible life of our holy religion." p. . but the fact that many christians lost their lives in this conflict (verse ), insomuch that the man-child is represented as being caught up unto god (verse ), shows that the dragon employed also the arm of civil power in his opposition to the growing truth. the rapid increase of christianity, despite the violent opposition and persecution of the pagan party, can be no better represented than by a quotation from the notable apology of tertullian, who wrote during the persecution by septimus severus, about the end of the second century. "rulers of the roman empire," he begins, "you surely can not forbid the truth to reach you by the secret pathway of a noiseless book. she knows that she is but a sojourner on the earth, and as a stranger finds enemies; and more, her origin, her dwelling-place, her hope, her rewards, her honors, are above. one thing, meanwhile, she anxiously desires of earthly rulers--not to be condemned unknown. what harm can it do to give her a hearing?... the outcry is that the state is filled with christians; that they are in the fields, in the citadels, in the islands. the lament is, as for some calamity, that both sexes, every age and condition, even high rank, are passing over to the christian faith. "the outcry is a confession and an argument for our cause; for we are a people of yesterday, and yet we have filled every place belonging to you--cities, islands, castles, towns, assemblies, your very camp, your tribes, companies, palace, senate, forum. we leave to you your temples alone. we can count your armies: our numbers in a single province will be greater. we have it in our power, without arms and without rebellion, to fight against you with the weapon of a simple divorce. we can leave you to wage your wars alone. if such a multitude should withdraw into some remote corner of the world you would doubtless tremble at your own solitude, and ask, 'of whom are we the governors?' "it is a human right that every man should worship according to his own convictions ... a forced religion is no religion at all.... men say that the christians are the cause of every public disaster. if the tiber rises as high as the city walls, if the nile does not rise over the fields, if the heavens give no rain, if there be an earthquake, if a famine or pestilence, straightway they cry, away with the christians to the lion.... but go zealously on, ye good governors, you will stand higher with the people if you kill us, torture us, condemn us, grind us to the dust; your injustice is the proof that we are innocent. god permits us to suffer. your cruelty avails you nothing.... the oftener you mow us down the more in number we grow; the blood of christians is seed. what you call our obstinacy is an instructor. for who that sees it does not inquire for what we suffer? who that inquires does not embrace our doctrines? who that embraces them is not ready to give his blood for the fulness of god's grace?" another writer has said: "the church in this period appears poor in earthly possessions and honors, but rich in heavenly grace, in world-conquering faith and love and hope; unpopular, even outlawed, hated and persecuted, yet far more vigorous and expansive than the philosophies of greece, or the empire of rome; composed chiefly of persons of the lower social ranks, yet attracting the noblest and deepest minds of the age, and bearing in her bosom the hope of the world; conquering by apparent defeat and growing on the blood of her martyrs; great in deeds, greater in sufferings, greatest in death for the honor of christ and the benefit of generations to come." this triumph of early christianity over paganism was a theme worthy of the song. "now is come salvation, and strength, and the kingdom of our god, and the power of his christ." even before the death of the apostles, according to the younger pliny, the temples of the gods in asia minor were almost forsaken. no wonder, then, that even the inhabitants of heaven were called upon to rejoice at so great a victory attained by the followers of the lamb. but the same voice also says, "woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time." this represents the violence of the pagan party upon its defeat, being exasperated to the exercise of greater opposition and cruelty wherever the means and the power were still in their hands. cast down from his exalted position in the heavens--the religious sphere--his ecclesiastical prestige lost, he had no place to abide but in the earth--the political kingdom--whence he took up arms, and "woe to the inhabitants of the earth." but "the days of paganism in the empire were numbered." the devil knew that he had but a short time, therefore he came down in great wrath. this is in accordance with the facts of history. paganism did not die an easy death, but struggled hard and long. when cast from his high position, however, the dragon "persecuted the woman which brought forth the man-child." the true idea expressed in the original is that he _pursued_ the woman, and this signification is indicated by what follows--"to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent." the _time_ as a definite period signifies one year; hence a time, times, and half a time would be three and one-half years, or twelve hundred and sixty days, as before explained. there is an apparent incongruity or contradiction of statement in reference to the symbols here; but it is a contradiction that when rightly understood throws light upon the whole subject. it will be noticed that the woman and michael with his angels symbolize the same object--the people of god. under the latter figure they were triumphant and the dragon was defeated. yet after he was cast down, he turned upon the woman and pursued her, and thus, the church appeared to be the defeated party. according to this, then, the pagan party is represented as _prevailing_ soon after he met _defeat_ and the church apparently _defeated_ soon after her period of _triumph_. here again we have two separate symbols of the same object in order to represent two of its different phases. this is explained satisfactorily by noticing carefully the facts. the woman, who is always the true church composed of holy people, was at first identical with the visible church, or the great body of christians, and in this condition was successful in spreading the pure gospel and casting down the powers of iniquity symbolized by the dragon. but the dragon politically, as symbolized by his being a beast from the natural world, with heads and horns, remained in power for some time, his religious prestige only being lost. christianity did not attempt to cast down the dragon in the sense of destroying the civil empire. as is well known, a great spiritual declension followed the period of the church's greatest triumph, which decline drove the woman, or the true church, into the wilderness; hence to all appearances the church became a defeated party. about this same time, the dying cause of paganism revived for a season in terrible severity in the latter part of the third century; hence to all appearances the dragon was triumphant. this supreme effort of paganism's to regain its former position will be better understood in connection with what follows regarding the flood which he cast out of his mouth. but that the dragon was not permanently triumphant is shown by the fact that he afterwards resigned his power and position unto the beast. chap. : . as to the meaning of the "two wings of a great eagle" given the woman to aid her in her flight, i am not able to say positively. some apply them to "the grace and providence of god which watched over the church"; others to the "spiritual gifts of faith, love," etc., which, like supporting wings, bore the church above her enemies. but i can not see how the wings of a great eagle can properly symbolize such things. they are not drawn from the right source. perhaps nothing more is intended by the wings than to denote the fact of her successful flight. that this idea is the correct one seems quite clear when we consider the fact that the remarkable deliverance of the israelites from egyptian bondage is set forth under the same figure, that of eagles' wings. "ye have seen what i did unto the egyptians, and how _i bare you on eagles' wings_, and brought you unto myself." ex. : . with the wings of such a powerful bird she was able to escape, so that the dragon could not overtake her. "and the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. and the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth." here is a peculiar combination of symbols from different departments--the serpent, a flood of water, the woman, and the earth. the last two as allies is a very unusual circumstance. some refer the flood of waters to heresies that arose in, or was connected with, the hierarchy about this time; but in that case how could it be said that it was the serpent that cast it out? others apply it to errors that the pagan party introduced baptized with the name of christianity, when they professed to become converts at a later period. it is certainly an appropriate _figure of speech_ to say a flood of error or of false doctrine; but whether a flood of water is a proper _symbol_ of the same is another question. i do not think it is. water, being an object of nature, would point us to something political. false doctrines are usually symbolized by something different from objects in nature. there is considerable difficulty in verifying the symbol, but i will submit what up to the present has seemed to me as the most satisfactory explanation. it appears from the description that this was about the last great public effort the dragon made to overwhelm the church and that he was exasperated to this supreme effort by the humiliating defeat he had suffered. the means he employed was _water_, an object of nature; hence we are to look for some great political event by which the dragon made his master-effort to destroy the woman shortly after her flight into the wilderness. in a.d. diocletian, a pagan, succeeded to the imperial throne. before the close of his reign ( ), the christians suffered the most terrible persecution ever received at the hands of pagan rome. it continued ten years--a.d. - . it was the design of this emperor to completely extirpate the very name of christianity, and his unfortunate victims were slain by the thousands throughout the empire. "but the master-piece of [his] heathen policy was the order to seek and burn all copies of the word of god. hitherto the enemy had been lopping off the branches of the tree whose leaves were for the healing of the nations; now the blow was made at the root. it had once been the policy of antiochus epiphanes, when he madly sought to destroy the jewish scriptures. it was both wise and wicked. it had but one defect, it could not be carried into complete execution. the sacred treasure was in too many hands, and too many of its guardians were brave and prudent, to make extermination possible. an african bishop said, 'here is my body, take it, burn it; but i will not deliver up the word of god.' a deacon said, 'never, sir, never! had i children i would sooner deliver them to you than the divine word.' he and his wife were burnt together." butler's eccl. history, p. . but "_the earth_ helped the woman"--another unlooked-for political event. worn out with the cares of state, boasting that the very name of christ was abolished, and dying with a loathsome disease, the tyrant abdicated his throne. a number of individuals claimed imperial honors; but constantine, the ruler of gaul, spain, and britain, fought his way against contending rivals and finally entered rome, the capital, in triumph. enthroned as emperor of the west, he immediately issued an edict of toleration favorable to the christians (a.d. ) and soon became a professed christian himself and by law made christianity the established religion of the empire. in , having crushed all rivals, he became sole emperor of the roman world, and with a view of promoting christianity convened what is known as the first general council of the church, at nicaea in asia minor, a.d. . the prestige of paganism as a religious power had been overthrown long before by the followers of christ, but now its political importance received a death-blow, only a few expiring struggles appearing subsequently before the final downfall of western rome. thus, the earth helped the woman and swallowed up the flood of persecution which the dragon cast out. "and the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of god, and have the testimony of jesus." finding that he could not destroy or exterminate the church of god, he determined to make war upon its individual members. chapter xiii. and i stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . and the beast which i saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. . and i saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. . and they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, who is like unto the beast? who is able to make war with him? . and there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. . and he opened his mouth in blasphemy against god, to blaspheme his name, and his tabernacle, and them that dwell in heaven. . and it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. . and all that dwell upon the earth shall worship him, whose names are not written in the book of life of the lamb slain from the foundation of the world. . if any man have an ear, let him hear. . he that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. here is the patience and the faith of the saints. in this vision john beheld a beast rise out of the sea. his appearance--like that of a leopard with the feet of a bear and a mouth like a lion--indicated that he was some terrible creature. he was also a persecutor of the saints, the same as the dragon that preceded him. as before explained, this beast, also, symbolizes the roman empire; for he possesses the same heads and horns as the dragon, the only difference being that the supreme power and authority, as indicated by the crowns, is now vested in the ten horns, or minor kingdoms, instead of in the seven heads. the dragon as a political power represented rome before her overthrow by the barbarians; the beast as a political power represents new rome. a careful study of the characteristics of this beast, however, will show that he represents more than a civil power. as a mere beast from the natural world he could symbolize nothing more than some political power; but it will be noticed that, combined with his beastly nature, there are also certain characteristics that belong exclusively to the department of human life--a mouth _speaking_ great things; power to magnify himself against the god of heaven; the ability to single out the saints of god and kill them, and to set himself up as an object to be worshiped, etc. this combination of symbols from the two departments--those of animal and of human life--points us with absolute certainty to rome as a politico-religious system. ask any historian what world-wide power succeeded rome pagan, and he will answer at once, "rome papal." while it is not my general design to explain the many lines of prophetic truth described under similar symbols in other parts of the bible, yet i will ask the reader here to pardon the slight digression while i call attention briefly to a few thoughts in the seventh chapter of daniel regarding this same papal power. daniel received a vision of four great beasts, which were interpreted to symbolize four universal monarchies. verse . these were the babylonian, the medo-persian, the greco-macedonian, and the roman. the fourth beast possessed ten horns, which were explained to signify ten kingdoms to arise out of the fourth empire. this is identical with the dragon of rev. , except the latter possessed seven heads not mentioned by daniel. in the midst of the ten horns (ten minor kingdoms) grew up a _little_ horn, which soon assumed greater proportions than his fellows, taking the place of three of the original horns, and into his hand the saints of the most high were given for "a time and times and the dividing of time," or twelve hundred and sixty years. this eleventh horn differed from the ten in that it possessed a mouth speaking great things, and the eyes of a man. a horn with eyes and mouth in it is a very unusual thing, yet it is just such a combination as we might expect when we possess a correct knowledge of symbols. being drawn from two departments--human life and animal life--this double-symbol directs us to a politico-religious system that came up among the ten horns that grew out of the old roman empire. we instantly identify it with the growing papacy, which arose to a position of great authority in conjunction with the new roman empire. three of the horns, or temporal kingdoms, were overthrown in order to give room for the complete development of this politico-religious power. since great changes have frequently occurred among the nations of europe originally embraced in the ten minor kingdoms, different powers have been referred to as the three described in daniel's prophecy; but the most satisfactory explanation to my mind is that of the three kingdoms in italy that were overthrown as if to give the hierarchy room for development, and that gave the papacy its _first_ temporal sovereignty, thus completing the symbol by constituting her a civil as well as an ecclesiastical horn. odoacer, in a.d. , overthrew the old empire of the west and established the kingdom of the heruli in italy. seventeen years later it was subverted by theodoric, who established the kingdom of the ostrogoths, which continued sixty years; then it, in turn, was overthrown by belisarius, but was soon succeeded by the lombards. the lombard kingdom was subverted by pepin and charlemagne, who, as champions of the church, gave a large part of their dominions to the see of rome and thus favored the papacy with her first temporal power. thus were the kingdoms of the heruli, ostrogoths, and lombards plucked up by the roots upon the very territory occupied first by the papacy as a temporal power, and as if to give it room. the careful student of daniel will notice immediately the striking similarity between the politico-religious system symbolized by the little horn and the leopard beast of revelation under consideration. the following parallels between them prove their identity: " . the little horn was a blasphemous power: 'he shall speak great words against the most high.' dan. : . the leopard beast of rev. : does the same: 'he opened his mouth in blasphemy against god.' " . the little horn made war with the saints, and prevailed against them. dan. : . this beast also, rev. : , makes war with the saints, and overcomes them. " . the little horn had a mouth speaking great things. dan. : , . and of this beast we read, rev. : : 'and there was given unto him a mouth speaking great things and blasphemies.' " . the little horn rose on the cessation of the pagan form of the roman empire. this beast rises at the same time; for the dragon, pagan rome, gives him his power, his seat, and great authority. " . power was given to the little horn to continue for a time, times, and the dividing of time, or twelve hundred and sixty years. dan. : . to this beast also power was given for forty and two months, or twelve hundred and sixty years. rev. : . " . at the end of the twelve hundred and sixty years the universal dominion of the little horn was to begin to decline, being consumed and destroyed unto the end. dan. : . this beast, also, rev. : , was to be led into captivity and 'killed with the sword.'" these points prove identity. to quote the words of a certain expositor: "when we have in prophecy two symbols ... representing powers that come upon the stage of action at the _same time_, occupy the _same territory_, maintain the _same character_, do the _same work_, exist the _same length of time_, and meet the same _fate_, those symbols represent the same _identical power_." to this all must agree. hence we have in the vision before us a description of papal rome in her two-fold character as a temporal and a religious power. the wounding and healing of the head of the beast will be explained in chapter xvii. how the same heads and horns can serve both the dragon and the leopard beast will be better understood later. for the present it will be sufficient to state that it is because they are the same beast in reality, being clothed, in its later form, in a christian garb, instead of the worn-out garments of infidelity or heathenism possessed by the former. this transfer is expressed in the following words: "and the dragon gave him his power, and his seat, and great authority." verse . this beast, then, succeeded to the dominion held by the dragon. it was like an old, established firm retiring and giving its standing and credit and well-earned reputation to a new partnership, to conduct a similar business. while this beast, as before observed, represents the developed religious and political power of the papacy combined, still the actions ascribed to it show plainly that it is in its character as an _ecclesiastical_ beast that its terrible features are here delineated. no one would suppose that a mere political power would set itself up as an object to be worshiped, exalting itself above the god of heaven, and then single out and slaughter the saints for not complying therewith. as far as rendering obedience to civil governments is concerned, the christians of all ages have been the most peaceful and obedient servants of all. so we shall hereafter refer always to the _beast_ as an ecclesiastical power, unless otherwise stated. this beast all the world admired. "and they worshiped the dragon which gave power unto the beast: and they worshiped the beast, saying, who is like unto the beast? who is able to make war with him?" the people worshiped the established hierarchy, and they also worshiped the dragon from which the beast obtained so much of his power. the expression "_worshiped_ the dragon" shows plainly that it is the dragon as a religious system that is referred to, and not the old civil empire. how, then, could the old heathen worship be perpetuated in the church of rome and form a part of her religious services? by adopting rites and ceremonies purely pagan in their origin. since i have already stated that the beast and the dragon as temporal powers were about the same in reality, except the change of sovereignty from the heads to the horns, it will now be necessary to show the remarkable similarity in spirit that existed between them as religious powers, the one being the successor of the other. . the high-priest of the pagan religions was called pontifex maximus, and he claimed spiritual and temporal authority over the affairs of men. the pope of rome possesses the same title and makes the same claims, and he is clad in the same attire as the pagan pontiff. . the heathen were accustomed to wear scapulars, medals, and images to shield them from the common ills and dangers of life. romanists wear the same and for the same purpose. . the pagans, by an official process called _deification_, frequently exalted men who had lived among them to a position worthy of special honor and worship. papists, by a similar process called _canonisation_, raise their former men of prominence to the dignity of _saints_ and then offer up prayers to them. the foregoing practises are derived from paganism; also from judaism or paganism came their practise of burning incense in public worship, the use of holy water, burning wax candles in the daytime, and votive gifts and offerings. other heathen principles are: . adoration of idols and images, a practise expressly forbidden by the mosaic law and unsanctioned by primitive christianity; . road gods and saints (in catholic countries); . processions of worshipers and self-whippers (especially in catholic countries); . religious orders of monks and nuns. one who has read of the vestal virgins of old will recognize at once where monkery originated. in the city of rome there still stands an old heathen temple built by marcus agrippa and dedicated in the year b.c. to _all the gods_. in the year a.d. it was reconsecrated by pope boniface iv. to "the blessed virgin and all the saints." from that time until the present day romanists in the same temple have prostrated themselves before _the very same images_ and have devoutly emplored them by the same forms of prayer and for the very same purposes as did the heathen of old. the only difference is, that instead of calling this idol jupiter, they call it paul; instead of denominating that one venus, they call it mary, etc. well has bowling said: "the scholar, familiar as he is with the classic descriptions of ancient mythology, when he directs his attention to the ceremonies of papal worship, can not avoid recognizing their close resemblance, if not their absolute identity. the temples of jupiter, diana, venus or apollo, their 'altars smoking with incense,' their boys in sacred habits, holding the incense box, and attending upon the priests, their holy water at the entrance of the temples, with their _aspergilla_, or sprinkling-brushes, their thuribula, or vessels of incense, their ever-burning lamps before the statues of their deities, are irresistibly brought before his mind, whenever he visits a roman catholic place of worship, and witnesses precisely the same things." history of romanism, pp. , . having failed in his direct attacks against the christian church, with the accession of constantine, who established christianity as the state religion, the dragon soon clothed his pernicious principles in a christian garb and made war against the remnant of the woman's seed that kept the commandments of god, through the rising hierarchy, under the name of christianity; but his heads and horns being visible, and he being unable to control his tongue, his real sentiments crop out, and he is easily identified. it is not to be supposed, however, that the beast would appear suddenly in full possession of the immense power ascribed to him in this chapter. on the contrary, daniel represents it as a _little_ horn at first, whose look finally became "more stout than his fellows." dan. : , . such ecclesiastical power was attained only by the process of gradual development. according to the vision his universal power was limited to "forty and two months," or twelve hundred and sixty years. since this has reference to the beast as an ecclesiastal power, which according to daniel grew up by degrees, the time should be calculated the same as in chapter : , --dated from the time when the external, visible church was wholly in the hands of the profane multitude of gentiles and the true church crowded into the wilderness. the nationalized hierarchy, however, continued to advance to greater degrees of power over the nations, until it reached its zenith under the pontificate of gregory vii., a.d. - . the great things and blasphemies spoken by this beast are doubtless fulfilled by the prerogatives and rights belonging to god alone which this apostate church, especially through her regularly constituted head, claims. in fact, the pope is the real mouth of this beast, the one who dictates her laws with great authority. he claims to be the vicar of christ on earth and supreme head of the church, even, as in the case of pope innocent, denominating himself the one before whom every knee must bow, of things in heaven, and things on earth, and things under the earth. he claims power over the souls of all men on earth and even after their departure from earth. if this is not blasphemy against god, his tabernacle, or church, and "them that dwell in heaven," then i am wholly unable to imagine what would fulfil the prediction. among the blasphemous titles assumed are these: lord god the pope, king of the world, holy father, king of kings, and lord of lords, vicegerent of the son of god. he claims infallibility (which was backed up by the ecumenical council of ) and has for ages. further, he claims power to dispense with god's laws, to forgive sins, to release from purgatory, to damn, and to save. all the inhabitants of the earth were to worship him, except those whose names were in the book of life. thank god that even during the dark age of romanism a people existed who were owned by the lord and who refused to render idolatrous worship to this tyrannical beast. for further information regarding these medieval christians, see remarks on chapter : . but these saints who opposed the papal assumptions were made the object of fearful persecutions, until rome glutted herself upon the blood of millions of god's holy saints. this will be more fully described in chapter , where this apostate church appears under another symbol, "drunken with the blood of the saints, and with the blood of the martyrs of jesus." in all their severe trials, however, they were comforted with the knowledge that justice would not always sleep, but that a time would come when her retributive hand would be stretched forth to lead into captivity their persecuting enemies and break their world-wide reign of tyranny and usurpation. "here is the patience and the faith of the saints." to a number of people god gave special foresight of the coming reformation of the sixteenth century, in which the universal spiritual supremacy of the papacy ended. a few of the many examples will be profitable. says d'aubigne: "john huss preached in bohemia a century before luther preached in saxony. he seems to have penetrated deeper than his predecessors into the essence of christian truth. he prayed to christ for grace to glory only in his cross, and in the inestimable humiliation of his sufferings.... he was, if we may be allowed the expression, the john baptist of the reformation. the flames of his pile kindled a fire in the church that cast a brilliant light into the surrounding darkness, and whose glimmerings were not to be so readily extinguished. john huss did more: prophetic words issued from the depths of his dungeon. he foresaw that a real reformation of the church was at hand. when driven out of prague and compelled to wander through the fields of bohemia, where an immense crowd followed his steps and hung upon his words, he had cried out: 'the wicked have begun by preparing a treacherous snare for a goose. but if even the goose, which is only a domestic bird, a peaceful animal, and whose flight is not very far in the air, has nevertheless broken through their toils, other birds, soaring more boldly towards the sky, will break through them with still greater force. instead of a feeble goose, the truth will send forth eagles and keen-eyed vultures.' this prediction was fulfilled by the reformers. "when the venerable priest had been summoned by sigismund's order before the council of constance, and had been thrown into prison, the chapel of bethlehem, in which he had proclaimed the gospel and the future triumphs of christ, occupied his mind much more than his own defence. one night the holy martyr saw in imagination, from the depths of his dungeon, the pictures of christ which he had painted on the walls of his oratory, effaced by the pope and his bishops. this vision distressed him; but on the next day he saw many painters occupied in restoring these figures in greater number and in brighter colors. as soon as the task was ended, the painters, who were surrounded by an immense crowd, exclaimed, 'now let the popes and bishops come! they shall never efface them more!' and many people rejoiced in bethlehem, and i with them, adds john huss. 'busy yourself with your defence rather than with your dreams,' said his faithful friend, the knight of chlum, to whom he had communicated this vision. 'i am no dreamer,' replied huss, 'but i maintain this for certain, that the image of christ will never be effaced. they have wished to destroy it, but it shall be painted afresh in all hearts by much better preachers than myself. the nation that loves christ will rejoice at this. and i, awaking from the dead, and rising so to speak, from my grave, shall leap with great joy.'" history of the reformation, book i, chap. . this bold witness for christ was burned at the stake july , , by order of the general council of constance. when the fagots were piled up around him ready for the torch, he said to the executioner, "you are now going to burn a goose [huss signifying goose in the bohemian language]; but in a century you will have a swan whom you can neither roast nor boil." fox's book of martyrs. this was fulfilled in martin luther. henry institorus, an inquisitor, uttered these remarkable words: "'all the world cries out and demands a council, but there is no human power that can reform the church by a council. the most high will find other means, which are at present unknown to us, although they may be at our very doors, to bring back the church to its pristine condition.' this remarkable prophecy, delivered by an inquisitor at the very period of luther's birth, is the best apology for the reformation." andrew proles, provincial of the augustines, used often to say: "whence, then, proceeds so much darkness and such horrible superstitions? o my brethren! christianity needs a bold and a great reform, and methinks i see it already approaching.... i am bent with the weight of years, and weak in body, and i have not the learning, the ability, and eloquence, that so great an undertaking requires. but god will raise up a hero, who by his age, strength, talents, learning, genius and eloquence, shall hold the foremost place. he will begin the reformation; he will oppose error, and god will give him boldness to resist the mighty ones of the earth." john hilten censured the most flagrant abuses of the monastic life, and the exasperated monks threw him into prison and treated him shamefully. "the franciscan, forgetting his malady and groaning heavily, replied: 'i bear your insults calmly for the love of christ; for i have said nothing that can injure the monastic state: i have only censured its most crying abuses.' 'but,' continued he (according to what melancthon records in his apology for the augsburg confession of faith), 'another man will rise in the year of our lord : he will destroy you, and you shall not be able to resist him.'" in luther held a public discussion with feld-kirchen, in which he upheld certain doctrines of truth that made a great stir among the romanists. says d'aubigne: "the disputation took place in . this was luther's first attack upon the dominion of the sophists and upon the papacy, as he himself characterizes it." and again, "this disputation made a great noise, and it has been considered as the beginning of the reformation." book i, chap. . the next year, however, he entered publicly upon the actual work of reformation. frederick of saxony, surnamed the wise, was the most powerful elector of the german empire at the period of the reformation. a dream he had and related just before the world was startled by the first great act of reformation is so striking that i feel justified in repeating it in this connection. it was as follows: "having gone to bed last night, tired and dispirited, i soon fell asleep after saying my prayers, and slept calmly for about two hours and a half. i then awoke, and all kinds of thoughts occupied me until midnight.... i then fell asleep again, and dreamed the almighty sent me a monk, who was a true son of paul the apostle. he was accompanied by all the saints, in obedience to god's command, to bear him testimony, and to assure me that he did not come with any fraudulent design, but that all he should do was conformable to the will of god. they asked my gracious permission to let him write something on the doors of the palace-chapel at wittemberg, which i conceded through my chancellor. upon this, the monk retired thither and began to write; so large were the characters that i could read from schweinitz what he was writing [about miles]. the pen he used was so long that its extremity reached as far as rome, where it pierced the ears of a lion which lay there, and shook the triple crown on the pope's head. all the cardinals and princes ran up hastily and endeavored to support it.... i stretched out my arm: that moment i awoke with my arm extended, in great alarm and very angry with this monk, who could not guide his pen better. i recovered myself a little.... it was only a dream. i was still half asleep, and once more closed my eyes. the dream came again. the lion, still disturbed by the pen, began to roar with all his might, until the whole city of rome, and all the states of the holy empire, ran up to know what was the matter. the pope called upon us to oppose this monk, and addressed himself particularly to me, because the friar was living in my dominions. i again awoke, repeated the lord's prayer, entreated god to preserve his holiness, and fell asleep.... i then dreamt that all the princes of the empire, and we along with them, hastened to rome, and endeavored one after another to break this pen; but the greater our exertions the stronger it became: it crackled as if it had been made of iron: we gave it up as hopeless. i then asked the monk (for i was now at rome, now at wittemberg) where he had got that pen, and how it came to be so strong. [in those days they used goosequills for pens.] 'this pen,' replied he, 'belonged to a bohemian goose [huss] a hundred years old. i had it from one of my old schoolmasters. it is so strong because no one can take the pith out of it, and i am myself quite astonished at it.' on a sudden i heard a loud cry; from the monk's long pen had issued a host of other pens. i awoke a third time; it was day light." history of the reformation, book iii, chap. . frederick related the foregoing to his brother john, the duke of york, on the morning of oct. , , stating that he had dreamed it during the previous night. the same day at noon martin luther advanced boldly to the chapel at wittemberg and posted upon the door ninety-five theses, or propositions, against the papal doctrine of indulgences. this was his public entrance upon the great work of reformation. the importance of the reformation of the sixteenth century is incalculable. it gave the deathblow to the universal spiritual supremacy of rome. as we have already seen, the papacy had for centuries held despotic sway over the minds and the consciences of men. one potent cause of the reformation was the great revival of learning that marked the close of the medieval and the beginning of the modern period of history. this great mental awakening contrasted sharply with the blind ignorance and superstition of the middle ages, and caused many men to doubt the scriptural authority of many of the doctrines and ceremonies of the church of rome; such as invocation of saints, auricular confession, use of images, worship of the virgin mary, etc. scandals and abuses in the church of rome also hastened the reformation. during the fifteenth century the morals of that church had sunk to the greatest depths of iniquity. the popes themselves were, in some cases, monsters of impurity and iniquity, insomuch that historians are obliged to draw the vail over many of their dark deeds. but the real occasion of the revolt of the northern nations of europe against the jurisdiction of rome was the controversy regarding indulgences. "these in the catholic church, are remissions, to penitents of punishment due for sin, upon the performances of some work of mercy or piety, or the payment of a sum of money." when leo x. was elected to the papal dignity ( ), he found the church in great need of money for the building of saint peter's and other undertakings, and he had recourse to a grant of indulgences to fill the coffers of the church. the power of dispensing these indulgences in saxony in germany was given to a dominican friar named tetzel. this fanatic enthusiast entertained the most exaggerated opinion of the efficacy of indulgences. in his harrangues he uttered such expressions as the following: "indulgences are the most precious and the most noble of god's gifts." "there is no sin so great that an indulgence can not remit; ... only let him pay well, and all will be forgiven him." "come, and i will give you letters, all properly sealed, by which even the sins that you intend to commit may be pardoned." "i would not change my privileges for those of st. peter in heaven; for i have saved more souls by my indulgences than the apostle by his sermons." "the lord omnipotent hath ceased to reign; he has resigned all power to the pope." see d'aubigne's history of the reformation, book iii, chap. . martin luther was an augustine monk and a teacher of theology in the university of wittemberg. before tetzel appeared in germany, luther possessed a wide reputation for learning and piety, and he had also entertained doubts respecting many of the doctrines of the church. during an official visit to rome in he was almost overwhelmed with sorrow because of the moral corruption there; but while penitentially ascending on his knees the sacred stairs of the lateran, he seemed to hear a voice thundering in his soul, "the just shall live by faith!" this marked an important epoch in his career. when tetzel appeared in saxony with his indulgences, luther fearlessly opposed him. he drew up ninety-five theses against the infamous traffic and nailed them to the door of the church at wittemberg, and invited all scholars to criticise them and point out if they were opposed to the doctrine of the word of god or of the early church fathers. here the invention of printing proved to be a powerful agency in advancing the cause of reformation by scattering copies of these theses everywhere; and soon the continent of europe was in a perfect turmoil of controversy. the pope excommunicated luther as a heretic. in reply luther burned the papal bull publicly at wittemberg. shortly afterward luther produced his celebrated translation of the bible in the german language. even a brief history of the entire reformation would be too large for the limits of the present volume, therefore with a few words respecting the nature of the work of the reformation we will pass on to another prophetic vision. the great secret of the early success of the reformers was their appeal from the decisions of councils and regulations of men to the word of god. so long as the word and spirit of god were allowed their proper place as the governors of god's people, the work was a spiritual blessing. but this happy state of affairs did not long continue. within a few years the followers of the reformers were divided into hostile sects and began to oppose and persecute each other. luther denounced zwingle as a heretic, and "the calvinists would have no dealings with the lutherans." the first protestant creed was the augsburg confession ( ). this date marks an important epoch. from this time the people began to lose sight of the word and spirit of god as their governors and to turn to the disciplines of their sects, which they upheld by every means possible. thus we find calvin at geneva consenting to the burning of servetus, because of a difference of religious views; and in england the anglican protestants waged the most bitter, cruel, and relentless war not only against catholics, but against all protestants who refused to conform to the established church. the protestants placed armies in the field and fought for their creeds, as during the thirty years' war in germany and the long period of the hugenot wars in france. the real work of the reformation, the promulgation of so much of the truth of the bible, was an inestimable blessing to the world; but the rise of protestantism (organized sectism) in introduced another period of apostasy as distinct in many of its features as was that of romanism before it. the historian d'aubigne recognizes an important change at this period. he says: "the first two books of this volume contain the most important epochs of the reformation--the protest of spires, and the confession of augsburg.... i determined on bringing the reformation of germany and german switzerland to the _decisive epochs of_ and . the history of the reformation, properly so-called, is then in my opinion almost complete in those countries. the work of faith has there attained its apogee: that of conferences, of interims, of diplomacy begins.... the movement of the sixteenth century has there made its effort. i said from the very first, it is the history of the reformation and not of protestantism that i am relating." preface to vol. v. . and i beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. . and he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. . and he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, . and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. . and he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. . and he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: . and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. . here is wisdom. let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred threescore and six. the symbolic description of this beast directs us also to a political and a religious system rising at the expiration of the twelve hundred and sixty years' reign of the first beast, but that he was no such terrible beast politically as the one before him is proved by the fact that he had but two horns and they _like a lamb_. this beast rose "out of the earth"--the apocalyptic earth, or the territory of the roman empire. the first beast rose out of the sea, which, as before shown, signifies the heart of the empire in an agitated state; for the ten horns came up through the greatest political convulsions that the page of history records. when john beheld the second beast "coming up," however, the empire was in a state of comparative quiet, although fierce wars followed afterward. he stands as a symbol of _protestantism_ in europe; although his power and influence afterwards extended beyond the "earth"--the apocalyptic earth--into "the whole world." chap. : . that this beast came up upon the same territory occupied by the papacy is proved also by the statement that "he exerciseth all the power of the first beast before him." it was predicted in a subsequent chapter ( : ) that the ten horns, or kingdoms of europe, after supporting the papacy during the dark ages, would later turn against her. this has met a remarkable fulfilment under the reign of protestantism. the first two nations to turn violently against popery were england and germany. they have ever since been the chief supporters and defenders of protestantism, and they are doubtless the two kingdoms symbolized by the two horns of the beast. while at one time the pope was a temporal sovereign and could, by his political and ecclesiastical power, humble with ease the mightiest nations of europe before him, his authority has been wrested from him by degrees, so that to-day not a vestige of his temporal power remains, and his anathemas fall harmlessly. the nations have asserted their rights as kings. when king victor emmanuel entered rome on the twentieth day of september, , the pope's temporal sun set forever, and he does not control even the city in which he lives--rome. he is often referred to as "the prisoner of the vatican." "he that leadeth into captivity shall go into captivity," said the prophecy; "he that killeth with the sword must be killed with the sword." it was by force of arms that the popes obtained and maintained their temporal power over the nations, and by the force of arms they have had their authority torn from them. religion has been referred to as "the basis of government"; for the legislators of any country are to a great degree influenced in their deliberations by religious sentiments. in all protestant countries that greatest of protestant principles, religious liberty, is as truly recognized by statute as was that infernal principle of the papacy, religious intolerance, when formerly enforced by law. protestant principles have so far permeated the nations of europe formerly controlled by the papacy that religious toleration is generally granted. in italy, the headquarters of popedom, where the catholics are greatly in the majority, religious liberty is granted by law. and even spain, denominated by the encyclopædia britannica "the most catholic country in the world," exhibits "a general indifferentism to religion," meaning that the fanaticism and intolerance of former ages that caused thousands, and perhaps millions, to be slain, is rapidly dying out. in the vision before us, however, the special actions ascribed to this beast--_speaking_, working miracles, deceiving, making an image and imparting life to it, etc., which all belong properly to the department of human life--show conclusively that it is the character of this beast as an _ecclesiastical power_ that is the chief point under consideration. he was not to become such a terrible beast politically (for his horns were only _like a lamb_), but "he _spake_ as a dragon." as soon as we enter the department to which _speaking_ by analogy refers us, we find this beast to be a great religious power; and it is in this character alone that he is dilineated in the remainder of the chapter. that the description of a religious system is the main burden of this symbol, is shown also by the fact that it is in every case referred to in subsequent chapters as the "false prophet." chap. : ; : ; : . therefore every reference i make to this second beast hereafter should be understood as signifying the religious system of protestantism, unless otherwise stated. that protestantism in its many forms can be properly represented by a single symbol--a beast or false prophet--may seem a little strange at first; but when we come to consider next the making of an image to the beast, it will be seen that the protestant sects, from god's standpoint of viewing, are all alike in character, as were the multitudinous forms of heathen worship represented under the single symbol of the dragon. hence only one beast, or the making of one image, was necessary to stand as representative of the entire number. it will be noticed by the reader that from verse to the close of the chapter the term _beast_ signifies the first beast, or the papacy, and that the second beast, or protestantism, is designated by the pronoun _he_. _image_ is defined to be "an imitation, representation, similitude of any person or thing; a copy, a likeness, an effigy." the second beast, then, is to manufacture something in _imitation_ of the first beast. if any doubt exists as to which phase of the first beast, political or ecclesiastical, is copied, it can be settled by considering what is said of the image made from the original. "the image of the beast should--_speak_." this directs us by analogy, as heretofore explained, to the department of religious affairs; hence the second beast forms an _ecclesiastical organization_ in imitation of the hierarchy of rome. at this juncture the protestant will doubtless exclaim, "oh, our churches are nothing like the church of rome!" but consider a little in the light of truth. god's word teaches that they bear the close relationship of _mother_ and her _daughters_ (rev. : ), and by the help of the lord we shall point out a similarity of character in this and subsequent chapters. the symbol of the church of rome in chapter is that of a corrupt _prostitute_, while the symbol of protestantism is that of her _harlot daughters_. the roman church is a humanly organized institution governed by a set of fallible men, their claims of infallibility to the contrary notwithstanding. protestant sects, likewise, are all human organizations (even though they may sometimes deny it), and are governed by a man or a conference of men. the roman catholic church makes and prescribes the theology that her members believe. protestant churches, also, make their own disciplines and prescribe rules of faith and practise. the word of god, inspired by his spirit, could not be enforced in romanism without destroying it; for its main spirit is antichrist. so, too, the whole word in protestantism would soon annihilate her god-dishonoring sects; for they are all contrary to its plain teachings, which condemn divisions and enjoin perfect unity and oneness upon the redeemed of the lord. what is said concerning the image of the beast applies to sectarianism as a whole and the human organization of all her so-called churches, regardless of the differences that exist between them as individual institutions; for they may differ as widely as the various systems of heathen religions symbolized by the dragon, yet they can be represented by the single symbol of an image to the first beast, because they are built upon the same general principles--are but human organizations, falsely called churches of christ, and are all contrary to the scriptures. imparting life to the image of the beast simply signifies the complete organization of the ecclesiastical institutions so that they are capable of self-government and their decrees possess authority. every living body is animated by a spirit. the sectarian spirit that animates the methodist body will lead people into that body, etc.; but the one spirit of god will, if permitted, baptize us all into the one body of christ, where we can all "drink into one spirit." cor. : . "and he spake as a dragon" signifies the great authority by which his laws are enacted and enforced upon the people. "and he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast." fire from heaven upon elijah's sacrifice was the attestation of god to his divine mission. bringing down fire from heaven, then, symbolically describes the claims of this beast to being a true prophet of the lord. at this point we must make a distinction which, being true in the facts of history, must necessarily be intended in the symbolic representation. according to the symbols of the preceding chapter the woman, or true church, "fled into the wilderness, where she hath a place prepared of god, that they should feed her there a thousand two hundred and threescore days." the time-prophecy is the same and covers the same period as the reign of the papal beast; therefore just as an important change in the papacy occured at the expiration of the prophetic period, so also we must expect a radical change with respect to the true church: it must no longer be completely obscured in the wilderness. as the reformation, and protestantism as a religion, was the means of ending rome's universal spiritual supremacy, so also the same movement must be regarded as possessing sufficient light and truth to again bring into prominence the work of the spirit and the true people of god. "fire from heaven" may therefore be regarded as describing the divine work of reformation, the unfolding of truth accompanied by the saving power of god. such spiritual work has accompanied the origin of various religious movements during the protestant era. the general description of the two-horned beast, however, brings into prominence an evil characteristic--the disposition to lead people into deception by making an image to the beast and then worshiping it. the evil does not inhere in the work of bringing down "fire from heaven," but in image-making and image-worship, for which the spiritual work simply furnished an occasion. the spiritual work of reformation is therefore to be distinguished from the later work of creed- and sect-making. and since the beast takes advantage of spirit manifestations, in order to deceive men, he becomes a sort of apostate and is denominated "the _false prophet_." see chap. : ; : . ecclesiastically considered, the two-horned beast stands as the symbol of the religious system of protestantism as a whole--a peculiar combination of truth and error, of good and bad, of "fire from heaven" and false, miracle-working power (chap. : ); while the "image to the beast" signifies the sectarian institution--the man-made, man-controlled, unscriptural sect machinery manufactured in imitation of the papal original. to exalt such earth-born churches and lead people to adore and worship them is but a species of idolatry and the rankest deception. it is a sad fact that multitudes of people in protestantism are more devoted to their particular church than they are to the lord jesus christ. they can witness the open rejection of god's precious word and the vilest profanation of his holy name, without uttering a word of protest; but let anyone say a word against _their church_, and instantly they are aroused to the highest pitch of excitement--beast-worshipers! the protestant era has witnessed many wonderful reformations in which the true fire of god fell upon waiting souls, but this initial work of the spirit has in each case been employed as an excuse for taking the next step--making an image. thousands of honest souls, lacking better light, have been induced to submit to such human organization. but the truly saved have always loved and adored their lord more than the human church to which they were attached, therefore they should not be regarded as beast-worshipers. they are the ones whom the lord denominates his people when the voice is heard calling them out of babylon. chap. : . the "mark of the beast" next claims our attention. the beast referred to is the papacy. how did the papacy mark its subjects? undoubtedly, by the false spirit which animated that organization, branding them all with its delusive doctrines and errors. in a previous chapter the servants of god were represented as receiving the seal of god in their foreheads. this was shown to signify the pure word and doctrines of the bible being planted within them by the holy spirit. in making the sect image in imitation of the papal original, then, the principle of marking subjects has also been copied. the members of every sect organization are indelibly marked. you can not become one of them without solemnly agreeing to believe the doctrines taught in their discipline and accepting the government of their man-made institutions. subscribing to the rules of faith and practise that originated with the sect shows how its members worship the image. they are also said to worship the first beast, the original of the image. how is this fulfilled? in the same manner that the worshipers of the first beast worshiped the dragon that preceded it; namely, by accepting and believing false principles of faith that originated in the system immediately preceding. protestant sects have transferred many of the false doctrines of romanism to their own creeds, hence they worship the first beast just as truly as the papists worshiped the dragon by accepting heathenish principles. the greatest principle of false doctrine that originated with catholicism, and one that has been transferred to _every protestant sect_, is, that a human organization is necessary to complete the church of christ on earth. the church of rome has an earthly head and a human government; and protestants, also, firmly believe the unscriptural doctrine that they must bow to an organization of men and thus be under a visible headship: they receive the mark of the beast. many sects have also copied other popish doctrines, such as infant baptism, the destruction of all outside of the pales of the church (?), infantile damnation, sprinkling, and other things too numerous to mention. thus, they worship the first beast as well as his image. they also receive the "name of the beast." here again "beast" refers to the papacy. the papal beast was represented as being full of the names of blasphemy, which blasphemy was shown to signify the usurpation of prerogatives and rights belonging to god alone. the greatest ecclesiastical usurpation reached by the romish hierarchy was that of claiming to be the head of the church and the right to prescribe and enforce their doctrines, naming their organization the _holy catholic church_. in making their sect organizations in imitation, protestants, as above stated, have transferred the same principle and make the same blasphemous claim of a right to make disciplines to govern god's people, and then name their sect machinery a _church_ of god. the name may be methodist, baptist, mennonite, episcopalian, or what not, it is only a _beast name_, yet a name that you must accept if you desire to become one of them. they not only receive the name of the beast, but also receive the "number of his name." it will be necessary first to explain what is meant by the number of a name. "the modern system of notation by the nine digits and the cipher, was not introduced until the tenth century, but on account of its superior excellence, has since superseded every other. previous to this great discovery, the letters of the alphabet were used to denote numbers, each letter having the power of a _number_ as well as a _sound_. the same system is still retained among us for certain purposes. the roman letters i. v. x. l. c. d. m., have each the power of expressing a number. this, however, was the common and the best mode of notation that the ancients possessed." the number of a name, therefore, was merely the number denoted by the several letters of that name. the number of the name of the beast--the first beast--is said to be the number of a _man_. when we enter the romish hierarchy and search for a man the number of whose name will be six hundred and sixty-six, where could we go more appropriately than to the pope himself, its authorized head? the scriptures point him out particularly as the "_man_ of sin," "the son of perdition." thes. : , . has the pope of rome a name the letters of which, used as numerals, make six hundred and sixty-six? yes. he wears in jeweled letters upon his miter the following blasphemous inscription: _vicarius filii dei_--vicar of the son of god. taking out of this name all the letters that the latins used as numerals, we have just six hundred and sixty-six. u and v were both formerly used to denote five. v ..... f ..... i ..... i ..... c ... l .... a ..... i ..... r ..... i ..... i ..... d ... u ..... e ..... s ..... i ..... --- in some manner the worshipers of protestant images also receive the number of this name--six hundred and sixty-six. the name is that of "vicar of the son of god." in all protestantism (see remarks on chapter : , ) the true vicars of christ on earth--the word and spirit of god--have been set aside, and conferences of men have taken their places in all the official acts relative to spiritual affairs. hence the number of the name applies to them as well. what that number specially symbolizes i do not know, unless it is, as has been explained by others--_division_. while the policy of romanism has been that of unity, still the false claims made by one individual can be as well made by another, and by many, which has been the case, as just explained; therefore it would not be improper at all to make the pope's number a symbol of the whole, since his system has been so largely copied by the rest. the whole structure of sectarianism is built on the principle of division, and it so happens that there is always enough left to divide again. so this special number is perhaps the symbol of endless division, signifying the great number of human organizations claiming to be churches of christ. the church of god, however, is built on the principal of unity; division is destruction to its true nature and life, for it is christ's body. it is further said that "no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." to "buy or sell" is to engage in the ordinary pursuits of life and have intercourse with human society. applying this as a symbol to the analagous department of the church, we have the fact set forth that those without the special mark have no more recognized standing in the so-called churches than men that are not allowed to buy or sell have in a community. but _selling_, as a symbol, would specially indicate the dealing out of truth, or the preaching of the gospel. a holy ghost minister in the clear light of heaven's truth, independent of all the creeds of babylon, will not be allowed the privilege of laboring freely among sectarians, after the truth for which he stands becomes well known. and if he holds meetings in the community, the members of the sects are often warned by their leaders against "buying"--receiving--it from the holy ghost minister, because of his not having the mark or name of the beast. their ministers are specially marked, for they come out of their colleges and theological seminaries with the stamp of their respective doctrines upon them and a license from the sect to enter its ministry; and those not thus marked or designated have no place among them. this may also explain the manner in which the beast causes those who will not worship the image to be killed--an analagous killing; namely, an ecclesiastical cutting-off, or excommunication, as explained in previous chapters.[ ] [footnote : the early history of protestantism shows that at that time the principle of religious intolerance brought over from romanism manifested itself in the actual putting to death of numerous dissenters. for example see pp. , - of the present work. it is possible that the persecuting principle ascribed to the two-horned beast may include both the literal and the ecclesiastical cutting-off, reference being made directly to the intolerant spirit.] the facts just stated are well illustrated by the following circumstances. a few years ago a brother in the ministry went into a certain town to find a place to conduct a series of holiness meetings. he was directed by a presbyterian lady to their pastor, who, she said, was a believer in the doctrine of holiness. when he called on the minister and made known his errand, the first question asked him was this, "are you a member of the presbyterian church?" the brother answered in the negative. he did not have the _name of the beast_. the next question that greeted him was this, "do you believe the westminster confession of faith to be orthodox?" he answered, "no, sir." he did not have the _mark of the beast_. the last question asked was, "do you belong to any of the various orthodox protestant denominations?" the brother said, "no." he did not have the _number of his name_. the answer was, "you can not have our house." while on a missionary trip in the near east, the writer, in company with another brother, attended a seventh-day adventist service in bucharest, roumania. after the sermon another brother requested that we be given the opportunity to speak a little, but the request was absolutely refused. it was explained that we would say nothing against them or their work but only speak about salvation; but we were not permitted even to testify in a few words. the difficulty was that we did not have either the "mark of the beast" or its "name." chapter xiv. and i looked, and, lo, a lamb stood on the mount sion, and with him an hundred forty and four thousand, having his father's name written in their foreheads. . and i heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and i heard the voice of harpers harping with their harps: . and they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. . these are they which were not defiled with women; for they are virgins. these are they which follow the lamb whithersoever he goeth. these were redeemed from among men, being the firstfruits unto god and to the lamb. . and in their mouth was found no guile: for they are without fault before the throne of god. there is no difficulty in identifying this company on mount sion as the true people of god in marked contrast with the worshipers of all corrupt and false religion. as to the chronology of the event, it is evident that we have here a continuation of the same series of prophecy beginning with the apostolic period in chapter xii, describing alternately the true church and the false church. at the beginning of this series the true church, symbolized by the star-crowned woman, fled into the wilderness and was there lost to view; while the leopard beast and the two-horned beast of chapter xiii, symbolizing the two leading forms of organized christianity, were brought into prominent view. it is therefore fitting that the true church should again appear and be given her proper position and work in the world before the end of all earthly things. that the company here brought to view represents the true church is shown by its agreement with the church of god before the apostasy began. in the seventh chapter we have seen that before the political calamities befell the western roman empire the work of sealing god's servants was accomplished, twelve thousand from each of the twelve tribes of israel being sealed, thus representing symbolically the fact that god's church, comprising the true israel, was perfect and complete, no part being omitted. in the chapter under consideration we have this divine sealing process again after the apostasy, and once more the definite number , occurs, showing that the church before the end is to be perfect and complete. the contrast of this company with the ecclesiastical powers in the preceding chapter proclaims in an unmistakeable manner the fact that we have here described a true reformation and work of god before the end of time. in the morning-time of the dispensation the redeemed of earth were represented as singing praises to christ; so also the company here brought to view unite in singing a song which only the redeemed can know. this company is on mount sion, not in the darkness of the wilderness, they are with the lamb, not wandering after the beast; they are not even following the beast that was "like a lamb," but they are with the true lamb, the savior of the world; they have the "father's name written in their foreheads," not the mark or the name of the beast. it is said of them that "these are they which were not defiled with women, for they are virgins." fornication and adultery, as will be explained later, is a symbol of spiritual idolatry; and the chastity of this redeemed company shows that they were free from the abominations of the apostasy. they "follow the lamb whithersoever he goeth." their names are in the book of life, and they do not worship the beast. chap. : . here, then, we have a symbol of the church of god in the latter days standing distinct from the great apostasy. . and i saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, . saying with a loud voice, fear god, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. . 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. . and the third angel followed them, saying with a loud voice, if any man worship the beast and his image, and receive his mark in his forehead, or in his hand, . the same shall drink of the wine of the wrath of god, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the lamb: . and 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, and whosoever receiveth the mark of his name. . here is the patience of the saints: here are they that keep the commandments of god, and the faith of jesus. . and i heard a voice from heaven saying unto me, write, blessed are the dead which die in the lord from henceforth: yea, saith the spirit, that they may rest from their labors; and their works do follow them. another phase of the last reformation is here brought to view--its communicative genius. it not only stands clear from the apostasy, but it sounds the warnings of god and proclaims his message. the first messenger had a very important message to deliver, even "the everlasting gospel." his message was not limited to the inhabitants of "the earth"--the apocalyptic earth--only, but included "every nation, and kindred, and tongue, and people," showing that it was of universal importance. it was not a new gospel, but the everlasting gospel, the same gospel preached before the long period of apostasy. there is one phase different, however, and that is that the _nearness_ of the second coming of christ is a leading feature; the messenger with loud voice warns the people to prepare for the awful judgment just at hand by turning to "worship him that made heaven, and earth, and the sea, and the fountains of waters." the apostle paul cautioned the thessalonian brethren not to entertain the idea that the advent of christ was then near at hand, for it could not come until after the great period of apostasy that he predicted; but here is a messenger now claiming that the "_hour of his judgment is come_"--an event just at hand. he carries his special message to all people; for jesus declared, "this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and _then shall the end come_." matt. : . this represents the restoration of gospel truth in the reformation that was begun about the year a.d. and that is now being carried to all nations by a holy ministry. the nature of this restoration work is clearly shown. its leading feature is its missionary character, the proclamation of the pure gospel to "every nation, and kindred, and tongue, and people." since the days of the apostles the whole gospel has not been boldly declared and carried forward with burning missionary zeal. romanism and protestantism have conducted their missionary work and, according to chap. : , their sphere of influence will extend throughout "the whole world"; but here is clearly set forth the fact that god has authorized another universal message and world-wide work wholly distinguished from all others. the contrast between the worshipers of the beast and his image and those composing the redeemed company on mount sion is so clear, also the nature of the work done by each, that we can not possibly identify them as being one. this work of conducting a world-wide missionary enterprise may appear to be a gigantic task, but the seeming impossibility vanishes when we consider the fact (to be more fully developed hereafter) that god calls into this service all his people who are yet under the sectarian yoke. with this great host already dispersed over the world, the work of making known this last message can and will be accomplished. the positive statement that the _hour_ of his judgment is come shows that the end is exceedingly near; hence the second and third angels must follow the first in the closest proximity possible in order to introduce their messages before the wrath of god is poured out upon apostate christendom. the time is so short that these three messengers can not possibly refer to three distinct reformations in the world; hence they must signify three important phases in the one last reformation that carries the gospel to all nations in the short period of an "hour," which time also includes the final judgment. a careful study of these three messages will show that they are inseparably connected. the second cry was against babylon, that she had fallen. rev. : , proves this fall of babylon to be a moral one--a giving away to ungodliness, iniquity and all manner of deception. according to chapter : the great city of babylon is composed of three parts, being a confederation of the dragon[ ] (heathenism), the beast (catholicism), and the false prophet (protestantism). chap. : , . it is evidently to this latter division of babylon that this second message applies; for paganism was always a false religion, and catholicism was always a corrupt one, during whose reign the church of god, as already shown, was separate. protestantism, then, was the only part of the great city that could fall morally or spiritually. during the space of three hundred and fifty years, from the formation of the first protestant creed, she held reign and authority over the people of god, who were scattered among her hundreds of opposing sects. [footnote : that the dragon should be a part of great babylon seems at first improbable; but in this statement reference is made, not to the dragon in his original, or pagan, state, but to the form in which he is manifesting himself in these last days to deceive the nations, working in conjunction with apostate christendom. this phase of the dragon power which brings him into harmony with, and, in reality, a part of, modern babylon, will be more clearly understood when we come to consider the three unclean spirits that come out of the mouth of the dragon, the beast, and the false prophet (chap. : , ), and the release of the dragon in chapter : - .] in this condition the faithful children of god, although bearing the mark and name of the beast, longed for restoration of the divine, primitive standard; but in the cloudy atmosphere of that period they could not clearly discern the whole truth. later, when the full tidings of the everlasting gospel came, there came also a revelation that babylon is fallen and that god is calling his people out of confusion just before the end of time. i call to witness every child of god who has been with the present reformation from its beginning, if there were not three special phases of the development of the truth, as follows: . a wonderful revival of spirituality among a few of god's chosen ones, caused by the "everlasting gospel" being revealed to them as never before. . the knowledge of the truth and deep experience thus obtained prepared the way for the next step, which was the discovery that the "churches" were a part of the great babylon of revelation and were in a fallen condition, "a hold of every foul spirit, and a cage of every unclean and hateful bird." chap. : , . hence the cry went up, "babylon is fallen, is fallen." . then followed immediately the message to god's people to "flee out of the midst of babylon and deliver every man his soul," warning them that no one could any longer bear the mark of the beast or worship his image without forfeiting eternal salvation and that the fearful judgments of heaven would soon descend upon every one who refused to obey the message and to walk in the light. the last two phases, which apply to babylon, are the same and in the same order as the description given in chapter : - . first, an angel from heaven cries mightily with a strong voice, "babylon the great is fallen, is fallen"; and then "_another voice_" from heaven says, "come out of her, my people." the three successive phases of the message are now all combined in one, and god is gathering his holy remnant "out of all places where they have been scattered in the cloudy and dark day" (ezek. : ) into the one body of jesus christ. halleluiah! john, also, saw this glorious result of the three messages--"and i saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of god. and they sung the song of moses the servant of god [a song of deliverance], and the song of the lamb [the song of redemption], saying, great and marvelous are thy works, lord god almighty; just and true are thy ways, thou king of saints." chap. : , . let all the people of god rejoice! "hail the day so long expected, hail the year of full release; zion's walls are now erected, and the watchmen publish peace. "now on shiloh's wide dominion, hear the trumpets loudly roar: babylon's fallen, is fallen, is fallen, babylon's fallen to rise no more." those of the lord's people who through lack of sufficient light were yoked up with unbelievers in protestantism, labored faithfully to upbuild the very sectarian institutions that god was against and that were destined to be destroyed, though they themselves were saved as by fire; but from the time this reformation began the redeemed die in the triumphs of a living faith, and their labors in upbuilding the true cause and kingdom of god are still blessed and fruitful, being perpetuated in the works that follow them. "here is the patience of the saints; here are they that keep the commandments of god, and the faith of jesus." as before mentioned, god's people during the reign of romanism expected her universal supremacy to come to an end, and their patience was greatly exercised in waiting for the appointed time to arrive. it came with a great spiritual reformation. then followed another period of apostasy, during which time god's people again looked forward to something better in the future. many remarkable predictions of this present holiness reformation were uttered by some of the most spiritual saints during the protestant era, and i can not refrain from mentioning a few of them in this connection. d'aubigne: "the nineteenth century is called to resume the work which the sixteenth century was unable to accomplish." history of the reformation, book xv, chap. . fletcher: "only he will come with more mercy, and will increase the light that shall be at eventide, according to his promise in zech. : . i should rather think that the visions are not yet plainly disclosed; and that the day and hour in which the lord will begin to make bare his arm openly are still concealed from us. oh, when will the communion of saints be complete? lord, hasten the time; and let me have a place among them that love thee, and love one another in sincerity." this is an extract from a letter written by john fletcher to mr. wesley, dated london, may , , as given in joseph benson's life of fletcher, pp. , . d'aubigne again: "in every age it has been seen how great is the strength of an idea to penetrate the masses, to stir nations, and to hurry them, if required, by thousands to the battle-field and to death. but if so great be the strength of a human idea, what power must not a heaven-descended idea possess, when god opens to it the gates of the heart! the world has not often seen so much power at work; it was seen, however, in the early days of christianity, and in the time of the reformation; and _it will be seen in future_ ages." book vi, chap. . "it has been said that the three last centuries, the sixteenth, the seventeenth, and the eighteenth, may be conceived as an immense battle of three days' duration. we willingly adopt this beautiful comparison.... the first day was the battle of god, the second the battle of the priest, the third the battle of reason. what will be the fourth? in our opinion, the confused strife, the deadly contest of all these powers together, to _end in the victory of him to whom triumph belongs_." book xi, chap. . lorenzo dow, comment on rev. : - ; : - : "the angel, or extraordinary messenger, with his assistants, proclaiming the fall of babylon will be known in his time. also the one warning the people of god to come out of babylon literally, spiritually, and practically, will be known also, and such other threatening for the omission of compliance is not to be found in all the bible." dow's works, p. . the following extracts are from an old book written about by theophilus r. gates and entitled "truth advocated." through the kindness of a sister living in allegan county, michigan, the writer was enabled to secure the following from the only copy of this book known to be in existence--she having borrowed it of her neighbor, a relative of its author. on rev. : : "i would here gladly drop the subject, lest i give offense; but duty compels me to remark, what can not be denied, that an inordinate attachment to certain systems and forms of religion, has occasioned all the strifes, animosities, and persecutions, that have so long agitated the christian world; and if god be just, every one must drink of the cup of his indignation, according to his offense. the beast and his image, as it exists in protestant countries, seems in this place particularly meant; and our own land is full of the number of his name. that such a testimony will one day go forth we must believe, or else st. john saw that which will never be: and the testimony will as certainly be received; for a company in the next chapter are to be seen that had gotten the victory over the beast, his image, his mark, and the number of his name. it is also equally true that as yet it has never gone forth; and that at the time, great afflictions or suffering of some kind will be undergone to exercise the patience of the saints.... it is at this very time, no doubt, that the three unclean spirits, like frogs, come out of the mouth of the dragon, the beast, and the false prophet; spirits of devils working miracles, which go forth unto the kings of the earth, and of the whole world, to gather them to the great battle of the great day of god almighty. the greatest possible efforts, indeed will now be made by all the sectarians to keep up their existence ... nor is it any wonder that hireling ministers and system worshipers, demetrius like, should be stirred up and raise no small stir about the way; for it is evident, not only their craft is in danger of being set at naught by this testimony, but also the great diana of systems and forms of religion to be despised, and their magnificence destroyed, whom now almost the whole christian world worshipeth." pp. - . "and now commences an era of light and suffering, when the corrupt churches (with the kings of the earth and great men united with them) being about to be wholly brought down, make one general muster against christ and his true worshipers. these things are clear to me as a ray of light; and whoever lives at this time will see as great opposition and spite to the true way of righteousness then set forth from sectarians and professors generally, as there was from the jews towards christ and his testimony: and also, like the jews, at the very time they oppose the true way of the lord with all their might, they will no doubt make the greatest possible show of religion, will think they are the true church, yea will have a zeal for god, carrying on religion with great success, forming societies, sending missionaries among the heathen, etc., etc. that such an event will take place is very clear." pp. - . "this happy period i never expect to see: but known unto the lord only are all things. i know that such a time will be; for we are assured by the angel, these are the true sayings of god: and i also believe that it will take place _within two centuries_ from this time. but oh! how corrupt doth the world now appear to me.... help me, o lord, i pray thee, to do thy will. "whenever any body of people come into notice, establish their rules and institutions, and become a respectable sect, they are the people of god then only in name; they cease to have the nature any longer; and whoever unites himself to the same, constitutes himself one of the beast's party, and so far as his influence extends, he helps to establish the kingdom of antichrist in the earth. this is clear from the prophecies of the revelation, and it will answer no purpose to take offense when the truth is spoken. these things will, moreover, sooner or later be declared with great plainness by some one; and then will the man of sin put forth all his strength; then will persecution come, and the beast muster his armies to defend himself and to destroy the assailants, but in vain; for however few their number may be at first, and however furious the battle may rage against them, they are destined to conquer. and herein the words of christ will fitly apply, 'fear not, little flock; for it is your father's good pleasure to give you the kingdom.'" p. . speaking of sectarianism, he says further: "the same round of things will continue until the evil is remedied.... when this shall take place, time only can determine with certainty. it will probably commence slowly, and not come with any great outward observation. few will at first see or embrace the way, being strange to them, and appearing on account of their prejudices, and the way they have been taught by the false prophet, to be wrong and improper: moreover, being opposed to all others, they will have all others to oppose them. but though they are despised and hated, and few in number, the lord is with them." pp. , . on rev. : , : "i have already delivered my views with respect to these unclean spirits ... and it is not necessary to say much here upon the subject; only i would just observe, that this will be a time of greater trial to christians in general, and in a time in which more will be deprived of every particle of true religion through the influence of false ministers belonging to the different societies in christendom, than any that has ever yet been in the world. but while they are making these great exertions, they are only preparing themselves and their deluded votaries for a more awful and complete destruction. for god almighty is against them, and they against him; though they will know it not, but think perhaps all the while they are his peculiar favorites, and that they are employed in maintaining his cause, like the jews before them, when it is only their own cause and men's traditions." p. . "i am but as the voice of one crying in the wilderness of error and of sin, of wickedness and delusion, testifying according to the best light given me; and any light that i can possibly communicate will in a little time become as the feeble shining of the sun, by reason of the greatness of the light that shall be hereafter." p. . "a true and living testimony will go forth before this last period of the awful judgments of god comes to a close, and in consequence of rejecting it, like the jews of old, the wrath of god will come upon them to the uttermost. the testimony against the worshipers of the beast, by the third angel, rev. : , is the testimony that effectually overthrows the kingdom of darkness and establishes the truth as it is in jesus, pure and undefiled.... the authors of this testimony will ... unlike to all who go before them, attack the evil at its root, and expose the deceit, hypocrisy and wickedness of the different sects in a way that has never before been done; for which they will suffer the greatest persecution. you may look upon these things as the reveries of my own fancy; but some day or other, people will witness to the truth of what i now write." pp. , . "all the reformations which go before this last great reform will only be partial and temporary. they will only lop off the branches, or at the most, only strike at the body of the corrupt tree, while the roots remain untouched and uninjured. but when this last testimony goes forth, the very roots of the corrupt tree will be attacked." p. . "every sect is under an idea that whenever the lord comes to establish truth in the earth, it will be to establish their creed, raise up their sect, and bring the whole world into their way. and when the faithful witnesses whom god will raise up shall openly declare that they have all gone out of the way, that the greatest professors have so much of guile, selfishness and party spirit about them as to be nothing but hypocrites, and that a person must be better than they are or be lost forever; that sects are an abomination to the lord; denounce eternal death upon every advocate and adherent of men-made establishments; ... i say when such a testimony as this goes forth, as it sooner or later will, no wonder that the sects, all with one accord, should set themselves against it--should call it heresy--declare it will ruin the churches if it is not suppressed.... although, as i have before testified, i am only as the voice of one crying in the wilderness--a mere babe in the knowledge of these things which are to be revealed hereafter, yet i expect to raise a host of bigots and hypocrites against me.... nor can it be very long before the true light, in a very especial manner, will shine.... if these things do not come to pass, then let me be called an enthusiast or a deceiver." pp. - . . and i looked, and behold a white cloud, and upon the cloud one sat like unto the son of man, having on his head a golden crown, and in his hand a sharp sickle. . and another angel came out of the temple, crying with a loud voice to him that sat on the cloud, thrust in thy sickle, and reap: for the time has come for thee to reap; for the harvest of the earth is ripe. . and he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. . and another angel came out of the temple which is in heaven, he also having a sharp sickle. . and another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. . and the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of god. . and the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs. the special characters of this vision and their work have been very difficult for me to identify positively. until clearer light on the matter is received, i choose to withhold an explanation rather than to indulge in speculation. its usual explanation is to apply the gathering of the harvest of the earth to the work of the reformation now taking place and the vintage scene to the final destruction of the wicked, their punishment being symbolized by the treading of the "winepress of the wrath of god." this may be its signification. it is certain, however, that in a subsequent chapter, the final judgment of the wicked is symbolized by the treading of "the wine-press of the fierceness and wrath of almighty god." beyond this i can not now speak with certainty. chapter xv. and i saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of god. . and i saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of god. . and they sing the song of moses the servant of god, and the song of the lamb, saying, great and marvellous are thy works, lord god almighty; just and true are thy ways, thou king of saints. . who shall not fear thee, o lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest: . and after that i looked, and, behold, 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 and white linen, and having their breasts girded with golden girdles. . and one of the four beasts gave unto the seven angels seven golden vials full of the wrath of god, who liveth for ever and ever. . and the temple was filled with smoke from the glory of god, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. the scene presented to us in this vision is but an introduction to the solemn scenes of awful judgment immediately following. the first thing that attracted john's attention was a sign, great and marvelous, "seven angels having the seven last plagues." the reason why these are denominated the "last plagues" is because that "in them is filled up the wrath of god." these are the completion, then, the finishing up of the work of divine judgment against the persecutors of the church. when the last one is poured out the work is done, the time of judgment is over. these angels are not designed to symbolize any agencies on earth, for they do not appear on earth; they are simply the conductors of the revelation. god never commissions his people on earth to perform such great judgments upon their persecutors as the temporal judgments of the seven last plagues will be shown to be; but, on the contrary, he has given them the express command not to avenge themselves, but to suffer wrong. he himself lays exclusive claim to this prerogative, saying, "vengeance is _mine_; i will repay, saith the lord." rom. : . as soon as the subject of the plagues is introduced and before they are poured out, the narrative suddenly changes and a short history of god's redeemed saints is given. this, perhaps, thus occurs for two reasons--to assist us in fixing the chronology of the events described and to encourage us with the thought that, even while the awful judgments of god are being "made manifest" upon the haughty oppressors of earth, god has a chosen people who have "gotten the victory over the beast, and over his image, and over his mark, and over the number of his name." they stand upon the "sea of glass, having the harps of god"--a symbol of melody and praise--and sing the song of moses and the song of the lamb. the song of moses was that sung by the israelites when they had escaped to the further side of the red sea, thus securing perfect deliverance from their enemies. so, also, this company of worshipers sing a great song of deliverance--deliverance from the beast and his image. in chapters and john saw the great host redeemed before the apostasy standing on this sea of glass, singing the song of redemption--the song of the lamb--but this company are enabled to sing another song as well--the song of deliverance--for they have "gotten the victory over the beast, and over his image, and over his mark, and over the number of his name." halleluiah! "great and marvelous are thy works, lord god almighty; just and true are thy ways, thou king of saints." as before stated (chap. : ), the heavenly world as opened up to john appeared symbolized after the sanctuary of the temple. by "the temple of the tabernacle of the testimony," out of which the seven angels came fully prepared for their work, is meant the most holy place of the sanctuary, called "the tabernacle of the testimony" because there was deposited in it, beneath the wings of the cherubim, the ark of the testimony, or god's covenant. it was therefore as from the most holy place of the sanctuary--from the very presence of the deity--that these angels went forth commissioned to execute the seven last plagues. this shows that they went by the divine command as ministers of vengeance. the purity and beauty of their attire denoted both the spotless excellency of their characters and the justice of the work in which they were to engage. although theirs was a work of awful avenging judgment, still the garments they wore would not be soiled thereby; and their flowing robes of white were girded up with a beautiful golden girdle. therefore there is no inconsistency between the purity and love of god and the work of his vengeance. it would seem to human reasoning that the two are irreconcilable, but these symbols teach differently. these angels received their vials (goblets) of wrath at the hands of one of the four living creatures, who are symbols of the redeemed sons of earth. their deliverance by one of these doubtless denotes that these judgments were to be executed in their behalf and in answer to their prayers. for centuries the wrath of deadly persecutors had been poured out upon god's people, until the cry ascended from the lips of the martyrs, "how long, o lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" chap. : . now their prayer is answered, and by their hand, as it were, the vials of wrath are delivered with the divine sanction unto the seven angels to be poured out upon these proud oppressors of the lord's people. these vials, too, were "full of wrath." what a fearful expression! _full of wrath_, even "_the wrath of god_, who liveth forever and ever." there was nothing in them but wrath and that to the very brim. as soon as the vials were delivered, "the temple was filled with smoke from the glory of god." this symbol is taken from the shekinah which filled the ancient tabernacle. we read that when the tabernacle was finished, "a cloud covered the tent of the congregation, and the glory of the lord filled the tabernacle. and moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the lord filled the tabernacle." ex. : , . the same thing occurred at the dedication of solomon's temple. "the cloud filled the house of the lord, so that the priests could not stand to minister because of the cloud: for the glory of the lord had filled the house of the lord." kings : , . so, also, in the symbol before us the glory of god filled the temple so that no man was able to enter. this is intended to set forth the fact that these avenging judgments were for the manifestation of the divine glory and that there was no access to the throne of god nor to his mercy-seat to alter them or to stay their execution. such is the sublime scene presented to our view preparatory to the pouring out of the seven last great plagues. chapter xvi. and i heard a great voice out of the temple saying to the seven angels, go your ways, and pour out the vials of the wrath of god upon the earth. . and the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. a great voice out of the temple, now filled with the glory of the divine presence, commanded the seven angels to enter upon their mission. it came, therefore, from god, who alone fixed the time for these judgments to begin. before an intelligent explanation of these plagues can be given, however, the following points must be made clear: . _where_ the vials were poured out. . _upon whom_ they were emptied. . _why_ they were thus poured out. . _when_ they were fulfilled, or, rather, at what time they began to be fulfilled. these points we will first briefly consider in the order named, after which we will discuss the _nature_ of the plagues and their individual application. . the place where these vials of wrath were poured out was "upon the earth"; that is, the apocalyptic earth, or that portion of the earth made the special subject of apocalyptic vision; namely, the territory of the ten kingdoms. the last two vials, however, will be found to embrace a larger territory. . they were poured out upon those "which had the mark of the beast, and upon them which worshiped his image." it has already been shown that the image made by the second beast of chapter was the protestant ecclesiastical organizations; hence the "beast" here referred to, to which the image was made, must signify the ecclesiastical hierarchy of rome, the original. so the plagues fell upon the adherents of both organized romanism and protestantism in europe. . the reason why the judgments of the first three vials especially descended upon them was because "they had shed the blood of saints and prophets." verse . that romanism was a fierce oppressor of god's people has already been noticed: protestantism as their persecutor, also, must now be considered further. protestant sects after they first became established and got power in their own hands, acted much in the same manner as the church of rome did before them, persecuting, banishing, imprisoning, and even putting to death those who refused to receive their tenets or to conform to the system of religion they had adopted. the lutherans, at first a pious, persecuted people, on becoming numerous and exalted by the favor of the great, established a certain system of religion and then, when it was in their power, persecuted, imprisoned, banished, or put to death all that dissented. as early after the reformation as , in a convention at torgaw, they established the real presence in the eucharist and instigated the elector of saxony to seize, imprison, and banish all the secret calvinists that differed from them in sentiment, and to reduce their followers by every act of violence, to renounce their sentiments and to confess the ubiquity. peucer, for his opinions, suffered ten years of imprisonment in the severest manner. in a form of concord was produced in which the real manducation of christ's body and blood in the eucharist was established and heresy and excommunication laid on all that refused this as an article of faith, with pains and penalties to be enforced by the secular arm. crellius, in , was put to death. in switzerland, before the city of zurich was entirely safe itself from the encroachments of romanism, its protestant council condemned a young man named felix mantz to be drowned because he insisted that the baby-sprinkling of romanism was not baptism and that all who had received the rite ought to be immersed. this sentence was carried into effect. the severest laws were passed in different countries of europe against the anabaptists, and large numbers were banished or burnt at the stake. see encyclopædia britannica, art. anabaptists. protestants may claim this was because of their fanaticism on other lines; but it remains a fact, nevertheless, that the chief sentiment at the base of these laws was religious persecution and that protestants sanctioned and carried them into execution. king henry viii., the founder of the established church in england, adopted the most stringent laws to enforce its doctrines. certain articles of religion were drawn up, known in history as the "bloody six articles." concerning these the people's cyclopædia says: "the doctrines were substantially those of the roman catholic church. whoever denied the first articles (that embodying the doctrine of transubstantiation) was to be declared a heretic, and burnt without opportunity of abjuration; whoso spoke against the other five articles should, for the first offense, forfeit his property; and whosoever refused to abjure his first offense, or committed a second, was to die like a felon." art. henry viii. "the royal reformer persecuted alike catholics and protestants. thus, on one occasion, three catholics who denied that the king was the rightful head of the church, and three protestants who disputed the doctrine of the real presence in the sacrament,... were dragged on the same sled to the place of execution." in speaking of that period of history and of the religious persecutions of the times, myers says: "punishment of heresy was then regarded, by both catholics and protestants alike, as a duty which could be neglected by those in authority only at the peril of heaven's displeasure. believing this, those of that age could consistently do nothing less than labor to exterminate heresy with axe, sword and fagot." general history, p. . that religious intolerance even at a later date was practised in england, witness the twelve years' imprisonment of john bunyan and the hundreds confined in jails throughout that country for not conforming to the established religion. it was such severe persecution by that early protestant sect that drove the puritans from england's fair country to the then inhospitable shores of america, that they might have an opportunity to worship god according to the dictates of their own conscience. in scotland the covenanters "insisted on their right to worship god in their own way. they were therefore subjected to most cruel and unrelenting persecution. they were hunted by english troopers over their native moors and among the wild recesses of their mountains, whither they secretly retired for prayer and worship. the tales of the suffering of the scotch covenanters at the hands of the english protestants form a most harrowing chapter of the records of the ages of religious persecution." this list might be considerably augmented, but it is unnecessary. however, that protestant persecution and tyranny should never reach the enormous extent of the romanists before them is proved by the fact that her horns were "like a lamb." chap. : . . it is very important for us to ascertain the _time_ for the beginning of these plagues; for they can not be identified unless we understand the chronology of the events described. it is a fact no one can question that the seventh plague is the judgment of the last day, for in the seven "is filled up" the wrath of god; hence they are denominated the _last_ plagues. it is also a fact, well-known to all who are spiritual and who understand the truth in the present reformation, that certain events said to occur under the period of the sixth plague are _now_ taking place; namely, the confederation of all false religions to oppose the people of god, led on by the "unclean spirits" that come "out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet." verses , . therefore five of the plagues precede the time in which we are now living. it is evident that the plagues could not begin before the reformation; for the vials were poured out upon the "image of the beast"--protestantism--also. hence we are directed to some period between the sixteenth century and the present day for their commencement. the reason _why_ the first judgments especially were poured out will assist us in determining the starting-point--"they have shed the blood of saints and prophets." this expression seems to indicate that the time for the plagues to begin was after romanism and protestantism ceased putting people to death because of their religious sentiments. that this is the correct idea is clearly proved by what was said to the martyrs when they cried unto god for the avenging of their blood on them that dwell on the earth. "and it was said unto them, that they should rest yet for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled." chap. : , . for additional information concerning the terrible persecutions that followed the sixteenth century reformation, see remarks on chapter : , . we must now determine about what time the great persecutions referred to ceased, or nearly ceased, and that will give us the right starting-point from which to reckon the pouring out of the first vial. in a.d. the revocation of the edict of nantes, by louis xiv. of france, took place, and in the terrible persecutions that occurred during his reign three hundred thousand are said to have lost their lives. the time that we are endeavoring to establish, then, must be later than the seventeenth century. louis died in . persecutions continued from time to time in france, with considerable severity, until about the middle of the century. "soon after this ... the flowing of heretic blood ceased, though an effort was made in by the popish clergy to resist the tendency to toleration by a remonstrance to the king." history of romanism, p. . a few individual cases of persecution may have occurred later in other countries; but in the main we are safe in pointing to about the middle of the eighteenth century for the general cessation of these religious _murders_. we will now consider the nature of the first plague. the pouring out of this vial produced the most painful malignant ulcers upon the human body. such ulcers are evidently not political calamities; for the symbol is drawn, not from nature, but from human life. still, it is not drawn from a human being as a whole (in which case religious events would be symbolized), but only from his body. what, then, is the analagous object of which the human body may stand as a proper representative? evidently, the mind. we would naturally pass from the bodily to the mental; and what painful ulcers are to the one, marring its beauty and filling it with burning anguish, such are blasphemous opinions and malignant principles to the other. considering the time for this plague pointed out above, the student of revelation who is acquainted with the history of the past will scarcely fail to discern at once, in the striking points of this symbol, those horrible principles of infidelity, atheism, and licentiousness, which were spread so extensively over europe during the latter half of the eighteenth century, and which were the most efficient causes in bringing about the fearful convulsions which followed in the french revolution. that all may understand this matter in its proper light, however, it will be necessary to state some of the facts respecting this "noisome and grievous sore" that fell at that time upon the inhabitants of europe. in writing upon the causes that led up to the french revolution, mr. wickes gathered the following facts of history mainly from the encyclopædia of religious knowledge, under the articles headed _philosophists_ and _illuminati_. i will quote his own language, as it is very pointed. "philosophists was a name given to several persons in france, who entered into a combination to overthrow the religion of jesus, and eradicate from the human heart every religious sentiment. the man more particularly to whom this idea first occurred, was voltaire, who being weary (as he said himself) of hearing it repeated that twelve men were sufficient to establish christianity, resolved to prove that one might be sufficient to overturn it. full of this project, he swore, before the year , to devote his life to its accomplishment, and for some time he flattered himself that he should enjoy alone the glory of destroying the christian religion. he found, however, that associates would be necessary; and from the numerous tribe of his admirers and disciples, he chose d'alembert and diderot, as the most proper persons to co-operate with him in his designs. he contrived also to enlist frederick ii., king of prussia, who became one of his most zealous coadjutors, until he found that voltaire was waging war with the throne as well as the altar. this, indeed, was not originally voltaire's intention. he was vain; from natural disposition an aristocrat, and an admirer of royalty. but when he found that almost every sovereign but frederick disapproved of his ambitious designs, as soon as he perceived their issue, he determined to oppose all the governments on earth rather than forfeit the glory with which he flattered himself, of vanquishing christ and his apostles in the field of controversy. "he now set himself, with his associates, d'alembert and diderot, to excite universal discontent with the established order of things. for this purpose, they formed secret societies, assumed new names, and employed an enigmatical language. in their secret meetings they professed to celebrate the mysteries of _mythra_; and their great object, as they professed to one another, was to confound the wretch, meaning jesus christ. hence their secret watchword was 'crush the wretch.' the following are some of their doctrines, as found in their books expressly designed for general circulation. sometimes standing out in their naked horror, at other times enveloped in sophistry and disguise. the universal cause, that god of the philosophers, of the jews, and of the christians, is but a chimera and a phantom--the phenomena of nature only prove the existence of god to a few prepossessed men--it is more reasonable to admit, with manes, of a two-fold god, than of the god of christianity--we can not know whether a god really exists, or whether there is any difference between good and evil, or vice and virtue--nothing can be more absurd than to believe the soul a spiritual being--the immortality of the soul, so far from stimulating men to the practise of virtue, is nothing but a barbarous, desperate, fatal tenet, and contrary to all legislation--all ideas of justice and injustice, of virtue and vice, of glory and infamy, are purely arbitrary, and dependent on custom--conscience and remorse are nothing but the foresight of those physical penalties to which crimes expose us--the man who is above the law, can commit, without remorse, the dishonest act that may serve his purpose--the fear of god, so far from being the beginning of wisdom, should be the beginning of folly--the command to love one's parents is more the work of education than of nature--modesty is only an invention of refined voluptuousness--the law which condemns married people to live together, becomes barbarous and cruel on the day they cease to love one another. "such were the atrocious sentiments, though sometimes artfully veiled, which were disseminated in their books, and which, spreading all over europe, imperceptibly took possession of the public mind, and prepared the way for the subversion of religion, morals, and government. as soon as the sale of the works was sufficient to pay expenses, inferior editions were printed and given away, or sold at a very low price; circulating libraries of them were formed, and reading societies instituted. while they constantly denied these productions to the world, they contrived to give them a false celebrity through their confidential agents and correspondents, who were not themselves always trusted with the entire secret. "by degrees they got possession nearly of all the reviews and periodical publications; established a general intercourse, by means of hawkers and pedlars, with the distant provinces; and instituted an office to supply all schools with teachers; and thus did they acquire unprecedented dominion over every species of literature, over the minds of all ranks of people, and the education of the youth, without giving any alarm to the world. the lovers of wit and polite literature were caught by voltaire; the men of science were perverted, and children corrupted in the first rudiments of learning, by d'alembert and diderot; stronger appetites were fed by the secret club of baron holbach; the imaginations of the higher orders were set dangerously afloat by montesquieu; and the multitude of all ranks was surprised, confounded, and hurried away by rousseau. thus was the public mind in france completely corrupted, and the way prepared for the dreadful scenes that followed." but there is also another chapter to the dark history of this "noisome and grievous sore." the same author says again: "after voltaire had broached his system of infidel philosophy, and brought it unto perfection, it was taken up by the celebrated dr. adam weishaupt, professor of canon law in the university of ingolstadt, and by him perfected as a system of light or illuminism. on the st of may, , he founded, among the students of the above-named university, a secret society under the name of the _illuminati_, whose avowed object was to diffuse the light of science, these secret societies being so many radiating centers of light. but the science taught was the most atrocious infidelity, and its object the overturning of all government and religion. free masonry, being in high repute all over europe when weishaupt first formed the plan of his society, he availed himself of its secrecy to introduce his new order, which rapidly spread, by the efforts of its founders and disciples, through all those countries, and found its way even to the united states. it would not be possible here to give even an outline of the nature and constitution of this extraordinary society--of its secrets and mysteries--of the deep dissimulation, consummate hypocrisy, and shocking impiety of its founder and his associates--of their jesuitical arts in concealing their real objects, and their incredible industry and astonishing exertions in making converts--of the absolute despotism and complete system of _espionage_ established throughout the order--of the blind obedience exacted of the _novices_, and the absolute power of life and death assumed by the order and conceded by the novices--of the pretended morality, real blasphemies, and absolute atheism of the founder and his tried friends. reference can only be made to these things as well-established facts. "it is important here to bear in mind one or two facts, in order to realize what an engine of corruption this secret organization of the _illuminati_ was. one fact is, the high popularity which these secret societies at that period enjoyed. it was unbounded. there is something which commends such secret organizations most powerfully to the depraved human nature. men love them because they are secret, and because they can wield such tremendous power. the other fact to be considered, is the absence, to a such vast extent, of the controlling elements of true religion in the european mind, and its predisposition to skepticism. the reformation of the sixteenth century had broken the shackles of priestly papal superstition over the human mind; and [true] evangelical doctrine not being introduced to supply the vacuum, the mass swung readily over from the regions of dark superstition to blank atheism. thus were the elements ready prepared to hand for such spirits as voltaire, d'alembert, diderot, weishaupt, and others, to work upon, and by reason of their secret powerful agencies, to mould to their own liking. "it was now this damning system of infidelity, under the specious name of philosophy, light, and science, spread with such untiring industry over the european mind, that unhinged the whole framework of society, and prepared it, like a vast magazine, for an awful explosion. all the principles that held society together in the fear of god and future retribution--regard for human law--respect for magistrates, parents, and the marriage-tie--yea, in the very distinctions of virtue and vice, had been unsettled or taken away. they had been reasoned down and laughed out of the world; and when these only restraints, which god has imposed upon human selfishness and passion were removed, what was then to hold back those fierce passions and that deep selfishness from the most unbounded excesses? god was no more feared--government was no more sacred--religion was a delusion--immorality was a lie--virtue was a name--the marriage-tie was a farce--modesty was refined voluptuousness: and when men were persuaded of these things, society began to roll and heave under the long swells of that portentous storm of wrath which was soon to break, in all its desolating fury, over the earth." in the facts here presented it may be seen how far we are justified in applying to them this first vial of wrath. the vial was poured out "upon the earth"--on the inhabitants of the ten kingdoms when in a state of tranquility. this was their condition, unsuspicious of danger, when the dread infection was spread through society. according to the testimony of pres. dwight, within ten years from the first establishment of the illuminati, in , "they were established in great numbers through germany, sweden, prussia, poland, austria, holland, france, switzerland, italy, england, scotland, and america. they spread with a rapidity which nothing but fact could have induced any sober mind to believe." this system of infidelity is well symbolized by a noisome, grevious ulcer, which is loathsome to the sight, offensive to the smell, corrupting to the body, and productive of awful pain. that it appeared so to others besides the author of the revelation is shown by the following epithets which burke, the celebrated english orator, applied to the spirit of the french revolution, which was only the discharged virus of these ulcers. he styled it "the fever of jacobinism;" "the epidemic of atheistical fanaticism;" "an evil lying deep in the corruptions of human nature;" "such a plague, that the precaution of the most severe quarantine ought to be established against it." the result, he says, was "the corruption of all morals," "the decomposition of all society." what greater plague could fall upon romanism and protestantism than this fearful scourge of infidelity? i have dwelt for a considerable length of time upon this subject, because of its deep interest, and also because i desired to verify the application of the symbol as much as possible, on account of its close connection with the pouring out of the vials which follow. . and the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea. this vial was poured out upon the "sea." the sea is a large body of water within the earth, subject to violent storms and agitations. as a symbol it would denote some central power or kingdom within the symbolic earth in a state of revolution. the effects produced by this vial were two-fold--the waters were changed into blood as of a dead man, and all the living creatures in the sea died. the waters of the sea represent the inhabitants of this kingdom (see a similar explanation of _water_ in chap. : ) as the earth does the inhabitants of the empire, or the ten kingdoms. the living creatures in the sea, therefore, could signify the rulers and princes of the kingdom, as they bear an analagous relation to the people that fishes do to the waters. the statement that the waters of the sea became "as the blood of a dead man" is doubtless intended to signify a much more dreadful state of things than if they had simply been changed to blood. they were converted into black and poisonous, or corrupt, blood. this denotes the vast slaughter and massacre of the inhabitants of this kingdom; while the death of the living creatures denotes the extinction of those in power. it may appear at first that making the conversion of water into blood a symbol of bloodshed is adopting the literal method of interpretation; but not so, and for the following reason: the symbol is taken from nature, the waters of the sea representing the inhabitants of the kingdom. the waters are changed into an unnatural state or element, that of blood, and this change denotes an analagous one passing upon the inhabitants. their continuing in life would be their remaining as waters: their massacre and destruction would be the waters changed to blood--a horrible and unnatural element. likewise, the death of the living things in the sea is a similar destruction overtaking the kings, rulers, and princes. with our understanding of the nature of the first vial, which prepared the way for the pouring out of this one, we shall have no difficulty whatever in identifying this symbol with the terrible convulsions of the french revolution. it followed as a necessary consequence of the first. voltaire and his coadjutors had insulted and trampled in the dust everything held sacred in human eyes, and this fully prepared the way for the scenes of terror that followed. in studying these vials the reader should bear in mind constantly the reason _why_ they were sent as judgments upon the nations of europe--because of their former oppression of god's people. from the days when the popes received their first temporal authority at the hands of the carlovingian king, pepin and charlemagne, france[ ] constituted the real backbone of the papacy, the very center of her power and authority, as all history will show. in the fourteenth century the papal seat was removed from rome to avignon, in france, where it remained for about seventy years. during this period all the popes were french, and "all their policies were shaped and controlled by the french kings." to write a history of the papacy during the dark ages is to outline the history of france, so closely are their affairs interwoven. hence it is only natural that she should be symbolized as the "sea" in this part of the apocalypse, with the other nations as tributaries. ver. - . that the french revolution was in its effects a terrible blow to the thrones of despotism throughout europe is shown by the following quotation from the encyclopædia britannica: "we are coming to the verge of the french revolution, which _surpasses all other revolutions the world has seen_ in its completeness, the largeness of its theatre, the long preparation for it ... its _influence on the modern history of europe_." art. france. [footnote : pepin and charlemagne were, properly speaking, simply german princes reigning in gaul. the kingdom of france is usually dated from the accession of the first of the capetian kings, late in the tenth century, . however, the frankish nation, of whom the carlovingian kings were leaders, laid the foundation of the french kingdom and gave a new name to gaul--france.] this revolution commenced on the fifth of may, , in the convocation of the states general, for the redress of grievances and the extrication of the government and nation from the difficulties under which they were laboring. a conflict had been going on between despotism and popular rights, the throne and nobility contending for absolute power, and the people, for freedom. but when in this encounter the popular party triumphed, there was no fear of god before the eyes of those who seized the reins of government. the infidelity of voltaire and his associates had removed the last restraint upon human passion, and the scenes of terror that followed are without a parallel in history. the king was condemned to death and executed. the barbarous execution of the queen, marie antoinette, followed in about six months, and this was immediately succeeded by the decree of the national convention, of the most infamous character, that of the violation of the tombs of st. dennis and the profanation of the sepulchres of the kings of france. i will quote from sir a. alison's noted history of europe: "by a decree of the convention, these venerable asylums of departed greatness were ordered to be destroyed.... a furious multitude precipitated itself out of paris; the tombs of henry iv., of francis i., and of louis xii., were ransacked, and their bones scattered in the air. even the glorious name of turenne could not protect his grave from spoilation. his remains were almost undecayed, as when he received the fatal wound on the banks of the lech. the bones of charles v., the savior of his country, were dispersed. at his feet was found the coffin of the faithful du gueselin, and the french hands profaned the skeleton before which english invasion had rolled back. most of these tombs were found to be strongly secured. much time, and no small exertion of skill and labor, were required to burst their barriers. they would have resisted forever the decay of time or the violence of enemies; they yielded to the fury of domestic dissension. this was followed immediately by a general attack upon the monuments and remains of antiquity throughout all france. the sepulchres of the great of past ages, of the barons and generals of the feudal ages, of the paladins, and of the crusaders, were involved in one undistinguished ruin. it seemed as if the glories of antiquity were forgotten, or sought to be buried in oblivion. the tomb of du gueselin shared the same fate as that of louis xiv. the skulls of monarchs and heroes were tossed about like foot balls by the profane multitude; like the grave-diggers in hamlet, they made a jest of the lips before which the nations had trembled." having begun by waging this profane warfare upon their own glorious dead, another scene of the fatal drama immediately succeeded. the same author continues: "having massacred the great of the present and insulted the illustrious of former ages, nothing remained to the revolutionists but to direct their vengeance against heaven itself. pache, hebert, and chaumette, the leaders of the municipality publicly expressed their determination 'to dethrone the god of heaven, as well as the monarchs of earth.' to accomplish this design, they prevailed on gobet, the apostate constitutional bishop of paris, to appear at the bar of the assembly, accompanied by some of the clergy of his diocese, and there abjure the christian faith. he declared 'that no other national religion was now required but that of liberty, equality, and morality.' many of the constitutional bishops and clergy in the convention joined in the proposition. crowds of drunken artisans and shameless prostitutes crowded to the bar, and trampled under their feet the sacred vases, consecrated for ages to the holiest purposes of religion. the churches were stripped of all their ornaments; their plate and valuable contents brought in heaps to the municipality and the convention, from whence they were sent to the mint to be melted down. trampling under foot the images of our savior and the virgin, they elevated, amid shouts of applause, the busts of marat and lepelletier, and danced around them, singing parodies on the halleluiah, and dancing the carmagnole. "shortly after a still more indecent exhibition took place before the assembly.... hebert and chaumette, and their associates, appeared at the bar and declared 'that god did not exist, and that the worship of reason was to be substituted in his stead.' a veiled female, arrayed in blue drapery, was brought into the assembly; and chaumette, taking her by the hand, 'mortals,' said he, 'cease to tremble before the powerless thunders of a god whom your fears have created. henceforth acknowledge no divinity but reason. i offer you its noblest and purest image; if you must have idols, sacrifice only to this.' when, letting fall the veil, he exclaimed, 'fall before the august senate of freedom, o veil of reason!' at the same time, the goddess appeared personified by a celebrated beauty, the wife of momoro, a printer, known in more than one character to most of the convention. the goddess after being embraced by the president, was mounted on a magnificent car, and conducted, amid an immense crowd, to the cathedral of notre dame, to take the place of the deity. there she was elevated on a high altar, and received the adoration of all present, while the young women, her attendants, whose alluring looks already sufficiently indicated their profession, retired into the chapels around the choir, where every species of licentiousness and obscenity was indulged in without control, with hardly any veil from the public gaze. to such a length was this carried, that robespierre afterward declared that chaumette deserved death for the abominations he had permitted on that occasion. thenceforward that ancient edifice was called the _temple of reason_." such horrible events are sickening to relate; but as i started out to describe the condition of this "sea" when it became as the blood of a dead man, i must be faithful to the task. god was now dethroned; the services of religion abandoned; every tenth day set apart for the hellish orgies of atheism and reason; marat was deified; the instrument of death sanctified by the name "the holy guillotine"; on the public cemeteries was inscribed, "death is an eternal sleep"; marriage was a civil contract, binding only during the pleasure of the contracting parties. mademoiselle arnout, a celebrated comedian, expressed the public feeling when she said, "_marriage the sacrament of adultery_." what an awful harvest would be expected of such seed! alison continues: "a revolutionary tribunal was formed at nantes, under the direction of carrier, and it soon outstripped even the rapid march of danton and robespierre. their principle was that it was necessary to destroy _en masse_, all the prisoners. at their command was formed a corps, called the legion of marat, composed of the most determined and bloodthirsty of the revolutionists, the members of which were entitled, on their own authority, to incarcerate any person whom they chose. the number of their prisoners was soon between three and four thousand, and they divided among themselves all their property. whenever a further supply of captives was wanted, the alarm was spread of a counter-revolution, the _generale_ beat, the cannon planted; and this was followed immediately by innumerable arrests. nor were they long in disposing of their captives. the miserable wretches were either slain with poinards in prison, or carried out in a vessel and drowned by wholesale in the loire. on one occasion a hundred 'fanatical priests,' as they were termed, were taken out together, striped of their clothes, and precipitated into the waters.... women big with child, infants eight, nine, and ten years of age, were thrown together into the stream, on the sides of which men, armed with sabres, were placed to cut off their heads if the waves should throw them undrowned on the shore. "on one occasion, by orders of carrier, twenty-three of the revolutionists, on another twenty-four, were guillotined without any trial. the executioner remonstrated, but in vain. among them were many children of seven or eight years of age, and seven women; the executioner died two or three days after, with horror at what he himself had done. so great was the multitude of captives who were brought in on all sides, that the executioners, as well as the company of marat, declared themselves exhausted with fatigue; and a new method of disposing of them was adopted, borrowed from nero, but improved on the plan of that tyrant. a hundred or a hundred and fifty victims, for the most part women and children, were crowded together in a boat, with a concealed trap-door in the bottom, which was conducted into the middle of the loire; at a signal given, the crew leaped into another boast, the bolts were withdrawn, and the shrieking victims precipitated into the waters, amid the laughter of the company of marat, who stood on the banks to cut down any who approached the shore. this was what carrier called his _republican baptisms_. the _republican marriages_ were, if possible, a still greater refinement of cruelty. two persons of different sexes, bereft of every species of dress, were bound together, and after being left in torture in that situation for half an hour, thrown into the river. such was the quantity of corpses accumulated in the loire, that the water of that river was affected, so as to render a public ordinance necessary, forbidding the use of it to the inhabitants; and the mariners, when they heaved their anchors, frequently brought up boats charged with corpses. birds of prey flocked to the shores and fed on human flesh; while the very fish became so poisonous, as to induce an order of the municipality of nantes, prohibiting them to be taken by the fishermen. "the scenes in the prisons which preceded these horrible executions exceeded all that romance had figured of the terrible. many women died of terror the moment a man entered their cells, conceiving that they were about to be led out to the noyades; the floors were covered with the bodies of their infants, numbers of whom were yet quivering in the agonies of death. on one occasion, the inspector entered the prison to seek for a child, where, the evening before, he had left above three hundred infants; they were all gone in the morning, having been drowned the preceding night. fifteen thousand persons perished either under the hands of the executioner, or of disease in prison, in one month: the total victims of the reign of terror at that place exceeded thirty thousand." after narrating scenes of terror in paris, alison says again: "such accumulated horrors annihilated all the charities and intercourse of life. before daybreak the shops of the provision merchants were besieged by crowds of women and children, clamoring for the food which the law of the _maximum_ in general prevented them from obtaining. the farmers trembled to bring their fruits to the market, the shop-keepers to expose them to sale. the richest quarters of the town were deserted; no equipages of crowds of passengers were to be seen on the streets; the sinister words, _propriete nationale_, imprinted in large characters on the walls, everywhere showed how far the work of confiscation had proceeded. passengers hesitated to address their most intimate friends on meeting; the extent of calamity had rendered men suspicious even of those they loved most. every one assumed the coarsest dress, and the most squalid appearance; an elegant exterior would have been the certain forerunner of destruction. at one hour only were any symptoms of animation seen: it was when the victims were conveyed to execution; the humane fled with horror from the sight, the infuriated rushed in crowds to satiate their eyes with the sight of human agony. "night came, but with it no diminution of the anxiety of the people. every family early assembled its members; with trembling looks they gazed around the room, fearful that the very walls might harbor traitors. the sound of a foot, the stroke of a hammer, a voice in the streets, froze all hearts with horror. if a knock was heard at the door, every one, in agonized suspense, expected his fate. unable to endure such protracted misery, numbers committed suicide. 'had the reign of robespierre,' said freron, 'continued longer, multitudes would have thrown themselves under the guillotine; the first of social affections, the love of life, was already extinguished in almost every heart.'" with one more quotation from this historian i will dismiss this horrible theme: "the combination of wicked men who thereafter governed france, is without parallel in the history of the world. their power, based on the organized weight of the multitude, and the ardent co-operation of the municipalities, everywhere installed by them in the position of power, was irresistible. all bowed the neck before this gigantic assemblage of wickedness. the revolutionary excesses daily increased, in consequence of the union which the constant dread of retribution produced among their perpetrators. there was no medium between taking part in these atrocities, and falling a victim to them. virtue seemed powerless; energy appeared only in the extremity of resignation; religion in the heroism of which death was endured. there was not a hope left for france, had it not been for the dissentions which, as the natural result of their wickedness, sprung up among the authors of the public calamities. "it is impossible not to be struck, in looking back on the fate of these different parties, with the singular and providential manner in which their crimes brought about their own punishment. no foreign interposition was necessary, no avenging angel was required to vindicate the justice of divine administration. they fell the victims of their own atrocity, of the passions which they themselves had let loose, of the injustice of which they had given the first example to others the constitutionalists overthrew the ancient monarchy, and formed a limited government; but their imprudence in raising popular ambition paved the way for the tenth of august, and speedily brought themselves to the scaffold; the girondists established their favored dream of a republic, and were the first victims of the fury which it excited; the dantonists roused the populace against the gironde, and soon fell under the axe which they had prepared for their rivals; the anarchists defied the power of 'heaven itself,' but scarce were their blasphemies uttered, when they were swept off by the partners of their bloody triumphs. one only power remained, alone, terrible, irresistible. this was the power of death, wielded by a faction steeled against every feeling of humanity, dead to every principle of justice. in their iron hands, order resumed its sway from the influence of terror; obedience became universal, from the extinction of hope. silent and unresisted, they led their victims to the scaffold, dreaded alike by the soldiers who crouched, the people who trembled, and the victims who suffered. the history of the world _has no parallel_ to that long night of suffering, because _it has none to the guilt which preceded it_; tyranny never assumed so hideous a form, because licentiousness never required so severe a punishment." prom this awful description, which might be carried to almost any extent, the reader will understand the force of the prophecy which declared that the "sea became as the blood of a dead man, and every living soul died in the sea." . and the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. . and i heard the angel of the waters say, thou art righteous, o lord, which art, and wast, and shalt be, because thou hast judged thus. . for they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. . and i heard another out of the altar say, even so, lord god almighty, true and righteous are thy judgments. fountains and rivers are tributaries to the sea, and thus, they symbolize the inferior communities and nations belonging to the apocalyptic earth. france was the great central power and the sea of revolution upon which the second vial descended. the surrounding nations were the rivers and fountains upon which the third was poured. it is not said of them that they became as the blood of a dead man, nor that every living thing in them died, but only that "they became blood." this symbol denotes the insurrections and desolating wars in which the nations of europe were involved for a number of years, growing out of the french revolution. i shall not here take time nor space to enter into the historical details relating to this statement; the facts are well known. "the blood-thirsty jacobinism of france waged war not only upon its own monarchy, but sought to overturn all the thrones and fabrics of despotism in europe. the same system of infidelity and atheism had been spread through the kingdoms there, though not to so great an extent as in france, and prepared the elements for revolution in them likewise." the french republic encouraged these agitations and by a unanimous decree of the assembly, in , set itself in open hostility with all the established governments of europe. it was in these words: "the national convention declares in the name of the french nation, that it will grant fraternity and assistance to all people who wish to recover their liberty; and it charges the executive power to send the necessary orders to the generals, to give succor to such people, and to defend those citizens who have suffered, or may suffer in the cause of liberty." "the revolution, having accomplished its work in france, having there destroyed royal despotism, ... now set itself about fulfilling its early promise of giving liberty to all peoples. in a word, the revolutionists became propagandists. france now exhibits what her historians call her social, her communicative genius." napoleon was right when he said that a revolution in france was sure to be followed by a revolution throughout europe. "france conceived the idea that she had a divine mission, as the great apostle of liberty, to propagate republicanism through all the kingdoms of europe. in her madness of intoxication she undertook the work, threw down the gauntlet, and the fierce tocsin of war sounded from nation to nation, until the continent was converted into one vast battle-field." the "angel of the waters" signifies the angel that had charge of the vial of wrath poured out upon the rivers and fountains of waters. in full view of the awful plagues sent upon the inhabitants of earth, one grand thought seemed to occupy his mind--the righteousness of these judgments. it is not such a thought as humanity would have in mind when reading the history of these fearful convulsions of society, one scene of terror only preparing the way for another more horrible, until they would feel like closing the book and asking, "when will this awful night of horror be over? when will these avenging judgments cease?" these, however, were not the thoughts of this angel clothed in spotless garments; for, draining his vial to the dregs and forcing the nations to drink it, he said: "thou art righteous, o lord, which art, and wast, and shalt be, because thou hast judged thus. for they have shed the blood of saints and prophets, and thou hast given them _blood to drink_; for they are worthy." truly, in this the word of god is fulfilled, which says, "my thoughts are not your thoughts, neither are your ways my ways." isa. : . that class of people who represent god as a kind, loving father only, one who will not take vengeance upon the objects of his own creation--let them visit in the pages of history these nations of europe, scathed and blasted with the hot thunderbolts of divine wrath, until their minds sicken with horror at the sight of human agony and blood. in full view of these horrifying scenes let them hear the angel of the waters saying, "thou art righteous, o lord ... because thou hast judged thus; for they have shed the blood of saints and prophets, and thou hast given them blood to drink, for they are worthy"; while another voice from heaven, even from the altar, replies, "even so, lord god almighty, _true and righteous_ are thy judgments"--and their theology must here break down. the thoughts just expressed confirm with certainty our interpretation of the "sea" and "rivers and fountains of waters" as signifying those nations which had been the persecutors of the saints, and show, also, the character of the divine judgments as being the shedding of their blood. they had shed the blood of saints and prophets, and now the same cup of wrath was placed to their lips, and they were forced to drink it to the dregs. god remembered the sighs and groans of his faithful followers; the cry of the martyrs for the avenging of their blood on "them that dwell on the earth" reached his ear; and now the time of retribution began. . and the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. . and men were scorched with great heat, and blasphemed the name of god, which hath power over these plagues: and they repented not to give him glory. the sun is the great central luminary of the earth, under whose genial light and warmth everything rejoices and develops in forms of beauty. when, however, a scorching power is given to his rays, the earth becomes as a furnace in which every green thing is burnt up. what the sun is to this world, such are the ruling powers to a kingdom; and power being given them to scorch as with fire denotes that the government would be administered, not for the good of the people, but for the purpose of oppression. a scorching sun, therefore, is a proper symbol of tyrant rulers. still keeping in view the object of god in sending these first plagues--the punishment of the nations embraced within the territory of the ten former kingdoms of europe--we are directed with certainty to the next great scourge that followed as a result of those already developed--the almost universal military empire of napoleon. the success of three of the four greatest military leaders the world has ever seen--alexander, cæsar, and charlemagne--has been so clearly predicted by inspiration that no believer in the truth of revelation attempts to deny it; therefore it is not surprising that the fourth--napoleon-- should also be assigned a place in apocalyptic vision: not so much because of his all-powerful military genius merely, but because of his mighty influence and effects upon the very nations that were especially made the subject of prophecy, as they stand connected with the history of god's people for centuries. at the close of the revolution the french nation had not virtue nor religion necessary to remedy the evils under which they had long been suffering from the oppression of their monarchs; for when they undertook the work and demolished the throne, they let loose all the wildest elements of wrath to rage without restraint. the nation rejected god, and god rejected the nation. he gave them up to their own madness, to the fury of the most atrocious wickedness that was ever developed under heaven. "from the wild excesses and intolerable calamities of blood-red republicanism, the people were rejoiced at length to find a refuge in a gigantic military despotism, which became the terror and scourge of europe." but the hand of god was in this thing, also. when the sun scorches the earth with burning heat, it is god that gives it its power. so napoleon with his iron will and towering genius was only an instrument in god's hand for scourging the guilty nations. in the ordinary sense of the term napoleon was not a tyrant to his own nation. still, his government was a despotism to france; while to the apocalyptic earth, or the ten kingdoms, he was a scorching sun, for his empire extended over the whole. it finally became a saying that "if napoleon's cocked hat and gray coat should be raised on the cliffs of boulogne, all europe would run to arms." this agrees with the statement of the historian judson, concerning the monarchs of europe, that "the mere name of napoleon was a dread to them." none of them could stand before his terrible onset. "europe was shaken from end to end by such armies as the world had not seen since the days of xerxes. napoleon, whose hands were upheld by a score of distinguished marshals, performed the miracles of genius. his brilliant achievements still dazzle, while they amaze, the world." the crowns and scepters of europe he held as play-things in his hand, to dispose of at pleasure. says wickes: "never in the history of christendom were ancient dynasties overthrown, and new ones created, kings made and unmade, within so short a period, as during the unparallelled career of this great conqueror. he had the crowns and kingdoms of all europe in his gift, to settle as he pleased, or bestow as presents upon his relatives and friends. to his brother jerome he gave the crown of westphalia; to his brother louis, the crown of holland; to his brother joseph, the kingdom of spain; to his brother-in-law and general murat, the kingdom of naples; and others he conferred upon his favorite marshals." when he invaded russia, a territory outside of the apocalyptic earth, he exceeded his mission, and there met with the most terrible overthrow. although he entered that kingdom with the most magnificent army that he had ever gathered together, yet for suffering and disaster that famous retreat from burning moscow stands without a parallel in history. it was not the russian armies that prevailed against him; it was god that fought against him with the blasts of his north wind. these speedily silenced those tremendous parks of artillery that had thundered upon the fields of jena, friedland, wagram, marengo and austerlitz, and scattered those invincible battalions that had marched triumphant over europe. ney, at the head of the national guards, ever before victorious, was compelled to beat a hasty retreat, glad to escape with the smallest remnant of his host. napoleon failed here because god had given him no mission to perform in that territory. concerning his ambition, the encyclopædia britannica says: "with a frame of iron, napoleon could endure any hardships; and in war, in artillery especially and engineering, he stands unrivalled in the world's history.... he could not rest, and knew not when he had achieved success.... he succeeded in alienating the peoples of europe, in whose behalf he pretended to be acting. and when they learned by bitter experience that he had absolutely no love for liberty, and encouraged equality only so long as it was an equality of subjects under his rule, they soon began to war against what was in fact a world-destroying military despotism." he was inspired with the most unbounded ambition, which was nothing short of despotism over all europe, if not the world. universal empire was his grand object, or, as it has been expressed by historians, a desire to concentrate "the world in europe--europe in france--france in paris--paris in _himself_." says wickes: "the empire which he actually reared in europe was a vast, oppressive, centralized despotism.... to build it up, he desolated france through his terrible conscriptions, requiring the whole strength and flower of the nation to supply his armies. it is stated that after the wars of napoleon there were three times the number of women in france that there were of men. the fathers, the husbands, the sons, the brothers, had fallen upon the battle-field, and thus desolated almost every household in the kingdom. similar desolation also he carried by his wars into the other kingdoms." the dread of napoleon settled down upon all the nations of europe. they could not cope with his mighty genius, and therefore his presence was a terror to them. when the allied powers secured his first abdication, in , and sent him to the island of elba, the desolating results of his long career were shown in the work that the congress of vienna was called upon to perform when it assembled in the fall of . while the representatives of the powers were laboring to repair the damage that had been wrought and to adjust the territorial limitations of the various nations that had been altered or entirely demolished, the assemblage was suddenly surprised the following spring by the news that napoleon had escaped from elba and was enroute to paris. the terror and consternation in europe then experienced is shown by the following quotation from sir james mackintosh, a man of high reputation as a jurist, as a historian, and as a far-sighted and candid statesman: "was it in the power of language to describe the evil! wars which had raged for more than twenty years throughout europe, which had spread blood and desolation from cadiz to moscow, and from naples to copenhagen; which had wasted the means of human enjoyment, and destroyed the instruments of social improvement; which threatened to diffuse among the european nations the dissolute and ferocious habits of a predatory soldiery ... had been brought to a close.... europe seemed to breathe after her sufferings. in the midst of this fair prospect and of these consolatory hopes, napoleon bonaparte escaped from elba; three small vessels reached the coast of provence; their hopes are instantly dispelled; the work of our toil and fortitude is undone: the blood of europe is spilled in vain." the bitterest ingredients in the cup of these nations was the humiliating overthrow of their own government and their subjection to the hated _republican_ despotism of france. it was a scorching sun that they could not endure. still, they repented not to give god glory; they continued as before. after napoleon had accomplished the purpose for which he was intended, god permitted this stupendous genius to be subdued; but it required the combined powers of europe to secure his downfall. creasy, in his fifteen decisive battles of the world, says concerning the battle of waterloo, "the great battle which ended the twenty-three years' war of the first french revolution, and which quelled the man whose genius and ambition had so long _disturbed and desolated the world_, deserves to be regarded by us ... with peculiar gratitude for the repose which it secured for us and for the greater part of the human race." . and the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, . and blasphemed the god of heaven because of their pains and their sores, and repented not of their deeds. under this vial the symbols differ somewhat. the "beast" is evidently the one of whom the image was made, referred to in verse --the papacy. the seat that the papacy occupied from the time the dragon resigned in favor of the beast (chap. : ) was his position of temporal power and authority. in the following chapter the papacy is described as _seated_ upon a ten-horned beast, the ten horns of which symbolized the kingdoms of europe. in this position it was able to exercise a guiding influence over the european nations. we have already seen what great power the popes exercised in this direction during the dark ages. but the "beast" of chapter himself, as distinguished from his horns, symbolizes the holy roman empire, which was a revival of the old empire of the cæsars. this revived "world-empire" was closely allied to the papacy. when charlemagne, the carlovingian king, restored the empire of the west, he was crowned "emperor of the romans" by pope leo iii., a.d. . "the popes made the descendants of charles martel kings and emperors; the grateful frankish princes defended the popes against all their enemies, imperial and barbarian, and dowering them with cities and provinces, laid the basis of their temporal sovereignty, which continued for more than a thousand years." after the decline of the carlovingian power the imperial authority was again revived by otto the great ( ), who was crowned emperor of the romans by the pope. henceforth the empire of the west was termed the _holy roman empire_. "from this time on it was the rule that the german king who was crowned at aachen had a right to be crowned ... emperor at rome." so the general rule was that the popes upheld the emperors, and the emperors sustained the popes in their position as the spiritual heads of the church and as temporal rulers over the papal states, which were granted them originally by the donations of pepin and charlemagne. in chapter the civil powers of europe and the ecclesiastical power of rome are not shown by a double symbol--a woman and a beast--as in chapter , but are there represented by a combination of symbols drawn from the departments of human life and animal life, which shows that a politico-religious system is intended, as heretofore explained; hence the term _beast_, as there used, signifies either the papacy or the civil power. thus the term is used in the present chapter under consideration, and has reference here to the beast as an ecclesiastical power--the papacy--and his "seat" refers to his temporal authority. this vial, then, being poured out upon his seat, with the result that his kingdom was filled with darkness--a symbol drawn from nature--points to the downfall of the pope as a temporal ruler. thus he would be deprived of his "seat." we have already seen that each plague prepares the way for a succeeding one. under the reign of napoleon the holy roman empire was dissolved ( ). this was the beginning of the end of the pope's temporal authority; for the two had in a great measure been for ages interdependent upon each other. pius vii. was made a prisoner and the temporal sovereignty of the roman see declared to be at an end; while the pope himself was forced to disown all claim to rank as a temporal ruler. of course, this was but a temporary overthrow; for when the period of reaction came, the pope recovered also temporal authority. but the vast territories of avignon, venaissin, bologna, ferrara, and the romagna--representing fully _a third_ of all the papal dominions--which had been forcibly ceded to france under napoleon, was never restored to the roman see. from that time the sun of the pope's temporal kingdom rapidly approached the horizon; while the inhabitants of his dominions continued to blaspheme god through the atheistical jacobinism that infested to so great an extent the whole mass of society--symbolized by their "sores"--and the firm supporters of popery were filled with excessive chagrin and mortification of mind--symbolized by their "pains"--because the power of their leader, who professed temporal sovereignty over the whole earth, was being suddenly destroyed and his kingdom left in darkness. concerning this matter the people's cyclopædia, after speaking of the blow the pope's spiritual supremacy received at the reformation, says: "but in her relations to the state the roman church has since passed through _a long and critical struggle_. the new theories _to which the french revolution gave currency_ have still further modified these relations." in the second revolution of the pope's temporal authority was about to be entirely destroyed by the attempted establishment of the republic of italy; but at this juncture france, who, notwithstanding her plagues, had not repented of her former deeds, not willing to desert entirely the papal cause after upholding it faithfully for centuries, interfered, and the pope was sustained in his position by a french garrison until (except a short time in ), at which time the success of king victor emmanuel and his capture of the eternal city established the free government of united italy. the temporal sun of the pope set forever; his kingdom was left in darkness. . and the sixth angel poured out his vial upon the great river euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. . and i saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. . for they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of god almighty. . behold, i come as a thief. blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. . and he gathered them together into a place called in the hebrew tongue armageddon. the symbols under this vial are so different that at first they scarcely look like anything constituting a plague. by recalling a few circumstances of history we shall understand why the river euphrates was selected as a symbol, and also, its true signification in this connection. this river was connected with ancient babylon, and while running in its own channel was the protection of the city and an obstacle to its capture. by turning the water of this river from its course, king cyrus (according to the account given by herodotus) succeeded in overthrowing the city, with the result that god's people who were at that time in captivity there received permission to return to their own land and to rebuild the house of god in jerusalem. ezra : - . under the sixth trumpet this symbol was applied to the four angels as a symbol of the restraint placed upon their operations, they being bound in that river. as there are no agents in this vision who are represented as bound, we must apply it to the city itself, the name of which is given in verse --babylon--being a symbol of one of its defenses. according to verse this mystical babylon is composed of three parts, being made up of the dragon (in his modern form), the beast, and the false prophet mentioned in verse . and its location is not confined to the territory of the ten kingdoms; for its field of operations is not only that of the "earth"--the apocalyptic earth--but "_of the whole world_." ver. . in one division of this great city, that of the false prophet, god's people were long held in captivity; but its spiritual overthrow was to be accomplished by the drying up of the euphrates of its defenses, that the way of the kings of the east might be prepared.[ ] [footnote : applying the euphrates (an object from nature) as a symbol of ecclesiastical affairs in this manner appears to be in violation of the laws of symbolic language laid down; but we should bear in mind the fact that events of whatever nature connected with the history of god's chosen people in the old dispensation are of themselves proper symbols of similar events in the new testament dispensation. thus the temple, altar, candle-sticks, incense, holy city, etc., of the former dispensation, although of themselves objects from nature, are nevertheless clearly used to represent affairs of the church, because of their former significance as connected with the people of god. the fact that the great city of this chapter is spiritual babylon (see verse ) is positive proof that the river euphrates is here applied in the proper manner.] to the hebrews the term _east_ had a much more extensive signification than with us, to whom its only distinction is that it is the point of the sun's rising. but beyond this, it was to the jews the cardinal point of the compass to which they naturally looked first. their temple was built toward the east, its principal entrance being in that direction. the most powerful and enlightened kingdoms of the world lay to the east of judea, and they included them all under the general term, sons or children of the east (orientals) and kings of the east, comprehending not only arabia and the lands of moab and ammon, but also armenia, assyria, mesopotamia, babylonia and chaldea. travelers from these countries would all enter judea from the east, and they were considered orientals. these nations were also distinguished for their proficiency in science and learning. the magi, or wise men of the east, came to worship the infant jesus at jerusalem. they were eminent in the science of astrology, which was considered the greatest science of that day. the east, therefore, was looked to for wise men; and it is a noticeable fact that the pathway of science, of literature, and of empire has ever been from that direction, so as to have passed into a proverb, "westward the star of empire holds its way." "the kings of the east," then, employed as a symbol of this sixth vial, is not intended to signify any persons literally from that quarter of the earth, but represents the bringing in of knowledge and understanding. thank god that we live in the time when the defenses of spiritual babylon have been broken through and when light and knowledge on the word of god has reached the hearts of many redeemed souls held in bondage there! and like the israelites of old, when cyrus, entered the ancient babylon through the dry river-bed of the euphrates, they have come out with rejoicing and made their way to zion again. halleluiah! that the spiritual downfall of babylon is a real plague to sectarians there can be no doubt, and it is plainly declared to be such in chap. : , where the same event is described. at the very time when the defenses of babylon are thrown down, the three unclean spirits like frogs come out of the mouth of the dragon (paganism), and out of the mouth of the beast (romanism), and out of the mouth of the false prophet (protestantism), to gather together all the wicked powers throughout "the whole world" for that last great day of god almighty.[ ] there is no analagous object to which a _spirit_ can be made a symbol; therefore we must regard them as being literally spirits of devils, here appearing under their own appropriate title. their mission is to form a confederation of all the gigantic powers of wickedness, slimy and loathsome as the animal to which they are likened, and to array themselves against the cause of christ. [footnote : i do not suppose that these three unclean spirits should be limited in their operations to paganism, romanism, and protestantism; for that leaves out mohammedanism, which is neither pagan, roman, nor protestant, yet is certainly "false prophecy"; and the three spirits were to gather the "whole world."] armageddon, where the spirits gathered all the enemies of truth and righteousness together, means the mountain of megiddo, the memorable field of the overthrow of sisera's mighty host by barak. it was also the place of great defeat to the israelites in the time of josiah and the scene of his death. the name, therefore, stands as a symbol for a field of slaughter or defeat and denotes that when the confederation of wickedness is complete, the united host of god's enemies will be utterly defeated, as by the overthrow of megiddo. this great conflict with powers of wickedness and spirits infernal will be further explained in chapter xx. simultaneous with the notable events of this vial, the announcement is made of the near-coming of christ to the world--"behold i come as a thief. blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame." the children of god that have been gathered out of old babylon rejoice in the glad announcement and say, "even so come, lord jesus." . and the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, it is done. . and there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. . and the great city was divided into three parts, and the cities of the nations fell: and great babylon came in remembrance before god, to give unto her the cup of the wine of the fierceness of his wrath. . and every island fled away, and the mountains were not found. . and there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed god because of the plague of the hail; for the plague thereof was exceeding great. the application of this vial to the judgments of the last great day is so plain that but little comment is here necessary. it was poured "into the air," a region of vast extent, not confined to a given locality, but embracing the whole earth. hence this plague is universal. when the seventh angel emptied his vial, "there came a great voice out of the temple of heaven, from the throne, saying, it is done." all is now fulfilled. the work of wrath is finished. the description of the plague follows, but it follows only _as a description_. as actually accomplished, it preceded that great voice, which was uttered in view of the thing already brought to pass. the dissolution of the earth itself upon which we live is not here described, although according to the teaching of other scriptures it occurs at this time; but the symbols, being drawn from the department of the operations both of humanity and of nature, show the complete and final overthrow of all the great powers civil and ecclesiastical. the dominancy of these great powers has been the chief burden of apocalyptic vision, and here their utter destruction at last is set forth under various symbols. the weight of the jewish talent is said to have been one hundred and fourteen pounds. such a mass of ice descending from heaven would beat down everything in its resistless, desolating fury. there is no intimation, however, of men being killed under this or the accompanying symbols; therefore as individuals they survive, while the storm of wrath falls upon the civil and ecclesiastical institutions of society, resulting in their utter annihilation. this is the "great day of his wrath" described under the sixth seal, to the symbols of which this description bears a striking resemblance, as any one can see at a glance. well may the oppressors of earth say to the mountains and hills, "fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the lamb: for the great day of his wrath is come; and who shall be able to stand?" chap. : , . chapter xvii. and there came one of the seven angels which had the seven vials, and talked with me, saying unto me, come hither; i will show unto thee the judgment of the great whore that sitteth upon many waters: . 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. . so he carried me away in the spirit into the wilderness: and i saw a woman sit upon a scarlet colored beast, full of names of blasphemy, having seven heads and ten horns. . and the woman was arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: . and upon her forehead was a name written, mystery, babylon the great, the mother of harlots and abominations of the earth. . and i saw the woman drunken with the blood of the saints, and with the blood of the martyrs of jesus: and when i saw her, i wondered with great admiration. here again the narrative returns to take up another series of the history. a number of times we have been taken over the same ground. it is this feature of the apocalypse more than any other that has misled and perplexed commentators. attempting to explain it as one continuous narrative from beginning to end, they have been compelled to consider numerous passages as "digressions," "parentheses," or "episodes," etc. as already observed, however, the prophecy is not arranged after the ordinary plan of histories, narrating all the contemporaneous events in a given period, whether civil, religious, literary, scientific, or biographical, thus finishing up the history of that period; but it consists of a number of distinct themes running over the same ground. in this chapter a more particular description of the church of rome, "that great city which reigneth over the kings of the earth" (verse ), is given under the symbol of a drunken harlot. with this vile prostitute "the kings of the earth have committed fornication"--they have encouraged her in her corruption and idolatries--"and the inhabitants of the earth have been made drunk with the wine of her fornication." this latter symbol is doubtless taken from the cup of drugged wine with which lewd women were accustomed to inflame their lovers. so had this apostate church made "the inhabitants of the earth"--of the ten kingdoms--drunken with her wine-cup and thus rendered them willing partakers in her abominable idolatries. she is described in two positions--first, as "sitting upon many waters," which the angel informs us "are peoples, and multitudes, and nations, and tongues" (verse ); and second, "upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns." the first position denotes her wide supremacy in the world over distant peoples and nations; the second, the close relationship that she sustained to the civil power. that beast carried her in royal state. the civil powers of europe have usually lent themselves as a caparisoned hack for this great whore to ride upon and have considered themselves highly honored thereby. this beast was full of the names of blasphemy, which were the same as the blasphemous assumptions of the papacy, as explained in chapter xiii, showing that he agreed perfectly with this apostate church in her impious claims and supported her in them, making himself equally guilty and deserving of the same name. what is intended exactly by his scarlet color i do not know. the same power under its pagan form was represented as a red dragon. the appearance of this woman was that of the most splendid character, nor are we to suppose the contrary because she was such an infamous prostitute. she may have been, and according to the description was, all that, but still her appearance was such as to bewitch her admirers and votaries. robes of purple and scarlet, with the most costly profusion of gold and diamonds, were superb adorning, even regal splendor. all that skill and wealth could do in magnificence of attire was bestowed upon her to set forth her charms. the "golden cup in her hand" was as to richness in harmony with her dress, while as to contents it set forth her character, for it was "full of abominations and filthiness of her fornication." this cup was an appropriate symbol of her atrocious wickedness and idolatries. this woman had also a name written on her forehead. it was not, indeed, placed there by herself nor by her admirers; but he who drew this symbolic picture placed it there that all might know her true character. "mystery, babylon the great, the mother of harlots and abominations of the earth." although this apostate church was only in embryo in the apostles' day, yet the apostle who gave us a careful delineation of its terrible characteristics declared that it was then developing and denominated it a _mystery_. "the mystery of iniquity doth already work." thes. : . the same apostle regarded as an unquestionable fact that _godliness_ was a mystery ( tim. : ); but he who peruses the history of the papacy will be forced to declare with emphasis, "without controversy great is the mystery of romanism." she is also styled babylon the great. this name is derived from ancient babylon. this city was the center of the earth's idolatry and stood first of all as the direct enemy of god's people. so, likewise, this church is the center of earth's spiritual idolatry. there are other harlots, or corrupt churches, in the world beside her; but she is the _mother_ of them all. they are all children by her side. some of them greatly honor her and in deep veneration call her "_our holy mother church_;" but god brands her as the "mother of harlots and abominations of the earth." but the statement that she was a harlot merely, does not entirely describe her character. she was a _drunken_ harlot. drunken with what--wine? no indeed; that were a very small sin for her. she was "drunken with the blood of the saints, and with the blood of the martyrs of jesus." romanists positively declare that their church never persecutes; but with the picture of this drunken prostitute before our eyes, we shall be hard to convince. to illustrate this point fully would be to write a book of martyrs much larger than the present work; so, for lack of space only, we shall have to content ourselves with merely bringing forward a few of many historical proofs showing _that they themselves_ claim the right to exterminate heretics. innumerable provincial and national councils have issued the most cruel and bloody laws for the extermination of the waldenses and other so-called heretics; such as the councils of oxford, toledo, avignon, tours, lavaur, albi, narbonne, beziers, tolosa, etc. since papists will assert that these had no authority to establish a doctrine of the church (although they clearly reflect its spirit), i remind the reader that some of their _general_ councils have by their decrees pronounced the punishment of death for heresy. at least six of these highest judicial assemblies of the romish church, with the pope at their head, have authoritatively enjoined the persecution and extermination of heretics. extracts from the acts of these councils could be given if space permitted. . the second general council of lateran ( ), in its twenty-third canon. . the third general council of lateran ( ), under pope alexander iii. . the fourth general council of lateran ( ), under the inhuman pope innocent iii., which exceeded in ferocity all similar decrees that had preceded it. . the sixteenth general council, held at constance in . this council, with pope martin present in person, condemned the reformers huss and jerome to be burned at the stake and then prevailed on the emperor sigismund to violate the safe-conduct that he had given huss, signed by his own hand, in which he guaranteed the reformer a safe return to bohemia; and the inhuman sentence was carried out, with the haughty prelates standing by to satiate their eyes on the sight of human agony. this council also condemned the writings of wickliffe and _ordered his bones to be dug up and burnt_, which savage sentence was afterwards carried into effect; and after lying in their grave for forty years, the remains of this first translator of the english bible were reduced to ashes and thrown into the brook swift. well has the historian fuller said, in reference to this subject, "the brook swift did convey his ashes into avon, the avon into severn, the severn into the narrow seas, and they into the main ocean. and thus the ashes of wickliffe are the emblem of his doctrie, which is now dispersed all over the world." . the council of sienna ( ), which was afterwards continued at basil. . the fifth general council of the lateran ( ). the laws enacted in each succeeding council were generally marked, if possible, with augmented barbarity. says the learned edgar, in his variations of popery: "the principle of persecution, being sanctioned not only by theologians, popes and provincial synods but also by general councils, _is a necessary and integral part of romanism_. the romish communion has, by its representatives, declared its right to compel men to renounce heterodoxy and embrace catholicism, and to consign the obstinate to the civil power to be banished, tortured, or killed." st. aquinas, whom romanists call the "angelic doctor," says, "heretics are to be compelled by corporeal punishments, that they may adhere to the faith." again, "heretics may not only be excommunicated, but _justly killed_." he says that "the church consigns such to the secular judges _to be exterminated from the world by death_." cardinal bellarmine is the great champion of romanism and expounder of its doctrines. he was the nephew of pope marcellus, and he is acknowledged to be a standard writer with romanists. in the twenty-first and twenty-second chapters of the third book of his work entitled _de laicis_, he enters into a regular argument to prove that the church has the right, and should exercise it, of punishing heretics with death. the heading is his, together with what follows. "chapter xxi. _that heretics, condemned by the church, may be punished with temporal penalties and even death._ we will briefly show that the church has the _power and ought_ to cast off incorrigible heretics, especially those who have elapsed, and that the secular power ought to inflict on such temporal punishments and even death itself. . this may be proved from the scripture. . it is proved from the opinions and laws of the emperors, _which the church has always approved_. . _it is proved by the laws of the church ... experience proves that there is no other remedy;_ for the church has tried step by step all remedies--first excommunication alone; then pecuniary penalties; afterward banishment; _and lastly has been forced to put them to death; to send them to their own place_.... there are three grounds on which reason shows that heretics should be put to death: the first is, lest the wicked should injure the righteous; second, that by the punishment of a few many may be reformed. for many who were made torpid by impunity, are _roused by the fear of punishment_; and this we daily see is the result where the inquisition flourishes," etc. "chapter xxii. _objections answered._ it remains to answer the objections of luther and other heretics. argument . from the history of the church at large. 'the church,' says luther, 'from the beginning even to this time, _has never burned a heretic_. therefore it does not seem to be the mind of the holy spirit that they should be burnt!' [he surely misunderstood luther.] i reply that this argument proves not the sentiment, but the ignorance, or impudence of luther; for as almost an infinite number were either burned or otherwise put to death, luther either did not know it, and was therefore ignorant; or if he knew it, he is convicted of impudence and falsehood,--for _that heretics were often burnt_ by the church may be proved by adducing a few from many examples. argument . 'experience shows that terror is not useful.' i reply experience proves the contrary--for the donatists, manicheans, and albigenses were routed and annihilated by arms," etc. so this high dignitary of the catholic church, a cardinal, a nephew of one pope and the special favorite of others, freely admits the charge so often laid to popery by creditable historians--the butchering of an "infinite number" of people that differed from them--and here labors hard to uphold it as a principle of righteousness. their bloody crusades against the innocent, unoffending waldenses, albigenses, and other peoples, in which thousands, and in the aggregate _millions_, were slaughtered like venomous reptiles, stand out on the page of history with a prominence that can not be mistaken; and they themselves can not deny it. dowling has well said that their "history is written in lines of blood. compared with the butcheries of holy men and women by the papal antichrist, the persecutions of the pagan emperors of the first three centuries sink into comparative insignificance. for not a tithe of the blood of martyrs was shed by paganism, that has been poured forth by popery; and the persecutors of pagan rome never dreamed of the thousand ingenious contrivances of torture which the malignity of popish inquisitors succeeded in inventing." p. . if any of my readers suppose that the character of popery has changed with the lapse of ages, i must tell you that such is not the ease. popery is unchangeable and this her ablest advocates declare. chas. butler, in the work he wrote in reply to southey's book of the church, says, "it is most true that the roman catholics believe the doctrines of their church to be unchangeable; and that it is a tenet of their creed, that what their faith ever has been, such it was from the beginning, _such it is now_, and such it ever will be." a copy of the eleventh edition of the faith of our fathers, published in baltimore, maryland, in , lies before me. it was written by archbishop (now cardinal) james gibbons, the highest authority of the roman catholic church in this country. in page he says: "it is a marvelous fact, worthy of record, that in the whole history of the church, from the nineteenth century to the first, no solitary example can be adduced to show that any pope or general council ever revoked a decree of faith or morals enacted by any preceding pontiff or council. her record in the past ought to be a sufficient warrant that she will _tolerate no doctrinal variations in the future_." so the doctrine of her inherent right to persecute and slay every one who disagrees with her, which has been enacted by pontiffs and general councils and so carried out in the past, is still in vogue and would now be enforced were it in her power to do so. while this statement of gibbons' shows the unchangeable spirit of popery, still it is the basest presumption upon the historical knowledge of the reader. the facts are that the _official_ acts of some of their popes and general councils have been so far wrong that romanists themselves have been compelled to admit it. thus the _sixth_ general council, which was held at constantinople in , and which every catholic accepts as ecumenical, condemned, in the strongest terms, pope honorius as a monothelite _heretic_. let them attempt to deny it, and we will bring forward our proof. romish authors themselves admit it, the well-known dupin with the rest, as appears by the following extract from his writings: "the council had as much reason to censure him as sergius, paulus, peter, and the other patriarchs o£ constantinople." he adds in language yet more emphatic, "this will stand for certain, then, that honorius _was condemned_, and justly too, as a heretic, by the sixth general council." dupin's eccl. history, vol. ii, p. . the decretals of isodore furnish another example of papal infallibility (?). for ages these documents were the chief instrument of the popes in extending their power and the proof of the righteousness of their assumptions to excessive temporal authority. wickliffe declared them false and apocryphal. for this he was condemned by the sixteenth _general council_, held at constance in , and his bones ordered dug up and burnt because of his daring impudence. the spurious character of these false decretals have since been proved beyond the shadow of a doubt; and since it is impossible to deny it longer, it is admitted even by romanists. so, after all, this _infallible_ council was wrong, the papists themselves being the judges. pope benedict ix. was guilty of such flagitious crimes that he became an object of public abhorrence, and he finally _sold_ the popedom. one of his infallible (?) successors in the papal chair, pope victor iii., pronounced this infallible (?) profligate a person "abandoned to all manner of vice. a _successor of_ simon the sorcerer, and not of simon the apostle." i do not question the truth of this assertion, but what becomes of their boasted uninterrupted apostolical succession? baronius, the popish annalist, confesses that pope sergius iii. was "the slave of every vice, and the most wicked of men." among other horrid acts platina relates that he _rescinded the acts_ of pope formosus, compelled those whom he had ordained to be re-ordained, dragged his dead body from the sepulchre, beheaded him as though he were alive, and then threw him into the tiber! this pope cohabited with an infamous prostitute named marozia and by her had a son named john, who afterwards ascended the papal throne, through the influence of his licentious mother, under the name of john xi. so the unlawful amours of sergius produced this infallible, necessary link in the _holy_ chain of uninterrupted apostolical succession! it must be remembered, also, that the popes have for ages laid claim themselves to infallibility; and in the last general council of that body, held at the vatican in , it was declared a dogma of the church. romanists will tell us that this decree refers only to his official acts, and not to his personal character; but official acts have been the main thing under consideration in the case of sergius, honorius, and benedict. but if such monsters of vice can produce good, holy, infallible acts, as papists declare, then jesus christ is mistaken; for he declared positively that "a corrupt tree _bringeth forth evil fruit_ ... neither can a corrupt tree bring forth good fruit." mat. : , . "god forbid: yea, let god be true, but every man a liar." rom. : . during these dark ages thousands of priests, who were by the laws of the church denied their scriptural right of possessing a wife ( cor. : , etc.), lived openly with concubines; and the council of toledo decreed that they should not be condemned therefor, provided they were content with one. but the devil produced his master-piece of iniquity in the person of roderic borgia, who ascended the papal throne in under the name of alexander vi. the utmost limits assigned to papal depravity were realized in him, so that the very name borgia has come to be used as a designation of any person unusually wicked. says waddington: "the ecclesiastical records of fifteen centuries ... contain no name so loathsome, no crimes so foul as his.... not one among the many zealous annalists of the roman church has breathed a whisper in his praise.... he publicly cohabited with a roman matron named vanozia, by whom he had five acknowledged children. neither in his manners nor in his language did he affect any regard for morality or decency; and one of the earliest acts of his pontificate was, to celebrate, with scandalous magnificence, in his own palace, the marriage of his daughter lucretia. on one occasion this prodigy of vice gave a splendid entertainment, within the walls of the vatican, to no less than fifty public prostitutes at once, and that in the presence of his daughter lucretia, at which entertainment deeds of darkness were done, over which decency must throw a veil; and yet this monster of vice was, according to papist ... the vicar of god upon earth, and was addressed by the title of his holiness!!" but why stir this cesspool of filth any longer? is not that church of which alexander vi. was for eleven years the crowned and anointed head--a necessary link in the boasted chain of _holy_ apostolical succession, the pretended vicar of christ upon earth--is it not, i ask, fitly described by the pen of inspiration "mother of harlots and abominations of the earth," as she reeled onward in the career of ages, "drunken with the blood of the saints"? . and the angel said unto me, wherefore didst thou marvel? i will tell thee the mystery of the woman, and of the beast that carriest her, which hath the seven heads and ten horns. . the beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. . and here is the mind which hath wisdom. the seven heads are seven mountains, on which the woman sitteth. . and there are seven kings; five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. . and the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. . and the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. . these have one mind, and shall give their power and strength unto the beast. . these shall make war with the lamb, and the lamb shall overcome them: for he is lord of lords, and king of kings: and they that are with him are called, and chosen, and faithful. the angel promises to explain "the mystery of the woman and of the beast that carried her." the beast is the same as the secular beast with seven heads and ten horns, described in chapter . an explanation of its heads and horns has already been given. the expression "the seven heads are seven mountains, on which the woman sitteth, and there are seven kings," requires further explanation. many have understood the mountains to signify the seven mountains on which the city of rome is said to be built; but that is adopting the literal mode of interpretation, and is contrary to the laws of symbolic language. the more obvious meaning is that the seven heads represent seven mountains and also seven kings; but this probably is not the idea intended. the heads of a beast are not the proper symbol of mountains. the fact, too, that the woman is represented as sitting upon these mountains, shows that they are to be taken as a symbol, as well as the woman, and not the object symbolized. they are, then, the same as the heads and denote the seven kings or seven forms of government under which the roman empire subsisted. the seventh and last head has not yet been identified. before considering it, however, i wish to call attention to another point that has already been referred to. the beast that john here saw, with the seven heads and ten horns, was rome under the papal power. did new rome in reality have the seven heads? no. the dragon john saw in chapter is represented as having seven heads and ten horns, and signified rome under the pagan power. did old rome really possess the ten horns? no. according to verse in this chapter, they were to arise future of john's time. but notice carefully that the seven heads, which according to this description, belonged to the beast sustaining the papal power in after years, are here explained by the angel as signifying the very forms of government by which _pagan_ rome subsisted. "five _are fallen_ [a past event], one _is_ [exists at this present time], and the other _is not yet come_." so according to divine interpretation, the same heads and horns serve for both the dragon and the beast. this could not possibly be a true representation unless they were both in reality the _same beast_, they being represented as two only for the purpose of describing the two phases of roman history--pagan and papal. with this point established, that these two forms of roman history are the same beast, we are now prepared to understand the statement that the beast "was and is not, and yet is." this is equivalent to saying that the beast existed, it ceased to exist, and then it came into existence again. this was exactly the history of rome. its downfall under the pagan form was described under the fourth trumpet as an eclipse of the sun, moon and stars, so that they shone not for a third part of the day and night. for a time it seemed not to exist. a little later the eclipse is lifted; the beast exists again under the papal form. in this is set forth clearly the wounding and the healing of the beast. the wound was inflicted on its sixth, or imperial, head (for the first five had already fallen, according to the historical facts just related), being accomplished by the hordes of northern barbarians overturning the empire of the west. it appeared for a time that the beast was indeed wounded unto death; but not so: to the surprise of all, he survived under the form of the seventh head. at this point the question is sure to be asked, how could the beast continue to live if its seventh head was to continue but "a short space"? this is accounted for by the fact that there was what might be appropriately called an eighth head, but which was in reality of the seven. "and the beast that was, and is not, even he is the eighth, and is of the seven." verse . the identification of the seventh head will now make the matter complete. the facts all meet in the carlovingian empire, or the empire of charlemagne. in the year charlemagne completed the work begun by pepin twenty years before and overthrew the kingdom of the lombards in italy, which was the last of the three horns plucked up before the little horn of daniel. by this victory he became complete master of italy, and he received the title patrician of rome. this was not merely an honorary title, such as had for ages been conferred upon certain individuals; but it was a distinct form of civil government and supreme, taking the same rank with that of the consular, the decemvirate, the triumvirate, etc., in the earlier history of the nation. it lasted, however, only "a short space," or twenty-six years, when charlemagne, having extended his conquests over all the western part of europe, assumed the imperial title and thus revived the empire of rome in the west under its gothic form. in his decline and fall of the roman empire, gibbon says: "in the twenty-six years that elapsed between the conquest of lombardy and his imperial coronation, rome, which had been delivered by the sword, was subject, as his own, to the scepter, of charlemagne. the people swore allegiance to his person and family; in his name, money was coined, and justice was administered, and the election of popes was examined and confirmed by his authority--except an original and self-inherent claim of sovereignity, there was not any prerogative remaining which the title of emperor could add to the patrician of rome." this decisive testimony by the highest authority on the subject shows conclusively that all the power of sovereignty resided in charlemagne as the patrician of rome, and that this, therefore, is a proper head to be ranked with the other six that preceded it.[ ] [footnote : commentators frequently identify the seventh head with the exarchate of ravenna. after the overthrow of the kingdom of the ostrogoths in italy by belisarius, the general of justinian, about the middle of the sixth century, the territory became subject to the emperor of the eastern empire and was ruled by him through an exarch whose place of residence was ravenna. this exarchate (sometimes called _patriciate_) continued until about the middle of the eighth century, when it was terminated by astolphus, king of the lombards, who made ravenna the capital of the lombardic kingdom in . three years later the lombards were defeated by pepin, who made the holy see a present of the lands he conquered from them--the origin of the temporal power of the popes. pepin was succeeded by his son charlemagne, who was appointed _patrician_ of rome, by the pope, in . during the last half century that the exarchate of ravenna remained its existence was but little more than a name, the real power of government being usurped by the papacy. it could hardly be considered an inconsistency were we to interpret the seventh head as signifying both the patriciate of ravenna and the patriciate of charlemagne that closely followed it; but in the present work i have restricted its application to the latter form because of its distinctive characteristic as constituting a supreme civil power entirely independent of the empire of the east, and because of its importance in the revival of the empire of the west.] this head, however, continued only "a short space"; and an eighth arose on christmas, the first day of the year (as time was then reckoned), when charlemagne was crowned emperor of rome, and thus revived the empire of the west. this eighth head, however, was "of the seven"; for it was the same as the sixth, both being imperial--the first being in the augustan line, and the other in the carlovingian, and separated from each other by the seventh, or patriciate. considered one way, there were eight heads, but two of them were alike, hence only seven; for the eighth was of the seven. according to verse it was under the eighth head that the beast subsisted at the time he was carrying the woman of this chapter, which exactly accords with the historical facts in the case; and the same was continued in a line of emperors reaching down to the time of the french revolution. the ten horns had "received no kingdom as yet." this signifies that at the time when the revelation was given they had not yet arisen. when they did come into existence they were to receive power as kings with the beast and were to give to it their power and strength. it is a singular fact that a distinct head should continue to exist after these horns had arisen and developed into powerful kingdoms; but herein the remarkable accuracy of prophecy is clearly shown. it is said that they should make war with the lamb and that the lamb should overcome them. some think that this has reference to the persecution of the saints during the dark ages; but it seems to me that it would have been stated differently if such were its meaning. it may be a prophetical reference to the battle of armageddon, which will be terminated by the coming of the son of god himself to overthrow completely all the powers of wickedness. . and he saith unto me, the waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. . and the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. . for god hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of god shall be fulfilled. . and the woman which thou sawest is that great city, which reigneth over the kings of the earth. the special thoughts contained in these verses have been so far explained already that it is unnecessary to go over the same ground again. already the civil powers of europe are beginning to cast this woman aside as an old, wrinkled, haggard prostitute is cast off by her lovers. already they have deprived her of all temporal authority such as she possessed in guiding this beast of chapter , as explained under the fifth plague in the preceding chapter. whether they are destined to become a still greater enemy to her, the future will determine. chapter xviii. and after these things i saw another angel come down from heaven, having great power; and the earth was lightened with his glory. . and he cried mightily with a strong voice, saying, babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. . for all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. a movement of mighty power is symbolized in these verses. the chronology of the events described in the preceding chapter brings us down to the time when the ten horns turn against the papacy by depriving her of her temporal authority. this, as we have already seen, was completely fulfilled in and constituted the fifth plague. in the description of the sixth plague which followed, it was shown that the great city which was invaded was composed of three parts--paganism (the modern form of the dragon power), catholicism, and protestantism. the same great city is here brought to view, and the angel from heaven, with a mighty voice, cries, "babylon the great is fallen, is fallen." this fall of babylon can not signify a literal destruction; for there are certain events to take place in babylon after her fall which entirely precludes that idea; for instance, the calling of god's people out of her, in order that they may not receive of her plagues. in these plagues is embraced her literal destruction, or complete overthrow. the fall is therefore a moral one; for the result of it is that babylon becomes "the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." protestants who make any attempt to interpret these prophecies usually limit the designation "babylon the great" in these verses to the church of rome, because the woman symbolizing the apostate church in the preceding chapter is denominated "babylon the great." ver. . but the same verse also declares her to be the "_mother_ of harlots;" and if she as a degraded woman stands as the representative of a corrupt church, her unchaste daughters, also, must symbolize churches that are her descendants; and if the real name of the _mother_ is babylon, as stated, the proper name of her harlot daughters must be babylon also. whether, therefore, the mother or the daughters are referred to, it is all "babylon the great," because it is all the same family and is a part of that "great city which reigneth over the kings of the earth." chap. : . we must, therefore, have something besides the mere title "babylon the great" to determine which division of the great city is referred to in a given instance--whether pagan, papal, or protestant. a careful study of the prophecy now under consideration will show that it has particular reference to the protestant division of babylon. it contained many of god's children; whereas paganism was always a false religion and never held any of god's saints. under the reign of catholicism, the people of god are represented in all the symbols of this book relating thereto as existing entirely separate from that communion. the description of this apostate church given in the preceding chapter shows clearly that instead of being partly composed of god's saints, she was their most bitter and relentless persecutor, yea, was "_drunken with the blood of the saints_, and with the blood of the martyrs of jesus." this is definite proof that the present phase of babylon under consideration is the protestant division; and her moral fall is the grand signal for the escape of god's people who have partly composed her number, as the fall of ancient babylon was for the escape of the israelites. in their younger days the protestant organizations (symbolized by the daughters) were of much better character than the mother church from whom they descended. many of them started out on reform. while a spiritual people, god worked with them; but when they made their image to the beast, they suddenly declined, and this voice from heaven finally declares them to be in a fallen condition--entirely void of salvation, except a very few chosen saints that have not defiled their garments, contained therein. that this application of the term _babylon_ is correct, and also, the fallen condition ascribed to her in accordance with the facts, i will prove by the following testimonies of protestants themselves. the first is from vision of the ages; or, lectures on the apocalypse, by b.w. johnson, member of the christian sect. "it is needful to inquire what the term _babylon_ means. it occurs several times in the new testament. here (in the apocalypse) it is spoken of as 'that great city,' and her fall is doomed 'because she hath made all nations drunk with the wine of her fornication.' in rev. : , a scarlet harlot is seen sitting upon the seven-headed and ten-horned monster, and upon her forehead is written, 'mystery, babylon the great.' with this woman the kings of the earth are said to have committed fornication. in chapter the fall of the great city, babylon is detailed at length, and it is again said that all the kings of the earth have committed fornication with her. the harlot with babylon stamped on her brow, and the great city of fornication styled babylon, in chapters and , are one and the same existence. "there is an ancient city of babylon often mentioned in the old testament, but ages before john wrote, it had ceased to be inhabited, the only dwellers among its lonely ruins were howling beasts and hissing serpents. it has never been rebuilt to this day and has passed away forever. john refers therefore not to old babylon, but to some power yet unseen (when he was upon the earth), that should be revealed in due time, and of which old babylon was a symbol. let us notice some of the features of ancient babylon. " . on that site took place the confusion of tongues which divided those who before had been of one speech and one family, into various tribes and schisms at variance with each other and of various tongues. the word babylon, a memorial of this event, means confusion, and is derived from babel. " . old babylon persecuted the people of god and destroyed the temple in jerusalem. " . it carried the people of god into captivity. " . it was a mighty, resistless universal empire. the antitype, the spiritual babylon, must correspond. there is a power that exhibits all these characteristics. by apostasy from the truth it originated the schism which has divided the family of god into different sects and parties which speak a different spiritual language. it has carried the church into a long captivity by binding upon it the thralldom of superstition. it has been a constant persecutor of the saints, and has enjoyed an almost universal dominion. that power is the woman that sits upon the seven-headed beast ... the false woman, symbolical of a false church, the great apostate spiritual dominion of rome. and we may add, out of which have come--directly or indirectly--_all the religious sects of the present day_." dr. barnes says: "the word _babylon_ became the emblem of all that was haughty and oppressive, and especially of all that persecuted the church of god. the word here (rev. : ) must be used to denote some power that resembled the ancient and literal babylon in these characteristics. the literal babylon was no more; but the name might be used properly to denote a similar power." wm. kinkade, in bible doctrine, page , says, "i think christ has a true church on earth, but its members are scattered among the various denominations, and are more or less under the influence of mystery babylon and her daughters." alexander campbell says: "a reformation of popery was attempted in europe full three centuries ago. it ended in a protestant hierarchy, and swarms of dissenters. protestantism has been reformed into presbyterianism, that into congregationalism, and that into baptistism, etc., etc. methodism has attempted to reform all, but has reformed itself into many forms of wesleyanism. all of them retain in their bosom--in their ecclesiastical organizations, worship, doctrines, and observances--various relics of popery. they are at best a reformation of popery, and only reformations in part. the doctrines and traditions of men yet impair the power and progress of the gospel in their hands." on baptism, p. . again, he says: "the worshiping establishments now in operation throughout christendom, increased and cemented by their respective voluminous confessions of faith, and their ecclesiastical constitutions, are not churches of jesus christ, but the legitimate daughters of that mother of harlots, the church of rome." how any man could possess as much light on this subject as did mr. campbell, and then build a sect himself, is more than i can understand. lorenzo dow says of the romish church: "if she be the mother, who are the daughters? it must be the corrupt, national, established churches that came out of her." dow's life, p. . in the religious encyclopaedia, article antichrist, we read: "the writer of the book of revelation tells us he heard a voice from heaven saying, 'come out of her, my people, that ye partake not of her sins, and receive not of her plagues.' if such persons are to be found in the 'mother of harlots,' with much less hesitation may it be inferred that they are connected with her unchaste daughters, those national churches which are founded upon what are called protestant principles." in the encyclopædia of religious knowledge we read: "an important question, however, says mr. jones, stills remains for inquiry: is antichrist confined to the church of rome? the answer is readily returned in the affirmative by protestants in general; and happy had it been for the world had that been the case. but although we are fully warranted to consider that church as 'the mother of harlots,' the truth is that by whatsoever arguments we succeed in fixing that odius charge upon her, we shall, by parity of reasoning, be obliged to allow other national churches to be her unchaste daughters, and for this plain reason, among others, because in their very constitution and tendency they are hostile to the nature of the kingdom of christ." one of martin luther's guests remarked that the world might continue fifty years, and he replied: "pray god that it may not exist so long; matters would be even worse than they have been. there would rise up infinite sects and schisms, which are at present hidden in men's hearts and nature. no; may the lord come at once, for there is no amendment to be expected." mr. hartly, a learned churchman, has remarked as follows: "there are many prophecies which declare the fall of the ecclesiastical powers of the christian world, and though each church seems to flatter itself with the hope of being exempted, yet it is very plain that the prophetical characters belong to all. they all have left the true, pure, simple religion, and teach for doctrines the commandments of men." says mr. simpson, in plea for religion: "we protestants, too, read the declaration of the third angel against the worshipers of the beast and his image, and make ourselves easy under the awful denunciation by applying it exclusively to the church of rome; never dreaming that they are equally applicable not only to the english, but to every church establishment in christendom, which retains any of the marks of the beast. for though the pope and the church of rome is at the head of the grand twelve hundred and sixty years' delusion, yet all other churches, of whatever denomination, whether established or tolerated, which partake of the same spirit, or have instituted doctrines and ceremonies inimical to the pure and unadulterated gospel of christ, shall sooner or later share in the fate of that immense fabric of human ordinances." says mr. hopkins: "there is no reason to consider the antichristian spirit and practices confined to that which is now called the church of rome. the protestant churches have much of antichrist in them, and are far from being wholly reformed from the corruptions and wickedness, in doctrine and practice, in it. some churches may be more pure and may have proceeded farther in a reformation than others; but where can the church be found which is thoroughly purged from her abominations? none are wholly clear from an antichristian spirit and the fruits of it.... and as the church of rome will have a large share in the cup of indignation and wrath which will be poured out, so all the christian world will have a distinguished portion of it: as the inhabitants of it are much more guilty than others. there is great reason to conclude that the world, particularly that part of it called christian and protestant, will yet make greater and more rapid advances in all kinds of moral corruption and open wickedness, till it will come to that state in which it will be fully ripe and prepared to be cut down by the sickle of divine justice and wrath." mr. o. scott (wesleyan methodist) says: "the church is as deeply infected with a desire for worldly gain as the world. most of the denominations of the present day might be called _churches of the world_, with more propriety than churches of christ. the churches have so far gone from primitive christianity that they need a fresh regeneration--a new kind of religion." said t. dewitt talmage: "i simply state a fact when i say that in many places the church is surrendering, and the world is conquering.... there is a mighty host in the christian church, positively professing christianity, who do not believe the bible, out and out and in and in.... oh! we have magnificient church machinery in this country; we have sixty thousand american ministers; we have costly music; we have great sunday-schools; and yet i give you the appalling statistics that in the last twenty-five years, laying aside last year, the statistics of which i have not yet seen,--within the last twenty-five years the churches of god in this country have averaged _less than two conversions a year_ each! there has been an average of four or five deaths in the churches. how soon, at that rate, will this world be brought to god? we gain two; we lose four. eternal god! what will this come to?" bishop roberts said: "the popular religion of this country is not the religion of the new testament. it has some of its features but not all. it is lacking in grand fundamental elements. it answers many good purposes--restrains, refines, elevates, and gives to society a high grade of civilization; but fails to secure the great end which christianity is designed to accomplish--the salvation of the soul. it dazzles but to blind, it promises but to deceive; it allures by worldly considerations to a heaven of purity, which no worldling can enter; it gives to its votaries, who long to eat of forbidden fruit, the assurance of impunity from the threatened evils, and leads them on by siren strains from the paradise of purity into the broad road which ends at last in the blackness of the darkness of an eternal night of despair!" says the golden rule: "the protestants are outdoing the popes in splendid, extravagant folly in church building. thousands on thousands are expended in gay and costly ornaments to gratify pride and a wicked ambition, that might and should go to redeem the perishing millions! does the evil, the folly, and the madness of these proud, formal, fashionable worshiper, stop here? these splendid monuments of popish pride, upon which millions are squandered in our cities, virtually exclude the poor for whom christ died, and for whom he came especially to preach." the report of the michigan yearly conference, even as long ago as , published in the true wesleyan of nov. , says: "the world, commercial, political, and ecclesiastical are alike, and are together going in the broad way that leads to death. politics, commerce, and nominal religion, all connive at sin, reciprocally aid each other, and unite to crush the poor. falsehood is unblushingly uttered in the forum and in the pulpit; and _sins that would shock the moral sensibilities of the heathen, go unrebuked in all the great denominations of our land_. these churches are like the jewish church when the savior exclaimed, 'woe unto you, scribes and pharisees, hypocrites.'" robert atkins, in a sermon preached in london, says: "the truly righteous are diminished from the earth, and no man layeth it to heart. the professors of religion of the present day, in every church, are lovers of the world, conformers to the world. lovers of creature-comfort, and aspirers after respectability. they are called to _suffer_ with christ, but they shrink even from reproach. apostasy, _apostasy_, apostasy, is engraven on the very front of every church; and did they know it, and did they feel it, there might be hope; but alas! they cry 'we are rich, and increased in goods, and stand in need of nothing.'" i have by no means exhausted the supply of similar testimonies of protestants now before me, but for lack of space i must conclude. in the face of these amazing facts can any one deny that protestantism is a part of great babylon and is in a fallen condition? "the merchants of the earth are waxed rich through the abundance of her delicacies." a certain writer on this text has said: "who take the lead in all the extravagancies of the age? church-members. who load their tables with the richest and choicest viands? church-members. who are foremost in extravagance in dress, and all costly attire? church-members. who are the very personification of pride and arrogance? church-members. where shall we look for the very highest exhibition of the luxury, even show, and pride of life, resulting from the vanity and sin of the race? answer, to a modern church-assembly on a pleasant sunday." though this writer interpreted the text literally, yet he spoke a vast amount of truth, as every one knows. consider, too, the wickedness carried on everywhere in sect babylon unrebuked, with the preachers ofttimes in the lead. shows, festivals, frolics, grab-bag parties, cake-walk lotteries, kissing-bees, etc., etc. if the apostle were here to-day and we should inform him of a modern church entertainment where a bared female foot, projecting from beneath a curtain, was sold to the highest gentleman bidder, who had the privilege of kissing its owner and taking her to supper, he would probably answer, "have i not told you, 'babylon is fallen'?" if his attention was called to the fact that the members of a prominent church, in a novel entertainment, displayed the likeness of a donkey, minus the tail, while the members one by one were blindfolded, and, amid the uproarous laughter of the crowd assembled, were given the detached part to see who could place it the nearest where it belonged, he would say with double emphasis, "_have i not told you_, 'babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird'?" the "abominations" are by no means confined to the _mother_ in the revelation, but are also to be found in abundance in connection with her harlot daughters. . and i heard another voice from heaven, saying, come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. . for her sins have reached unto heaven, and god hath remembered her iniquities. . reward her even as she rewarded yon, and double unto her double according to her works: in the cup which she hath filled fill to her double. . how much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, i sit a queen, and am no widow, and shall see no sorrow. . therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the lord god who judgeth her. here we have a number of important truths brought before us--first, that god had a people in babylon who up to this time were free from her contaminations; second, that they received a positive call from heaven to "come out"; third, that all who refused to obey the heavenly command would become partakers of her sins and receive of her plagues; fourth, that those who came out were to pour the strongest judgments upon babylon--"reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled, fill to her double." it is evident that the "torment and sorrow" which god's people give babylon after their departure is not a temporal retaliation--for they never indulge in such, and the word of god forbids it--but is altogether of a spiritual nature; hence the fierce judgment they inflict is executing the word of truth, which brings to light all the wickedness and abominations contained therein. "death, and mourning, and famine" only remain. this symbolizes that all spiritual life has departed, while famine and mourning are left. that such is the actual fact is shown by the following lamentation of the late bishop r.s. foster concerning his own sect, the methodist episcopal: "the ball, the theatre, nude and lewd art, social luxuries, with all their loose moralities, are making inroads into the sacred enclosure of the church; and as a satisfaction for all this worldliness, christians are making a great deal of lent and easter and good friday, and church ornamentations. it is the old trick of satan. the jewish church struck on that rock; the romish church was wrecked on the same; and the protestant church is fast reaching the same doom. "our great dangers as we see them, are assimilation to the world, neglect of the poor, substitution of the form for the fact of godliness, abandonment of discipline, a hireling ministry, an impure gospel, which summed up is a fashionable church. that methodists should be liable to such an outcome, and that there should be signs of it in a hundred years from the 'sail-loft,' seems almost the miracle of history; but who that looks about him to-day can fail to see the fact? "do not methodists, in violation of god's word and their own discipline, dress as extravagantly and as fashionably as any other class? do not the ladies, and even the wives and daughters of the ministry, put on 'gold and pearls and costly array'? would not the plain dress insisted upon by john wesley and bishop asbury, and worn by hester ann rodgers, lady huntington, and many others equally distinguished, be now regarded in methodist circles as fanaticism? can any one going into the methodist church in any of our chief cities distinguish the attire of the communicants from that of the theater and ball-goers? is not worldliness seen in the music? elaborately dressed and ornamented choirs, who in many cases make no profession of religion and are often sneering skeptics, go through a cold artistic or operatic performance, which is as much in harmony with spiritual worship as an opera or theater. under such worldly performances spirituality is frozen to death. "formerly every methodist attended class and gave testimony of experimental religion. now the class-meeting is attended by very few, and in many churches abandoned. seldom the stewards, trustees and elders of the church attend class. formerly nearly every methodist prayed, testified or exhorted in prayer-meeting. now but very few are heard. formerly shouts and praises were heard; now such demostrations of holy enthusiasm and joy are regarded as fanaticism. "worldly socials, and fairs, festivals, concerts and such like have taken the place of religious gatherings, revival meetings, class and prayer meetings of earlier days. how true that the methodist discipline is a dead letter! its rules forbid the wearing of gold or pearls or costly array; yet no one ever thinks of disciplining its members for violating them. they forbid the reading of such books and the taking of such diversions as do not minister to godliness, yet the church itself goes to frolics and festivals and fairs, which destroy the spiritual life of the young, as well as the old. the extent to which this is now carried on is appalling. the _spiritual death it carries in its train_ will only be known when _the millions it has swept into hell_ shall stand before the judgment. "the early methodist ministers went forth to sacrifice and to suffer for christ. they sought not places of ease and affluence, but of privation and suffering. they gloried not in their big salaries, fine parsonages, and refined congregations, but in the souls that had been won for jesus. oh, _how changed!_ a hireling ministry will be a feeble, a timid, a truckling, a timeserving ministry, without faith, endurance, and holy power. methodism formerly dealt in the great central truth. now the pulpits deal largely in the generalities and in popular lectures. the glorious doctrine of entire sanctification is rarely heard and seldom witnessed in the pulpits." this lengthy quotation shows clearly the spiritual condition of methodism, and certainly she is no worse than the rest. god is calling his people out of "all the places where they have been scattered in the cloudy and dark day." ezek. : . those who refuse to walk in the light will go into darkness. god help people to "flee out of the midst of babylon, and deliver every man his soul." . and the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, . standing afar off for the fear of her torment, saying, alas, alas that great city babylon, that mighty city! for in one hour is thy judgment come. . and the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: . the merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, . and cinnamon, and odors, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. . and the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. . the merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, . and saying, alas, alas that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! . for in one hour so great riches is come to nought. and every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, . and cried when they saw the smoke of her burning, saying, what city is like unto this great city! . and they cast dust on their heads, and cried, weeping and wailing, saying, alas, alas that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. in this description we have a continuation of the judgments of babylon already introduced. it must be borne in mind, however, that this is the spiritual judgments following her moral fall, and not her final and everlasting literal destruction. the latter is described under another symbol a little further on in this series of prophecy. the symbol here is that of a great city, the grand metropolis of the world, the mart of earth's commerce; a superb city, their [_sic_] being no end to its luxuries and magnificence. in it everything that can minister to the appetite, gratify the taste, and feed the pride of the human soul is to be found in profusion, being described at length. this great city is suddenly afire, and her merchants and the great men of the world who sustain her are overwhelmed with sorrow at the sight of all their wealth disappearing. thus is great sect babylon represented. she is a mighty city extending not only over the apocalyptic earth, but, as symbolized by the ship-masters, sailors, and foreign traders, over the whole world. suddenly she is set on fire by heaven's truth and her spiritual magnificence destroyed. the apostle paul describes the great apostasy as a system that the "lord shall _consume_ with the spirit of his mouth, and shall _destroy_ with the brightness of his coming." thes. : . that spiritual consumption is now taking place in accordance with the symbols of this chapter, but the entire literal destruction of old babylon will take place coincident "with the brightness of his coming," as described in the following chapter. that sectarians are greatly alarmed over the sad condition of their fallen churches is clearly shown by the many quotations already given from protestant writers. they may not be aware that it is a judgment from heaven upon man-made organizations; but such we know it to be in the light of eternal truth. not only are they bewailing the loss of spiritual life and the desolating famine in sectdom, as was bishop foster and others, but they are beginning to tremble for their own safety and to wonder what the final outcome of it all will be. wherever the gospel truth has been preached in all its purity, the sectarian denominations have been left destitute of spiritual life; for the children of god have heard his call, "come out of her, my people," and have made their escape to zion. hence the ministers of babylon cry out continually, "stop! you are tearing our churches down," "you are taking our best members away from us," etc. but we can not withhold the truth; for the time has come when god is gathering his people together out of all the "places where they have been scattered in the cloudy and dark day" (ezek. : ) into the one church that jesus built. "babylon is fallen, is fallen." . rejoice over her, thou heaven, and ye holy apostles and prophets; for god hath avenged you on her. this verse is so clear that it requires no special explanation. god's people are delivered from sect babylon; and while the judgments of eternal truth are being poured out upon her, all heaven and earth is called upon to rejoice and to give glory to god. "we stand in the glory that jesus has given, the moon as the day-spring doth shine; the light of the sun is now equal to seven, so bright is the glory divine. "now filled with the spirit and clad in the armor of light and omnipotent truth, we'll testify ever and jesus we'll honor, and stand from sin babel aloof. "the prophet's keen vision transpiercing the ages, beheld us to zion return; we'll sing of our freedom, though babylon rages, we'll shout as her city doth burn." . and a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, thus with violence shall that great city babylon be thrown down, and shall be found no more at all. . and the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; . and the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. . and in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. following the moral fall of babylon and the call of god's people out of her, a mighty angel predicts her eternal doom. "with violence shall that great city babylon be thrown down, and _shall be found no more at all_." this doubtless has reference to the entire city of babylon in all her divisions brought to view in this series of prophecy and shows her final destruction at the coming of christ, when she shall suddenly be thrown with terrific force, like a great millstone descending into the sea, and "shall be found no more at all." according to the symbols here given she will be like a city completely destroyed, not one inhabitant or living creature remaining. thus her eternal doom is pictured and remains to be yet fulfilled. "and in her was found the blood of prophets, and of saints, and of all that were slain upon the earth." we have already shown that protestantism, as well as her mother romanism, has been guilty of shedding innocent blood; and as the term babylon includes both these divisions, when the great city is thrown down with violence, romanism and protestantism will sink together, and then this awful treasure--the blood of prophets and of saints--shall be brought to light in that last great day of god almighty. chapter xix. and after these things i heard a great voice of much people in heaven, saying, alleluia; salvation, and glory, and honor, and power, unto the lord our god: . for true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. . and again they said, alleluia. and her smoke rose up for ever and ever. . and the four and twenty elders and the four beasts fell down and worshipped god that sat on the throne, saying, amen; alleluia. . and a voice came out of the throne, saying, praise our god, all ye his servants, and ye that fear him, both small and great. . and i heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, alleluia: for the lord god omnipotent reigneth. . let us be glad and rejoice, and give honor to him: for the marriage of the lamb is come, and his wife hath made herself ready. . and to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. . and he saith unto me, write, blessed are they which are called unto the marriage supper of the lamb. and he saith unto me, these are the true sayings of god. . and i fell at his feet to worship him. and he said unto me, see thou do it not: i am thy fellowservant, and of thy brethren that have the testimony of jesus: worship god: for the testimony of jesus is the spirit of prophecy. the scene of this vision is laid in heaven. john heard a great voice of much people saying, "alleluia; salvation, and glory, and honor, and power, unto the lord our god." this great song of praise doubtless came from the lips of the angelic throng; for immediately the four living creatures and the four and twenty elders reechoed the same shout of praise, saying, "amen; alleluia." then came a voice from the throne calling upon the servants of god, both small and great, to unite on this occasion in one grand and sacred song of praise; and this sublime chorus fell upon the ear of the enraptured apostle "as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, alleluia: for the lord god omnipotent reigneth. let us be glad and rejoice, and give honor to him for the marriage of the lamb is come, and his wife [or bride] hath made herself ready." was not here a hearty response to that call, "rejoice over her thou heaven"? while this scene shows the interest all heaven takes in these wondrous scenes of earth, it is doubtless intended especially to represent the joy and thanksgiving of god's people who have "gotten the victory over the beast, and over his image, and over his mark, and over the number of his name." the marriage of the lamb which was about to take place was a special theme of joy on this occasion. in the scripture the term _marriage_ is frequently used to represent a special union between christ and his people. thus, the early church was represented as being free because of the death of the law, that they "should be _married_ to another, even to him who is raised from the dead." rom. : . so, also, the eternal union of christ with his people is here described under the figure of marriage. in one sense they have been married to christ all through this dispensation; in another sense they have not. the church has had the promise of this eternal union, hence she has been betrothed to christ; but left in the world, she has been driven into the wilderness, while a corrupt and drunken prostitute and her harlot daughters have been in the public view. now, however, the judgments of god have descended upon babylon, and the bride of christ appears in all her beauty again, "arrayed in fine linen, clean and white"; and the next great event is her public marriage to christ when he comes to claim her as his own. the marriage scene is one of the most joyful that we witness on earth, and among eastern nations especially was celebrated with great pomp and magnificence, the joy and splendor of the occasion being enhanced according to the rank and wealth of the parties. but earth has never witnessed such an event as this special _marriage of the lamb_. well may the inhabitants of heaven and earth, in view of this sublime spectacle, swell the song of praise--"let us be glad and rejoice, and give honor to him: for the marriage of the lamb is come, and his wife hath made herself ready." the special preparations that the bride is making represents the glorious holiness reformation that is now sweeping over the world, gathering god's people together for the splendid event. "blessed are they which are called unto the marriage supper of the lamb." "these are the true sayings of god." they are almost too glorious to be believed; still, they are no idle dreams of fancy: they are true, yea "the true sayings of god." in the contemplation of such a wonderful event, the beloved apostle was carried away, as it were, with holy enthusiasm, and he fell at the feet of the angel to worship. we do not know just what the motives or impressions were that caused him to do this. but his soul was full, full to overflowing, and he could not but adore and worship. the angel, however, refused the homage thus offered, by the declaration that he himself, also, was the servant of christ and one of the brethren that had the testimony of jesus; "for the testimony of jesus is the spirit of prophecy." the idea is: "i am a fellowservant with you, and we both have his testimony. you bear witness to him now in this present generation; i bear witness to those who are to come. you witness now of his death and resurrection; i tell of his future glory and triumphs. we are both, therefore, engaged in the same good work. the testimony of jesus and the spirit of prophecy are the same. to god, therefore, we must both bow." see remarks on chap. : . . and i saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true, and in righteousness he doth judge and make war. . his eyes were as a flame _of_ fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. . and he was clothed with a vesture dipped in blood: and his name is called the word of god. . and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. . and out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of almighty god. . and he hath on his vesture and on his thigh a name written, king of kings, and lord of lords. that the person described in this vision is christ is questioned by no one. he is the same one who appeared to john in the beginning. then he stood in the midst of the seven golden candle-sticks, the sure defense of the churches, holding the seven stars in his right hand. now, however, he appears from the opened heavens on a white horse, his mission "to judge and make war." the description of his person, his names, and his attributes, unmistakably proclaim him the son of god. he is the "faithful and true," the name by which he made himself known to the churches of philadelphia and laodicea. "his eyes as a flame of fire" denotes omniscience; and as a searcher of all hearts he made himself known to the church of thyatira. "many crowns" are a symbol of supreme sovereignty and doubtless signify his many victories. "and he had a name written which no man knew but he himself." he had names by which he might be known to mortals; but he had one name that no created intelligence could understand: it was known only to him. what that name was, of course, is not given; it could not be. if the human mind could not conceive it, human language could not convey it. we can know him as the faithful and true witness, as the word of god, and as king of kings and lord of lords; but there is one name that we can not know. his "vesture dipped in blood" refers, not to the blood of atonement, but to the blood of his enemies sprinkled upon his raiment in treading the winepress of god's wrath, and denotes that he was going forth to the dread work of vengeance. to this i shall refer more fully hereafter. his name is also called "the word of god," which, when used as a personal appellation in the scriptures, always signifies jesus christ. before considering his mission further and the armies that accompanied him, i wish to call special attention to the nature and the chronology of this event. if the present series of prophetic symbols (which begin with chap. ) is a narrative of continuous events reaching to the end, then the vision before us is a description of the second coming of christ, the event which was just previously announced and for which the bride had made herself ready. the usual interpretation given it is, that it is a sublime description of the servants of christ going forth under his direction to spread the truth everywhere among the nations--in short, that it is the triumph of gospel truth over error under the _providential_ government of christ. that such a meaning can be derived from the vision by taking it in a _figurative_ sense there can be no doubt, and this is what commentators generally do. they make the whole a figurative description of the triumph of the gospel, christ being present only by his superintending providence. it is made simply a highly poetic description of the victory of truth and righteousness. in this case, however, the principles of symbolic language are clearly abandoned and a mere ordinary figurative meaning given. if we follow strictly the laws of symbolic language, as we manifestly ought, we shall be compelled to take another view of it. in the first place, if this does not describe the actual coming of christ, then his second coming is nowhere described in the revelation. that so great an event should merely be alluded to in a few places and nowhere symbolically described seems incredible. at the judgment scene brought to view in the following chapter the presence of christ is _assumed_, but it is not stated. again, there are no victories of love and mercy described at all in the vision before us; but, on the contrary, it is a scene of fearful judgment--a terrible treading of "the winepress of the fierceness and wrath of almighty god," the complete overthrow of every opposing power; while the beast and the false prophet are represented as taken and cast alive into a lake of fire burning with brimstone. surely, this is not the work of the church of god. but let it be remembered especially that this last event takes place under the _seventh_ plague, which is the "filling up" of the wrath of god, and that christ previously announced under the sixth vial, "behold, _i come_ as a thief." christ comes in reality when this seventh plague occurs. to represent the glorious triumphs of christianity by the mission of the church, the gospel and the holy spirit, under the symbol of christ, going forth to judge, to make war, and to tread the winepress of god's wrath, is at war with every principle of symbolic language. but can this vision of christ upon a white horse denote a mere providential superintendence, such as christ constantly exercises over the church and its spiritual affairs on earth? certainly not by any principle of symbolic language. throughout the whole prophecy thus far we have seen that whenever any symbolic agent is brought upon the panorama, whether horseman, or beasts, or locusts, or harlot, or whatever else, it always denotes some corresponding agents appearing on earth and beginning their appropriate work. the symbolic agent is real. but here is a symbolic appearance of christ. by what law could such a symbolic appearance represent merely a providential superintendence? and if his appearance was necessary in this case, why was it not necessary in every event, to show that it was done under his direction? again, if this symbolic appearance of christ is not his real appearance, how can we tell that there is any reality in the appearance of the horsemen of the first four seals, the ten-horned beast, or the harlot woman? what right have we to remove one agent from the panorama as an actual agent there any more than another? and if this is not his real appearance, upon what principle of interpretation can we ever establish the fact of his second coming? it is evident to all that, if we can turn this agent into a mere providential one, we can do the same with another, and thus set aside his second coming altogether. then, what shall we say in the next chapter when some one steals our weapons and declares that the great white throne before which all the dead, small and great, stand is nothing but that providential government of god under which all sinners pass condemnation upon themselves and their sins find them out? if we can deal thus with symbols, we can do anything with them and can make out any meaning we please. the laws of symbolic language require us to take the appearance of christ in this vision just as we do the appearance of any other agent, as a real event. we can not consistently give it any other meaning. his _symbolic_ appearance must represent his _real_ appearance; otherwise, it can never be represented by anything. jesus appears in his own name and person because there is no other that can represent his infinite dignity and majesty. and the symbols connected with him denote the object of his mission and the work which he performs. his white horse shows him now a glorious conqueror; his crowns denote his supreme dominion; the sword of his mouth and his vesture dipped in blood denote the dread work of vengeance upon his enemies; while the army following him doubtless denotes the "ten thousands of his saints" that accompany him when he comes. jude . the bride has already prepared herself for his coming, and now the eternal union takes place. "blessed are they which are called unto the marriage supper of the lamb." . and i saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, come and gather yourselves together unto the supper of the great god; . that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses; and of them that sit on them, and the flesh of all men, both free and bond, both small and great. . and i saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. . and the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. these both were cast alive into a lake of fire burning with brimstone. . and the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. the foregoing explanation so nearly covers this ground that little remains to be said. the symbol is that of vast slaughter on a battle-field, which gathers all the birds of heaven and the beasts of the forest to the prey. the enemies gathered for this battle were "the beast, and the kings of the earth, and their armies," together with the false prophet. this is the grand confederacy of wickedness formed under the mission of the three unclean spirits that went forth, not only unto the kings of the earth, but also into the whole world. this is not a literal collecting of armies, hence not a literal slaughter upon a battlefield, nor a literal assembling of carrion birds; but it is a symbolic representation of the final and eternal destruction of the allied powers of sin. as will be further described in the following chapter, they were gathered together for the purpose of overthrowing the church of god and anticipated a complete victory in the battle of armageddon; but the sudden appearance of jesus christ to rescue his bride results in their complete overthrow. the special theme of this series of prophecy has been the history of apostate christendom; hence the beast and the false prophet are represented as being taken and thrown into the lake of fire burning with brimstone. "the remnant" that were slain refers to the other powers of wickedness not embraced in catholicism and protestantism this series being now traced to its close, the narrative returns to take up another important theme of prophetic truth. chapter xx. and i saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. . and he laid hold on the dragon, that old serpent, which is the devil, and satan, and bound him a thousand years. . and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. it is commonly supposed that the events here described are to occur at the second advent; but by considering carefully the different things enumerated in this chapter--the binding of the dragon; then a thousand years; after that the armageddon battle; and last of all the judgment scene, in which all the dead, both small and great, are rewarded, and all the powers of wickedness cast into the lake of fire--it will be seen at once that this is not a continuation of the series of prophecy immediately preceding, but an entirely new theme, running partly parallel with that series, and both ending at the same point--the second coming of christ and the general judgment, in which the lake of fire is the final doom of the combined powers of wickedness. in that series the beast and the false prophet--romanism and protestantism--were the chief powers of evil under consideration; in this series the dragon feature predominates. if this be not true, then there will be two judgment scenes and the wicked cast into the lake of fire twice. positive proof of the position here taken will be given as we proceed. the power here referred to as "the devil and satan" is also denominated "the dragon." this use of the definite article shows clearly that a particular character is designated--_the_ dragon--and implies that the object has already been introduced. in his first appearance upon the symbolic panorama (chap. : ) he is simply styled _a_ dragon, but in every subsequent instance he is called _the_ dragon, which proves that the same character is meant. in addition to the former remarks on chapter : relative to the terms applied to this antichristian power, the following quotation from the people's cyclopædia will throw some light on the subject: "in the mythical history and legendary poetry of almost every nation, the dragon appears as the emblem of the destructive and anarchistic principle.... like the serpent, the dragon is always a minister of evil ... the object of which is to fight order, harmony, and progress. in christian art, the dragon is the emblem of sin.... it is often represented as crushed under the feet of saints and martyrs.... sometimes its prostrate attitude signifies the triumph of christianity over paganism." art. dragon. considering this usage of these terms for ages, it is not strange that they were applied also to that great antichristian, persecuting system of paganism, which stood before christianity as its greatest barrier to "order, harmony, and progress." the angel that overthrew this public system of pagan infidelity symbolizes the primitive host of christians, the ministers in particular. some have supposed that he represented christ; but, as already shown conclusively, christ can not be symbolized by an inferior intelligence, hence always appears upon the scene in his own character, proclaiming his own eternal name. the fact that this angel possessed the key of the bottomless pit is no proof that he is christ, even though in chapter : jesus is said to have certain keys; for in chapter : we find that a _fallen star_--the symbol of mohammed--is said to have "the key of the bottomless pit" also. at the most, this expression is only a symbol of power and authority, be it good or bad. in the gospel the same figure is applied to god's ministers, where they are given authority to bind the powers of wickedness on earth. mat. : ; : . the chain is a symbol of the power to bind. when christianity first commenced its warfare with this huge system of error, almost the entire then-known world was under its deceptive influence; but by a long conflict, in which thousands of the noble followers of the lamb were slaughtered, this antichristian public system of pagan infidelity was at last completely overthrown, and the final result was, that the civilized world became as completely christian (nominally at least) as it ever had been pagan. this great transformation could never have been effected without the undying heroism and whole-hearted consecration of the first disciples of christ. from this time the dragon _as such_--as a public deceiver of the nations throughout the apocalyptic earth--was overthrown. this marks the beginning of the thousand years mentioned. since many of the principles of heathenism were copied by the church of rome, it may be difficult for some to understand at first why it is said that the dragon no longer deceived the nations after being cast down by primitive christianity; but this becomes clear when we consider what the dragon really was and what the church of rome was understood to be. a time came when the entire civilized world knew that heathenism as such was wrong and rejected the very idea of a plurality of gods; but they were led to believe that they could adapt many of their former rites and ceremonies to the worship of the one true god in whom they believed and thereby render acceptable service to him, and were sure that the romish church was the one true apostolic church. it was not the dragon, or heathenism, that then deceived them; it was christianity--_a false christianity_. the manner in which the people were deceived during the time following the casting down of heathenism in the beginning has already been considered in chapters xii, xiii, xvii, xviii, etc., covering the same period of time included in the one thousand years in the vision before us. we can not apply this period specified as literally one thousand years without varying from every principle of time prophecy in the revelation, for they are all symbolic; neither can we apply it according to the usual year-day method, which, signifying three hundred and sixty thousand years, would throw this series of events out of harmony with the time-periods allotted to the other themes of truth running over the same ground and terminating at the same point--the general judgment. therefore, to be consistent, we shall have to apply it as (so far as human knowledge of the exact dates is concerned) an indefinite length of time, on the same principle that "the hour of temptation" in chapter : , the three and one-half days in chapter : , and the "hour" in which the ten kingdoms receive power with the beast (chap. : ), etc., are applied. . and i saw thrones, and they sat upon them, and judgment was given unto them: and i saw the souls of them that were beheaded for the witness of jesus, and for the word of god, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with christ a thousand years. . but the rest of the dead lived not again until the thousand years were finished. this is the first resurrection. . blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of god and of christ, and shall reign with him a thousand years. we have in this description another division of the subject introduced--a history of god's people, or one phase of the church, during the same thousand years following the casting down of the dragon. "they lived and reigned with christ." it was those who had "part in the first resurrection" that were exalted to this honored position with christ. millenarians always _assume_ that this refers to a literal resurrection at the second coming of christ, but no such thing is hinted at. not one word is said about literally resurrected saints reigning. john says, "i saw the _souls_ of them which were beheaded for the witness of jesus ... and _they_ lived and reigned with christ a thousand years." nothing whatever is said about any reign on earth at all; but the description shows plainly that it was disembodied spirits that were reigning with christ in paradise during the period that followed the casting down of the dragon, which was in reality one of long apostasy and darkness on earth. before and during this conflict with paganism the church of god was publicly triumphant on earth. afterward, during the apostasy, a false church was, in the public view, triumphant, while the church of god was crowded out of sight into the wilderness. however, the reign of god's saints did not cease; for when they were slaughtered by their relentless persecutors and deprived of their reign on earth, they were, as symbolized by the man-child, caught up to god and to his throne and there "lived and reigned with christ" during the thousand years under consideration. this same thought concerning the reign of the martyrs in paradise while the powers of evil triumphed on earth, was brought to view on the opening of the fifth seal in chapter : - . "and when he had opened the fifth seal, i saw under the altar the _souls of them that were slain_ for the word of god, and for the testimony which they held: and they cried with a loud voice, saying, how long, o lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? and white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, _that should be killed as they were_ should be fulfilled." this quotation will make clear one point concerning the refusal of the martyrs to worship the beast and his image. we are not to understand that every soul of the martyrs john saw in these visions reigned during the entire period under consideration; but he beheld the reign of the saints above during the one thousand years, and he saw there the souls of all the martyrs--such as had been slain in the early days of christianity (chap. : ); such as refused to worship the beast and were martyred therefor (chap. : ); and also, such as "should be killed as they were" (chap. : ) and were put to death shortly after the formation of the image of the beast. chap. : ; : . this company of souls that the apostle saw reigning with christ above were those who had had part "in the first resurrection," which had made them "blessed and holy." they were not on earth; they were disembodied spirits above, hence had not been literally resurrected. the scriptures clearly teach that mankind in their ordinary condition are "_dead_ in trespasses and in sins," and that through salvation, which makes them "blessed and holy," they are "quickened" to a new life in christ. eph. : . that this is scripturally "the first resurrection" is proved most positively by the words of christ--"verily, verily, i say unto you, the hour is coming, _and now is_, when the _dead_ shall hear the voice of the son of god: and they that hear _shall live_. he that heareth my word, and believeth on him that sent me, _hath_ everlasting life, and shall not come into condemnation, but is _passed from death unto life_." john : , . although many other proofs could easily be given, this of itself is sufficient to establish the point that the host of early christians who had "passed from death unto life" in christ and who gave their lives gladly for the sake of christ, constituted the ones referred to as having had "part in the first resurrection." according to verse it was only on those who had part in the first resurrection that the second death had no power. the church at smyrna received the sure promise from christ himself that they should "not be hurt of the second death" (chap. : ); and this shows beyond all question that even at that early date they had had part in this first resurrection that makes men blessed and holy. it is the trick of beelzebub to deceive souls by causing them to overlook the fact that this first resurrection that made men blessed and holy is of a spiritual nature and to fix their hopes in two literal resurrections at the end. there will be but one literal resurrection then, as is clearly shown by the account given of the judgment in this chapter, verses - . the writer of the revelation declared positively, "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." chap. : . if this does not prove that there is but one literal resurrection when christ comes, then i would not know how to state such a fact if i desired. furthermore, jesus himself, in the same chapter in which he described "the first resurrection," says most positively that all the literal dead shall be resurrected at the same time. "marvel not at this," he says: "the _hour_ is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." john : , . this _hour_ certainly can not signify more than a short period of time. in their efforts to prove two literal resurrections, millenarians always quote with emphasis, "the dead in christ shall rise first." thes. : . in doing so they, either ignorantly or wilfully, wrest the scriptures to their own destruction; for any one can see at a glance that no such thing as two resurrections is even hinted at. verses - simply teach this, that the righteous who are living on the earth at the time christ appears will not ascend to heaven _before_ the righteous dead are resurrected, but the dead will rise first, then they will all be caught up together at one and the same time. the wicked are not mentioned in this connection; for, as stated, paul was writing this only for the comfort and the edification of the church. in the following chapter, however, their "sudden destruction" at the second coming of christ is mentioned as a warning to the church. it is evident that the first resurrection as applied in this connection specified particularly that phase of the church which, as symbolized by the man-child, was caught up to god through martyrdom and there "lived and reigned with christ." the other phase of the church, symbolized by the woman, is not said to reign with christ a thousand years, but, on the other hand, is represented as driven into the wilderness, her public reign on earth being ended by the holy city being trodden under foot of a profane multitude of apostate beast-worshipers; and the two witnesses, clothed in sackcloth, were prophesying only in a few isolated, individual hearts. a careful study of this scripture, taken in connection with others in the revelation applying to the same object, will show that all god's people, both those here brought to view during the thousand years and those following that period, are spoken of as dead people resurrected and reigning. they are considered under two phases--those who, as symbolized by the man-child, were caught up to god through martyrdom and there lived and reigned with christ; and those who, as symbolized by the woman, were deprived of their public reign on earth and were driven into the wilderness during the same period. the first phase were "priests of god and of christ" and reigned with him in paradise (chap. : - ); but "the rest," the phase symbolized by the woman, did not live and enjoy their public reign again, as in the early days of christianity, until the expiration of the thousand-year period. it is true that individuals on earth received life from god and were thus spiritually resurrected during the thousand-year period; but the dominant beast-power martyred them by thousands, the two witnesses were then in their sack-cloth state, and thus the public triumphal reign of the saints on earth ceased. the statement of verse five that "the rest of the dead lived not again until the thousand years were finished" should be applied not in an individual, but in a general sense, the same as the reign above during the same period is considered. there is also some doubt as to the authenticity of this sentence. it is not found in the vatican manuscript, which is one of the oldest in existence; and the syriac version, which has come down to us from early days through an entirely separate channel, does not contain it. however, it is evident that the phase of the church symbolized by the woman actually reigns triumphantly on earth after the thousand years is finished; for verses - of this chapter show that the dragon, combined with gog and magog, goes forth on the breadth of the earth to compass the camp of the saints just before the end of time. the fact that the reign of god's people on earth is divided into two distinct periods is shown also by other prophecies. in the seventh chapter of daniel is recorded a vision of four great beasts, symbolizing the babylonian, medo-persian, grecian, and roman empires. verse , connected with dan. : - , shows that the saints were to possess the kingdom of god before the overthrow of all these four kingdoms, which was actually fulfilled by jesus christ appearing during the reign of the roman empire and planting the kingdom of god in the earth. see mark : ; luke : ; : ; col. : . then follows a description of the rise of the papacy, which was to "_wear out the saints of the most high_" for a time, times, and the dividing of times--three and one-half times, or forty-two months, or, prophetically, twelve hundred and sixty years. this, as before explained, reaches to the year a.d. . during this period the public reign of the saints on earth ceased. then immediately following it is said, "the judgment shall sit, and they shall take away his dominion, to consume and to destroy it _unto the end_." this does not refer to the final judgment; it is a spiritual judgment that commences before that time and continues "_unto the end_." for example of a similar _judgment_ see acts : . god had a people during the protestant era who walked in all the light they possessed and who were filled with judgment against the beast-power that had worn out the saints for ages. and though in places some were put to death for refusing to worship the image of the beast that lifeless professors had set up, yet there were from time to time reformations that resurrected many people to life in christ. a little later, however, the real spiritual reign of the saints is perfectly restored in the pure gospel light of the evening time, and now the next verse is fulfilled, which says, "and the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most high, whose kingdom is an everlasting kingdom." it is only reasonable to suppose that the public reign on earth would commence gradually and would finally reach its perfect fulfilment, just the same as it ceased gradually in the beginning. therefore we can not point to a definite date exactly marking the end of the thousand years, any more than we can locate exactly the time of its commencement; but we must be satisfied just to consider this symbolic expression as covering a long period of time during which these important phases of deep truth are considered merely from a general standpoint. this special reign of a thousand years above is doubtless brought to our view for the express purpose of making the history of the triumph of christianity continuous. when interrupted on earth, the scene is suddenly transferred to paradise; then when the woman comes out of the wilderness and the public reign on earth begins again, while the woman is being prepared as a bride for the coming of the lamb, the scene, as the following description in verse also will show, is again transferred to earth. the reign above does not in reality cease with the expiration of the thousand years, but we are permitted to obtain a view of it only for that length of time during the down-trodden state of the church on earth. this reign of the martyrs' above is placed in direct contrast with the public reign on earth during the same time, which consisted of multitudes of people worshiping the beast, recieving his image and his mark. what the "thrones" on which they sat and the "judgment" given them signifies, i do not know for certain, but it is doubtless the same exalted privilege and authority which christ promised to all his over-comers--to sit with him on his throne. chap. : . . and when the thousand years are expired, satan shall be loosed out of his prison, . and shall go out to deceive the nations which are in the four quarters of the earth, gog and magog, to gather them together to battle: the number of whom is as the sand of the sea. . and they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from god out of heaven, and devoured them. . and the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. the loosing of satan, or the dragon, is the first important point to be considered. before this matter can be rightly understood, however, we must take into account carefully certain facts regarding his binding. it was not the dragon as a political power that christianity attacked (it did not labor to that end), but it was its huge public system of false belief that was overthrown. this great system, as opposed to christianity, can all be summed up under the one word _infidelity_. _infidel_ signifies "a heathen; one who disbelieves in christ, or the divine origin and authority of christianity."--webster. this system was positively an antichristian power that sought by every possible means to destroy the religion of jesus and to blot out his very name. it failed in the attempt. it was bound. during the long reign of popery, when the doctrine was be-a-catholic-or-die, infidelity could not publicly lift its head in the sense in which it was cast down by the early christians. it had no power over the nations of the apocalyptic earth to then deceive them; but they were greatly deceived by a false christianity until almost all the world wondered after the beast. the release of the dragon, then, in order to be entirely satisfactory and consistent, must embrace the following points: first, it must at least include the development of a great public antichristian power whose avowed object is to destroy the whole fabric of christianity. second, being bound by divine power, his release must be the result of divine permission for a special purpose. third, the scene of his imprisonment must necessarily be the place of his release; namely, the earth--the apocalyptic earth--the territory of the roman empire. we find all these requirements meeting a most perfect fulfilment in the events described under the pouring out of the first vial, which was done by the direction of him that sat upon the throne. a sufficient history of that fearful system of infidelity which, through the labors of voltaire and his coadjutors, spread throughout all europe has already been given. the very object of the leaders of this movement was the extermination of the christian religion, and their secret watchword was "crush the wretch," meaning jesus christ. the dragon was loose in all his terrible features. the pagans upheld a false belief; these modern worshipers of the dragon did likewise and publicly exalted the "goddess of reason" as an object of devotion, setting aside every tenth day for their hellish orgies in her honor. the former endeavored to overthrow the christian religion; the latter had for its special aim the utter destruction of everything christian either in name or in character. this devilish system spread over all europe and almost undermined the whole fabric of society, and threatened to convert the world from christianity to the worship of the goddess of reason. its foothold gained was so extensive and its effects so far-reaching that prominent historians, d'aubigne among the number, have denominated the period of its greatest triumph "the day of reason." it is one of the three and one-half days covered by the prophecy in rev. : . i do not wish to be understood, however, as limiting the release of the dragon and his work to the system of infidelity that had its origin in france. i merely refer to that unfortunate system as the beginning of the dragon's release and work--the re-introduction to the world of those principles of public hostility to christianity which had lain buried since the days of pagan rome. the dragon in the beginning was a deceptive system, one that "deceived the whole world"; but its deceptions were uncovered by the light of christianity, and then it became the bitter public opposer of the religion of christ. in the release of the dragon the order is reversed. he first appears as the public enemy of christianity in the form already mentioned, but afterwards changes his tactics to milder methods in order the better to "deceive" the people, as we shall see hereafter. but there is another chapter in the history of the dragon's career that we must not overlook--his partnership with gog and magog. the original signification of the terms _gog and magog_ is difficult to ascertain, as all known accounts are conflicting. the terms occur in ezek. and also. in the revelation, however, it is clear that these terms are applied to romanism and protestantism, and under the special leadership of this spirit of antichrist they are gathered together to battle against the saints of the most high. i will again quote the description of this union as given under the sixth vial, which refers to the present time: "and i saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. for they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of god almighty.... and he gathered them into a place called in the hebrew tongue armageddon." chap. : - . it will be noticed that the field of operations under this grand confederation of the three unclean spirits is enlarged so that it includes not merely the apocalyptic earth, but "the whole world." in order to form a confederation of powers each of which holds its own distinctive principles, it is necessary that each make certain concessions, in outward appearance at least, so that they can work together in harmony against a common foe. in this case it will be necessary that three points be conceded before the dragon, the beast, and the false prophet can agree. first, the dragon must not appear in his true character as antichristian; he must be clothed in some different attire in order to "deceive." second, catholicism must stop her work of slaying those who disagree with her and cover up her true principles. third, protestantism must cease protesting against the abominations of catholicism. we are living in the time when this confederation of the powers of wickedness is being effected; therefore we must not expect to see the dragon as a terrible creature with heads and horns standing as the open adversary of god, but we must look for him dressed up in a garb "to deceive." if necessary he can place himself under a christian garb without violating his conscience--of which he has none. it will perhaps be beneficial to give the reader a short account of some of the forms under which the dragon is manifesting himself at the present time in order to "deceive" the people. it will be remembered that, in the description of the first vial, which represented the awful system of infidelity that was spread over europe, dr. adam weishaupt of the university of ingolstadt, formed a secret society under the name of the illuminati in order the better to spread these wicked principles. a quotation was also made showing that "_freemasonry_ being in high repute all over europe when weishaupt first formed the plan of his society, he availed himself of its secrecy to introduce his new order, which rapidly spread, by the efforts of its founders and disciples, through all those countries." now, if freemasonry was such an excellent channel for the dragon to begin his work through, is it not reasonable to suppose that he would still retain his position in that order, and especially since _the very name of christ_ is barred from its rites, rules, and ceremonies? and this thought is especially convincing when we consider the fact that freemasonry is in its very nature and constitution only a form of paganism. this vast body is founded on what they call the "ancient mysteries." the following is taken from masonic salvation by fred husted: "warburton says: 'each of the pagan gods had (beside the public and open) a secret worship paid unto him, to which none were admitted but those who had been selected by preparatory ceremonies called initiation. this secret worship was called "the mysteries."' "mackey, another member of this order, says: 'these mysteries existed in every country of heathendom, in each under a different name, and to some extent under a different form, but always and everywhere with the same design of inculcating (teaching) by allegorical and symbolical teachings the great masonic doctrines of the unity of god and the immortality of the soul. this one important proposition and the fact which it enumerates (states) must never be lost sight of, in any inquiry into the origin of freemasonry; for the pagan mysteries were to the spurious freemasonry of antiquity precisely what the masters' lodges are to the freemasonry of the present day.' "this is certainly a frank statement, coming as it does from a man who is an acknowledged and highly esteemed authority in matters pertaining to the craft. daniel sickles says, 'in egypt, greece, and many other ancient nations freemasonry, that is, the mysteries, was one of the earliest agencies employed to effect the improvement and enlightenment of man.' pierson says, 'the identity of the masonic institutions with the ancient mysteries is obvious,' which means clearly to be seen, manifest to any and all. "masons say that the order is founded on the bible--that is, unlearned masons say so. geo. wingate chase, in the digest of masonic law, says: 'the jews, the turks, each reject either the new testament or the old or both, and yet we see no good reasons why they should not be made masons. in fact, blue lodge [first three degrees] masonry has nothing whatever to do with the bible. it is not founded on the bible. if it were, it would not be masonry; it would be something else.' "sickles says in speaking of the third, or master mason's degree, 'there are characters impressed upon it which can not be mistaken. _it is thoroughly egyptian_.' he further says that the tradition is older by a thousand years than solomon. 'that our [masonic] rites embrace all the possible circumstances of man, moral, social, and spiritual, and have a meaning high as the heavens, broad as the universe, and profound as eternity.' sickles in gen. chiman rezon. "the writer was informed when the charges were given him 'that our ancient brethren worshiped in high hills and in low vales, and that guards were placed to keep off cowans or eves-droppers.' by referring to scripture we at once find the character of those who worshiped in high hills and low vales, and why they needed a guard to keep off eves-droppers. 'thou saidst, i will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.' jer. : ; : . 'ye shall utterly destroy all the places, wherein the nations which ye shall possess served other gods, upon the high mountains, and upon the hills, and under every green tree.' deut. : . 'enflaming themselves with idols under every green tree, slaying the children in the vales under the clifts of the rocks.... even thither wentest thou up to offer sacrifice.' isa. : - . they were not afraid of ahab and jezebel ( kings : ; kings : ), and they grew and multiplied in their reigns, and in the reigns of all those of whom it is recorded that 'they did that which was evil in the sight of the lord.' some of the kings of israel and of judah destroyed their high places for them and were highly favored of god for so doing. "again, 'the precepts of jesus could not have been made obligatory upon a jew. a christian would have denied the sanction of the koran. a mohammedan must have rejected the law of moses, and a disciple of zoroaster would have turned from all, to the teaching of his zend-avesta. the universal law of nature, which the authors of the old charges have properly called the moral, is therefore the _only law_ suited in every respect to be adopted as the masonic code.' mackeys' textbook, masonic jurisprudence. if the statements just quoted do not place the secret society of masonry on a footing decidedly pagan, it is difficult to say just where it does stand.... "tammuz, or osiris of egypt, who is declared to be the original of hiram abiff the temple-builder, is still mourned for. ezek. : . see young's analytical concordance or any standard greek mythology. now see piersons' traditions of freemasonry. 'the masonic legend stands by itself, unsupported by history, or other than its own traditions. yet we readily recognize in hiram abiff the osiris of the egyptians, the mithras of the persians, the bacchus of the greeks [god of drunkenness, or feasts and the like], the dionysis of the fraternity of artificers, and the atys of the phrygians, whose passions, deaths, and resurrections were celebrated by these people respectively.' thus it is clearly shown that each of these ancient nations had its counterfeit savior and redeemer, and it is here proved by the words of masonic grand masters, authors, and authorities, that masonry is of pagan origin." when we think of the millions of devotees of this form of paganism, multitudes of church-members and preachers, surely it is not difficult to see that the dragon is loose in deceiving power again. that he is meeting with great success in forming his confederation of all false religions, is obvious. the world's parliament of religions, held in chicago in the year , is an illustration of this statement. the dragon, the beast, and the false prophet met in "mutual confidence and respect," a "brotherhood" of religions. theism, judaism, mohammedanism, hinduism, buddhism, taoism, confucianism, shintoism, zoroastrianism, catholicism, the greek church, and protestantism in many forms--all these were represented. and the devotees of these religions met, as they said, "to unite all religion against all irreligion; to make the golden rule the basis of this union; and to present to the world _substantial unity of many religions_." the following are a few extracts from addresses made before the parliament. president charles carroll bonney, in the opening address, said: "worshipers of god and lovers of man: let us rejoice that we have lived to see this glorious day.... that we are permitted to take part in this solemn and majestic event of a world's congress of religions. the importance of this event can not be overestimated. its influence on the future relations of the various races of men, can not be too highly esteemed. if this congress shall faithfully execute its duties with which it has been charged, it shall become the joy of the whole earth, and stand in human history like a _new mount zion_, crowned with glory, and marking the actual beginning of a _new epoch of brotherhood_ and peace. _for when the religious faiths of the world recognize each other as brothers, children of one father_, whom all profess to love and serve, then, and not until then, will the nations of the earth yield to the spirit of concord and learn war no more.... we meet on the mountain height of absolute respect for the religious convictions of each other.... this day the sun of a new era of religious peace and progress arises over the world, dispelling the dark clouds of sectarian strife. _it is the brotherhood of religions._" chairman john henry barrows, in his address, said: "we are here not as baptists and buddhists, catholics and confucians, parsees and presbyterians, methodists and moslems; we are here as members of a parliament of religions, over which flies no sectarian flag, ... but where for the first time in large council is lifted up the banner of love, fellowship, brotherhood.... welcome, one and all, thrice welcome to the world's first parliament of religions! welcome to the men and women of israel, the standing miracle of nations and religions! welcome to the disciples of prince siddartha, the many millions who worship their lord buddha as the light of asia! welcome to the high-priests of the national religion of japan! this city has every reason to be grateful to the enlightened ruler of 'the sunrise kingdom.' welcome to the men of india, and all faiths! welcome to all the disciples of christ! ... it seems to me that the spirits of just and good men hover over this assembly. i believe the spirit of paul is here. i believe the spirit of the wise and humane buddha is here, and of socrates the searcher after truth.... when a few days ago i met for the first time the delegates who have come to us from japan, and shortly after the delegates who have come to us from india, i felt that the arms of human brotherhood had reached almost around the globe." world's parliament of religions, chap. iii. similar congresses have since been held. while i never expect to see all these principles of evil under one organized form, yet it is evident that the spirits of devils that have gone forth into "all the world" are uniting them all under one _spirit_--that of antichrist. another form in which the old dragon is manifesting himself and uniting thousands of people against the truth, and one in which the "miracles" ascribed to this latest confederation of satan are performed, is that of "christian science." attracted by its healing doctrine, multitudes are lured into this deceptive communion of mrs. eddy's. at the very best her system is, as every historian knows, only a slight revision of the oriental philosophy; and notwithstanding its forged name _christian_, it is truly subversive of the doctrine of christ. her grand central doctrine of the "allness" of mind and the unreality of matter is a true copy of the "fantastic idealism" of the gnostics. gnosticism was based on "speculative knowledge." so is mrs. eddy's theory. gnosticism denied the "_true humanity_ of the redeemer, and made his person a mere phantom, and his work a mere illusion." so does christian science. although mrs. eddy clamours loudly that her work is _christian_ and her multitude of followers believe her claim, still a careful study of her work science and health will convince any unprejudiced person that she utterly repudiates the atonement-work of jesus christ by denying his person and the reality of sin and matter. though the system may contain some good moral principles, yet it has no power to save men from sin, since it denies the existence of actual sin. her denial of the one personal god--"all is infinite mind, and its infinite manifestations,"-- is but a swing of the pendulum from the godless and graceless system of the materialistic philosophy propounded by darwin and haeckel and is as absurd and unscriptural (although opposite) as the rankest pantheism. the salvation of the soul through faith in jesus christ has absolutely no place in the christian science creed. it is nothing but a species of universalism. individuals of every evil class and character-- self-lovers, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasure more than lovers of god, profane, murderers of fathers and mothers, man-slayers, whoremongers, liars, drunkards, sorcerers, perjured persons, backbiters, haters of god, despiteful, inventors of evil things, implacable, unmerciful, abominable, and those unto every good work reprobate--any and all of these characters can and do come to the healers of christian science, and _not one word is said to them about getting salvation_ through repentance and living faith in the savior; but, on the other hand, they are received as follows: "as _children of god_ you have a right to the healing of your bodies"! the dragon is in it! i warn people to beware. "they are the spirits of devils, working miracles," and form an important proof that we are near the end of time. another form in which the dragon is manifesting his power on the deceptive and miracle-working line is modern spiritualism. multitudes of people of all classes are believers in this soul-destroying doctrine. the system is generally acknowledged to be but a modern form of what was anciently styled witchcraft, necromancy, magic, etc., while the mediums of to-day are of the same class as those formerly known as "witches," "sorcerers," "magicians." this they themselves often admit. the system is so well known both in doctrine and in its pernicious effects that i will not devote further space to the matter.[ ] in many other forms the dragon is working his deceptions upon the people. [footnote : for further consideration of this subject read the book "modern spiritualism exposed," by the publishers of this work.] millions of church-members and thousands of preachers are numbered among these antichristian organizations of freemasonry, christian science, spiritualism, etc., etc., gathered together under the influence of the spirits of devils working miracles, mighty signs, and wonders. on the other hand, the churches are filled with persons who in spirit are nothing but skeptics and infidels. said t. de witt talmage on one occasion, "there is a mighty host in the christian church, positively professing christianity, who _do not believe the bible_, out and out, in and in, from the first word of the first verse of the first chapter of the book of genesis, down to the last word of the last verse of the last chapter of the book of revelation." is it any wonder that such is the case when a large number of the preachers themselves are in reality skeptics? a newspaper clipping before me contains the following, uttered on march , , by the rev. b.a. green, pastor of the first baptist church, of evanstown, ill., before about a hundred of his fellow ministers: "all the truth in the world is not contained in one book, nor in books of theology, god was too big for one temple and he is also too big for one book. god is everywhere. his truth is found in all good books. the pastor of to-day should read the modern psychology and modern literature, _especially the works of fiction_ which deal with religious or social phases of modern life." a large portion of the sectarian ministry reject entirely the mosaic account of the creation, and accept instead the modern theory of evolution. the following quotation is from the rev. minton j. savage, pastor of the church of the messiah, new york, n.y., who is an acknowledged leader in the "higher criticism." this was in answer to an attack made on the higher critics by a convention of the american bible league. "the men who are leading in the higher criticism of the bible and who are now being assailed so bitterly by the american bible league, are representative scholars of the world, scientific thinkers, leaders, teachers, who have given us a new universe, a new conception of god, a new idea concerning the origin and nature of man. they are not seeking to support or to undermine anything. they are seeking for the truth as the only sacred thing on earth. "i would like to consider what this book is about over which all this controversy is raging. it is really not one book, but sixty-six small volumes. they were written during a period of nearly a thousand years, in different countries, by different people. the first book was written about eight hundred years before christ. the first five books of the bible were written between five and six hundred years before christ. the historical books tell us about the day of judges, then of kings, the wars of israel, until the time of captivity. then the book of job, purely anonymous, and no one knows who wrote it. then the book of the psalms, the hymn-book of the people of israel, and the books of the prophets. it would be more proper to call them preachers, for they make no effort to foretell anything, but merely told the people that if they followed certain lines of conduct certain things would happen. "no book was placed in the bible by anything that claimed to be divine authority. no law concerning the biblical canon was ever issued by the church earlier than the sixteenth century and that changed nothing; it simply recognized what had come to be a fact. these books drifted together and came to be bound as one, by force of gravity, by common consent, and there are one or two books in the new testament which scholars could miss without feeling any the poorer. "nobody, then, is assaulting the bible, for the simple reason that the bible as such has never made any claim. the bible does not claim to be inspired; it does not claim to be infallible. no writer of one book is authorized to speak for the author of any other book. one verse is sometimes referred to as meaning something. the writer of the last book in the bible utters a curse against anybody who should presume to add to or take from the words of that book. he does not say that the book is infallible; he simple curses anybody that interferes with it, as shakespeare uttered a curse against anybody who interfered with his bones. i suppose that god might have given us an infallible book, if he had chosen, and if he had given us such a book he would have made us sure that it was infallible." "if i were compelled to believe that god holds me responsible for adam's sin and that the immense majority of the world is doomed to everlasting torment, and that only a selected few here and there are to enter eternal felicity, i might bow my head and accept it, but i could not rejoice in it. it is barbarous. men who try to make us accept such dogmas are the real infidels of the world, and it is infidelity which they are creating--infidelity a hundred times worse than that which they call by the name. if you would blot out every bible in the world to-day you would not even endanger its life, nor would you destroy religion." from _the toledo news-bee_, may , . all these allied powers of wickedness in conflict with the few of god's saints who serve him acceptably, constitute the battle of armageddon--that battle of the last great day. it is not a literal collecting of armies nor a literal conflict, but a fierce battle between truth and error. the outward indications are that the enemies of god will triumph; but let us remember that it is destined to "end in the victory of him unto whom triumph belongs." fire will come down from god out of heaven and devour them. this symbol is doubtless taken from the circumstance of elijah where he commanded fire to come down and destroy his enemies; and it will be as with such an overthrow that the powers of wickedness shall meet their doom in that last great day of god almighty. . and i saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. . and i saw the dead, small and great, stand before god; and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. . and the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. . and death and hell were cast, into the lake of fire. this is the second death. . and whosoever was not found written in the book of life was cast into the lake of fire. this series of events, as far as it pertains to the doom of evil men, ends properly with verse , where the combined powers of wickedness are represented as being cast into the lake of fire. this last event, however, is in the present scene more fully described. it is fitting that the judgment scene should be more fully described; for with this chapter we have the last special history of the powers of evil given. many times we have been led up to the time of the final overthrow of all the powers of wickedness, but the manner in which that great event occurs has not been perfectly detailed. here we have another illustration of that principle of symbolic language laid down in the beginning--that objects and events whose nature forbids their symbolization appear under their own names or titles and their description must of necessity be literal. the appearance of the great god must be considered an actual event; for, as clearly shown, he can not be symbolized, neither can he appear as the symbol of some other object, from the fact that there is no other object of analagous nature of which he could stand as the representative. the resurrection of itself is an event of such a peculiar nature as to forbid its symbolization. what is there analagous to it which could here be employed? there are, perhaps, analagous changes in the vegetable and animal kingdoms; but symbols drawn from that quarter would indicate some political change instead. paul may, indeed, speak of the decay and the growth of seeds to _illustrate_ the resurrection; but the decay of a seed does not _symbolize_ the death of a saint, neither does its germination _symbolize_ his resurrection. nor is there any change that can do it. there is the same necessity of speaking of the resurrection in its literal meaning as there was of representing the spirits of the martyrs under their own appropriate titles. the earth and the heaven fleeing away from before god's presence so that no place is found for them, must be understood as describing the literal dissolution of this world when christ comes; for it is clear from the scriptures that such an event will occur at that time. peter says that "the day of the lord will come as a thief in the night; in the which _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_." pet. : . nothing can be found to symbolize perfectly such a mighty event; hence it appears as a literal description of the final catastrophe of this old world. it is evident that there are symbols connected with this appearance of god, as truly as there were symbols connected with christ in his appearance in chap. . the _throne_ is a symbol of judgment and of supreme sovereignty, its dazzling whiteness indicating the impartiality and justice of the proceedings. the _books_, likewise, are symbols. we are not to suppose that there are literal books in heaven, in which christ or some angelic secretary notes down all the affairs of earth. the language and the symbols of scripture are accommodated to the human understanding, hence books are used as a symbol to denote that the character and the actions of men are all as perfectly known and remembered as if they had been recorded in the archives of heaven. the _book of life_, in which the names of the faithful are often said to be inscribed, denotes that god knows all his chosen people. in the following chapter it is called the lamb's book of life. this scene, then, as a whole, is a sublime description of the resurrection and the final judgment of all men and the dissolution of the earth on which we now live. that the righteous will be judged at this time is shown by the fact that the book of life, in which the names of the righteous only are recorded (chap. : ; exod. : ), will also be opened; and verse fifteen implies that the names of some during this judgment scene were found recorded in that book. the wicked receive their eternal portion by being cast into the lake of fire; while the reward of the righteous is described in the remaining part of this series, contained in the two following chapters. chapter xxi. and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. . and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband. . 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. . 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. the events of this chapter are a continuation of the series of prophecy considered in the preceding one, only describing an entirely different phase--the final reward and eternal home of god's people. we have traced many series of prophecies through the long weary pathway of centuries, only to find the termination of the powers of wickedness in the lake of fire at the end of time or their overthrow otherwise set forth under appropriate symbols; but in no instance has the final reward of god's people after the judgment been fully described. that glorious event of the future was referred to in chap. as the final in-gathering of the redeemed "of all nations, and kindreds, and people, and tongues." the description however, was incomplete. since the eternal abode of the wicked is referred to often, the subject would seem incomplete without a description of the final glories and triumphs of the redeemed in their future and eternal home. though their earthly pilgrimage is fraught with sorrow, death, pain, wretchedness, and misery, by the hands of their violent oppressors, yet they shall witness the complete overthrow of all their enemies in the lake that burns with fire and brimstone, and they themselves shall be rewarded eternally; for "god shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain; for the former things are passed away." it is fitting that such a sublime theme should be reserved as the grand climax of the book of revelation. with the dissolution of the earth on which we live, which event has just been described, it is evident that the many lines of prophecy leading up to that great event are no longer under special consideration, but that a new theme subsequent to the judgment scene is introduced with the words of the revelator immediately following--"i saw _a new heaven and a new earth:_ for the first heaven and the first earth were passed away; and there was no more sea." the heaven, earth, and sea that passed away certainly refers to the earth that now is and to the aerial heaven surrounding it; therefore the new heaven and the new earth brought to view must signify the future and eternal home that jesus went to prepare. we could not consistently make the one literal and the other symbolical. this accords perfectly with the teaching of the apostle peter where he says: "the day of the lord will come as a thief in the night; in the which the 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." pet. : - . the holy city of god, the new jerusalem, is next introduced. since this meets its fulfilment in the new order of things subsequent to the judgment scene, it must have special reference to the future abode of the saints in the new earth. many of the symbols here describing the new jerusalem, and even new jerusalem itself, are often used to set forth the church of god in the new testament dispensation. the church on earth and the church of god in heaven are in one important sense the same thing, as they constitute but one family (eph. : ); yet in another sense there is a difference, and the proper distinction must be observed even when the same symbols or titles are used to describe or designate both phases. a similar two-foldness is seen in many lines of truth. in heb. : , , we are represented as dwelling in the city of god in this dispensation; yet verse of this chapter and the fourteenth of the following chapter plainly show our entrance into the city at the end. the scriptures represent god as dwelling on earth in his church, which, of course, is considered in a spiritual sense; but his actual throne and place of abode is in heaven. a new creation brought about by christ in his first advent is set forth by various texts; still, it remains a fact that a new creation will actually be brought to view after the present world is no more and that the same will be our eternal home. we obtain spiritual life through christ now, hence have right to the tree of life; yet in another sense our access to the tree of life is at the end and we then enter in through the gates into the city. chap. : . hence it is proper to speak of the city of god as both present and future, by observing the proper distinction, just as the scriptures speak of the church in a twofold sense as being both on earth and in heaven, or of the spiritual kingdom in the present and the eternal kingdom in the end. it is scriptural to speak of god's throne as being on earth in the midst of his saints in a spiritual sense and also of its being located in heaven. the tree of life is a present realization spiritually and also a future reality. we dwell in the city of god now--in the suburbs, as it were--but we shall "have a right" to it in the future state when we are ushered into the very heart of the great metropolis and stand before the actual throne of the deity, in the presence of his august majesty. in the new testament dispensation the heavenly elements of the new jerusalem have descended to earth in the form of the new covenant, and god's people obtain a foretaste of heaven's glory and are made pure even as christ is pure, and are therefore represented as having "come unto mount sion, and unto the city of the living god, the heavenly jerusalem" (heb. : , ); and god dwells with them in a very important sense. cor. : . they are one with the redeemed above, and together they constitute one "family in heaven and earth," all loving the same father, adoring the same king, drinking from the same fountain of life eternal, and all basking in the same divine light that beams from the throne of god. in another sense, however, there is a difference between them; for they are separated by the line of mortality, one phase being located on earth and the other in heaven. but when at the last day the redeemed of earth have access to the tree of life in its perfect sense, there will be henceforth only one phase to the new jerusalem, or church of god, which will be in its relation to the new earth, as specially described in the prophecy under consideration, when "_all things_" are made new and "the former things are passed away." . and he that sat upon the throne said, behold, i make all things new. and he said unto me, write: for these words are true and faithful. . and he said unto me, it is done. i am alpha and omega, the beginning and the end. i will give unto him that is athirst of the fountain of the water of life freely. . he that overcometh shall inherit all things; and i will be his god, and he shall be my son. . 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. the declarations contained in these verses proceed from god himself and announce the fact that he hath now fulfilled all that he designed. his promises to his faithful children are brought to pass, as well as his threatening to his foes. all things are made new and the former things are passed away. not only has the strife, the commotion, and the sin in the old order of things passed away, but the new creation, wherein dwelleth righteousness, has been introduced, the grand long-looked-for era of eternal blessedness to the saints. oh, halleluiah! "and he said unto me, write: for these words are true and faithful." "and he said unto me, it is done. i am alpha and omega, the beginning and the end." when the seventh angel of chap. : poured out his vial, the voice of god from the throne said, "it is done," signifying that the last judgments were complete. here again the same voice is heard as before, referring to the same thing--the accomplishment of god's great purposes. the enemies of the church have been overthrown, her long period of warfare has ended, and the eternal day of zion's glory has come. then follow his blessed promises held out to the faithful, and also the reward to the wicked. these are to be understood as referring to these classes, not at the day of judgment, but when the revelation was given to john and therefore to us. "i will give unto him that is athirst of the fountain of the water of life freely. he that overcometh shall inherit all things [in the margin, _these things_]: and i will be his god, and he shall be my son." "this is the reward in reserve for those who endure through this period of trial and overcome at last. they shall drink of living waters, which will be sweet and refreshing indeed to those who have toiled through this fight; and they shall inherit these things--these new heavens and earth. god shall be their god, and they his sons. oh, what an honor! what a destiny in reserve for the faithful! with what glorious anticipations may the believer look forward to the revelations of that day, and with paul say, 'if by any means i may attain unto the resurrection of the dead.' "what warning also to the wicked! the same voice that utters the promise, pronounces also the threatening. 'the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.' god says, 'these words are true and faithful.' they came from him who sat upon the throne, the alpha and omega. he has put his everlasting seal to them, and pledged his veracity to their truth." dear reader, will you accept the word of him who can not lie and choose to suffer affliction with the people of god until our lord shall come to call his ransomed home? or will you decide to enjoy the pleasures of sin for a season, only to be resurrected at the last great day to "shame and everlasting contempt"? there is no intimation of future salvation for the transgressor. the lake of fire still stands as the symbol of eternal destruction, and into it the fearful and unbelieving and wicked of every name are cast. . and there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, come hither, i will show thee the bride, the lamb's wife. . and he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy jerusalem, descending out of heaven from god, . having the glory of god: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; . and had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of israel: . 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 in them the names of the twelve apostles of the lamb. . and he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. . and the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. the length and the breadth and the height of it are equal. . and he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. . and the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. . and the foundations of the wall of the city were garnished with all manner of precious stones. the first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; . the fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. . and the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. . and i saw no temple therein: for the lord god almighty and the lamb are the temple of it. . and the city had no need of the sun, neither of the moon, to shine in it: for the glory of god did lighten it, and the lamb is the light thereof. . and the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it. . and the gates of it shall not be shut at all by day: for there shall be no night there. . and they shall bring the glory and honor of the nations into it. . and there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the lamb's book of life. we have here a magnificent description of the new jerusalem, representing the home of the redeemed. the various symbols employed in its description must of course he understood as symbolical. we have no means of knowing just what our future home will be like; but that it will be a place of wondrous beauty and transcendent glory is shown by the fact that everything which is considered grand and glorious in this world is here chosen to represent the home of the redeemed. the symbols selected to describe it are objects of such priceless worth, even exceeding royal splendor, that we pause in astonishment and exclaim, "what must the reality be?" the conditions upon which entrance to this city may be obtained (ver. ; chap. : ) show clearly that our future and eternal home is the chief burden of this vision and not merely our spiritual inheritance in this world. "in approaching jerusalem, the traveller is not aware of its proximity, until, ascending an eminence, the glorious city bursts upon his astonished vision, when he is ready to exclaim with the psalmist--'beautiful for situation, the joy of the whole earth is mount zion, on the sides of the north, the city of the great king.'" psa. : . john was carried to "a great and high mountain," from which commanding point of view he was enabled to survey in all its boundless extent the surpassing glories of the new jerusalem. never did imagination conceive anything approaching the sublimity and grandeur of the scene here described by the pen of inspiration. it was "a great city"--how great we shall soon discover--the _holy_ jerusalem, descending out of heaven from god. the ancient city of jerusalem was regarded as sacred because in it god had recorded his name, and it contained his holy temple, his place of residence on earth. thither the tribes of israel went up to worship; "jerusalem is the place where men ought to worship." so, also, this new jerusalem was "_the holy city_," an antitype of the former. it is described as "having the glory of god, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal." "the glory of god" was that visible manifestation, called the shekinah, which jehovah made of himself in the tabernacle of his ancient people. the following facts concerning it will give us an understanding of its signification as connected with the new jerusalem: "jehovah was the accepted king and lawgiver of his people israel, and he had his tabernacle among them, where he abode by his presence, where he might be approached and consulted, and make communications of his will. that visible presence was 'the glory of god' or the shekinah; and the jews regarded it with the highest possible veneration, as the embodiment of the deity. the sacred writers often speak of it in the same terms as of jehovah himself. they refer to this when they speak of _seeing god_. 'then went up moses and aaron, nadab and abihu, and seventy of the elders of israel, _and they saw the god of israel_.' ex. : , . 'i saw also the lord sitting upon a throne, high and lifted up, and his train filled the temple.' isa. : . and again in verse : 'for mine eyes _have seen_ the king, the lord of hosts.' the spiritual essence of god can not, of course, be revealed to mortal vision, yet there was a manifestation of the deity which was made visible to the eyes of men, and which moses and isaiah speak of as _seeing god_. it is spoken of as the _presence_ and _face_ of jehovah. 'and he said, _my presence_ shall go with thee, and i will give thee rest.' ex. : . 'and the lord spake unto moses _face to face_, as a man speaketh unto his friend.' ex. : ." the new jerusalem that john saw descending from god--which denotes its heavenly origin--had "the glory of god: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal." it dazzled as the purest diamond. in verse we are informed that it illuminated the whole city so that there was "no need of the sun, neither of the moon, to shine in it: for the _glory of god did lighten it, and the lamb is the light thereof_." in ancient times "the glory of god" filled the _tabernacle_, the place of his abode; but here it filled _the whole city_. in that tabernacle the shekinah was the manifestation of the divine glory of jehovah. in the new jerusalem jesus christ, who is "the brightness of his glory, and the express image of his person," illuminates the entire city of god. oh, halleluiah! in olden times the cities were surrounded with walls, designed as a defense against all enemies. the more important the city, the higher and stronger were the walls built. having walls, it was necessary also to have gates to furnish ingress and egress to the inhabitants. these gates were in charge of faithful guardians, who had authority to open and to close them according to the regulations of the city. in accordance with this idea the city of god is represented as having "a wall great and high." this wall represents the security of zion, whose inhabitants within can rest in peace and safety. the three gates on each side represent the free and easy access into the city from every quarter. anciently, it was customary to give names to the gates of a city, just as we now do to our streets. the gates of this holy city were named after the twelve tribes of the children of israel, which embraced all god's ancient covenant people, and which denotes the perfection and completeness of our heavenly home as including all the spiritual israel. "and the wall of the city had twelve foundations, and in them the names of the twelve apostles of the lamb." the twelve foundations, or rather the twelve courses of stone in the foundation, are more fully described hereafter. the names of the twelve tribes were on the gates to denote that the city was composed of god's true and complete israel, and the names of the twelve apostles are on the foundation to denote that this contains the church which was "built upon the foundation of the apostles and prophets, jesus christ himself being the chief cornerstone." eph. : . the system of truth that they preached to the world forms the doctrinal basis of the church of god, they having received it from heaven "by inspiration of god," and their names all appear; and together they constitute one harmonious, solid foundation upon which the church shall stand forever. the dimensions of the city as measured by the angel are next given as twelve thousand furlongs, or one thousand five hundred miles. by the statement that the length, the breadth and the height are equal, some have supposed that the city was one thousand five hundred miles high. to quote the words of a certain commentator: "the language, however, will bear another meaning, which is far more natural. it is not that the length and breadth and height were severally equal to _each other_, but _equal with themselves_; that is the length was everywhere the same, the breadth everywhere the same, and the height the same. it was perfect and symmetrical in all its proportions. this is confirmed by the fact distinctly stated, that the wall was one hundred and forty and four cubits high, or two hundred and sixteen feet, a proper height for a wall; while it is said only that 'the length is as large as the breadth.'" this writer reckoned but eighteen inches for a cubit, whereas some figure twenty-two. a city one thousand and five hundred miles high with a wall only two hundred and sixteen or two hundred and sixty four feet high, would be altogether out of proportion. the wondrous dimensions of this city set forth the fact that our future home far exceeds in grandeur and extent everything that is looked upon as glorious upon earth. who ever heard of a city one thousand and five hundred miles square? we have had empires so large, but no such cities. in this representation the city does not encompass the entire earth as she in one sense really does, because it would be impossible thus to represent her and at the same time she be represented as a city within the earth, into which the nations bring their "glory and honor." the ancient city of babylon with its beautiful hanging-gardens, the very triumph of human skill, and the city itself lying in a foursquare, being fifteen miles on each side, was unsurpassed in human loveliness. but the city of god is represented as _fifteen hundred_ miles square, which dimensions are out of all proportion with anything existing on earth; hence its beauty and magnificence must be ascribed to god only. "and the building of the wall of it was of jasper: and the city was pure gold like unto clear glass." the jasper is the same crystal gem before mentioned. what a wondrous wall it must have been! it was not made of such common material as granite, freestone, or marble, which can make the most imposing structures that human pride can rear, and which are fit for the residence of lofty kings; but it was of jasper, clear as crystal. think of the wall of this holy city being nearly three hundred feet high and stretching around the city six thousand miles, all built of the purest diamond! no stretch of the human imagination can properly compass such a vision. in rearing earthly structures men seek such material as combine durability, cheapness, beauty, and ease of being wrought. look at this wall! for _durability_, it has the most indestructible material that can be found on earth. for _beauty_, the language of man can not even convey a meagre description of its amazing loveliness. for _cheapness_--god's riches were inexhaustible, hence it was not necessary to take this into consideration. for _ease of being wrought_--think of the vast amount of labor it requires to cut and shape even one large diamond, it being said to require in some cases years of incessant toil; yet god could afford to build the wall of this city of such material. oh, wonders of god's handiwork! how inexpressibly glorious! this, my dear reader, symbolizes the priceless worth of our eternal home, secured through the atonement. study the plan of redemption. there is nothing equal to it in the universe. "what is a man profited, if he gain the whole world, and _lose his own soul_?" men become greatly agitated over the announcement of the discovery of gold in the klondyke, in the australian continent, in california, and with feverish excitement they abandon their homes and rush headlong to the reputed el dorado, fearing neither famine, storms, deserts, nor the icy northern blasts. but all the gold ever mined from the bowels of the earth is insignificant and forms no comparison with the representation of this city. its streets and mansions were built, not of common cement, lumber, nor even granite and marble, but _of pure gold_. the twelve courses of stone in the foundation of the wall have already been mentioned. it is here particularly described. one might suppose that, according to human custom, rougher material would be selected for the foundation. not so, however. the most brilliant and costly gems were chosen to lay these courses. nothing cheap nor common had anything to do in the construction of this marvelous city. it was altogether beyond the reach of men to imitate: it was god's own handiwork; and we can not but admire its wondrous beauty. it is unnecessary to give a minute description of the gems of which these foundation-courses were composed. they were the most beautiful and costly of which men possess any knowledge. in appearance they represent various colors of the most delicate shades. royal persons wear even the smallest of these gems upon their persons and imagine themselves richly adorned; but in this city of god they appear in such abundance that they are even selected to form the basis, or foundation, of the wall. "and the twelve gates were twelve pearls; every several gate was of one pearl." we have rich necklaces of pearl; but where is the individual that was ever blessed with such a profusion of wealth that he could ornament the gates of a city with pearls? the gates of the new jerusalem, however, were not merely ornamented or studded with pearls--that were a very small thing for her--but each gate was of one solid pearl. to conceive the immensity of this representation we must consider the size of the gates required to accommodate the multitudes constantly entering and departing from a city. to be in proportion to the wall they would have to be of immense size, and also of prodigious strength in order to resist the assaults of enemies, as they would be the first places attacked. the gate of the temple called beautiful, mentioned in the book of acts, which was in the wall surrounding the temple, is said to have been seventy-five feet high and sixty in width, built of corinthian brass. yet immense as they were, those in the new jerusalem were each of one solid pearl. oh, beautiful city of god, the home of the saints! the most prominent object within the walls of the ancient jerusalem was the magnificent temple on mount zion. it was the chief ornament and glory of the city. in the new jerusalem, however, no temple is seen. alas! is not this a great defect? what is jerusalem without a temple where the tribes may go up and worship before the lord? oh, they need no temple in this glorious city of god; for there is one there greater than the temple: "the lord god almighty and the lamb are the temple of it." this doubtless sets forth the fact that the worship of god is pure and spiritual and of free access to all. under the old dispensation the high priest alone, and he but once a year, was permitted to enter the sacred precincts of the deity as limited to the inner sanctuary of the temple. now god's people need no mediating priest to offer up a special sacrifice that the will of god might be known; but all are kings and priests who offer up spiritual sacrifices acceptable to god by jesus christ ( pet. : ); yea, as saith the prophet, "they _shall all know me_ from the least of them unto the greatest of them, saith the lord." jer. : . no temple is needed that the shekinah of the divine presence may take up its abode between the cherubim in the most holy place, but "the glory of the lord" fills the entire city. it can not be confined to a given locality. "the lord god almighty and the lamb are the temple of it," and they constitute the glory of the new jerusalem as did the temple on mount zion that of the old. "the nations of them which are saved shall walk in the light of it." can any one conceive the grandeur and the sublimity of the scene when a light that eclipses the sun and the moon is reflected from streets and mansions of gold, or comes streaming through a wall composed of the most brilliant gems of different hues, with gates of solid pearl? no wonder, then, that the poet has denominated it "the beautiful light of god"! the gates are open continuously, for they are not closed by day, and "there shall be no night there." but "there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the lamb's book of life." this, my dear reader, is the reward of the new testament church, "the church of god." chapter xxii. and he showed me a pure river of water of life, dear as crystal, proceeding out of the throne of god and of the lamb. . in the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. . and there shall be no more curse: but the throne of god and of the lamb shall be in it; and his servants shall serve him: . and they shall see his face; and his name shall be in their foreheads. . and there shall be no night there; and they need no candle, neither light of the sun; for the lord god giveth them light: and they shall reign for ever and ever. the description of the new jerusalem continues in the first five verses of this chapter. by the "river of the water of life" is doubtless meant full salvation, which as a mighty flowing stream issues "out of the throne of god and of the lamb." to this fountain of living waters an invitation is now given to all to come and partake to their satisfaction. "the spirit and the bride say, come. and let him that heareth say, come. and whosoever will, let him take the water of life freely." verse . as a defense to god's people in this world salvation is represented as a great wall surrounding them (isa. : ); but as a source of joy, holiness and happiness, it is a living stream whereof all may partake. while this symbol meets an appropriate fulfilment in the present dispensation, yet salvation will also be the eternal possession of the saints in the world to come, when "they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. for the lamb, which is in the midst thereof, shall feed them, and shall _lead them unto living fountains of waters_; and god shall wipe away all tears from their eyes." chap. : , . in a most appropriate place, upon the banks of the river, grew "the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations." the tree of life in the garden of eden was a symbol of man's immortality or incorruption, or rather the _means_ of it; for after his fall it was securely guarded and he driven from the garden, "lest he put forth his hand, and take also of the tree of life, and eat, and live forever" (gen. : ) and thus frustrate the decree of god just uttered--that he should return unto dust and corruption. in the new jerusalem, however, that tree of life blooms again and bears fruit abundantly, yea continuously, as symbolized by "every month," and no cherubim with flaming sword are placed to guard all approach to it. the privilege is open; for it is added immediately, "there _shall be no more curse_." this, then, symbolizes the removal of spiritual death and the impartation of everlasting life in this world and immortality in the next. the tree of life grew on both sides of the river. on this side of the line of mortality we have access to it in one important sense, while those in the future world are preserved also by its healing benefits. the father, son, and holy spirit abide in this city. god reveals himself, not to a few chosen priests only through the shekinah of his presence, but to all his servants--"they all see his face." as in the ancient tabernacle he manifested himself by "the glory of the lord," or the shekinah, which was represented as "seeing his face"; so, also, the "glory of the lord" abides in the new jerusalem, filling the entire city with the holy manifestation of the divine presence. his people are "sealed with that holy spirit of promise," by which they possess the name of their father--not the name of the beast nor of his image, but _the name of the father_. "and there shall be no night there; and they need no candle, neither light of the sun; for the lord god giveth them light: and they shall reign forever and ever." this city has no need of natural or artificial light, "for the lamb is the light thereof." chap. : . the light of the sun stands connected with the light of a candle and both are represented as unnecessary, which denotes that "there shall be no night there," but one clear eternal day. . and he said unto me, these sayings are faithful and true: and the lord god of the holy prophets sent his angel to show unto his servants the things which must shortly be done. . behold, i come quickly: blessed is he that keepeth the sayings of the prophecy of this book. the language of symbols is discontinued. with the description of the new jerusalem closes the grand panoramic scene of this book. wondrous indeed have been the events of earth prophetically outlined, but we have the assurance that "these things are faithful and true." a continuous political and ecclesiastical history of that portion of the earth made the subject of apocalyptic vision, from the dawn of christianity until the last day, was here written down in advance. after the permanent division of the empire, which occurred under valens and valentinian[ ] in a.d. , it was necessary that the political and the ecclesiastical history of the empire should be divided in the prophecy. this inspiration has done. the downfall of the western empire is clearly predicted in the symbols under the first four trumpets; but the eclipse is afterwards lifted, and the same western empire again appears in imperial form under the control of the papacy. after giving their power and strength unto the beast during the dark ages, the horns afterward turn against the papacy and rob her of all her temporal authority and power, thus pointing us clearly to the history of modern europe, in which the prophecy has been actually fulfilled. they themselves end at the judgment of the last day. thus, the political history of the western empire is carried through to the end. the eastern division of the empire is also made a subject of prophecy, and its overthrow is described under the sixth trumpet. this was effected by the second woe, or the rise of the ottoman power, and that woe is represented as continuing until after the death and the resurrection of the two witnesses and terminating shortly before the end of time. therefore the political history of the eastern empire, which has been under the power of the turks for centuries, is outlined until the end. the ecclesiastical history of the eastern empire is also given, its most prominent feature being the rise and the development of that pest of mohammedanism, which rests like a dark cloud over that fair country until this day. in the western division the rise of the papacy, its continuation, the rise of protestantism and its duration, are all clearly outlined, reaching down to these last days. then the scene is suddenly enlarged and is carried beyond the limits of the earth--the apocalyptic earth--into "the whole world," when the powers of wickedness are combined in spirit to antagonize the reformation of holiness and truth which god is using to gather his faithful ones together in preparation for the coming of the son of god to judgment. in view of these wonderful events of the last days, how comforting the words of the text before us--"behold, _i come quickly:_ blessed is he that keepeth the sayings of the prophecy of this book"! [footnote : some historians give a.d. as the date of the permanent division of the empire. the government of the eastern and western divisions was separate from the accession of valens and valentinian, in , until during the reign of theodosius the great, when the west, through the jealous rivalries of different competitors for the throne, had fallen into great disorder. theodosius twice interposed to right matters and finally took the government into his own hands for the space of four months, in , when he died, after arranging for the division of the empire between his two sons arcadius and honorius.] . and i john saw these things, and heard them. and when i had heard and seen, i fell down to worship before the feet of the angel which showed me these things. . then saith he unto me, see thou do it not: for i am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship god. the mind of the apostle was so enraptured with the visions he beheld that he could not but adore and worship; but the angel that had been the chosen instrument to reveal these prophecies refused his act of homage and instructed him to "worship god." created intelligences are not worthy of such respect; to god alone all honor and praise belongs. jesus christ our redeemer is god--god over all, blessed forever. as such he is worthy of the homage supreme of all our hearts, the praises of all our lips. . and he saith unto me, seal not the sayings of the prophecy of this book: for the time is at hand. . he that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. . and, behold, i come quickly; and my reward is with me, to give every man according as his work shall be. . i am alpha and omega, the beginning and the end, the first and the last. . blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. . for without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. the popular opinion is that this book of the revelation is sealed; but john received the direct command, "_seal not_ the sayings of the prophecy of this book." the majority of the teachers of babylon to-day are fulfilling isaiah : - , and that is the reason why it has become to them a sealed book. god makes known the blessed truths of the prophecies of this book to his own beloved children, who walk before him in sincerity and truth. a blessing is pronounced upon us if we keep them. his coming is near at hand, and his reward is with him to render unto every man according as his work shall be. no offers of salvation will be extended when christ appears to give us access to the tree of immortal life and an abundant entrance into the eternal city beyond; but it will then be said, "he that is unjust, _let him be_ unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." "dogs" are left without. this term as applied to a person is one of great reproach. it is so among us, and much more so among the jews, by whom that animal was regarded as unclean. it signifies evil workers. evil characters of every class will have no part in the heavenly realm, but will be cast into the lake of fire. it will be the perfection of misery to be banished forever from the presence of god and the companionship of all that is good and holy. "blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." . i jesus have sent mine angel to testify unto you these things in the churches. i am the root and the offspring of david, and the bright and morning star. . and the spirit and the bride say, come. and let him that heareth say, come. and let him that is athirst come. and whosoever will, let him take the water of life freely. the statements of these verses have been considered heretofore, hence there is no necessity of further comment on them in this connection. . for i testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, god shall add unto him the plagues that are written in this book: . and if any man shall take away from the words of the book of this prophecy, god shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. here is the most solemn warning against any one who should presume to corrupt the prophecies of the revelation by adding to or taking away from them. nor was such a warning needless. this book contains the long history of god's church, and also the history of all her persecutors, painted in colors of deepest infamy, and the final doom that awaits them. these enemies were to ride in triumph over the earth during a long career of centuries, when the children of god should be trodden down beneath their feet, as it were, while they boasted themselves as being the true church, the anointed of heaven. these revelations were to be handed down to succeeding generations through these very persecutors. the great whore of babylon had her likeness taken and then committed to her for preservation. would she not falsify them? nearly all the early records of the church have been corrupted by the church of rome. for ages it has been a doctrine of that institution that pious fraud was consistent and even commendable when practised to further the influence of that church. yea, she has proclaimed openly and unblushingly that if her cause could be promoted by deception and lies they were perfectly justifiable; and her practise has been consistent with her teachings. in view of the fact that god's word was to pass through the depths of this "mystery of iniquity," it is not surprising that we find annexed to this concluding portion of holy writ the awful anathema: "if any man shall add unto these things, god shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, god shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." . he which testifieth these things saith, surely i come quickly. amen. even so, come, lord jesus. . the grace of our lord jesus christ be with you all. amen. what importance is attached to the second coming of christ! over and over again it is stated distinctly. it is the grand climax unto which all the series of events in this book leads. "are you ready, waiting for the lord? see, the signs proclaim him near; in the awful thunders of his word, now his coming steps we hear. "now are many running to and fro, spreading holiness around; and the evening light begins to glow, soon we'll hear the trumpet's sound. "hark! the solemn warning unto all, judgment's coming, oh, how soon! flee, o man, at mercy's final call, heaven trembles at your doom. "christ is coming, oh, the heavenly sight! our beloved can't delay, for his bride is robed in snowy white, ready for the marriage-day." amen. "even so come, lord jesus." then will appear the great "alpha and omega, the beginning and the ending." in the beginning he "created the heaven and the earth." in the end, john said, "i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea." in the beginning satan entered the domain of god's people to deceive and destroy. in the end he is cast out, and will deceive the nations no more. in the beginning sickness, pain, sorrow, and wretchedness found entrance to the world. in the end "god shall wipe away all tears from their eyes; and there shall be no more sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." in the beginning the people of earth were placed under the iron hand of death, who has claimed his teeming millions. in the end, "i saw the dead, small and great, stand before god.... and the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them ... and death and hell were cast into the lake of fire." in the beginning was a blooming garden containing the tree of immortal life. in the end we find the tree of life again "in the midst of the paradise of god." in the beginning a curse was placed upon this earth. in the world to come "there shall be no more curse: but the throne of god and of the lamb shall be in it." in the beginning the first adam lost his universal dominion over the earth. in the end we find jesus christ, the second adam, crowned king of kings and lord of lords, and reigning in triumph and glory forever. in the beginning man was barred from the tree of life and driven from the garden of eden. in the end, "blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." index a aachen, . abaddon, . abubekr, first caliph, . aegean sea, , . africa, conquered by saracens, . ahab, . alani, . alans, , . alaric, invades italy, - , . ala-shehr, . albi, council of, . albigenses, , , , , . aleppo, . alexander i., . alexander the great, . alexander vi., pope, , . alexandria, , . alison, a., quoted, - . ammianus marcellinus, quoted, . amiens, . ammon, . anabaptists, . anglo-saxons, . anthony, founder of monasticism, , . antioch, , , . antioch epiphanes, . antipas, . apollo, . apollyon, . aquinas, thos., , . arabia, ; conquered by saracens, . arras, . arcadius, roman emp., , , , n. argos, . armageddon, . armenia, ; conquered by turks, . arnout, mme., quoted, . asbury, bishop, . assyria, . astolphus, k. of lombards, , n. athanasius, . athens, . attalus, . atkins, robert, quoted, . attica, . attila, , , , . atys, . augsburg, . augsburg confession (a.d. ), , , , . augustine, . augustines, order of, , . augustulus, roman emp., . augustus cæsar, first roman emp., . aurelian, roman emp., . aurelius, marcus, roman emp., , . austerlitz, battle of, . avignon, ; removal of papal chair to, , ; council of, . b babylon, taken by cyrus, , , ; great edifices of, . babylonian empire, , . bacchus, . bagdad, founded (a.d. ), , . balaam, , . balak, . barak, . barnes, dr., quoted, . baronius, quoted, . barrows, john henry, quoted, , . basil, council of, . bayazid, sultan, . bedford jail, beethoven, . behiston rock, noted inscription on, , n. belisarius, general of justinian, , , , n. bellarmine, cardinal, quoted, , . benedict ix., pope, , . bernard, ; quoted, . beziers, council of, . boetia, . bohemia, , . bologna, . bonaparte, jerome, . bonaparte, louis, . bonaparte, joseph, . bonaparte, napoleon, , , - , . boniface iv., pope, . bonney, chas. carroll, quoted, , . borgia, roderick, , . bosphorus, . bouchard, m., , n. buddha, . bunyan, john, his imprisonment, , n., . burgundians, . burgundy, . burke, quoted, . butler, quoted, , , , , . c cadiz, . cæsar, . cæsar augustus, roman emp., . calcedon, council of, . calvin, john, reformer, calvinists, , . campbell, alexander, quoted, , . canoosa, . canterbury, see of, , n. carlovingian dynasty, , , - . carrier, , . cassini, quoted, . cathari, . catherine de medici, . catherine the great of russia, . chaldea, . chalons, . charlemagne, , , , ; restores the western empire, , , - ; patriciate of, , , also n. charles martel, , . charles v., k. of france, . charles ix., k. of france, . chase, chas. wingate, quoted, . chaumette, , . christians, persecutions of, , ; by the roman emperors (ten seasons of), , , , ; by the papacy, , - , - , , , - ; by protestants, , - . christian science, , . chrysostom, . cicero, . claudius, quoted, . clement of rome, . cologne (wrongly spelled colonge in text), . constance, council of, , , , . constantine the great, , , . constantinople, ; captured by the turks (a.d. ), ; council of, , . constitutionalists, . consular power, , also n., . copenhagen, . corinth, . council, first of church, . councils, general, of church, , , , , , , . covenanters, scotch, , . creasy, quoted, . crellius, . croesus, k. of lydia, . crusades, . cyprian, . cyrus the great, his capture of babylon, , , . d dacia, . d'alembert, - . dalmatia, . damascus, . daniel, prophecies of, - . danton, . dantonists, . darwin, . d'aubigne, quoted, , , , , , , , , , , , , . decemvirate, , also n., . decius, roman emp., . decretals of isodore, . demetrius, . demetrius cantemir, quoted, . diana, ; temple of at ephesus, , . diderot, - . dictator, office of, at rome, , n. diocletian, roman emp., , , . dionysis, . diotrephes, , . donatists, . domitian, roman emp., , . domnus, . dow, lorenzo, quoted, , . dowling, quoted, , , , , , , . duke of alva, . du guesclin, . dupin, quoted, . dwight, pres., quoted, . e easter, . eastern empire, see _roman empire_. eastern question, , . edgar, quoted, . edict of nantes, , . egbert, quoted, , . egypt, conquered by saracens, . elba, island of, , . ephesus, fate of, , , ; temple at, . eudoxia, . euphrates, , ; turned by cyrus, , , . eusebius, quoted, , . evervinus, quoted. - . f farrara, . feldkirchen, . fisher, geo., quoted, , . fletcher, john, quoted, . formosus, pope, . foster, bishop r.s., quoted, - . france, invaded by saracens, . francis i., of france, . franks, , . frederick of saxony, quoted, - . frederick ii., k. of prussia, . french revolution, - , , . freron, quoted, , . friedland, battle of, . fuller, quoted, . g gallienus, roman emp., gallus, roman emp., . gascoigne, . gates, theophilus r., quoted, - . geneva, . genseric, k. of vandals, , , , . germania, . gepidæ, . gibbon, quoted, , - , , , , , . gibbons, cardinal, quoted , . gieseler, quoted, . girondists, . gnostics, . gobet, . goddess of reason, , . goths, , . greek empire (eastern empire), see _roman empire_. green, b.a., quoted, , . gregory vii., pope, , , . h haeckel, . hamlet, . handel, . hartley, quoted, . heads, seven, of dragon and papal beasts, signifying seven forms of government, , also n., , , . hebert, , . henry viii., k. of england, . henry iv., k. of france, . henry iv., emperor of holy roman empire, . henry, k. of navarre, . hera, . hermus, . herod agrippa, . herodotus, , . heruli, , , , . hieroglyphics, , , n. hilarion, . hildebrand, see _gregory vii_. hilton, john, quoted, , . hiram abiff, . holbach, baron, . holland, . holy roman empire, , , ; dissolved (a.d. ), . honorius, roman emp., , , , , n. honorius, pope, , . hopkins, quoted, . horn, the little, of daniel , a symbol of the papacy, - , , . horn, of the goat, symbol of alexander, . horns, ten, of the dragon and papal beast, signifying ten kingdoms, , , , , . horns, three, plucked up before the little horn, , , . horns, four, of the goat, symbolizing four divisions of alexander's empire, . hugenots, . hugenot wars, . hungary, , . huns, , , , . huntington, lady, . huss, john, , , , , . i iconium, . ignatius, his epistles, extracts from, . illuminati, - , . illyricum, . indulgences, , . imperial power, , also n. innocent iii., pope, , n., . innocent xi., pope, . institorus, henry, quoted, . interdicts, , also n., , also n. ionia, . isodore, false decretals of, , . islam, see _mohammedanism_. j jena, battle of, . jerome, , . jerome of prague, , . jerusalem, captured by saracens, . jezebel, . john xi., pope, . john, k. of england, his quarrel with innocent iii., , n. johnson, b.w., quoted, - . judson, quoted, , , . jupiter, . justinian, roman emp., , , n. k kinkade, wm., quoted, . klondyke, . koran, , . kurtz, quoted, , . l laodicea, fate of, , , . lateran, councils of, , , . lavaur, council of, . leo iii., pope, . leo x., pope, . lepelletier, . liszt, . lombards, . lombards (barbarians), , , . lombardy, . lord, mr., quoted, . louis xii., k. of france, . louis, xiv., k. of france, , , . lucretia, . luther, martin, reformer, , , , , , , , ; quoted, . lutherans, , . lydia, , . m machiard, . mackey, quoted, . mackintosh, sir james, quoted, , . mæcenas, . mæsia, . mahomet, see _mohammed_. manes, . manicheans, . mantz, felix, . marat, , , . marathon, battle of, . marcellus, pope, . marcus aurelius, roman emp., , . marengo, battle of, , . marie antoinette, q. of france, her execution, . marozia, . marsh, quoted, . martin, pope, . mary tudor, . maximus, roman emp., , . mecca, . megara, . megiddo, . melanchthon, philip, . mentz, . mesopotamia, . metropolitan, office of, , . military tribunes, , also n. milman, quoted, . milner, joseph, quoted, , . mithras, . moab, . mohammed, , - , . mohammedanism, , , , - , , . moldavia, prince of, . momoro, . momyllus augustulus, roman emp., . montanism, . monasticism, rise of, , . montesquieu, . morea, . moscow, , . mosheim, quoted, , , , . mozart, . murat, . myers, quoted, . mysia, . mythra, mysteries of, . n nantes, ; edict of, , . naples, . napoleon, see _bonaparte_. narbonne, council of, . national convention of france, , . nero, roman emp., , . nerva, roman emp., . ney, marshal, . niagara falls, . nicaea, council of, , . nicolaitans, , , . nicholas, . nicolas, . notre dame, . o odoacer, , . oppede, . oriental philosophy, . origen, . osiris, . ostrogoths, , , , , , , n. othman, see _ottoman_. otto the great, ottoman, , . ottoman empire, , , , . oxford, council of, . p pactolus, . pache, . paderewski, . paganism, , - , , - . palestine, conquered by saracens, ; invaded by crusaders, . pannonia, . papacy, first steps to apostasy, , , ; growth of its power, - , , , , , - , , n.; pope styled universal bishop, , ; blasphemous titles of, , , , ; its war against the saints, see _christians, persecutions of;_ at its height, , also n., , , , , - ; temporal power of, , , , , , , n.; removal of papal chair to avignon, , ; spiritual supremacy lost at the reformation, , - ; revolt of the temporal princes, , ; end of its temporal power, , , ; decree of papal infallibility, , . papal states, see _papacy, temporal power of._ patmos, . patriarch, office of, , . patriciate, , , also n. paul of antioch, , . paulus, . pavia, battle of, . pepin, carlovingian king, , , , . pergamus, fate of, , . persecutions, see _christians, persecutions of._ persia, conquered by saracens, . petrus lombardus, . peucer, . philadelphia, remarkable preservation of, - , . philip augustus, . philosophists, - . phocas, roman emp. . phocis, . pius iv., pope, . platina, . pliny, , . poland, . polycarp, . pontifex maxima, , . poor men of lyons, . popes, power of, see _papacy_. portugal overrun by saracens, . prague, . proles, andrew, quoted, . protestantism, rise of, , , ; its false miracles, - ; its persecutions, see _christians, persecutions of._ proetextatus, . puritans, . r ravenna, , , , n.; exarchate of, , n. reformation, the, - ; predictions of by medieval christians, - . regal power, , also n. reign of terror in france, - . revival of learning, . rheims, . roberts, bishop, quoted, . robespierre, , , . rodgers, hester ann, . romagna, . roman empire, forms of, see _heads, seven_, and _horns, ten_; christianity the state religion under constantine, , ; division of under valens and valentinian, ; overrun by barbarians, , , - , , , , , ; fall of western division (a.d. ), , , , ; fall of eastern division (a.d. ), , , , , . rome, , , , . rosetta stone, , n. rosseau, . rubenstein, . rutter, quoted, . s st. anthony, , . st. aquinas, quoted, . st. bartholomew, massacre of, . st. dennis, . st. petersburg, . salutaris vibius, . saracens, , , , - . sardinia, . sardis, capital of lydia, ; fate of, , , . savage, minton j., quoted, - . saxons, see _anglo-saxons._ saxony, , , . schweinitz, . scott, ., quoted, . scythia, , . septimus severus, roman emp., , . sergius, pope, , , . sickles, daniel, quoted, . siddartha, . sienna, council of, . simpson, quoted, . sisera, . smyrna, preservation of, , , . socrates, . spain, overrun by saracens, . sparta, . spires, , ; diet of, , . spiritualism, , . states-general, of france, . strasburg, . suevi, . sultanies, turkish, names of, . sunium, . symbols, see _hieroglyphics_. t tables of laws, roman, . talmage, t. dewitt, quoted, , . temple of reason, . tertullian, ; quoted, , - . tetzel, , . theodoret, . theodoric, , . theodosius the great, roman emp., , , n. thermopylae, . thrace, . thuanus, quoted, . thyatira, fate of, , . tiberius cæsar, roman emp., . tilsit, . tmolus, mount, . toledo, council of, , . toloso, council of, . torgaw, . tournay, . tours, ; council of, . trajan, roman emp., , , . trent, council of, . tribunes, , also n. tripoli, . triumvirate, , also n., . turenne, . turin, . turings, . turks, see _ottoman empire._ u universal bishop, pope styled, see _papacy._ urban ii., . v valens, roman emp., , also n. valentinian, roman emp., , , also n. valerian, roman emp., . vandals, , , , . vanosia, . vatican, council of, . vaudois, . venaissin, . venus, . vicarius filii dei, blasphemous title of the pope, . victor emmanuel, , . victor iii., pope, . vienna, attacked by turks, ; congress of, . visigoths, , , , . voltaire, - , , , . w waddington, quoted, , , , . wagram, battle of, . waldenses, , , , , , , , . warburton, quoted, . waterloo, battle of, . weishaupt, dr. adam, , , . wesley, john, . western empire, see _roman empire_ also _charlemagne_ and _holy roman empire._ westphalia, . wicks, thos., quoted, - , , . wittemberg, , ; university of, . wurms, . wycliffe, , , . x xerxes, . y yellowstone park, . yosemite valley, . yuruks, . z zend-avesta, . zoroaster, . zurich, . zwingle, ulrich, reformer, . this ebook was produced by david widger from etext # prepared by dennis mccarthy, atlanta, georgia and tad book, student, pontifical north american college, rome. the holy bible translated from the latin vulgate diligently compared with the hebrew, greek, and other editions in divers languages the old testament first published by the english college at douay a.d. & and the new testament first published by the english college at rheims a.d. with annotations the whole revised and diligently compared with the latin vulgate by bishop richard challoner a.d. - the apocalypse of st. john the apostle in the first, second, and third chapters of this book are contained instructions and admonitions which st. john was commanded to write to the seven bishops of the churches in asia. and in the following chapters, to the end, are contained prophecies of things that are to come to pass in the church of christ, particularly towards the end of the world, in the time of antichrist. it was written in greek, in the island of patmos, where st. john was in banishment by order of the cruel emperor domitian, about sixty-four years after our lord's ascension. apocalypse chapter st. john is ordered to write to the seven churches in asia. the manner of christ's appearing to him. : . the revelation of jesus christ, which god gave unto him, to make known to his servants the things which must shortly come to pass: and signified, sending by his angel to his servant john, the things which must shortly come... and again it is said, ver. , the time is at hand... this can not be meant of all the things prophesied in the apocalypse, where mention is made also of the day of judgment, and of the glory of heaven at the end of the world. that some things were to come to pass shortly, is evident, by what is said to the seven churches, chap. and , or that the persecutions foretold should begin shortly. or that these words signified, that all time is short, and that from the coming of christ, we are now in the last age or last hour. see john . . : . who hath given testimony to the word of god and the testimony of jesus christ, what things soever he hath seen. : . blessed is he that readeth and heareth the words of this prophecy: and keepeth those things which are written in it. for the time is at hand. : . john to the seven churches which are in asia. grace be unto you and peace, from him that is and that was and that is to come: and from the seven spirits which are before his throne: : . and from jesus christ, who is the faithful witness, the first begotten of the dead and the prince of the kings of the earth, who hath loved us and washed us from our sins in his own blood, : . and hath made us a kingdom, and priests to god and his father. to him be glory and empire for ever and ever. amen. : . behold, he cometh with the clouds, and every eye shall see him: and they also that pierced him. and all the tribes of the earth shall bewail themselves because of him. even so. amen. : . i am alpha and omega, the beginning and the end, saith the lord god, who is and who was and who is to come, the almighty. i am alpha and omega... these are the names of the first and last letters of the greek alphabet, and signify the same as what follows: the beginning and the end: the first cause and last end of all beings: who is, and who was, and who is to come, the almighty... these words signify the true god only, and are here applied to our lord and saviour jesus christ, who is to come again to judge the living and the dead. : . i, john, your brother and your partner in tribulation and in the kingdom and patience in christ jesus, was in the island which is called patmos, for the word of god and for the testimony of jesus. : . i was in the spirit on the lord's day and heard behind me a great voice, as of a trumpet, : . saying: what thou seest, write in a book and send to the seven churches which are in asia: to ephesus and to smyrna and to pergamus and to thyatira and to sardis and to philadelphia and to laodicea. : . and i turned to see the voice that spoke with me. and being turned, i saw seven golden candlesticks: : . and in the midst of the seven golden candlesticks, one like to the son of man, clothed with a garment down to the feet, and girt about the paps with a golden girdle. : . and his head and his hairs were white as white wool and as snow. and his eyes were as a flame of fire: : . and his feet like unto fine brass, as in a burning furnace. and his voice as the sound of many waters. : . and he had in his right hand seven stars. and from his mouth came out a sharp two-edged sword. and his face was as the sun shineth in his power. : . and when i had seen him, i fell at his feet as dead. and he laid his right hand upon me, saying: fear not. i am the first and the last, : . and alive, and was dead. and behold i am living for ever and ever and have the keys of death and of hell. : . write therefore the things which thou hast seen: and which are: and which must be done hereafter. : . the mystery of the seven stars, which thou sawest in my right hand and the seven golden candlesticks. the seven stars are the angels of the seven churches. and the seven candlesticks are the seven churches. apocalypse chapter directions what to write to the angels or bishops of ephesus, smyrna, pergamus and thyatira. : . unto the angel of the church 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 candlesticks: : . i know thy works and thy labour and thy patience and how thou canst not bear them that are evil. and thou hast tried them who say they are apostles and are not: and hast found them liars: : . and thou hast patience and hast endured for my name and hast not fainted. : . but i have somewhat against thee, because thou hast left thy first charity. : . be mindful therefore from whence thou art fallen: and do penance and do the first works. or else i come to thee and will move thy candlestick out of its place, except thou do penance. : . but this thou hast, that thou hatest the deeds of the nicolaites, which i also hate. : . he that hath an ear let him hear what the spirit saith to the churches: to him that overcometh i will give to eat of the tree of life which is in the paradise of my god. : . and to the angel of the church of smyrna write: these things saith the first and the last, who was dead and is alive: : . i know thy tribulation and thy poverty: but thou art rich. and thou art blasphemed by them that say they are jews and are not, but are the synagogue of satan. : . fear none of those things which thou shalt suffer. behold, the devil will cast some of you into prison, that you may be tried: and you shall have tribulation ten days. be thou faithful unto death: and i will give thee the crown of life. : . he that hath an ear, let him hear what the spirit saith to the churches: he that shall overcome shall not be hurt by the second death. : . and to the angel of the church of pergamus write: these things saith he that hath the sharp two-edged sword: : . i know where thou dwellest, where the seat of satan is. and thou holdest fast my name and hast not denied my faith. even in those days when antipas was my faithful witness, who was slain among you, where satan dwelleth. : . but i have against thee a few things: because thou hast there them that hold the doctrine of balaam who taught balac to cast a stumblingblock before the children of israel, to eat and to commit fornication. : . so hast thou also them that hold the doctrine of the nicolaites. : . in like manner do penance. if not, i will come to thee quickly and will fight against them with the sword of my mouth. : . he that hath an ear, let him hear what the spirit saith to the churches: to him that overcometh i will give the hidden manna and will give him a white counter: and in the counter, a new name written, which no man knoweth but he that receiveth it. : . and to the angel of the church of thyatira write: these things saith the son of god, who hath his eyes like to a flame of fire and his feet like to fine brass. : . i know thy works and thy faith and thy charity and thy ministry and thy patience and thy last works, which are more than the former. : . but i have against thee a few things: because thou sufferest the woman jezabel, who calleth herself a prophetess, to teach and to seduce my servants, to commit fornication and to eat of things sacrificed to idols. : . and i gave her a time that she might do penance: and she will not repent of her fornication. : . behold, i will cast her into a bed: and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds, : . and i will kill her children with death: and all the churches shall know that i am he that searcheth the reins and hearts. and i will give to every one of you according to your works. but to you i say, : . and to the rest who are at thyatira: whosoever have not this doctrine and who have not known the depths of satan, as they say: i will not put upon you any other burthen. : . yet that which you have, hold fast till i come. : . and he that shall overcome and keep my words unto the end, i will give him power over the nations. power over the nations... this shews, that the saints, who are with christ our lord in heaven, receive power from him to preside over nations and provinces, as patrons; and shall come with him at the end of the world to execute his will against those who have not kept his commandments. : . and he shall rule them with a rod of iron: and as the vessel of a potter they shall be broken: : . as i also have received of my father. and i will give him the morning star. : . he that hath an ear, let him hear what the spirit saith to the churches. apocalypse chapter directions what to write to sardis, philadelphia and laodicea. : . and to the angel of the church of sardis write: these things saith he that hath the seven spirits of god and the seven stars: i know thy works, and that thou hast the name of being alive. and thou art dead. : . be watchful and strengthen the things that remain, which are ready to die. for i find not thy works full before my god. : . have in mind therefore in what manner thou hast received and heard: and observe and do penance: if then thou shalt not watch, i will come to thee as a thief: and thou shalt not know at what hour i will come to thee. : . but thou hast a few names in sardis which have not defiled their garments: and they shall walk with me in white, because they are worthy. : . he that shall overcome shall thus be clothed in white garments: and i will not blot out his name out of the book of life. and i will confess his name before my father and before his angels. : . he that hath an ear, let him hear what the spirit saith to the churches. : . and to the angel of the church of philadelphia write: these things saith the holy one and the true one, he that hath the key of david, he that openeth and no man shutteth, shutteth and no man openeth: : . i know thy works. behold, i have given before thee a door opened, which no man can shut: because thou hast a little strength and hast kept my word and hast not denied my name. : . behold, i will bring of the synagogue of satan, who say they are jews and are not, but do lie. behold, i will make them to come and adore before thy feet. and they shall know that i have loved thee. : . because thou hast kept the word of my patience, i will also keep thee from the hour of temptation, which shall come upon the whole world to try them that dwell upon the earth. : . behold, i come quickly: hold fast that which thou hast, that no man take thy crown. : . he that shall overcome, i will make him a pillar in the temple of my god: and he shall go out no more. and i will write upon 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 that hath an ear, let him hear what the spirit saith to the churches. : . and to the angel of the church of laodicea write: these things saith the amen, the faithful and true witness, who is the beginning of the creation of god: the amen... that is, the true one, the truth itself; the word and son of god. the beginning,`ï 'àpxï... that is, the principle, the source, and the efficient cause of the whole creation. : . i know thy works, that thou art neither cold nor hot. i would thou wert cold or hot. : . but because thou art lukewarm and neither cold nor hot, i will begin to vomit thee out of my mouth. : . because thou sayest: i am rich and made 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, fire tried, that thou mayest be made rich and mayest be clothed in white garments: and that the shame of thy nakedness may not appear. and anoint thy eyes with eyesalve, that thou mayest see. : . such as i love, i rebuke and chastise. be zealous therefore and do penance. : . behold, i stand at the gate and knock. if any man shall hear my voice and open to me the door, i will come in to him and will sup with him: and he with me. : . to him that shall overcome, i will give to sit with me in my throne: as i also have overcome and am set down with my father in his throne. : . he that hath an ear, let him hear what the spirit saith to the churches. apocalypse chapter the vision of the throne of god, the twenty-four ancients and the four living creatures. : . aftengs which must be done hereafter. : . and immediately i was in the spirit. and behold, there was a throne set in heaven, and upon the throne one sitting. : . and he that sat was to the sight like the jasper and the sardine stone. and there was a rainbow round about the throne, in sight like unto an emerald. : . and round about the throne were four and twenty seats: and upon the seats, four and twenty ancients sitting, clothed in white garments. and on their heads were crowns of gold. : . and from the throne proceeded lightnings and voices and thunders. and there were seven lamps burning before the throne, which are the seven spirits of god. : . and in the sight of the throne was, as it were, a sea of glass like to crystal: and in the midst of the throne, and round about the throne, were four living creatures, full of eyes before and behind. : . and the first living creature was like a lion: and the second living creature like a calf: and the third living creature, having the face, as it were, of a man: and the fourth living creature was like an eagle flying. : . and the four living creatures had each of them six wings: and round about and within they are full of eyes. and they rested not day and night, saying: holy, holy, holy, lord god almighty, who was and who is and who is to come. : . and when those living creatures gave glory and honour and benediction to him that sitteth on the throne, who liveth for ever and ever: : . the four and twenty ancients fell down before him that sitteth on the throne and adored him that liveth for ever and ever and cast their crowns before the throne, saying: : . thou art worthy, o lord our god, to receive glory and honour and power. because thou hast created all things: and for thy will they were and have been created. apocalypse chapter the book sealed with seven seals is opened by the lamb, who thereupon receives adoration and praise from all. : . and i saw, in the right hand of him that sat on the throne, a book, written within and without, sealed with seven seals. : . and i saw a strong angel, proclaiming with a loud voice: who is worthy to open the book and to loose the seals thereof? : . and no man was able, neither in heaven nor on earth nor under the earth, to open the book, nor to look on it. : . and i wept much, because no man was found worthy to open the book, nor to see it. : . and one of the ancients said to me: weep not: behold the lion of the tribe of juda, the root of david, hath prevailed to open the book and to loose the seven seals thereof. : . and i saw: and behold in the midst of the throne and of the four living creatures and in the midst of the ancients, a lamb standing, as it were 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 that sat on the throne. : . and when he had opened the book, the four living creatures and the four and twenty ancients fell down before the lamb, having every one of them harps and golden vials full of odours, which are the prayers of saints. the prayers of saints... here we see that the saints in heaven offer up to christ the prayers of the faithful upon earth. : . and they sung a new canticle, saying: thou art worthy, o lord, to take the book and to open the seals thereof: because thou wast slain and hast redeemed us to god, in thy blood, out of every tribe and tongue and people and nation: : . and hast made us to our god a kingdom and priests, and we shall reign on the earth. : . and i beheld, and i heard the voice of many angels round about the throne and the living creatures and the ancients (and the number of them was thousands of thousands), : . saying with a loud voice: the lamb that was slain is worthy to receive power and divinity and wisdom and strength and honour and glory and benediction. : . and every creature which is in heaven and on the earth and under the earth, and such as are in the sea, and all that are in them, i heard all saying: to him that sitteth on the throne and to the lamb, benediction and honour and glory and power, for ever and ever. : . and the four living creatures said: amen. and the four and twenty ancients fell down on their faces and adored him that liveth for ever and ever. apocalypse chapter what followed upon opening six of the seals. : . and i saw that the lamb had opened one of the seven seals: and i heard one of the four living creatures, as it were the voice of thunder, saying: come and see. : . and i saw: and behold a white horse, and he that sat on him had a bow, and there was a crown given him, and he went forth conquering that he might conquer. white horse... he that sitteth on the white horse is christ, going forth to subdue the world by his gospel. the other horses that follow represent the judgments and punishment that were to fall on the enemies of christ and his church. the red horse signifies war; the black horse, famine; and the pale horse (which has death for its rider), plagues or pestilence. : . and when he had opened the second seal, i heard the second living creature saying: come and see. : . and there went out another horse that was red. and to him that sat thereon, it was given that he should take peace from the earth: and that they should kill one another. and a great sword was given to him. : . and when he had opened the third seal, i heard the third living creature saying: come and see. and behold a black horse. and he that sat on him had a pair of scales in his hand. : . and i heard, as it were a voice in the midst of the four living creatures, saying: two pounds of wheat for a penny, and thrice two pounds of barley for a penny: and see thou hurt not the wine and the oil. : . and when he had opened the fourth seal, i heard the voice of the fourth living creature saying: come and see. : . and behold a pale horse: and he that sat upon him, his name was death. and hell followed him. and power was given to him over the four parts of the earth, to kill with sword, with famine and with death and with the beasts of the earth. : . and when he had opened the fifth seal, i saw under the altar the souls of them that were slain for the word of god and for the testimony which they held. under the altar... christ, as man, is this altar, under which the souls of the martyrs live in heaven, as their bodies are here deposited under our altars. : . and they cried with a loud voice, saying: how long, o lord (holy and true), dost thou not judge and revenge our blood on them that dwell on the earth? revenge our blood... they ask not this out of hatred to their enemies, but out of zeal for the glory of god, and a desire that the lord would accelerate the general judgment, and the complete beatitude of all his elect. : . and white robes were given to every one of them one; and it was said to them that they should rest for a little time till their fellow servants and their brethren, who are to be slain even as they, should be filled up. : . and i saw, when he had opened the sixth seal: and behold there was a great earthquake. and the sun became black as sackcloth of hair: and the whole moon became as blood. : . and the stars from heaven fell upon the earth, as the fig tree casteth its green figs when it is shaken by a great wind. : . and the heaven departed as a book folded up. and every mountain, and the islands, were moved out of their places. : . and the kings of the earth and the princes and tribunes and the rich and the strong and every bondman and every freeman hid themselves in the dens and in the rocks of mountains: : . and they say to the mountains and the rocks: fall upon us and hide us from the face of him that sitteth upon the throne and from the wrath of the lamb. : . for the great day of their wrath is come. and who shall be able to stand? apocalypse chapter the number of them that were marked with the seal of the living god and clothed in white robes. : . after these things, i saw four angels standing on the four corners of the earth, holding the four winds of the earth, that they should not blow upon the earth nor upon the sea nor on any tree. : . and i saw another angel ascending from the rising of the sun, having the sign of the living god. and he cried with a loud voice to the four angels to whom it was given to hurt the earth and the sea, : . saying: hurt not the earth nor the sea nor the trees, till we sign the servants of our god in their foreheads. : . and i heard the number of them that were signed. an hundred forty- four thousand were signed, of every tribe of the children of israel. : . of the tribe of juda, twelve thousand signed: of the tribe of ruben, twelve thousand signed: of the tribe of gad, twelve thousand signed: : . of the tribe of aser, twelve thousand signed: of the tribe of nephthali, twelve thousand signed: of the tribe of manasses, twelve thousand signed: : . of the tribe of simeon, twelve thousand signed: of the tribe of levi, twelve thousand signed: of the tribe of issachar, twelve thousand signed: : . of the tribe of zabulon, twelve thousand signed: of the tribe of joseph, twelve thousand signed: of the tribe of benjamin, twelve thousand signed. : . after this, i saw a great multitude, which no man could number, of all nations and tribes and peoples and tongues, standing before the throne and in sight of the lamb, clothed with white robes, and palms in their hands. : . and they cried with a loud voice, saying: salvation to our god, who sitteth upon the throne and to the lamb. : . and all the angels stood round about the throne and the ancients and the four living creatures. and they fell down before the throne upon their faces and adored god, : . saying: amen. benediction and glory and wisdom and thanksgiving, honour and power and strength, to our god, for ever and ever. amen. : . and one of the ancients answered and said to me: these that are clothed in white robes, who are they? and whence came they? : . and i said to him: my lord, thou knowest. and he said to me: these are they who are come out of great tribulation and have washed their robes and have made them white in the blood of the lamb. : . therefore, they are before the throne of god: and they serve him day and night in his temple. and he that sitteth on the throne shall dwell over them. : . they shall no more hunger nor thirst: neither shall the sun fall on them, nor any heat. : . for the lamb, which is in the midst of the throne, shall rule them and shall lead them to the fountains of the waters of life: and god shall wipe away all tears from their eyes. apocalypse chapter the seventh seal is opened. the angels with the seven trumpets. : . and when he had opened the seventh seal, there was silence in heaven, as it were for half an hour. : . and i saw seven angels standing in the presence of god: and there were given to them seven trumpets. : . and another angel came and stood before the altar, having a golden censer: and there was given to him much incense, that he should offer of the prayers of all saints, upon the golden altar which is before the throne of god. : . and the smoke of the incense of the prayers of the saints ascended up before god from the hand of the angel. : . and the angel took the censer and filled it with the fire of the altar and cast it on the earth: and there were thunders and voices and lightnings and a great earthquake. : . and the seven angels who had the seven trumpets prepared themselves to sound the trumpet. : . and the first angel sounded the trumpet: and there followed hail and fire, mingled with blood: and it was cast on the earth. and the third part of the earth was burnt up: and the third part of the trees was burnt up: and all green grass was burnt up. : . and the second angel sounded the trumpet: and, as it were, a great mountain, burning with fire, was cast into the sea. and the third part of the sea became blood. : . and the third part of those creatures died which had life in the sea: and the third part of the ships was destroyed. : . and the third angel sounded the trumpet: and a great star fell from heaven, burning as it were a torch. and it fell on the third part of the rivers and upon 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 of the waters, because they were made bitter. : . and the fourth angel sounded the trumpet: 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 did not shine for a third part of it: and the night in like manner. : . and i beheld: and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: woe, woe, woe to the inhabitants of the earth, by reason of the rest of the voices of the three angels, who are yet to sound the trumpet! apocalypse chapter locusts come forth from the bottomless pit. the vision of the army of horsemen. : . and the fifth angel sounded the trumpet: and i saw a star fall from heaven upon the earth. and there was given to him the key of the bottomless pit. a star full... this may mean the fall and apostasy of great and learned men from the true faith. or a whole nation falling into error and separating from the church, not having the sign of god in their foreheads. and there was given to him the key of the bottomless pit... that is, to the angel, not to the fallen star. to this angel was given the power, which is here signified by a key, of opening hell. : . and he opened the bottomless pit: and the smoke of the pit arose, as the smoke of a great furnace. and the sun and the air were darkened with the smoke of the pit. : . and from the smoke of the pit there came out locusts upon the earth. and power was given to them, as the scorpions of the earth have power. there came out locusts... these may be devils in antichrist's time, having the appearance of locusts, but large and monstrous, as here described. or they may be real locusts, but of an extraordinary size and monstrous shape, such as were never before seen on earth, sent to torment those who have not the sign (or seal) of god on their foreheads. some commentators by these locusts understand heretics, and especially those heretics, that sprung from jews, and with them denied the divinity of jesus christ; as theodotus, praxeas, noetus, paul of samosata, sabellius, arius, etc. these were great enemies of the christian religion; they tormented and infected the souls of men, stinging them like scorpions, with the poison of their heresies. others have explained these locusts, and other animals, mentioned in different places throughout this sacred and mystical book, in a most absurd, fanciful, and ridiculous manner; they make abaddon the pope, and the locusts to be friars mendicant, etc. here it is thought proper, not to enter into any controversy upon that subject, as the inventors of these fancies have been already answered, and fully refuted by many controvertists: besides, those who might be inposed on by such chimerical writers, are in these days much better informed. : . and it was commanded them that they should not hurt the grass of the earth nor any green thing nor any tree: but only the men who have not the sign of god on their foreheads. : . and it was given unto them that they should not kill them: but that they should torment them five months. and their torment was as the torment of a scorpion when he striketh a man. : . and in those days, men shall seek death and shall not find it. and they shall desire to die: and death shall fly from them. : . and the shapes of the locusts were like unto horses prepared unto battle. and on their heads were, as it were, crowns like gold: and their faces were as the faces of men. : . and they had hair as the hair of women: and their teeth were as lions. : . and they had breastplates as breastplates of iron: and the noise of their wings was as the noise of chariots and many horses running to battle. : . and they had tails like to scorpions: and there were stings in their tails. and their power was to hurt men, five months. and they had over them : . a king, the angel of the bottomless pit (whose name in hebrew is abaddon and in greek apollyon, in latin exterminans). : . one woe is past: and behold there come yet two woes more hereafter. : . and the sixth angel sounded the trumpet: and i heard a voice from the four horns of the golden altar which is before the eyes of god, : . saying to the sixth angel who had the trumpet: loose the four angels who are bound in the great river euphrates. : . and the four angels were loosed, who were prepared for an hour, and a day, and a month, and a year: for to kill the third part of men. : . and the number of the army of horsemen was twenty thousand times ten thousand. and i heard the number of them. : . and thus i saw the horses in the vision. and they that sat on them had breastplates of fire and of hyacinth and of brimstone. and the heads of the horses were as the heads of lions: and from their mouths proceeded fire and smoke and brimstone. : . and by these three plagues was slain the third part of men, by the fire and by the smoke and by the brimstone which issued out of their mouths. : . for the power of the horses is in their mouths and in their tails. for, their tails are like to serpents and have heads: and with them they hurt. : . and the rest of the men, who were not slain by these plagues, did not do penance from the works of their hands, that they should not adore devils and idols of gold and silver and brass and stone and wood, which neither can see nor hear nor walk: : . neither did they penance from their murders nor from their sorceries nor from their fornication nor from their thefts. apocalypse chapter the cry of a mighty angel. he gives john a book to eat. : . and i saw another mighty angel come down from heaven, clothed with a cloud. and a rainbow was on his head: and his face, as the sun, and his feet as pillars of fire. : . and he had in his hand a little book, open. and he set his right foot upon the sea, and his left foot upon the earth. : . and he cried with a loud voice as when a lion roareth. and when he had cried, 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 to me: seal up the things which the seven thunders have spoken. and write them not. : . and the angel whom i saw standing upon the sea and upon the earth lifted up his hand to heaven. : . and he swore by him that liveth for ever and ever, who created heaven and the things which are therein, and the earth and the things which are in it, and the sea and the things which are therein: that time shall be no longer. : . but in the days of the voice of the seventh angel, when he shall begin to sound the trumpet, the mystery of god shall be finished, as he hath declared by his servants the prophets. declared... literally evangelized, to signify the good tidings, agreeable to the gospel, of the final victory of christ, and of that eternal life, which should be the reward of the temporal sufferings of the martyrs and faithful servants of god. : . and i heard a voice from heaven, again speaking to me and saying: go and take the book that is open, from the hand of the angel who standeth upon the sea and upon the earth. : . and i went to the angel, saying unto him that he should give me the book. and he said to me: take the book and eat it up. and it shall make thy belly bitter: but in thy mouth it shall be sweet as honey. : . and i took the book from the hand of the angel and ate it up: and it was in my mouth, sweet as honey. and when i had eaten it, my belly was bitter. : . and he said to me: thou must prophesy again to many nations and peoples and tongues and kings. apocalypse chapter he is ordered to measure the temple. the two witnesses. : . and there was given me a reed, like unto a rod. and it was said to me: arise, and measure the temple of god and the altar and them that adore therein. : . but the court which is without the temple, cast out and measure it not: because it is given unto the gentiles. and the holy city they shall tread under foot, two and forty months: : . and i will give unto my two witnesses: and they shall prophesy, a thousand two hundred sixty days, clothed in sackcloth. my two witnesses... it is commonly understood of henoch and elias. : . these are the two olive trees and the two candlesticks that stand before the lord of the earth. : . and if any man will hurt them, fire shall come out of their mouths and shall devour their enemies. and if any man will hurt them, in this manner must he be slain. : . these have power to shut heaven, that it rain not in the days of their prophecy: and they have power over waters, to turn them into blood and to strike the earth with all plagues, as often as they will. : . and when they shall have finished their testimony, the beast that ascendeth out of the abyss shall make war against them and shall overcome them and kill them. : . and their bodies shall lie in the streets of the great city which is called spiritually, sodom and egypt: where their lord also was crucified. : . and they of the tribes and peoples and tongues and nations shall see their bodies for three days and a half: and they shall not suffer their bodies to be laid in sepulchres. : . and they that dwell upon the earth shall rejoice over them and make merry: and shall send gifts one to another, because these two prophets tormented them that dwelt upon the earth. : . and after three days and a half, the spirit of life from god entered into them. and they stood upon their feet: and great fear fell upon them that saw them. : . and they heard a great voice from heaven, saying to them: come up hither. and they went up to heaven in a cloud: and their enemies saw them. : . and at that hour there was made a great earthquake: and the tenth part of the city fell. and there were slain in the earthquake, names of men, seven thousand: and the rest were cast into a fear and gave glory to the god of heaven. : . the second woe is past: and behold the third woe will come quickly. : . and the seventh angel sounded the trumpet: and there were great voices in heaven, saying: the kingdom of this world is become our lord's and his christ's, and he shall reign for ever and ever. amen. : . and the four and twenty ancients who sit on their seats in the sight of god, fell on their faces and adored god, saying: : . we give thee thanks, o lord god almighty, who art and who wast and who art to come: because thou hast taken to thee thy great power, and thou 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 render reward to thy servants the prophets and the saints, and to them that fear thy name, little and great: and shouldest destroy them who have corrupted the earth. : . and the temple of god was opened in heaven: and the ark of his testament was seen in his temple. and there were lightnings and voices and an earthquake and great hail. apocalypse chapter the vision of the woman clothed with the sun and of the great dragon her persecutor. : . and a great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. a woman... the church of god. it may also, by allusion, be applied to our blessed lady. the church is clothed with the sun, that is, with christ: she hath the moon, that is, the changeable things of the world, under her feet: and the twelve stars with which she is crowned, are the twelve apostles: she is in labour and pain, whilst she brings forth her children, and christ in them, in the midst of afflictions and persecutions. : . and being with child, she cried travailing in birth: and was in pain to be delivered. : . and there was seen another sign in heaven. and behold a great red dragon, having seven heads and ten horns and on his heads seven diadems. : . and his tail drew the third part of the stars of heaven and cast them to the earth. and the dragon stood before the woman who was ready to be delivered: that, when she should be delivered, he might devour her son. : . and she brought forth a man child, who was to rule all nations with an iron rod. and her son was taken up to god and to his throne. : . and the woman fled into the wilderness, where she had a place prepared by god, that there they should feed her, a thousand two hundred sixty days. : . and there was a great battle in heaven: michael and his angels fought with the dragon, and the dragon fought, and his angels. : . and they prevailed not: neither was their place found any more in heaven. : . and that great dragon was cast out, that old serpent, who is called the devil and satan, who seduceth the whole world. and he was cast unto the earth: and his angels were thrown down with him. : . and i heard a loud voice in heaven, saying: now is come salvation and strength and the kingdom of our god and the power of his christ: because the accuser of our brethren is cast forth, who accused them before our god day and night. : . and they overcame him by the blood of the lamb and by the word of the testimony: and they loved not their lives unto death. : . therefore, rejoice, o heavens, and you that dwell therein. woe to the earth and to the sea, because the devil is come down unto you, having great wrath, knowing that he hath but a short time. : . and when the dragon saw that he was cast unto the earth, he persecuted the woman who brought forth the man child. : . and there were given to the woman two wings of a great eagle, that she might fly into the desert, unto her place, where she is nourished for a time and times, and half a time, from the face of the serpent. : . and the serpent cast out of his mouth, after the woman, water, as it were a river: that he might cause her to be carried away by the river. : . and the earth helped the woman: and the earth opened her mouth and swallowed up the river which the dragon cast out of his mouth. : . and the dragon was angry against the woman: and went to make war with the rest of her seed, who keep the commandments of god and have the testimony of jesus christ. : . and he stood upon the sand of the sea. apocalypse chapter of the beast with seven heads and of a second beast. : . and i saw a beast coming up out the sea, having seven heads and ten horns: and upon his horns, ten diadems: and upon his heads, names of blasphemy. a beast... this first beast with seven heads and ten horns, is probably the whole company of infidels, enemies and persecutors of the people of god, from the beginning to the end of the world. the seven heads are seven kings, that is, seven principal kingdoms or empires, which have exercised, or shall exercise, tyrannical power over the people of god; of these, five were then fallen, viz.: the egyptian, assyrian, chaldean, persian, and grecian monarchies: one was present, viz., the empire of rome: and the seventh and chiefest was to come, viz., the great antichrist and his empire. the ten horns may be understood of ten lesser persecutors. : . and the beast which i saw was like to a leopard: and his feet were as the feet of a bear, and his mouth as the mouth of a lion. and the dragon gave him his own strength and great power. : . and i saw one of his heads as it were slain to death: and his death's wound was healed. and all the earth was in admiration after the beast. one of his heads, etc... some understand this of the mortal wound, which the idolatry of the roman empire (signified by the sixth head) received from constantine; which was, as it were, healed again by julian the apostate. : . and they adored the dragon which gave power to the beast. and they adored the beast, saying: who is like to the beast? and who shall be able to fight with him? : . and there was given to him a mouth speaking great things and blasphemies: and power was given to him to do, two and forty months. : . and he opened his mouth unto blasphemies against god, to blaspheme his name and his tabernacle and them that dwell in heaven. his tabernacle, etc... that is, his church and his saints. : . and it was given unto him to make war with the saints and to overcome them. and power was given him over every tribe and people and tongue and nation. : . and all that dwell upon the earth adored him, whose names are not written in the book of life of the lamb which was slain from the beginning of the world. slain from the beginning, etc... in the foreknowledge of god; and inasmuch as all mercy and grace, from the beginning, was given in view of his death and passion. : . if any man have an ear, let him hear. : . he that shall lead into captivity shall go into captivity: he that shall kill by the sword must be killed by the sword. here is the patience and the faith of the saints. : . and i saw another beast coming up out of the earth: and he had two horns, like a lamb: and he spoke as a dragon. another beast... this second beast with two horns, may be understood of the heathenish priests and magicians; the principal promoters both of idolatry and persecution. : . and he executed all the power of the former beast in his sight. and he caused the earth and them that dwell therein to adore the first beast, whose wound to death was healed. : . and he did great signs, so that he made also fire to come down from heaven unto the earth, in the sight of men. : . and he seduced them that dwell on the earth, for the signs which were given him to do in the sight of the beast: saying to them that dwell on the earth that they should make the image of the beast which had the wound by the sword and lived. : . and it was given him to give life to the image of the beast: and that the image of the beast should speak: and should cause that whosoever will not adore the image of the beast should be slain. : . and he shall make all, both little and great, rich and poor, freemen and bondmen, to have a character in their right hand or on their foreheads: : . and that no man might buy or sell, but he that hath the character, or the name of the beast, or the number of his name. : . here is wisdom. he that hath understanding, let him count the number of the beast. for it is the number of a man: and the number of him is six hundred sixty-six. six hundred sixty-six... the numeral letters of his name shall make up this number. apocalypse chapter of the lamb and of the virgins that follow him. of the judgments that shall fall upon the wicked. : . and i beheld: and lo a lamb stood upon mount sion, and with him an hundred forty-four thousand, having his name and the name of his father written on their foreheads. : . and i heard a voice from heaven, as the noise of many waters and as the voice of great thunder. and the voice which i heard was as the voice of harpers, harping on their harps. : . and they sung as it were a new canticle, before the throne and before the four living creatures and the ancients: and no man could say the canticle, but those hundred forty-four thousand who were purchased from the earth. : . these are they who were not defiled with women: for they are virgins. these follow the lamb whithersoever he goeth. these were purchased from among men, the firstfruits to god and to the lamb. : . and in their mouth there was found no lie: for they are without spot before the throne of god. : . and i saw another angel flying through the midst of heaven, having the eternal gospel, to preach unto them that sit upon the earth and over every nation and tribe and tongue and people: : . saying with a loud voice: fear the lord and give him honour, because the hour of his judgment is come. and adore ye him that made heaven and earth, the sea and the fountains of waters. : . and another angel followed, saying: that great babylon is fallen, is fallen; which made all nations to drink of the wine of the wrath of her fornication. babylon... by babylon may be very probably signified all the wicked world in general, which god will punish, and destroy after the short time of this mortal life: or it may signify every great city wherein enormous sins and abominations are daily committed; and that when the measure of its iniquities is full, the punishments due to its crimes are poured on it. it may also be some city of the description in the text, that will exist, and be destroyed, as here described, towards the end of the world. : . and the third angel followed them, saying with a loud voice: if any man shall adore the beast and his image and receive his character in his forehead or in his hand, : . he also shall drink of the wine of the wrath of god, which is mingled with pure wine in the cup of his wrath: and shall be tormented with fire and brimstone in the sight of the holy angels and in the sight of the lamb. : . and the smoke of their torments, shall ascend up for ever and ever: neither have they rest day nor night, who have adored the beast and his image and whoever receiveth the character of his name. : . here is the patience of the saints, who keep the commandments of god and the faith of jesus. : . and i heard a voice from heaven, saying to me: write: blessed are the dead who die in the lord. from henceforth now, saith the spirit, that they may rest from their labours. for their works follow them. die in the lord... it is understood of the martyrs who die for the lord. : . and i saw: and behold a white cloud and upon the cloud one sitting like to the son of man, having on his head a crown of gold and in his hand a sharp sickle. : . and another angel came out from the temple, crying with a loud voice to him that sat upon the cloud: thrust in thy sickle and reap, because the hour is come to reap. for the harvest of the earth is ripe. : . and he that sat on the cloud thrust his sickle into the earth: and the earth was reaped. : . and another angel came out of the temple which is in heaven, he also having a sharp sickle. : . and another angel came out from the altar, who had power over fire. and he cried with a loud voice to him that had the sharp sickle, saying: thrust in thy sharp sickle and gather the clusters of the vineyard of the earth, because the grapes thereof are ripe. : . and the angel thrust in his sharp sickle into the earth and gathered the vineyard of the earth and cast it into the great press of the wrath of god: : . and the press was trodden without the city, and blood came out of the press, up to the horses' bridles, for a thousand and six hundred furlongs. apocalypse chapter they that have overcome the beast glorify god. of the seven angels with the seven vials. : . and i saw another sign in heaven, great and wonderful: seven angels having the seven last plagues. for in them is filled up the wrath of god. : . and i saw as it were a sea of glass mingled with fire: and them that had overcome the beast and his image and the number of his name, standing on the sea of glass, having the harps of god: : . and singing the canticle of moses, the servant of god, and the canticle of the lamb, saying: great and wonderful are thy works, o lord god almighty. just and true are thy ways, o king of ages. : . who shall not fear thee, o lord, and magnify thy name? for thou only art holy. for all nations shall come and shall adore in thy sight, because thy judgments are manifest. : . and after these things, i looked: and behold, 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 with clean and white linen and girt about the breasts with golden girdles. : . and one of the four living creatures gave to the seven angels seven golden vials, full of the wrath of god, who liveth for ever and ever. : . and the temple was filled with smoke from the majesty of god and from his power. and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. apocalypse chapter the seven vials are poured out. the plagues that ensue. : . and i heard a great voice out of the temple, saying to the seven angels: go and pour out the seven vials of the wrath of god upon the earth. : . and the first went and poured out his vial upon the earth. and there fell a sore and grievous wound upon men who had the character of the beast: and upon them that adored the image thereof. : . and the second angel poured out his vial upon the sea. and there came blood as it were of a dead man: and every living soul died in the sea. : . and the third poured out his vial upon the rivers and the fountains of waters. and there was made blood. : . and i heard the angel of the waters saying: thou art just, o lord, who art and who wast, the holy one, because thou hast judged these things. : . for they have shed the blood of saints and prophets: and thou hast given them blood to drink. for they are worthy. : . and i heard another, from the altar, saying: yea, o lord god almighty, true and just are thy judgments. : . and the fourth angel poured out his vial upon the sun. and it was given unto him to afflict men with heat and fire. : . and men were scorched with great heat: and they blasphemed the name of god, who hath power over these plagues. neither did they penance to give him glory. : . and the fifth angel poured out his vial upon the seat of the beast. and his kingdom became dark: and they gnawed their tongues for pain. : . and they blasphemed the god of heaven, because of their pains and wounds: and did not penance for their works. : . and the sixth angel poured out his vial upon that great river euphrates and dried up the water thereof, that a way might be prepared for the kings from the rising of the sun. : . and i saw from the mouth of the dragon and from the mouth of the beast and from the mouth of the false prophet, three unclean spirits like frogs. : . for they are the spirits of devils, working signs: and they go forth unto the kings of the whole earth, to gather them to battle against the great day of the almighty god. : . behold, i come as a thief. blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame. : . and he shall gather them together into a place which in hebrew is called armagedon. armagedon... that is, the hill of robbers. : . and the seventh angel poured out his vial upon the air. and there came a great voice out of the temple from the throne, saying: it is done. : . and there were lightnings and voices and thunders: and there was a great earthquake, such an one as never had been since men were upon the earth, such an earthquake, so great. : . and the great city was divided into three parts: and the cities of the gentiles fell. and great babylon came in remembrance before god, to give her the cup of the wine of the indignation of his wrath. : . and every island fled away: and the mountains were not found. : . and great hail, like a talent, came down from heaven upon men: and men blasphemed god, for the plague of the hail: because it was exceeding great. apocalypse chapter the description of the great harlot and of the beast upon which she sits. : . and there came one of the seven angels who had the seven vials and spoke with me, saying: come, i will shew thee the condemnation of the great harlot, who sitteth upon many waters: : . with whom the kings of the earth have committed fornication. and they who inhabit the earth have been made drunk with the wine of her whoredom. : . and he took me away in spirit into the desert. and i saw a woman sitting upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. : . and the woman was clothed round about with purple and scarlet, and gilt with gold and precious stones and pearls, having a golden cup in her hand, full of the abomination and filthiness of her fornication. : . and on her forehead a name was written: a mystery: babylon the great, the mother of the fornications and the abominations of the earth. a mystery... that is, a secret; because what follows of the name and title of the great harlot is to be taken in a mystical sense. babylon... either the city of the devil in general; or, if this place be to be understood of any particular city, pagan rome, which then and for three hundred years persecuted the church; and was the principal seat both of empire and idolatry. : . and i saw the woman drunk with the blood of the saints and with the blood of the martyrs of jesus. and i wondered, when i had seen her, with great admiration. : . and the angel said to me: why dost thou wonder? i will tell thee the mystery of the woman and of the beast which carrieth her, which hath the seven heads and ten horns. : . the beast which thou sawest, was, and is not, and shall come up out of the bottomless pit and go into destruction. and the inhabitants on the earth (whose names are not written in the book of life from the foundation of the world) shall wonder, seeing the beast that was and is not. the beast which thou sawest... this beast which supports babylon, may signify the power of the devil: which was and is not, being much limited by the coming of christ, but shall again exert itself under antichrist. the seven heads of this beast are seven mountains or empires, instruments of his tyranny; of which five were then fallen. (see chap. . , and below, ver. .) the beast itself is said to be the eighth, and is of the seven; because they all act under the devil, and by his instigation, so that his power is in them all, yet so as to make up, as it were, an eighth empire, distinct from them all. : . and here is the understanding that hath wisdom. the seven heads are seven mountains, upon which the woman sitteth: and they are seven kings. : . five are fallen, one is, and the other is not yet come: and when he is come, he must remain a short time. : . and the beast which was and is not: the same also is the eighth, and is of the seven, and goeth into destruction. : . and the ten horns which thou sawest are ten kings, who have not yet received a kingdom: but shall receive power as kings, one hour after the beast. ten kings... ten lesser kingdoms, enemies also of the church of christ: which, nevertheless, shall be made instruments of the justice of god for the punishment of babylon. some understand this of the goths, vandals, huns, and other barbarous nations, that destroyed the empire of rome. : . these have one design: and their strength and power they shall deliver to the beast. : . these shall fight with the lamb. and the lamb shall overcome them because he is lord of lords and king of kings: and they that are with him are called and elect and faithful. : . and he said to me: the waters which thou sawest, where the harlot sitteth, are peoples and nations and tongues. : . and the ten horns which thou sawest in the beast: these shall hate the harlot and shall make her desolate and naked and shall eat her flesh and shall burn her with fire. : . for god hath given into their hearts to do that which pleaseth him: that they give their kingdom to the beast, till the words of god be fulfilled. : . and the woman which thou sawest is the great city which hath kingdom over the kings of the earth. apocalypse chapter the fall of babylon. kings and merchants lament over her. : . and after these things, i saw another angel come down from heaven, having great power: and the earth was enlightened with his glory. : . and he cried out with a strong voice, saying: babylon the great is fallen, is fallen: and is become the habitation of devils and the hold of every unclean spirit and the hold of every unclean and hateful bird: : . because all nations have drunk of the wine of the wrath of her fornication: and the kings of the earth have committed fornication with her; and the merchants of the earth have been made rich by the power of her delicacies. : . and i heard another voice from heaven, saying: go out from her, my people; that you be not partakers of her sins and that you receive not of her plagues. : . for her sins have reached unto heaven: and the lord hath remembered her iniquities. : . render to her as she also hath rendered to you: and double unto her double, according to her works. in the cup wherein she hath mingled, mingle ye double unto her. : . as much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her. because she saith in her heart: i sit a queen and am no widow: and sorrow i shall not see. : . therefore, shall her plagues come in one day, death and mourning and famine. and she shall be burnt with the fire: because god is strong, who shall judge her. : . and the kings of the earth, who have committed fornication and lived in delicacies with her, shall weep and bewail themselves over her, when they shall see the smoke of her burning: : . standing afar off for fear of her torments, saying: alas! alas! that great city, babylon, that mighty city: for in one hour is thy judgment come. : . and the merchants of the earth shall weep and mourn over her: for no man shall buy their merchandise any more. : . merchandise of gold and silver and precious stones: and of pearls and fine linen and purple and silk and scarlet: and all thyine wood: and all manner of vessels of ivory: and all manner of vessels of precious stone and of brass and of iron and of marble: : . and cinnamon and odours and ointment and frankincense and wine and oil and fine flour and wheat and beasts and sheep and horses and chariots: and slaves and souls of men. : . and the fruits of the desire of thy soul are departed from thee: and all fat and goodly things are perished from thee. and they shall find them no more at all. : . the merchants of these things, who were made rich, shall stand afar off from her, for fear of her torments, weeping and mourning, : . and saying: alas! alas! that great city, which was clothed with fine linen and purple and scarlet and was gilt with gold and precious stones and pearls. : . for in one hour are so great riches come to nought. and every shipmaster and all that sail into the lake, and mariners, and as many as work in the sea, stood afar off, : . and cried, seeing the place of her burning, saying: what city is like to this great city? : . and they cast dust upon their heads and cried, weeping and mourning, saying: alas! alas! that great city, wherein all were made rich, that had ships at sea, by reason of her prices. for, in one hour she is made desolate. : . rejoice over her, thou heaven and ye holy apostles and prophets. for god hath judged your judgment on her. : . and a mighty angel took up a stone, as it were a great millstone, and cast it into the sea, saying: with such violence as this, shall babylon, that great city, be thrown down and shall be found no more at all. : . and the voice of harpers and of musicians and of them that play on the pipe and on the trumpet shall no more be heard at all in thee: and no craftsman of any art whatsoever shall be found any more at all in thee: and the sound of the mill shall be heard no more at all in thee: : . and the light of the lamp shall shine no more at all in thee: and the voice of the bridegroom and the bride shall be heard no more at all in thee. for thy merchants were the great men of the earth: for all nations have been deceived by thy enchantments. : . and in her was found the blood of prophets and of saints and of all that were slain upon the earth. apocalypse chapter the saints glorify god for his judgments on the great harlot. christ's victory over the beast and the kings of the earth. : . after these things, i heard as it were the voice of much people in heaven, saying: alleluia. salvation and glory and power is to our god. : . for true and just are his judgments, who hath judged the great harlot which corrupted the earth with her fornication and hath revenged the blood of his servants, at her hands. : . and again they said: alleluia. and her smoke ascendeth for ever and ever. : . and the four and twenty ancients and the four living creatures fell down and adored god that sitteth upon the throne, saying: amen. alleluia. : . and a voice came out from the throne, saying: give praise to our god, all ye his servants: and you that fear him, little and great. : . and i heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of great thunders, saying: alleluia: for the lord our god, the almighty, hath reigned. : . let us be glad and rejoice and give glory to him. for the marriage of the lamb is come: and his wife hath prepared herself. : . and it is granted to her that she should clothe herself with fine linen, glittering and white. for the fine linen are the justifications of saints. : . and he said to me: write: blessed are they that are called to the marriage supper of the lamb. and he saith to me: these words of god are true. : . and i fell down before his feet, to adore him. and he saith to me: see thou do it not. i am thy fellow servant and of thy brethren who have the testimony of jesus. adore god. for the testimony of jesus is the spirit of prophecy. i fell down before, etc... st. augustine (lib. , contra faust, c. ) is of opinion, that this angel appeared in so glorious a manner, that st. john took him to be god; and therefore would have given him divine honour had not the angel stopped him, by telling him he was but his fellow servant. st. gregory (hom. , in evang.) rather thinks that the veneration offered by st. john, was not divine honour, or indeed any other than what might lawfully be given; but was nevertheless refused by the angel, in consideration of the dignity to which our human nature had been raised, by the incarnation of the son of god, and the dignity of st. john, an apostle, prophet, and martyr. : . and i saw heaven opened: and behold a white horse. and he that sat upon him was called faithful and true: and with justice doth he judge and fight. : . and his eyes were as a flame of fire: and on his head were many diadems. and he had a name written, which no man knoweth but himself. : . and he was clothed with a garment sprinkled with blood. and his name is called: the word of god. : . and the armies that are in heaven followed him on white horses, clothed in fine linen, white and clean. : . and out of his mouth proceedeth a sharp two-edged sword, that with it he may strike the nations. and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of god the almighty. : . and he hath on his garment and on his thigh written: king of kings and lord of lords. : . and i saw an angel standing in the sun: and he cried with a loud voice, saying to all the birds that did fly through the midst of heaven: come, gather yourselves together to the great supper of god: : . that you may eat the flesh of kings and the flesh of tribunes and the flesh of mighty men and the flesh of horses and of them that sit on them: and the flesh of all freemen and bondmen and of little and of great. : . and i saw the beast and the kings of the earth and their armies, gathered together to make war with him that sat upon the horse and with his army. : . and the beast was taken, and with him the false prophet who wrought signs before him, wherewith he seduced them who received the character of the beast and who adored his image. these two were cast alive into the pool of fire burning with brimstone. : . and the rest were slain by the sword of him that sitteth upon the horse, which proceedeth out of his mouth: and all the birds were filled with their flesh. apocalypse chapter satan is bound for a thousand years. the souls of the martyrs reign with christ in the first resurrection. the last attempts of satan against the church. the last judgment. : . and i saw an angel coming down from heaven, having the key of the bottomless pit and a great chain in his hand. : . and he laid hold on the dragon, the old serpent, which is the devil and satan, and bound him for a thousand years. bound him, etc... the power of satan has been very much limited by the passion of christ: for a thousand years; that is, for the whole time of the new testament; but especially from the time of the destruction of babylon or pagan rome, till the new efforts of gog and magog against the church, towards the end of the world. during which time the souls of the martyrs and saints live and reign with christ in heaven, in the first resurrection, which is that of the soul to the life of glory; as the second resurrection will be that of the body, at the day of the general judgment. : . and he cast him into the bottomless pit and shut him up and set a seal upon him, that he should no more seduce the nations till the thousand years be finished. and after that, he must be loosed a little time. : . and i saw seats. and they sat upon them: and judgment was given unto them. and the souls of them that were beheaded for the testimony of jesus and for the word of god and who had not adored the beast nor his image nor received his character on their foreheads or in their hands. and they lived and reigned with christ a thousand years. : . the rest of the dead lived not, till the thousand years were finished. this is the first resurrection. : . blessed and holy is he that hath part in the first resurrection. in these the second death hath no power. but they shall be priests of god and of christ: and shall reign with him a thousand years. : . and when the thousand years shall be finished, satan shall be loosed out of his prison and shall go forth and seduce the nations which are over the four quarters of the earth, gog and magog: and shall gather them together to battle, the number of whom is as the sand of the sea. : . and they came upon the breadth of the earth and encompassed the camp of the saints and the beloved city. : . and there cane down fire from god out of heaven and devoured them: and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast : . and the false prophet shall be tormented day and night for ever and ever. : . and i saw a great white throne and one sitting upon it, from whose face the earth and heaven fled away: and there was no place found for them. : . and i saw the dead, great and small, standing in the presence of the throne. and the books were opened: and another book was opened, which was the book of life. and the dead were judged by those things which were written in the books, according to their works. : . and the sea gave up the dead that were in it: and death and hell gave up their dead that were in them. and they were judged, every one according to their works. : . and hell and death were cast into the pool of fire. this is the second death. : . and whosoever was not found written in the book of life was cast into the pool of fire. apocalypse chapter the new jerusalem described. : . i saw a new heaven and a new earth. for the first heaven and the first earth was gone: and the sea is now no more. the first heaven and the first earth was gone, being changed, not as to their substance, but in their qualities. : . and i, john, saw the holy city, the new jerusalem, coming down out of heaven from god, prepared as a bride adorned for her husband. : . and i heard a great voice from the throne, saying: behold the tabernacle of god with men: and he will dwell with them. and they shall be his people: and god himself with them shall be their god. : . and god shall wipe away all tears from their eyes: and death shall be no more. nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away. : . and he that sat on the throne, said: behold, i make all things new. and he said to me: write. for these words are most faithful and true. : . and he said to me: it is done. i am alpha and omega: the beginning and the end. to him that thirsteth, i will give of the fountain of the water of life, freely. : . he that shall overcome shall possess these things. and i will be his god: and he shall be my son. : . but the fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death. : . and there came one of the seven angels, who had the vials full of the seven last plagues, and spoke with me, saying: come and i will shew thee the bride, the wife of the lamb. : . and he took me up in spirit to a great and high mountain: and he shewed me the holy city jerusalem, coming down out of heaven from god, : . having the glory of god, and the light thereof was like to a precious stone, as to the jasper stone even as crystal. : . and it had a wall great and high, having twelve gates, and in the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of israel. : . on the east, three gates: and on the north, three gates: and on the south, three gates: and on the west, three gates. : . and the wall of the city had twelve foundations: and in them, the twelve names of the twelve apostles of the lamb, : . and he that spoke with me had a measure of a reed of gold, to measure the city and the gates thereof and the wall. : . and the city lieth in a four-square: and the length thereof is as great as the breadth. and he measured the city with the golden reed for twelve thousand furlongs: and the length and the height and the breadth thereof are equal. : . and he measured the wall thereof an hundred forty-four cubits, the measure of a man, which is of an angel. the measure of a man, i.e., according to the measure of men, and used by the angel... this seems to be the true meaning of these words. : . and the building of the wall thereof was of jasper stone: but the city itself pure gold like to clear glass. : . and the foundations of the wall of the city were adorned with all manner of precious stones. the first foundation was jasper: the second, sapphire: the third; a chalcedony: the fourth, an emerald: : . the fifth, sardonyx: the sixth, sardius: the seventh, chrysolite: the eighth, beryl: the ninth, a topaz: the tenth, a chrysoprasus: the eleventh, a jacinth: the twelfth, an amethyst. : . and the twelve gates are twelve pearls, one to each: and every several gate was of one several pearl. and the street of the city was pure gold, as it were, transparent glass. : . and i saw no temple therein. for the lord god almighty is the temple thereof, and the lamb. : . and the city hath no need of the sun, nor of the moon, to shine in it. for the glory of god hath enlightened it: and the lamb is the lamp thereof. : . and the nations shall walk in the light of it: and the kings of the earth shall bring their glory and honour into it. : . and the gates thereof shall not be shut by day: for there shall be no night there. : . and they shall bring the glory and honour of the nations into it. : . there shall not enter into it any thing defiled or that worketh abomination or maketh a lie: but they that are written in the book of life of the lamb. apocalypse chapter the water and tree of life. the conclusion. : . and he shewed me a river of water of life, clear as crystal, proceeding from the throne of god and of the lamb. : . in the midst of the street thereof, and on both sides of the river, was the tree of life, bearing twelve fruits, yielding its fruits every month: the leaves of the tree for the healing of the nations. : . and there shall be no curse any more: but the throne of god and of the lamb shall be in it. and his servants shall serve him. : . and they shall see his face: and his name shall be on their foreheads. : . and night shall be no more. and they shall not need the light of the lamp, nor the light of the sun, because the lord god shall enlighten then. and they shall reign for ever and ever. : . and he said to me: these words are most faithful and true. and the lord god of the spirits of the prophets sent his angel to shew his servant the things which must be done shortly. : . and: behold i come quickly. blessed is he that keepeth the words of the prophecy of this book. : . and i, john, who have heard and seen these things. and, after i had heard and seen, i fell down to adore before the feet of the angel who shewed me the things. : . and he said to me: see thou do it not. for i am thy fellow servant, and of thy brethren the prophets and of them that keep the words of the prophecy of this book. adore god. : . and he saith to me: seal not the words of the prophecy of this book. for the time is at hand. for the time is at hand... that is, when compared to eternity, all time and temporal things vanish, and are but of short duration. as to the time when the chief predictions should come to pass, we have no certainty, as appears by the different opinions, both of the ancient fathers and late interpreters. many think that most things set down from the th chapter to the end, will not be fulfilled till a little time before the end of the world. others are of opinion, that a great part of them, and particularly the fall of the wicked babylon, happened at the destruction of paganism, by the destruction of heathen rome, and its persecuting heathen emperors. of these interpretations, see aleazar, in his long commentary; see the learned bossnet, bishop of meaux, in his treatise on this book; and p. alleman, in his notes on the same apocalypse, tom. , who in his preface says, that this, in a great measure, may be now looked upon as the opinion followed by the learned men. in fine, others think that st. john's design was in a mystical way, by metaphors and allegories, to represent the attempts and persecutions of the wicked against the servants of god, the punishments that should in a short time fall upon babylon, that is, upon all the wicked in general: the eternal happiness and reward, which god had reserved for the pious inhabitants of jerusalem, that is, for his faithful servants, after their short trials and the tribulations of this mortal life. in the mean time we meet with many profitable instructions and admonitions, which we may easily enough understand: but we have no certainty when we apply these predictions to particular events: for as st. jerome takes notice, the apocalypse has as many mysteries as words, or rather mysteries in every word. apocalypsis joannis tot habet sacramenta quot verba--parum dixi, in verbis singulis multiplices latent intelligentiae. ep. ad paulin, t. . p. . edit. benedict. : . he that hurteth, let him hurt still: and he that is filthy, let him be filthy still: and he that is just, let him be justified still: and he that is holy, let him be sanctified still. let him hurt still... it is not an exhortation, or license to go on in sin; but an intimation, that how far soever the wicked may proceed, their progress shall quickly end, and then they must expect to meet with proportionable punishments. : . behold, i come quickly: and my reward is with me, to render to every, man according to his works. : . i am alpha and omega, the first and the last, the beginning and the end. : . blessed are they that wash their robes in the blood of the lamb: that they may have a right to the tree of life and may enter in by the gates into the city. : . without are dogs and sorcerers and unchaste and murderers and servers of idols and every one that loveth and maketh a lie. : . i, jesus, have sent my angel, to testify to you these things in the churches. i am the root and stock of david, the bright and morning star. : . and the spirit and the bride say: come. and he that heareth, let him say: come. and he that thirsteth, let him come. and he that will, let him take the water of life, freely. : . for i testify to every one that heareth the words of the prophecy of this book: if any man shall add to these things, god shall add unto him the plagues written in this book. : . and if any man shall take away from the words of the book of this prophecy, god shall take away his part out of the book of life, and out of the holy city, and from these things that are written in this book. : . he that giveth testimony of these things, saith: surely, i come quickly: amen. come, lord jesus. : . the grace of our lord jesus christ be with you all. amen. observations upon the prophecies of _daniel_, and the apocalypse of st. _john_. * * * * * in two parts. * * * * * by sir _isaac newton_. * * * * * _london,_ printed by j. darby and t. browne in _bartholomew-close._ and sold by j. roberts in _warwick-lane_, j. tonson in the _strand_, w. innys and r. manby at the west end of st. _paul's church-yard_, j. osborn and t. longman in _pater-noster-row_, j. noon near _mercers chapel_ in _cheapside_, t. hatchett at the _royal exchange_, s. harding in st. _martin's lane_, j. stagg in _westminster-hall_, j. parker in _pall-mall_, and j. brindley in _new bond-street_. m.dcc.xxxiii. * * * * * to the right honourable _p e t e r_ lord _k i n g_, baron of _ockham_, lord high chancellor of _great-britain._ my lord, _i shall make no apology for addressing the following sheets to your lordship, who lived in a long intercourse of friendship with the author; and, like him, amidst occupations of a different nature, made religion your voluntary study; and in all your enquiries and actions, have shewn the same inflexible adherence to truth and virtue._ _i shall always reckon it one of the advantages of my relation to sir _isaac newton_, that it affords me an opportunity of making this publick acknowledgment of the unfeigned respect of_, my lord, your lordship's most obedient, and most humble servant, benj. smith. * * * * * contents. part i. observations upon the prophecies of _daniel_. chap. i. introduction concerning, the compilers of the books of the old testament. chap. ii. of the prophetic language. chap. iii. of the vision of the image composed of four metals. chap. iv. of the vision of the four beasts. chap. v. of the kingdoms represented by the feet of the image composed of iron and clay. chap. vi. of the ten kingdoms represented by the ten horns of the fourth beast. chap. vii. of the eleventh horn of _daniel_'s fourth beast. chap. viii. of the power of the eleventh horn of _daniel_'s fourth beast, to change times and laws. chap. ix. of the kingdoms represented in _daniel_ by the ram and he-goat. chap. x. of the prophecy of the seventy weeks. chap. xi. of the times of the birth and passion of christ. chap. xii. of the prophecy of the scripture of truth. chap. xiii. of the king who did according to his will, and magnified himself above every god, and honoured _mahuzzims_, and regarded not the desire of women. chap. xiv. of the _mahuzzims_, honoured by the king who doth according to his will. part ii. observations upon the _apocalypse_ of st. _john_. chap. i. introduction, concerning the time when the _apocalypse_ was written. chap. ii. of the relation which the _apocalypse_ of _john_ hath to the book of the law of _moses_, and to the worship of god in the temple. chap. iii. of the relation which the prophecy of _john_ hath to those of _daniel_; and of the subject of the prophecy. * * * * * part i. * * * * * observations upon the prophecies of _daniel._ * * * * * observations upon the prophecies of _daniel_ * * * * * chap. i. _introduction concerning the compilers of the books of the old testament._ when _manasses_ [ ] set up a carved image in the house of the lord, and built altars in the two courts of the house, to all the host of heaven, and us'd inchantments and witchcraft, and familiar spirits, and for his great wickedness was invaded by the army of _asserhadon_ king of _assyria_, and carried captive to _babylon_; the book of the law was lost till the eighteenth year of his grandson _josiah_. then [ ] _hilkiah_ the high priest, upon repairing the temple, found it there: and the king lamented that their fathers had not done after the words of the book, and commanded that it should be read to the people, and caused the people to renew the holy covenant with god. this is the book of the law now extant. when [ ] _shishak_ came out of _egypt_ and spoil'd the temple, and brought _judah_ into subjection to the monarchy of _egypt_, (which was in the fifth year of _rehoboam_) the _jews_ continued under great troubles for about twenty years; being _without the true god, and without a teaching priest, and without law: and in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries, and nation was destroyed of nation, and city of city, for god did vex them with all adversity_. but [ ] when _shishak_ was dead, and _egypt_ fell into troubles, _judah_ had quiet ten years; and in that time _asa_ built fenced cities in _judah_, and got up an army of men, with which, in the th year of his reign, he met and overcame _zerah_ the _ethiopian_, who had conquered _egypt_ and _lybia_, and _troglodytica_, and came out with an army of _lybians_ and _ethiopians_, to recover the countries conquered by _sesac_. and after this victory [ ] _asa_ dethroned his mother for idolatry, and he renewed the altar, and brought new vessels of gold and silver into the temple; and he and the people entered into a new covenant to seek the lord god of their fathers, upon pain of death to those who worshiped other gods; and his son _jehosaphat_ took away the high places, and in the third year of his reign sent some of his princes, and of the priests and levites, to teach in the cities of _judah_: and they had the book of the law with them, and went about throughout all the cities of _judah_, and taught the people. this is that book of the law which was afterwards lost in the reign of _manasses_, and found again in the reign of _josiah_, and therefore it was written before the third year of _jehosaphat_. the same book of the law was preserved and handed down to posterity by the _samaritans_, and therefore was received by the ten tribes before their captivity. for [ ] when the ten tribes were captivated, a priest or the captivity was sent back to _bethel_, by order of the king of _assyria_, to instruct the new inhabitants of _samaria_, in _the manner of the god of the land_; and the _samaritans_ had the _pentateuch_ from this priest, as containing the law or _manner of the god of the land_, which he was to teach them. for [ ] they persevered in the religion which he taught them, joining with it the worship of their own gods; and by persevering in what they had been taught, they preserved this book of their law in the original character of the _hebrews_, while the two tribes, after their return from _babylon_, changed the character to that of the _chaldees_, which they had learned at _babylon_. and since the _pentateuch_ was received as the book of the law, both by the two tribes and by the ten tribes, it follows that they received it before they became divided into two kingdoms. for after the division, they received not laws from one another, but continued at variance. _judah_ could not reclaim _israel_ from the sin of _jeroboam_, and _israel_ could not bring _judah_ to it. the _pentateuch_ therefore was the book of the law in the days of _david_ and _solomon_. the affairs of the tabernacle and temple were ordered by _david_ and _solomon_, according to the law of this book; and _david_ in the th psalm, admonishing the people to give ear to the law of god, means the law of this book. for in describing how their forefathers kept it not, he quotes many historical things out of the books of _exodus_ and _numbers_. the race of the kings of _edom_, before there reigned any king over _israel_, is set down in the book of [ ] _genesis_; and therefore that book was not written entirely in the form now extant, before the reign of _saul_. the writer set down the race of those kings till his own time, and therefore wrote before _david_ conquered _edom_. the _pentateuch_ is composed of the law and the history of god's people together; and the history hath been collected from several books, such as were the history of the creation composed by _moses_, _gen_. ii. . the book of the generations of _adam_, _gen._ v. i. and the book of the wars of the lord, _num._ xxi. . this book of wars contained what was done at the red-sea, and in the journeying of _israel_ thro' the wilderness, and therefore was begun by _moses_. and _joshua_ might carry it on to the conquest of _canaan_. for _joshua_ wrote some things in the book of the law of god, _josh._ xxiv. and therefore might write his own wars in the book of wars, those being the principal wars of god. these were publick books, and therefore not written without the authority of _moses_ and _joshua_. and _samuel_ had leisure in the reign of _saul_, to put them into the form of the books of _moses_ and _joshua_ now extant, inserting into the book of _genesis_, the race of the kings of _edom_, until there reigned a king in _israel_. the book of the _judges_ is a continued history of the _judges_ down to the death of _sampson_, and therefore was compiled after his death, out of the acts of the _judges_. several things in this book are said to be done _when there was no king in _israel__, _judg._ xvii. . xviii. . xix. . xxi. . and therefore this book was written after the beginning of the reign of _saul_. when it was written, the _jebusites_ dwelt in _jerusalem_, _jud._ i. and therefore it was written before the eighth year of _david_, _sam._ v. . and _chron._ xi. . the books of _moses_, _joshua_, and _judges_, contain one continued history, down from the creation to the death of _sampson_. where the _pentateuch_ ends, the book of _joshua_ begins; and where the book of _joshua_ ends, the book of _judges_ begins. therefore all these books have been composed out of the writings of _moses_, _joshua_, and other records, by one and the same hand, after the beginning of the reign of _saul_, and before the eighth year of _david_. and _samuel_ was a sacred writer, _sam._ x. . acquainted with the history of _moses_ and the _judges_, _sam._ xii. , , , , . and had leisure in the reign of _saul_, and sufficient authority to compose these books. he was a prophet, and judged _israel_ all the days of his life, and was in the greatest esteem with the people; and the law by which he was to judge the people was not to be published by less authority than his own, the law-maker being not inferior to the judge. and the book of _jasher_, which is quoted in the book of _joshua_, _josh._ x. . was in being at the death of _saul_, _sam._ i. . at the dedication of the temple of _solomon_, when the ark was brought into the most holy place, there was nothing in it but the two tables, _kings_ viii. . and therefore when the _philistines_ took the ark, they took out of it the book of the law, and the golden pot of manna, and _aaron_'s rod. and this and other losses in the desolation of _israel_, by the conquering _philistines_, might give occasion to _samuel_, after some respite from those enemies, to recollect the scattered writings of _moses_ and _joshua_, and the records of the patriarchs and judges, and compose them in the form now extant. the book of _ruth_ is a history of things done in the days of the _judges_, and may be looked upon as an addition to the book of the _judges_, written by the same author, and at the same time. for it was written after the birth of _david_, _ruth_ iv. , . and not long after, because the history of _boaz_ and _ruth_, the great grandfather and great grandmother of _david_, and that of their contemporaries, could not well be remembered above two or three generations. and since this book derives the genealogy of _david_ from _boaz_ and _ruth_, and omits _david_'s elder brothers and his sons; it was written in honour of _david_, after he was anointed king by _samuel_, and before he had children in _hebron_, and by consequence in the reign of _saul_. it proceeds not to the history of _david_, and therefore seems to have been written presently after he was anointed. they judge well therefore who ascribe to _samuel_ the books of _joshua_, _judges_, and _ruth_. _samuel_ is also reputed the author of the first book of _samuel_, till the time of his death. the two books of _samuel_ cite no authors, and therefore seem to be originals. they begin with his genealogy, birth and education, and might be written partly in his lifetime by himself or his disciples the prophets at _naioth_ in _ramah_, _sam._ xix. , , . and partly after his death by the same disciples. the books of the _kings_ cite other authors, as the book of the acts of _solomon_, the book of the _chronicles_ of the kings of _israel_, and the book of the _chronicles_ of the kings of _judah_. the books of the _chronicles_ cite the book of _samuel_ the seer, the book of _nathan_ the prophet, and the book of _gad_ the seer, for the acts of _david_; the book of _nathan_ the prophet, the prophecy of _ahijah_ the _shilonite_, and the visions of _iddo_ the seer, for the acts of _solomon_; the book of _shemajah_ the prophet, and the book of _iddo_ the seer concerning genealogies, for the acts of _rehoboam_ and _abijah_; the book of the kings of _judah_ and _israel_ for the acts of _asa_, _joash_, _amaziah_, _jotham_, _ahaz_, _hezekiah_, _manasseh_, and _josiah_; the book of _hanani_ the seer, for the acts of _jehosaphat_; and the visions of _isaiah_ for the acts of _uzziah_ and _hezekiah_. these books were therefore collected out of the historical writings of the antient seers and prophets. and because the books of the _kings_ and _chronicles_ quote one another, they were written at one and the same time. and this time was after the return from the _babylonian_ captivity, because they bring down the history of _judah_, and the genealogies of the kings of _judah_, and of the high priests, to that captivity. the book of _ezra_ was originally a part of the book of the _chronicles_, and has been divided from it. for it begins with the two last verses of the books of _chronicles_, and the first book of _esdras_ begins with the two last chapters thereof. _ezra_ was therefore the compiler of the books of _kings_ and _chronicles_, and brought down the history to his own time. he was a ready scribe in the law of god; and for assisting him in this work _nehemias_ founded a library, and _gathered together the acts of the kings and the prophets, and of _david_, and the epistles of the kings, concerning the holy gifts_, _maccab._ ii. . by the acts of _david_ i understand here the two books of _samuel_, or at least the second book. out of the acts of the _kings_, written from time to time by the prophets, he compos'd the books of the kings of _judah_ and _israel_, the _chronicles_ of the kings of _judah_, and the _chronicles_ of the kings of _israel_. and in doing this he joined those acts together, in due order of time, copying the very words of the authors, as is manifest from hence, that the books of the _kings_ and _chronicles_ frequently agree with one another in words for many sentences together. where they agree in sense, there they agree in words also. so the prophecies of _isaiah_, written at several times, he has collected into one body. and the like he did for those of _jeremiah_, and the rest of the prophets, down to the days of the second temple. the book of _jonah_ is the history of _jonah_ written by another hand. the book of _daniel_ is a collection of papers written at several times. the six last chapters contain prophecies written at several times by _daniel_ himself: the six first are a collection of historical papers written by others. the fourth chapter is a decree of _nebuchadnezzar_. the first chapter was written after _daniel_'s death: for the author saith, that _daniel_ continued to the first year of _cyrus_; that is, to his first year over the _persians_ and _medes_, and third year over _babylon_. and, for the same reason, the fifth and sixth chapters were also written after his death. for they end with these words: _so this _daniel_ prospered in the reign of _darius_ and in the reign of _cyrus_ the_ persian. yet these words might be added by the collector of the papers, whom i take to be _ezra_. the psalms composed by _moses_, _david_, and others, seem to have been also collected by _ezra_ into one volume. i reckon him the collector, because in this collection i meet with psalms as late as the _babylonian_ captivity, but with none later. after these things _antiochus epiphanes_ spoiled the temple, commanded the _jews_ to forsake the law upon pain of death, and caused the sacred books to be burnt wherever they could be found: and in these troubles the book of the _chronicles_ of the kings of _israel_ was entirely lost. but upon recovering from this oppression, _judas maccabæus_ gathered together all those writings that were to be met with, _maccab._ ii. . and in reducing them into order, part of the prophecies of _isaiah_, or some other prophet, have been added to the end of the prophecies of _zechariah_; and the book of _ezra_ has been separated from the book of _chronicles_, and set together in two different orders; in one order in the book of _ezra_, received into the canon, and in another order in the first book of _esdras_. after the _roman_ captivity, the _jews_ for preserving their traditions, put them in writing in their _talmud_, and for preserving their scriptures, agreed upon an edition, and pointed it, and counted the letters of every sort in every book: and by preserving only this edition, the antienter various lections, except what can be discovered by means of the _septuagint_ version, are now lost; and such marginal notes, or other corruptions, as by the errors of the transcribers, before this edition was made, had crept into the text, are now scarce to be corrected. the _jews_ before the _roman_ captivity, distinguished the sacred books into the law, the prophets, and the _hagiographa_, or holy writings; and read only the law and the prophets in their synagogues. and christ and his apostles laid the stress of religion upon the law and the prophets, _matt._ vii. . xxii. . _luke_ xvi. , , . xxiv. . _acts_ xxiv. . xxvi. . _rom._ iii. . by the _hagiographa_ they meant the historical books called _joshua_, _judges_, _ruth_, _samuel_, _kings_, _chronicles_, _ezra_, _nehemiah_, and _esther_, the book of _job_, the _psalms_, the books of _solomon_, and the _lamentations_. the samaritans read only the _pentateuch_: and when _jehosaphat_ sent men to teach in the cities, they had with them only the book of the law; for the prophecies now extant were not then written. and upon the return from the _babylonian_ captivity, _ezra_ read only the book of the law to the people, from morning to noon on the first day of the seventh month; and from day to day in the feast of tabernacles: for he had not yet collected the writings of the prophets into the volume now extant; but instituted the reading of them after the collection was made. by reading the law and the prophets in the synagogues, those books have been kept freer from corruption than the _hagiographa_. in the infancy of the nation of _israel_, when god had given them a law, and made a covenant with them to be their god if they would keep his commandments, he sent prophets to reclaim them, as often as they revolted to the worship of other gods: and upon their returning to him, they sometimes renewed the covenant which they had broken. these prophets he continued to send, till the days of _ezra_: but after their prophecies were read in the synagogues, those prophecies were thought sufficient. for if the people would not hear _moses_ and the old prophets, they would hear no new ones, no not _tho they should rise from the dead_. at length when a new truth was to be preached to the _gentiles_, namely, _that jesus was the christ_, god sent new prophets and teachers: but after their writings were also received and read in the synagogues of the christians, prophecy ceased a second time. we have _moses_, the prophets, and apostles, and the words of christ himself; and if we will not hear them, we shall be more inexcusable than the _jews._ for the prophets and apostles have foretold, that as _israel_ often revolted and brake the covenant, and upon repentance renewed it; so there should be a falling away among the christians, soon after the days of the apostles; and that in the latter days god would destroy the impenitent revolters, and make a new covenant with his people. and the giving ear to the prophets is a fundamental character of the true church. for god has so ordered the prophecies, that in the latter days _the wise may understand, but the wicked shall do wickedly, and none of the wicked shall understand_, dan. xii. , . the authority of emperors, kings, and princes, is human. the authority of councils, synods, bishops, and presbyters, is human. the authority of the prophets is divine, and comprehends the sum of religion, reckoning _moses_ and the apostles among the prophets; and _if an angel from heaven preach any other gospel_, than what they have delivered, _let him be accursed_. their writings contain the covenant between god and his people, with instructions for keeping this covenant; instances of god's judgments upon them that break it: and predictions of things to come. while the people of god keep the covenant, they continue to be his people: when they break it they cease to be his people or church, and become _the synagogue of satan, who say they are _jews_ and are not._ and no power on earth is authorized to alter this covenant. the predictions of things to come relate to the state of the church in all ages: and amongst the old prophets, _daniel_ is most distinct in order of time, and easiest to be understood: and therefore in those things which relate to the last times, he must be made the key to the rest. notes to chap. i. [ ] chron. xxxiii. , , . [ ] chron. xxxiv. [ ] chron. xii. , , , , . & xv. , , . [ ] chron. xiv. , , , , , . [ ] chron. xv. , , , , . [ ] kings xvii. , , , . [ ] kings xvii. , . [ ] gen. xxxvi. . * * * * * chap. ii. _of the prophetic language._ for understanding the prophecies, we are, in the first place, to acquaint our-selves with the figurative language of the prophets. this language is taken from the analogy between the world natural, and an empire or kingdom considered as a world politic. accordingly, the whole world natural consisting of heaven and earth, signifies the whole world politic, consisting of thrones and people, or so much of it as is considered in the prophecy: and the things in that world signify the analogous things in this. for the heavens, and the things therein, signify thrones and dignities, and those who enjoy them; and the earth, with the things thereon, the inferior people; and the lowest parts of the earth, called _hades_ or hell, the lowest or most miserable part of them. whence ascending towards heaven, and descending to the earth, are put for rising and falling in power and honour: rising out of the earth, or waters, and falling into them, for the rising up to any dignity or dominion, out of the inferior state of the people, or falling down from the same into that inferior state; descending into the lower parts of the earth, for descending to a very low and unhappy estate; speaking with a faint voice out of the dust, for being in a weak and low condition; moving from one place to another, for translation from one office, dignity, or dominion, to another; great earthquakes, and the shaking of heaven and earth, for the shaking of kingdoms, so as to distract or overthrow them; the creating a new heaven and earth, and the passing away of an old one, or the beginning and end of the world, for the rise and ruin of the body politic signified thereby. in the heavens, the sun and moon are, by interpreters of dreams, put for the persons of kings and queens; but in sacred prophecy, which regards not single persons, the sun is put for the whole species and race of kings, in the kingdom or kingdoms of the world politic, shining with regal power and glory; the moon for the body of the common people, considered as the king's wife; the stars for subordinate princes and great men, or for bishops and rulers of the people of god, when the sun is christ; light for the glory, truth, and knowledge, wherewith great and good men shine and illuminate others; darkness for obscurity of condition, and for error, blindness and ignorance; darkning, smiting, or setting of the sun, moon, and stars, for the ceasing of a kingdom, or for the desolation thereof, proportional to the darkness; darkning the sun, turning the moon into blood, and falling of the stars, for the same; new moons, for the return of a dispersed people into a body politic or ecclesiastic. fire and meteors refer to both heaven and earth, and signify as follows; burning any thing with fire, is put for the consuming thereof by war; a conflagration of the earth, or turning a country into a lake of fire, for the consumption of a kingdom by war; the being in a furnace, for the being in slavery under another nation; the ascending up of the smoke of any burning thing for ever and ever, for the continuation of a conquered people under the misery of perpetual subjection and slavery; the scorching heat of the sun, for vexatious wars, persecutions and troubles inflicted by the king; riding on the clouds, for reigning over much people; covering the sun with a cloud, or with smoke, for oppression of the king by the armies of an enemy; tempestuous winds, or the motion of clouds, for wars; thunder, or the voice of a cloud, for the voice of a multitude; a storm of thunder, lightning, hail, and overflowing rain, for a tempest of war descending from the heavens and clouds politic, on the heads of their enemies; rain, if not immoderate, and dew, and living water, for the graces and doctrines of the spirit; and the defect of rain, for spiritual barrenness. in the earth, the dry land and congregated waters, as a sea, a river, a flood, are put for the people of several regions, nations, and dominions; embittering of waters, for great affliction of the people by war and persecution; turning things into blood, for the mystical death of bodies politic, that is, for their dissolution; the overflowing of a sea or river, for the invasion of the earth politic, by the people of the waters; drying up of waters, for the conquest of their regions by the earth; fountains of waters for cities, the permanent heads of rivers politic; mountains and islands, for the cities of the earth and sea politic, with the territories and dominions belonging to those cities; dens and rocks of mountains, for the temples of cities; the hiding of men in those dens and rocks, for the shutting up of idols in their temples; houses and ships, for families, assemblies, and towns, in the earth and sea politic; and a navy of ships of war, for an army of that kingdom that is signified by the sea. animals also and vegetables are put for the people of several regions and conditions; and particularly, trees, herbs, and land animals, for the people of the earth politic: flags, reeds, and fishes, for those of the waters politic; birds and insects, for those of the politic heaven and earth; a forest for a kingdom; and a wilderness for a desolate and thin people. if the world politic, considered in prophecy, consists of many kingdoms, they are represented by as many parts of the world natural; as the noblest by the celestial frame, and then the moon and clouds are put for the common people; the less noble, by the earth, sea, and rivers, and by the animals or vegetables, or buildings therein; and then the greater and more powerful animals and taller trees, are put for kings, princes, and nobles. and because the whole kingdom is the body politic of the king, therefore the sun, or a tree, or a beast, or bird, or a man, whereby the king is represented, is put in a large signification for the whole kingdom; and several animals, as a lion, a bear, a leopard, a goat, according to their qualities, are put for several kingdoms and bodies politic; and sacrificing of beasts, for slaughtering and conquering of kingdoms; and friendship between beasts, for peace between kingdoms. yet sometimes vegetables and animals are, by certain epithets or circumstances, extended to other significations; as a tree, when called the _tree of life_ or _of knowledge_; and a beast, when called _the old serpent_, or worshipped. when a beast or man is put for a kingdom, his parts and qualities are put for the analogous parts and qualities of the kingdom; as the head of a beast, for the great men who precede and govern; the tail for the inferior people, who follow and are governed; the heads, if more than one, for the number of capital parts, or dynasties, or dominions in the kingdom, whether collateral or successive, with respect to the civil government; the horns on any head, for the number of kingdoms in that head, with respect to military power; seeing for understanding, and the eyes for men of understanding and policy, and in matters of religion for [greek: episkopoi], bishops; speaking, for making laws; the mouth, for a law-giver, whether civil or sacred; the loudness of the voice, for might and power; the faintness thereof, for weakness; eating and drinking, for acquiring what is signified by the things eaten and drank; the hairs of a beast, or man, and the feathers of a bird, for people; the wings, for the number of kingdoms represented by the beast; the arm of a man, for his power, or for any people wherein his strength and power consists; his feet, for the lowest of the people, or for the latter end of the kingdom; the feet, nails, and teeth of beasts of prey, for armies and squadrons of armies; the bones, for strength, and for fortified places; the flesh, for riches and possessions; and the days of their acting, for years; and when a tree is put for a kingdom, its branches, leaves and fruit, signify as do the wings, feathers, and food of a bird or beast. when a man is taken in a mystical sense, his qualities are often signified by his actions, and by the circumstances of things about him. so a ruler is signified by his riding on a beast; a warrior and conqueror, by his having a sword and bow; a potent man, by his gigantic stature; a judge, by weights and measures; a sentence of absolution, or condemnation, by a white or a black stone; a new dignity, by a new name; moral or civil qualifications, by garments; honour and glory, by splendid apparel; royal dignity, by purple or scarlet, or by a crown; righteousness, by white and clean robes; wickedness, by spotted and filthy garments; affliction, mourning, and humiliation, by clothing in sackcloth; dishonour, shame, and want of good works, by nakedness; error and misery, by drinking a cup of his or her wine that causeth it; propagating any religion for gain, by exercising traffick and merchandize with that people whose religion it is; worshipping or serving the false gods of any nation, by committing adultery with their princes, or by worshipping them; a council of a kingdom, by its image; idolatry, by blasphemy; overthrow in war, by a wound of man or beast; a durable plague of war, by a sore and pain; the affliction or persecution which a people suffers in labouring to bring forth a new kingdom, by the pain of a woman in labour to bring forth a man-child; the dissolution of a body politic or ecclesiastic, by the death of a man or beast; and the revival of a dissolved dominion, by the resurrection of the dead. * * * * * chap. iii. _of the vision of the image composed of four metals._ the prophecies of _daniel_ are all of them related to one another, as if they were but several parts of one general prophecy, given at several times. the first is the easiest to be understood, and every following prophecy adds something new to the former. the first was given in a dream to _nebuchadnezzar_, king of _babylon_, in the second year of his reign; but the king forgetting his dream, it was given again to _daniel_ in a dream, and by him revealed to the king. and thereby, _daniel_ presently became famous for wisdom, and revealing of secrets: insomuch that _ezekiel_ his contemporary, in the nineteenth year of _nebuchadnezzar_, spake thus of him to the king of _tyre_: _behold_, saith he, _thou art wiser than _daniel_, there is no secret that they can hide from thee_, ezek. xxviii. . and the same _ezekiel_, in another place, joins _daniel_ with _noah_ and _job_, as most high in the favour of god, _ezek._ xiv. , , , . and in the last year of _belshazzar_, the queen-mother said of him to the king: _behold there is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father, light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king _nebuchadnezzar_ thy father, the king, i say, thy father made master of the magicians, astrologers, _chaldeans_ and soothsayers: forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same _daniel_, whom the king named _belteshazzar__, dan. v. , . _daniel_ was in the greatest credit amongst the _jews_, till the reign of the _roman_ emperor _hadrian_: and to reject his prophecies, is to reject the christian religion. for this religion is founded upon his prophecy concerning the _messiah_. now in this vision of the image composed of four metals, the foundation of all _daniel_'s prophecies is laid. it represents a body of four great nations, which should reign over the earth successively, viz. the people of _babylonia_, the _persians_, the _greeks_, and the _romans_. and by a stone cut out without hands, which fell upon the feet of the image, and brake all the four metals to pieces, and _became a great mountain, and filled the whole earth_; it further represents that a new kingdom should arise, after the four, and conquer all those nations, and grow very great, and last to the end of all ages. the head of the image was of gold, and signifies the nations of _babylonia_, who reigned first, as _daniel_ himself interprets. _thou art this head of gold_, saith he to _nebuchadnezzar_. these nations reigned till _cyrus_ conquered _babylon_, and within a few months after that conquest revolted to the _persians_, and set them up above the _medes_. the breast and arms of the image were of silver, and represent the _persians_ who reigned next. the belly and thighs of the image were of brass, and represent the _greeks_, who, under the dominion of _alexander_ the great, conquered the _persians_, and reigned next after them. the legs were of iron, and represent the _romans_ who reigned next after the _greeks_, and began to conquer them in the eighth year of _antiochus epiphanes_. for in that year they conquered _perseus_ king of _macedon_, the fundamental kingdom of the _greeks_; and from thence forward grew into a mighty empire, and reigned with great power till the days of _theodosius_ the great. then by the incursion of many northern nations, they brake into many smaller kingdoms, which are represented by the feet and toes of the image, composed part of iron, and part of clay. for then, saith _daniel_, [ ] _the kingdom shall be divided, and there shall be in it of the strength of iron, but they shall not cleave one to another._ _and in the days of these kings_, saith _daniel_, _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 for ever. forasmuch as thou sawest that the stone was cut out of the mountains without hands, and that it brake in pieces the iron, the brass, the clay, the silver and the gold._ notes to chap. iii. [ ] chap. ii. , &c. * * * * * chap. iv. _of the vision of the four beasts._ in the next vision, which is of the four beasts, the prophecy of the four empires is repeated, with several new additions; such as are the two wings of the lion, the three ribs in the mouth of the bear, the four wings and four heads of the leopard, the eleven horns of the fourth beast, and the son of man coming in the clouds of heaven, to the antient of days sitting in judgment. the first beast was like a lion, and had eagle's wings, to denote the kingdoms of _babylonia_ and _media_, which overthrew the _assyrian_ empire, and divided it between them, and thereby became considerable, and grew into great empires. in the former prophecy, the empire of _babylonia_ was represented by the head of gold; in this both empires are represented together by the two wings of the lion. _and i beheld,_ saith [ ] _daniel_, _till the wings thereof were pluckt, and it was lifted up from the earth, and made to stand upon the feet as a man, and a man's heart was given to it_; that is, till it was humbled and subdued, and made to know its human state. the second beast was like a bear, and represents the empire which reigned next after the _babylonians_, that is, the empire of the _persians_. _thy kingdom is divided_, or broken, saith _daniel_ to the last king of _babylon_, _and given to the _medes_ and _persians__, _dan._ v. . this beast _raised itself up on one side_; the _persians_ being under the _medes_ at the fall of _babylon_, but presently rising up above them. [ ] _and it had three ribs in the mouth of it, between the teeth of it_, to signify the kingdoms of _sardes_, _babylon_, and _egypt_, which were conquered by it, but did not belong to its proper body. and it devoured much flesh, the riches of those three kingdoms. the third beast was the kingdom which succeeded the _persian_; and this was the empire of the _greeks_, _dan._ viii. , , , . it was _like a leopard_, to signify its fierceness; and had four heads and four wings, to signify that it should become divided into four kingdoms, _dan._ viii . for it continued in a monarchical form during the reign of _alexander_ the great, and his brother _aridæus_, and young sons _alexander_ and _hercules_; and then brake into four kingdoms, by the governors of provinces putting crowns on their own heads, and by mutual consent reigning over their provinces. _cassander_ reigned over _macedon_, _greece_, and _epirus_; _lysimachus_ over _thrace_ and _bithynia_; _ptolemy_ over _egypt_, _lybia_, _arabia_, _coelosyria_, and _palestine_; and _seleucus_ over _syria_. the fourth beast was the empire which succeeded that of the _greeks_, and this was the _roman_. this beast was exceeding dreadful and terrible, and had great iron teeth, and devoured and brake in pieces, and stamped the residue with its feet; and such was the _roman_ empire. it was larger, stronger, and more formidable and lasting than any of the former. it conquered the kingdom of _macedon_, with _illyricum_ and _epirus_, in the eighth year of _antiochus epiphanes_, _anno nabonass._. ; and inherited that of _pergamus_, _anno nabonass._ ; and conquered that of _syria_, _anno nabonass._ , and that of _egypt_, _anno nabonass._ . and by these and other conquests it became greater and more terrible than any of the three former beasts. this empire continued in its greatness till the reign of _theodosius_ the great; and then brake into ten kingdoms, represented by the ten horns of this beast; and continued in a broken form, till the antient of days sat in a throne like fiery flame, and _the judgment was set, and the books were opened, and the beast was slain and his body destroyed, and given to the burning flames; and one like the son of man came with the clouds of heaven, and came to the antient of days_ [ ], and received dominion over all nations, and judgment was given to the saints of the most high, and the time came that they possessed the kingdom. _i beheld,_ saith [ ] _daniel_, _till the beast was slain, and his body destroyed, and given to the burning flames. as concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and a time_. and therefore all the four beasts are still alive, tho the dominion of the three first be taken away. the nations of _chaldea_ and _assyria_ are still the first beast. those of _media_ and _persia_ are still the second beast. those of _macedon_, _greece_ and _thrace_, _asia_ minor, _syria_ and _egypt_, are still the third. and those of _europe_, on this side _greece_, are still the fourth. seeing therefore the body of the third beast is confined to the nations on this side the river _euphrates_, and the body of the fourth beast is confined to the nations on this side _greece_; we are to look for all the four heads of the third beast, among the nations on this side of the river _euphrates_; and for all the eleven horns of the fourth beast, among the nations on this side of _greece_. and therefore, at the breaking of the _greek_ empire into four kingdoms of the _greeks_, we include no part of the _chaldeans_, _medes_ and _persians_ in those kingdoms, because they belonged to the bodies of the two first beasts. nor do we reckon the _greek_ empire seated at _constantinople_, among the horns of the fourth beast, because it belonged to the body of the third. notes to chap. iv. [ ] chap. vii. . [ ] chap. vii. . [ ] chap. vii. . [ ] chap. vii. , . * * * * * chap. v. _of the kingdoms represented by the feet of the image composed of iron and clay._ _dacia_ was a large country bounded on the south by the _danube_, on the east by the _euxine_ sea, on the north by the river _neister_ and the mountain _crapac_, and on the west by the river _tibesis_, or _teys_, which runs southward into the _danube_ a little above _belgrade_. it comprehended the countries now called _transylvania_, _moldavia_, and _wallachia_, and the eastern part of the upper _hungary_. its antient inhabitants were called _getæ_ by the _greeks_, _daci_ by the _latins_, and _goths_ by themselves. _alexander_ the great attacked them, and _trajan_ conquered them, and reduced their country into a province of the _roman_ empire: and thereby the propagation of the gospel among them was much promoted. they were composed of several _gothic_ nations, called _ostrogoths_, _visigoths_, _vandals_, _gepides_, _lombards_, _burgundians_, _alans_, &c. who all agreed in their manners, and spake the same language, as _procopius_ represents. while they lived under the _romans_, the _goths_ or _ostrogoths_ were seated in the eastern parts of _dacia_, the _vandals_ in the western part upon the river _teys_, where the rivers _maresh_ and _keresh_ run into it. the _visigoths_ were between them. the _gepides_, according to _jornandes_, were upon the _vistula_. the _burgundians_, a _vandalic_ nation, were between the _vistula_ and the southern fountain of the _boristhenes_, at some distance from the mountain _crapac_ northwards, where _ptolemy_ places them, by the names of _phrugundiones_ and _burgiones_.[ ] the _alans_, another _gothic_ nation, were between the northern fountain of the _boristhenes_ and the mouth of the river _tanais_, where _ptolemy_ placeth the mountain _alanus_, and western side of the _palus mæotis_. these nations continued under the dominion of the _romans_ till the second year of the emperor _philip_, and then for want of their military pay began to revolt; the _ostrogoths_ setting up a kingdom, which, under their kings _ostrogotha_, _cniva_, _araric_, _geperic_, and _hermanaric_, increased till the year of christ ; and then by an incursion of the _huns_ from beyond the _tanais_, and the death of _hermanaric_, brake into several smaller kingdoms. _hunnimund_, the son of _hermanaric_, became king over the _ostrogoths_; _fridigern_ over the _visigoths_; _winithar_, or _vinithar_, over a part of the _goths_ called _gruthungi_ by _ammian_, _gothunni_ by _claudian_, and _sarmatæ_ and _scythians_ by others: _athanaric_ reign'd over another part of the _goths_ in _dacia_, called _thervingi_; _box_ over the _antes_ in _sarmatia_; and the _gepides_ had also their king. the _vandals_ fled over the _danube_ from _geberic_ in the latter end of the reign of _constantine_ the great, and had seats granted them in _pannonia_ by that emperor, where they lived quietly forty years, viz. till the year , when several _gothic_ nations flying from the _hunns_ came over the _danube_, and had seats granted them in _mæsia_ and _thrace_ by the _greek_ emperor _valens_. but the next year they revolted, called in some _goths_, _alans_ and _hunns_, from beyond the _danube_, and routed the _roman_ army, slew the emperor _valens_, and spread themselves into _greece_ and _pannonia_ as far as the _alps_. in the years and they were checkt by the arms of the emperors _gratian_ and _theodosius_, and made a submissive peace; the _visigoths_ and _thervingi_ returned to their seats in _mæsia_ and _thrace_, the _hunns_ retired over the _danube_, and the _alans_ and _gruthingi_ obtained seats in _pannonia_. about the year , or , the _burgundians_ rose from their seats upon the _vistula_, with an army of eighty thousand men to invade _gallia_; and being opposed, seated themselves upon the northern side of the _rhine_ over against _mentz_. in the year , a body of the _salian franks_, with their king, coming from the river _sala_, were received into the empire by the emperor _julian_, and seated in _gallia_ between _brabant_ and the _rhine_: and their king _mellobaudes_ was made _comes domesticorum_, by the emperor _gratian_. _richomer_, another noble _salian frank_, was made _comes domesticorum_, and _magister utriusque militiæ_, by _theodosius_; and a.c. , was consul with _clearchus_. he was a great favourite of _theodosius_, and accompanied him in his wars against _eugenius_, but died in the expedition, and left a son called _theudomir_, who afterwards became king of the _salian franks_ in _brabant_. in the time of this war some _franks_ from beyond the _rhine_ invaded _gallia_ under the conduct of _genobald_, _marcomir_ and _suno_, but were repulsed by _stilico_; and _marcomir_ being slain, was succeeded in _germany_ by his son _pharamond_. while these nations remained quiet within the empire, subject to the _romans_, many others continued so beyond the _danube_ till the death of the emperor _theodosius_, and then rose up in arms. for _paulus diaconus_ in his _historia miscell._ _lib._ xiv. speaking of the times next after the death of this emperor, tells us: _eodem tempore erant gothi & aliæ gentes maximæ trans danubium habitantes: ex quibus rationabiliores quatuor sunt, gothi scilicet, huisogothi, gepides & vandali; & nomen tantum & nihil aliud mutantes. isti sub arcadia & honorio danubium transeuntes, locati sunt in terra romanorum: & gepides quidem, ex quibus postea divisi sunt longobardi & avares, villas, quæ sunt circa singidonum & sirmium, habitavere:_ and _procopius_ in the beginning of his _historia vandalica_ writes to the same purpose. hitherto the _western empire_ continued entire, but now brake into many kingdoms. _theodosius_ died a.c. ; and then the _visigoths_, under the conduct of _alaric_ the successor of _fridigern_, rose from their seats in _thrace_ and wasted _macedon_, _thessaly_, _achaia_, _peloponnesus_, and _epirus_, with fire and sword for five years together; when turning westward, they invaded _dalmatia_, _illyricum_ and _pannonia_; and from thence went into _italy_ a.c. ; and the next year were so beaten at _pollentia_ and _verona_, by _stilico_ the commander of the forces of the _western empire_, that _claudian_ calls the remainder of the forces of _alaric_, _tanta ex gente reliquias breves_, and _prudentius_, _gentem deletam_. thereupon _alaric_ made peace with the emperor, being so far humbled, that _orosius_ saith, he did, _pro pace optima & quibuscunque sedibus suppliciter & simpliciter orare_. this peace was ratified by mutual hostages; _Ã�tius_ was sent hostage to _alaric_; and _alaric_ continued a free prince in the seats now granted to him. when _alaric_ took up arms, the nations beyond the _danube_ began to be in motion; and the next winter, between a.c. and , a great body of _hunns_, _alans_, _ostrogoths_, _gepides_, and other northern nations, came over the frozen _danube_, being invited by _rufinus_: when their brethren, who had obtained seats within the empire, took up arms also. _jerome_ calls this great multitude, _hunns_, _alans_, _vandals_, _goths_, _sarmatians_, _quades_, and _marcomans_; and saith, that they invaded all places between _constantinople_ and the _julian alps_, wasting _scythia_, _thrace_, _macedon_, _dardania_, _dacia_, _thessaly_, _achaia_, _epirus_, _dalmatia_, and all _pannonia_. the _suevians_ also invaded _rhætia_: for when _alaric_ ravaged _pannonia_, the _romans_ were defending _rhætia_; which gave _alaric_ an opportunity of invading _italy_, as _claudian_ thus mentions. _non nisi perfidiâ nacti penetrabile tempus,_ _irrupere getæ, nostras dum rhætia vires_ _occupat, atque alio desudant marte cohortes_. and when _alaric_ went from those parts into _italy_, some other barbarous nations invaded _noricum_ and _vindelicia_, as the same poet _claudian_ thus writes: ----_jam foedera gentes_ _exuerant, latiique auditâ clade feroces_ _vendelicos saltus & norica rura tenebant._ this was in the years and . and among these nations i reckon the _suevians_, _quades_, and _marcomans_; for they were all in arms at this time. the _quades_ and _marcomans_ were _suevian_ nations; and they and the _suevians_ came originally from _bohemia_, and the river _suevus_ or _sprake_ in _lusatia_; and were now united under one common king called _ermeric_, who soon after led them into _gallia_. the _vandals_ and _alans_ might also about this time extend themselves into _noricum_. _uldin_ also with a great body of _hunns_ passed the _danube_ about the time of _chrysostom_'s banishment, that is, a.c. , and wasted _thrace_ and _mæsia_. _radagaisus_, king of the _gruthunni_ and succesor of _winithar_, inviting over more barbarians from beyond the _danube_, invaded _italy_ with an army of above two hundred thousand _goths_; and within a year or two, a.c. or ., was overcome by _stilico_, and perished with his army. in this war _stilico_ was assisted with a great body of _hunns_ and _ostrogoths_, under the conduct of _uldin_ and _sarus_, who were hired by the emperor _honorius_. in all this confusion it was necessary for the _lombards_ in _pannonia_ to arm themselves in their own defence, and assert their liberty, the _romans_ being no longer able to protect them. and now _stilico_ purposing to make himself emperor, procured a military prefecture for _alaric_, and sent him into the _east_ in the service of _honorius_ the _western_ emperor, committing some _roman_ troops to his conduct to strengthen his army of _goths_, and promising to follow soon after with his own army. his pretence was to recover some regions of _illyricum_, which the _eastern_ emperor was accused to detain injuriously from the _western_; but his secret design was to make himself emperor, by the assistance of the _vandals_ and their allies: for he himself was a _vandal_. for facilitating this design, he invited a great body of the barbarous nations to invade the _western empire_, while he and _alaric_ invaded the _eastern_. and these nations under their several kings, the _vandals_ under _godegisilus_, the _alans_ in two bodies, the one under _goar_, the other under _resplendial_, and the _suevians_, _quades_, and _marcomans_, under _ermeric_, marched thro' _rhætia_ to the side of the _rhine_, leaving their seats in _pannonia_ to the _hunns_ and _ostrogoths_, and joined the _burgundians_ under _gundicar_, and ruffled the _franks_ in their further march. on the last of _december_ a.c. , they passed the _rhine_ at _ments_, and spread themselves into _germania prima_ and the adjacent regions; and amongst other actions the _vandals_ took _triers_. then they advanced into _belgium_, and began to waste that country. whereupon the _salian franks_ in _brabant_ took up arms, and under the conduct of _theudomir_, the son of _ricimer_, or _richomer_, abovementioned, made so stout a resistance, that they slew almost twenty thousand of the _vandals_, with their king _godegesilus_, in battel; the rest escaping only by a party of _resplendial_'s _alans_ which came timely to their assistance. then the _british_ soldiers, alarm'd by the rumour of these things, revolted, and set up tyrants there; first _marcus_, whom they slew presently; then _gratian_, whom they slew within four months; and lastly _constantine_, under whom they invaded _gallia_ a.c. , being favoured by _goar_ and _gundicar_. and _constantine_ having possessed a good part of _gallia_, created his son _constans cæsar_, and sent him into _spain_ to order his affairs there, a.c. . in the mean time _resplendial_, seeing the aforesaid disaster of the _vandals_, and that _goar_ was gone over to the _romans_, led his army from the _rhine_; and, together with the _suevians_ and residue of the _vandals_, went towards _spain_; the _franks_ in the mean time prosecuting their victory so far as to retake _triers_, which after they had plundered they left to the _romans_. the _barbarians_ were at first stopt by the _pyrenean_ mountains, which made them spread themselves into _aquitain_: but the next year they had the passage betrayed by some soldiers of _constans_; and entring _spain_ kal. _octob._ a.c. , they conquered every one what he could; and at length, a.c. , divided their conquests by lot; the _vandals_ obtained _boetica_, and part of _gallæcia_; the _suevians_ the rest of _gallæcia_; and the _alans_ _lusitania_ and the _carthaginian_ province: the emperor for the sake of peace confirming them in those seats by grant a.c. . the _roman franks_ abovementioned, having made _theudomir_ their king, began strait after their conquest of the _vandals_ to invade their neighbours also. the first they set upon were the _gauls_ of _brabant_[ ]: but meeting with notable resistance, they desired their alliance: and so those _gauls_ fell off from the _romans_, and made an intimate league with the _franks_ to be as one people, marrying with one another, and conforming to one another's manners, till they became one without distinction. thus by the access of these _gauls_, and of the foreign _franks_ also, who afterwards came over the _rhine_, the _salian_ kingdom soon grew very great and powerful. _stilico_'s expedition against the _greek_ emperor was stopt by the order of _honorius_; and then _alaric_ came out of _epirus_ into _noricum_, and requested a sum of money for his service. the senate were inclined to deny him, but by _stilico_'s mediation granted it. but after some time _stilico_ being accused of a traiterous conspiracy with _alaric_, and slain kal. _sept._ a.c. ; _alaric_ was thereby disappointed of his money, and reputed an enemy to the empire; he then broke strait into _italy_ with the army he brought out of _epirus_, and sent to his brother _adolphus_ to follow him with what forces he had in _pannonia_, which were not great, but yet not to be despised. thereupon _honorius_ fearing to be shut up in _rome_, retired to _ravenna_ in _october_ a.c. . and from that time _ravenna_ continued to be the seat of the _western_ emperors. in those days the _hunns_ also invaded _pannonia_; and seizing the deserted seats of the _vandals_, _alans_, and _goths_, founded a new kingdom there. _alaric_ advancing to _rome_ besieged it, and kal. _sept._ a.c. took it: and afterwards attempting to pass into _africa_, was shipwrackt. after which _honorius_ made peace with him, and got up an army to send against the tyrant _constantine_. at the same time _gerontius_, one of _constantine_'s captains, revolted from him, and set up _maximus_ emperor in _spain_. whereupon _constantine_ sent _edobec_, another of his captains, to draw to his assistance, the _barbarians_ under _goar_ and _gundicar_ in _gallia_, and supplies of _franks_ and _alemans_ from beyond the _rhine_; and committed the custody of _vienne_ in _gallia narbonensis_ to his son _constans_. _gerontius_ advancing, first slew _constans_ at _vienne_, and then began to besiege _constantine_ at _arles_. but _honorius_ at the same time sending _constantius_ with an army on the same errand, _gerontius_ fled, and _constantius_ continued the siege, strengthned by the access of the greatest part of the soldiers of _gerontius_. after four months siege, _edobec_ having procured succours, the _barbarian_ kings at _ments_, _goar_ and _gundicar_, constitute _jovinus_ emperor, and together with him set forward to relieve _arles_. at their approach _constantius_ retired. they pursued, and he beat them by surprize; but not prosecuting his victory, the _barbarians_ soon recovered themselves; yet not so as to hinder the fall of the tyrants _constantine_, _jovinus_ and _maximus_. _britain_ could not be recovered to the empire, but remained ever after a distinct kingdom. the next year, a.c. , the _visigoths_ being beaten in _italy_, had _aquitain_ granted them to retire into: and they invaded it with much violence, causing the _alans_ and _burgundians_ to retreat, who were then depopulating of it. at the same time the _burgundians_ were brought to peace; and the emperor granted them for inheritance a region upon the _rhine_ which they had invaded: and the same, i presume, he did with the _alans_. but the _franks_ not long after retaking and burning _triers_, _castinus_, a.c. , was sent against them with an army, who routed them and slew _theudomir_ their king this was the second taking of _triers_ by the _franks_. it was therefore taken four times, once by the _vandals_ and thrice by the _franks_. _theudomir_ was succeeded by _pharamond_, the prince or king of the _salian franks_ in _germany_. from thence he brought new forces, reigned over the whole, and had seats granted to his people within the empire near the _rhine_. and now the _barbarians_ were all quieted, and settled in several kingdoms within the empire, not only by conquest, but also by the grants of the emperor _honorius_. for _rutilius_ in his _itinerary_, written in autumn, _anno urbis_ , that is, according to _varro_'s computation then in use, a.c. , thus laments the wasted fields: _illa quidem longis nimium deformia bellis_; and then adds, _jam tempus laceris post longa incendia fundis_ _vel pastorales ædificare casas._ and a little after, _Ã�ternum tibi rhenus aret._ and _orosius_ in the end of his history, which was finished a.c. , represents now a general pacification of the barbarous nations by the words _comprimere_, _coangustare_, _addicere gentes immanissimas_; terming them _imperio addictas_, because they had obtained seats in the empire by league and compact; and _coangustatas_, because they did no longer invade all regions at pleasure, but by the same compact remained quiet in the seats then granted them. and these are the kingdoms, of which the feet of the image were henceforward composed, and which are represented by iron and clay intermixed, which did not stick one to another, and were of different strength. notes to chap. v. [ ] procop. l. . de bello vandalico. [ ] galli arborici: _whence the region was named _arboricbant_, and by contraction _brabant__. * * * * * chap. vi. _of the ten kingdoms represented by the ten horns of the fourth beast._ now by the wars above described the _western_ empire of the _romans_, about the time that _rome_ was besieged and taken by the _goths_, became broken into the following ten kingdoms. . the kingdom of the _vandals_ and _alans_ in _spain_ and _africa_. . the kingdom of the _suevians_ in _spain_. . the kingdom of the _visigoths_. . the kingdom of the _alans_ in _gallia_. . the kingdom of the _burgundians_. . the kingdom of the _franks_. . the kingdom of the _britains_. . the kingdom of the _hunns_. . the kingdom of the _lombards_. . the kingdom of _ravenna_. seven of these kingdoms are thus mentioned by _sigonius_. _honorio regnante_, _in pannoniam_ _hunni_, _in hispaniam_ _vandali_, _alani_, _suevi_ & _gothi_, _in galliam_ _alani_ _burgundiones_ & _gothi_, _certis sedibus permissis, accepti_. add the _franks_, _britains_, and _lombards_, and you have the ten: for these arose about the same time with the seven. but let us view them severally. . the kings of the _vandals_ were, a.c. _godegesilus_, _gunderic_, _geiseric_, _hunneric_, _gundemund_, _thrasamund_, _geiseric_, _gelimer_. _godegesilus_ led them into _gallia_ a.c. , _gunderic_ into _spain_ a.c. , _geiseric_ into _africa_ a.c. ; and _gelimer_ was conquered by _belisarius_ a.c. . their kingdom lasted in _gallia_, _spain_ and _africa_ together years; and in _africa_ they were very potent. the _alans_ had only two kings of their own in _spain_, _resplendial_, and _ataces_, _utacus_ or _othacar_. under _resplendial_ they went into _france_ a.c. , and into _spain_ a.c. . _ataces_ was slain with almost all his army by _vallia_ king of the _visigoths_ a.c. . and then the remainder of these _alans_ subjected themselves to _gunderic_ king of the _vandals_ in _boetica_, and went afterwards with them into _africa_, as i learn out of _procopius_. whence the kings of the _vandals_ styled themselves kings of the _vandals_ and _alans_; as may be seen in the edict of _hunneric_ recited by _victor_ in his _vandalic_ persecution. in conjunction with the _chatti_, these _alans_ gave the name of _cathalaunia_, or _catth-alania_, to the province which is still so called. these _alans_ had also _gepides_ among them; and therefore the _gepides_ came into _pannonia_ before the _alans_ left it. there they became subject to the _hunns_ till the death of _attila_ a.c. , and at length were conquered by the _ostrogoths_. . the kings of the _suevians_ were, a.c. _ermeric_, _rechila_, _rechiarius_, _maldra_, _frumarius_, _regismund_. and after some other kings who are unknown, reigned a.c. _theudomir_, _miro_, _euboricus_, and _andeca_. this kingdom, after it had been once seated in _spain_, remained always in _gallæcia_ and _lusitania_. _ermeric_ after the fall of the _alan_ kingdom, enlarged it into all _gallæcia_, forcing the _vandals_ to retire into _boetica_ and the _carthaginian_ province. this kingdom lasted years according to _isidorus_, and then was subdued by _leovigildus_ king of the _visigoths_, and made a province of his kingdom a.c. . . the kings of the _visigoths_ were, a.c. _alaric_, _athaulphus_, _sergeric_ and _vallia_, _theoderic_, _thorismund_, _theoderic_, _euric_, _alaric_, _gensalaric_, _amalaric_, _theudius_, _theudisclus_, &c. i date this kingdom from the time that _alaric_ left _thrace_ and _greece_ to invade the _western empire_. in the end of the reign of _athaulphus_ the _goths_ were humbled by the _romans_, and attempted to pass out of _france_ into _spain_. _sergeric_ reigned but a few days. in the beginning of _vallia_'s reign they assaulted the _romans_ afresh, but were again repulsed, and then made peace on this condition, that they should on the behalf of the empire invade the _barbarian_ kingdoms in _spain_: and this they did, together with the _romans_, in the years and , overthrowing the _alans_ and part of the _vandals_. then they received _aquitain_ of the emperor by a full donation, leaving their conquests in _spain_ to the emperor: and thereby the seats of the conquered _alans_ came into the hands of the _romans_. in the year , _theoderic_, assisted by the _burgundians_, invaded _spain_, which was then almost all subject to the _suevians_, and took a part of it from them. a.c. , the _goths_ were driven out of _gallia_ by the _franks_. a.c. , they conquered the _suevian_ kingdom, and became lords of all _spain_. a.c. , the _saracens_ invaded them, but in time they recovered their dominions, and have reigned in _spain_ ever since. . the kings of the _alans_ in _gallia_ were _goar_, _sambida_, _eocharic_, _sangibanus_, _beurgus_, &c. under _goar_ they invaded _gallia_ a.c. , and had seats given them near the _rhine_, a.c. . under _sambida_, whom _bucher_ makes the successor, if not the son of _goar_, they had the territories of _valence_ given them by _Ã�tius_ the emperor's general, a.c. . under _eocharic_ they conquered a region of the rebelling _galli arborici_, given them also by _Ã�tius_. this region was from them named _alenconium, quasi alanorum conventus_. under _sangibanus_ they were invaded, and their regal city _orleans_ was besieged by _attila_ king of the _hunns_, with a vast army of men. _Ã�tius_ and the _barbarian_ kings of _gallia_ came to raise the siege, and beat the _hunns_ in a very memorable battle, a.c. , _in campis catalaunicis_, so called from these _alans_ mixt with the _chatti_. the region is now called _campania_ or _champagne_. in that battle were slain on both sides men. a year or two after, _attila_ returned with an immense army to conquer this kingdom, but was again beaten by them and the _visigoths_ together in a battle of three days continuance, with a slaughter almost as great as the former. under _beurgus_, or _biorgor_, they infested _gallia_ round about, till the reign of _maximus_ the emperor; and then they passed the _alps_ in winter, and came into _liguria_, but were there beaten, and _beurgus_ slain, by _ricimer_ commander of the emperor's forces, a.c. . afterwards they were again beaten, by the joint force of _odoacer_ king of _italy_ and _childeric_ king of the _franks_, about the year , and again by _theudobert_ king of the _austrian franks_ about the year . . the kings of the _burgundians_ were, a.c. _gundicar_, _gundioc_, _bilimer_, _gundobaldus_ with his brothers, _sigismund_, _godomarus_. under _gundicar_ they invaded _gallia_ a.c. , and had seats given them by the emperor near the _rhine_ in _gallia belgica_, a.c. . they had _saxons_ among them, and were now so potent, that _orosius_ a.c. wrote of them: '_burgundionum esse prævalidam manum, galliæ hodieque testes sunt, in quibus præsumpta possessione consistunt_. about the year they received great overthrows by _Ã�tius_, and soon after by the _hunns_: but five years after had _savoy_ granted them to be shared with the inhabitants; and from that time became again a potent kingdom, being bounded by the river _rhodanus_, but afterwards extending much further into the heart of _gallia_. _gundobald_ conquered the regions about the rivers _araris_ and _rhodanus_, with the territories of _marseilles_; and invading _italy_ in the time of the emperor _glycerius_, conquered all his brethren. _godomarus_ made _orleans_ his royal seat: whence the kingdom was called _regnum aurelianorum_. he was conquered by _clotharius_ and _childebert_, kings of the _franks_, a.c. . from thenceforward this kingdom was sometimes united to the kingdom of the _franks_, and sometimes divided from it, till the reign of _charles_ the great, who made his son _carolottus_ king of _burgundy_. from that time, for about years together, it enjoyed its proper kings; and was then broken into the dukedom of _burgundy_, county of _burgundy_, and county of _savoy_; and afterwards those were broken into other lesser counties. . the kings of the _franks_ were, a.c. _theudomir_, _pharamond_, _clodio_, _merovæus_, _childeric_, _clodovæus_, &c. _windeline_ and _bucher_, two of the most diligent searchers into the originals of this kingdom, make it begin the same year with the _barbarian_ invasions of _gallia_, that is, a.c. . of the first kings there is in _labbe's bibliotheca m.s._ this record. _historica quædam excerpta ex veteri stemmate genealogico regum franciæ_. _genobaldus, marcomerus, suno, theodemeris. isti duces vel reguli extiterunt à principio gentis francorum diversis temporibus. sed incertum relinquunt historici quali sibi procreations lineâ successerunt_. _pharamundus: sub hoc rege suo primo franci legibus se subdunt, quas primores eorum tulerunt wisogastus, atrogastus, salegastus_. _chlochilo. iste, transito rheno, romanos in carbonaria sylva devicit, camaracum cepit & obtinuit, annis regnavit. sub hoc rege franci usque summam progressi sunt_. _merovechus. sub hoc rege franci trevirim destruunt, metim succendunt, usque aurelianum perveniunt_. now for _genobaldus_, _marcomer_ and _suno_, they were captains of the _transrhenane franks_ in the reign of _theodosius_, and concern us not. we are to begin with _theudomir_ the first king of the rebelling _salii_, called _didio_ by _ivo carnotensis_, and _thiedo_ and _theudemerus_ by _rhenanus_. his face is extant in a coin of gold found with this inscription, theudemir rex, published by _petavius_, and still or lately extant, as _windeline_ testifies: which shews that he was a king, and that in _gallia_; seeing that rude _germany_ understood not then the coining of money, nor used either _latin_ words or letters. he was the son of _ricimer_, or _richomer_, the favourite of the emperor _theodosius_; and so being a _roman frank_, and of the _salian_ royal blood, they therefore upon the rebellion made him king. the whole time of his reign you have stated in _excerptis gregorii turonensis è fredigario_, _cap._ , , , . where the making him king, the tyranny of _jovinus_, the slaughter of the associates of _jovinus_, the second taking of _triers_ by the _franks_, and their war with _castinus_, in which this king was slain, are as a series of successive things thus set down in order. _extinctis ducibus in francis, denuo reges creantur ex eadem stirpe qua prius fuerant. eodem tempore jovinus ornatus regios assumpsit. constantinus fugam versus italiam dirigit; missis a jovino principe percussoribus super mentio flumine, capite truncatur. multi nobilium jussu jovini apud avernis capti, & a ducibus honorii crudeliter interempti sunt. trevirorum civitas, factione unius ex senatoribus nomine lucii, à francis captà & incensa est.--castinus domesticorum comes expeditionem accipit contra francos_, &c. then returning to speak of _theudomir_, he adds: _franci electum à se regem, sicut prius fuerat, crinitum inquirentes diligenter ex genere priami, frigi & francionis, super se crearunt nomine theudemerum filium richemeris, qui in hoc prælio quod supra memini, à romanis interfectus est_; that is, in the battle with _castinus_'s army. of his death _gregory turonensis_ makes this further mention: _in consularibus legimus theodemerem regem francorum filium ricimeris quondam, & ascilam matrem ejus, gladio interfectos_. upon this victory of the _romans_, the _franks_ and rebelling _gauls_, who in the time of _theudomir_ were at war with one another, united to strengthen themselves, as _ordericus vitalis_[ ] thus mentions. _cum galli prius contra romanos rebellâssent, franci iis sociati sunt, & pariter juncti, ferramundum sunonis ducis filium, sibi regem præfecerunt_. _prosper_ sets down the time; _anno honorii, pharamundus regnat in francia_. this, _bucher_ well observes, refers to the end of the year , or the beginning of the next year, dating the years of _honorius_ from the death of _valentinian_; and argues well, that at this time _pharamond_ was not only king by the constitution of the _franks_, but crowned also by the consent of _honorius_, and had a part of _gallia_ assigned him by covenant. and this might be the cause that _roman_ writers reckoned him the first king: which some not understanding, have reputed him the founder of this kingdom by an army of the _transrhenane franks_. he might come with such an army, but he succeeded _theudomir_ by right of blood and consent of the people. for the above cited passage of _fredigarius_, _extinctis ducibus, in francis denuo reges creantur ex eadem stirpe quâ prius fuerant_, implies that the kingdom continued to this new elected family during the reign of more kings than one. if you date the years of _honorius_ from the death of his father, the reign of _pharamond_ might begin two years later than is assigned by _bucher_. the _salique_ laws made in his reign, which are yet extant, shew by their name that it was the kingdom of the _salii_ over which he reigned; and, by the pecuniary mulcts in them, that the place where he reigned abounded much with money, and consequently was within the empire; rude _germany_ knowing not the use of money, till they mixed with the _romans_. in the preface also to the _salique_ laws, written and prefixed to them soon after the conversion of the _franks_ to the christian religion, that is, in the end of the reign of _merovæus_, or soon after, the original of this kingdom is thus described: _hæc enim gens, quæ fortis dum esset & robore valida, romanorum jugum durissimum de suis cervicibus excussit pugnando_, &c. this kingdom therefore was erected, not by invasion but by rebellion, as was described above. _prosper_ in registering their kings in order, tells us: _pharamundus regnat in francia; clodio regnat in francia; merovæus regnat in francia_: and who can imagine but that in all these places he meant one and the same _francia_? and yet 'tis certain that the _francia_ of _merovæus_ was in _gallia_. yet the father of _pharamond_, being king of a body of _franks_ in _germany_ in the reign of the emperor _theodosius_, as above, _pharamond_ might reign over the same _franks_ in _germany_ before he succeeded _theudomir_ in the kingdom of the _salians_ within the empire, and even before _theudomir_ began his reign; suppose in the first year of _honorius_, or when those _franks_ being repulsed by _stilico_, lost their kings _marcomir_ and _suno_, one of which was the father of _pharamond_: and the _roman franks_, after the death of _theudomir_, might invite _pharamond_ with his people from beyond the _rhine_. but we are not to regard the reign of _pharamond_ in _germany_: we are to date this kingdom from its rise within the empire, and to look upon it as strengthened by the access of other _franks_ coming from beyond the _rhine_, whether in the reign of this king or in that of his successor _clodio_. for in the last year of _pharamond_'s reign, _Ã�tius_ took from him a part of his possession in _gallia_: but his successor _clodio_, whom _fredigarius_ represents as the son of _theudomir_, and some call _clogio_, _cloio_, and _claudius_, inviting from beyond the _rhine_ a great body of _franks_, recovered all, and carried on their conquests as far as the river _soame_. then those _franks_ dividing conquests with him, erected certain new kingdoms at _cologn_ and _cambray_, and some other cities: all which were afterwards conquered by _clodovæus_, who also drove the _goths_ out of _gallia_, and fix'd his seat at _paris_, where it has continued ever since. and this was the original of the present kingdom of _france_. . the kings of _britain_ were, a.c. or , _marcus_, _gratian_, and _constantine_ successively; a.c. _vortigern_, _aurelius ambrosius_, _uther pendraco_, _arthur_, _constantinus_, _aurelius cunanus_, _vortiporeus_, _malgo_, _careticus_, _cadwan_, _cadwalin_, _cadwallader_. the three first were _roman_ tyrants, who revolted from the empire. _orosius_, _prosper_ and _zosimus_ connect their revolt with the irruptions of the _barbarians_ into _gallia_, as consequent thereunto. _prosper_, with whom _zosimus_ agrees, puts it in the year which began the day after that irruption. the just time i thus collect: _marcus_ reigned not many days, _gratian_ four months, and _constantine_ three years. he was slain the year after the taking of _rome_, that is a.c. , kal. _octob._ whence the revolt was in spring a.c. . _sozomen_ joins _constantine_'s expedition into _gallia_ with _arcadius_'s death, or the times a little after; and _arcadius_ died a.c. _may_ the st. now tho the reign of these tyrants was but short, yet they gave a beginning to the kingdom of _britain_, and so may be reckoned the three first kings, especially since the posterity of _constantine_, viz. his sons _aurelius ambrosius_, and _uther pendraco_, and his grandson _arthur_, reigned afterwards. for from the time of the revolt of these tyrants _britain_ continued a distict kingdom absolved from subjection to the empire, the emperor not being able to spare soldiers to be sent thither to receive and keep the island, and therefore neglecting it; as we learn by unquestionable records. for _prosper_ tells us; _a.c._ , _variane cos. hac tempestate præ valetudine romanorum, vires funditùs attenuatæ britanniæ_. and _sigebert_, conjoining this with the siege of _rome_, saith: _britannorum vires attenuatæ, & substrahunt se à romanorum dominatione_. and _zosimus_ _lib._ . _the _transrhenane barbarians_ invading all places, reduced the inhabitants of the island of _britain_, and also certain _celtic_ nations to that pass, that they fell off from the _roman_ empire; and being no longer obedient to the _roman_ laws_, [greek: kat' heauton biateuein], _they lived in separate bodies after their own pleasure. the _britons_ therefore taking up arms, and hazarding themselves for their own safety, freed their cities from the imminent _barbarians_. in like manner all _brabant_ and some other provinces of the _gauls_ imitating the _britons_, freed themselves also, ejecting the _roman_ presidents, and forming themselves into a sort of commonwealth according to their own pleasure. this rebellion of _britain_ and the _celtic_ nations happened when _constantine_ usurped the kingdom_. so also _procopius_, _lib._ . _vandal._ speaking of the same _constantine_, saith: constantine _being overcome in battle, was slain with his children:_ [greek: bretannian men toi rômaioi anasôsasthai ouketi echon; all' ousa hypo tyrannous ap' autou emene.] _yet the _romans_ could not recover _britain_ any more, but from that time it remained under tyrants_. and _beda_, l. . _c._ . _fracta est roma à gothis anno suæ conditionis; ex quo tempore romani in britannia regnare cessaverunt_. and _ethelwaldus_: _a tempore romæ à gothis expugnatæ, cessavit imperium romanorum à britannia insula, & ab aliis; quas sub jugo servitutis tenebant, multis terris_. and _theodoret_, _serm._ . _de curand. græc. affect_. about the year , reckons the _britons_ among the nations which were not then in subjection to the _roman_ empire. thus _sigonius_: _ad annum , imperium romanorum post excessum constantini in britannia nullum fuit_. between the death of _constantine_ and the reign of _vortigern_ was an interregnum of about years, in which the _britons_ had wars with the _picts_ and _scots_, and twice obtained the assistance of a _roman_ legion, who drove out the enemy, but told them positively at their departure that they would come no more. of _vortigern_'s beginning to reign there is this record in an old chronicle in _nennius_, quoted by _camden_ and others: _guortigernus tenuit imperium in britannia, theodosio & valentiniano coss._ [viz. a.c. .] _& in quarto anno regni sui saxones ad britanniam venerunt, felice & tauro coss._ [viz. a.c. .] this coming of the _saxons_, _sigebert_ refers to the th year of _valentinian_, which falls in with the year assigned by this chronicle: and two years after, the _saxons_ together with the _picts_ were beaten by the _britons_. afterwards in the reign of _martian_ the emperor, that is, between the years and , the _saxons_ under _hengist_ were called in by the _britons_, but six years after revolted from them, made war upon them with various success, and by degrees succeeded them. yet the _britons_ continued a flourishing kingdom till the reign of _careticus_; and the war between the two nations continued till the pontificate of _sergius_ a.c. .[ ] . the kings of the _hunns_ were, a.c. _octar_ and _rugila_, _bleda_ and _attila_. _octar_ and _rugila_ were the brothers of _munzuc_ king of the _hunns_ in _gothia_ beyond the _danube_; and _bleda_ and _attila_ were his sons, and _munzuc_ was the son of _balamir_. the two first, as _jornandes_ tells us, were kings of the _hunns_, but not of them all; and had the two last for their successors. i date the reign of the _hunns_ in _pannonia_ from the time that the _vandals_ and _alans_ relinquished _pannonia_ to them, a.c. . _sigonius_ from the time that the _visigoths_ relinquished _pannonia_ a. c. . _constat_, saith he, _quod gothis ex illyrico profectis, hunni successerunt, atque imprimis pannoniam tenuerunt. neque enim honorius viribus ad resistendum in tantis difficultatibus destitutus, prorsus eos prohibere potuit, sed meliore consilio, animo ad pacem converso, foedus cum eis, datis acceptisque obsidibus fecit; ex quibus qui dati sunt, Ã�tius, qui etiam alarico tributus fuerat, præcipue memoratur_. how _Ã�tius_ was hostage to the _goths_ and _hunns_ is related by _frigeridus_, who when he had mentioned that _theodosius_ emperor of the _east_ had sent grievous commands to _john_, who after the death of _honorius_ had usurped the crown of the _western empire_, he subjoins: _iis permotus johannes, Ã�tium id tempus curam palatii gerentem cum ingenti auri pondere ad chunnos transmisit, notos sibi obsidiatûs sui tempore & familiari amicitiâ devinctos_--and a little after: _Ã�tius tribus annis alarici obses, dehinc chunnorum, postea carpilionis gener ex comite domesticorum & joannis curopalatæ._ now _bucher_ shews that _Ã�tius_ was hostage to _alaric_ till the year , when _alaric_ died, and to the _hunns_ between the years and , and son-in-law to _carpilio_ about the year or , and _curopalates_ to _john_ about the end of the year . whence 'tis probable that he became hostage to the _hunns_ about the year or , when _honorius_ made leagues with almost all the barbarous nations, and granted them seats: but i had rather say with _sigonius_, that _Ã�tius_ became hostage to _alaric_ a.c. . it is further manifest out of _prosper_, that the _hunns_ were in quiet possession of _pannonia_ in the year . for in the first book of _eusebius_'s chronicle _prosper_ writes: _anno decimo post obitum honorii, cum ad chunnorum gentem cui tunc rugila præerat, post prælium cum bonifacio se Ã�tius contulisset, impetrato auxilio ad romanorum solum regreditur._ and in the second book: _Ã�tio & valerio coss. Ã�tius depositâ potestate profugus ad hunnos in pannonia pervenit, quorum amicitiâ auxilioque usus, pacem principum interpellatæ potestatis obtinuit._ hereby it appears that at this time _rugila_, or as _maximus_ calls him, _rechilla_, reigned over the _hunns_ in _pannonia_; and that _pannonia_ was not now so much as accounted within the soil of the empire, being formerly granted away to the _hunns_; and that these were the very same body of _hunns_ with which _Ã�tius_ had, in the time of his being an hostage, contracted friendship: by virtue of which, as he sollicited them before to the aid of _john_ the tyrant a.c. , so now he procured their intercession for himself with the emperor. _octar_ died a.c. ; for _socrates_ tells us, that about that time the _burgundians_ having been newly vext by the _hunns_, upon intelligence of _octar_'s death, seeing them without a leader, set upon them suddenly with so much vigour, that _burgundians_ slew _hunns_. of _rugila_'s being now king in _pannonia_ you have heard already. he died a.c. , and was succeeded by _bleda_, as _prosper_ and _maximus_ inform us. this _bleda_ with his brother _attila_ were before this time kings of the _hunns_ beyond the _danube_, their father _munzuc_'s kingdom being divided between them; and now they united the kingdom _pannonia_ to their own. whence _paulus diaconus_ saith, they did _regnum intra pannoniam daciamque gerere_. in the year , they began to invade the empire afresh, adding to the _pannonian_ forces new and great armies from _scythia_. but this war was presently composed, and then _attila_, seeing _bleda_ inclined to peace, slew him, a.c. , inherited his dominions, and invaded the empire again. at length, after various great wars with the _romans_, _attila_ perished a.c. ; and his sons quarrelling about his dominions, gave occasion to the _gepides_, _ostrogoths_ and other nations who were their subjects, to rebel and make war upon them. the same year the _ostrogoths_ had seats granted them in _pannonia_ by the emperors _marcian_ and _valentinian_; and with the _romans_ ejected the _hunns_ out of _pannonia_, soon after the death of _attila_, as all historians agree. this ejection was in the reign of _avitus_, as is mentioned in the _chronicum boiorum_, and in _sidonius, carm. in avitum_, which speaks thus of that emperor. ----_cujus solum amissas post sæcula multa_ _pannonias revocavit iter, jam credere promptum est._ _quid faciet bellis._ the poet means, that by the coming of _avitus_ the _hunns_ yielded more easily to the _goths_. this was written by _sidonius_ in the beginning of the reign of _avitus_: and his reign began in the end of the year , and lasted not one full year. _jornandes_ tells us: _duodecimo anno regni valiæ, quando & hunni post pene quinquaginta annos invasa pannonia, à romanis & gothis expulsi sunt._ and _marcellinus_: _hierio & ardaburio coss. pannoniæ, quæ per quinquaginta annos ab hunnis retinebantur, à romanis receptæ sunt_: whence it should seem that the _hunns_ invaded and held _pannonia_ from the year or to the year , and then were driven out of it. but this is a plain mistake: for it is certain that the emperor _theodosius_ left the empire entire; and we have shewed out of _prosper_, that the _hunns_ were in quiet possession of _pannonia_ in the year . the _visigoths_ in those days had nothing to do with _pannonia_, and the _ostrogoths_ continued subject to the _hunns_ till the death of _attila_, a.c. ; and _valia_ king of the _visigoths_ did not reign twelve years. he began his reign in the end of the year , reigned three years, and was slain a.c. , as _idacius_, _isidorus_, and the _spanish_ manuscript chronicles seen by _grotius_ testify. and _olympiodorus_, who carries his history only to the year , sets down therein the death of _valia_ king of the _visigoths_, and conjoins it with that of _constantius_ which happened a.c. . wherefore the _valia_ of _jornandes_, who reigned at the least twelve years, is some other king. and i suspect that this name hath been put by mistake for _valamir_ king of the _ostrogoths_: for the action recorded was of the _romans_ and _ostrogoths_ driving the _hunns_ out of _pannonia_ after the death of _attila_; and it is not likely that the historian would refer the history of the _ostrogoths_ to the years of the _visigothic_ kings. this action happened in the end of the year , which i take to be the twelfth year of _valamir_ in _pannonia_, and which was almost fifty years after the year , in which the _hunns_ succeeded the _vandals_ and _alans_ in _pannonia_. upon the ceasing of the line of _hunnimund_ the son of _hermaneric_, the _ostrogoths_ lived without kings of their own nation about forty years together, being subject to the _hunns_. and when _alaric_ began to make war upon the _romans_, which was in the year , he made _valamir_, with his brothers _theodomir_ and _videmir_ the grandsons of _vinethar_, captains or kings of these _ostrogoths_ under him. in the twelfth year of _valamir_'s reign dated from thence, the _hunns_ were driven out of _pannonia_. yet the _hunns_ were not so ejected, but that they had further contests with the _romans_, till the head of _denfix_ the son of _attila_, was carried to _constantinople_, a.c. , in the consulship of _zeno_ and _marcian_, as _marcellinus_ relates. nor were they yet totally ejected the empire: for besides their reliques in _pannonia_, _sigonius_ tells us, that when the emperors _marcian_ and _valentinian_ granted _pannonia_ to the _goths_, which was in the year , they granted part of _illyricum_ to some of the _hunns_ and _sarmatians_. and in the year , when the _lombards_ removing into _pannonia_ made war there with the _gepides_, the _avares_, a part of the _hunns_, who had taken the name of _avares_ from one of their kings, assisted the _lombards_ in that war; and the _lombards_ afterwards, when they went into _italy_, left their seats in _pannonia_ to the _avares_ in recompence of their friendship. from that time the _hunns_ grew again very powerful; their kings, whom they called _chagan_, troubling the empire much in the reigns of the emperors _mauritius_, _phocas_, and _heraclius_: and this is the original of the present kingdom of _hungary_, which from these _avares_ and other _hunns_ mixed together, took the name of _hun-avaria_, and by contraction _hungary_. . the _lombards_, before they came over the _danube_, were commanded by two captains, _ibor_ and _ayon_: after whose death they had kings, _agilmund_, _lamisso_, _lechu_, _hildehoc_, _gudehoc_, _classo_, _tato_, _wacho_, _walter_, _audoin_, _alboin_, _cleophis_, &c. _agilmund_ was the son of _ayon_, who became their king, according to _prosper_, in the consulship of _honorius_ and _theodosius_ a.c. , reigned thirty three years, according to _paulus warnefridus_, and was slain in battle by the _bulgarians_. _prosper_ places his death in the consulship of _marinianus_ and _asclepiodorus_, a.c. . _lamisso_ routed the _bulgarians_, and reigned three years, and _lechu_ almost forty. _gudehoc_ was contemporary to _odoacer_ king of the _heruli_ in _italy_, and led his people from _pannonia_ into _rugia_, a country on the north side of _noricum_ next beyond the _danube_; from whence _odoacer_ then carried his people into _italy_. _tato_ overthrew the kingdom of the _heruli_ beyond the _danube_. _wacho_ conquered the _suevians_, a kingdom then bounded on the east by _bavaria_, on the west by _france_, and on the south by the _burgundians_. _audoin_ returned into _pannonia_ a.c. , and there overcame the _gepides_. _alboin_ a.c. overthrew the kingdom of the _gepides_, and slew their king _chunnimund_: a.c. he assisted the _greek_ emperor against _totila_ king of the _ostrogoths_ in _italy_; and a.c. led his people out of _pannonia_ into _lombardy_, where they reigned till the year . according to _paulus diaconus_, the _lombards_ with many other _gothic_ nations came into the empire from beyond the _danube_ in the reign of _arcadius_ and _honorius_, that is, between the years and . but they might come in a little earlier: for we are told that the _lombards_, under their captains _ibor_ and _ayon_, beat the _vandals_ in battle; and _prosper_ placeth this victory in the consulship of _ausonius_ and _olybrius_, that is, a.c. . before this war the _vandals_ had remained quiet forty years in the seats granted them in _pannonia_ by _constantine_ the great. and therefore if these were the same _vandals_, this war must have been in _pannonia_; and might be occasioned by the coming of the _lombards_ over the _danube_ into _pannonia_, a year or two before the battle; and so have put an end to that quiet which had lasted forty years. after _gratian_ and _theodosius_ had quieted the _barbarians_, they might either retire over the _danube_, or continue quiet under the _romans_ till the death of _theodosius_; and then either invade the empire anew, or throw off all subjection to it. by their wars, first with the _vandals_, and then with the _bulgarians_, a _scythian_ nation so called from the river _volga_ whence they came; it appears that even in those days they were a kingdom not contemptible. . these nine kingdoms being rent away, we are next to consider the residue of the _western empire_. while this empire continued entire, it was the beast itself: but the residue thereof is only a part of it. now if this part be considered as a horn, the reign of this horn may be dated from the translation of the imperial seat from _rome_ to _ravenna_, which was in _october_ a.c. . for then the emperor _honorius_, fearing that _alaric_ would besiege him in _rome_, if he staid there, retired to _millain_, and thence to _ravenna_: and the ensuing siege and sacking of _rome_ confirmed his residence there, so that he and his successors ever after made it their home. accordingly _macchiavel_ in his _florentine_ history writes, that _valentinian_ having left _rome_, translated the seat of the empire to _ravenna_. _rhætia_ belonged to the _western_ emperors, so long as that empire stood; and then it descended, with _italy_ and the _roman_ senate, to _odoacer_ king of the _heruli_ in _italy_, and after him to _theoderic_ king of the _ostrogoths_ and his successors, by the grant of the _greek_ emperors. upon the death of _valentinian_ the second, the _alemans_ and _suevians_ invaded _rhætia_ a.c. . but i do not find they erected any settled kingdom there: for in the year , while they were yet depopulating _rhætia_, they were attacked and beaten by _burto_ master of the horse to the emperor _majoranus_; and i hear nothing more of their invading _rhætia_. _clodovæus_ king of _france_, in or about the year , conquered a kingdom of the _alemans_, and slew their last king _ermeric_. but this kingdom was seated in _germany_, and only bordered upon _rhætia_: for its people fled from _clodovæus_ into the neighbouring kingdom of the _ostrogoths_ under _theoderic_, who received them as friends, and wrote a friendly letter to _clodovæus_ in their behalf: and by this means they became inhabitants of _rhætia_, as subjects under the dominion of the _ostrogoths_. when the _greek_ emperor conquered the _ostrogoths_, he succeeded them in the kingdom of _ravenna_, not only by right of conquest but also by right of inheritance, the _roman_ senate still going along with this kingdom. therefore we may reckon that this kingdom continued in the exarchate of _ravenna_ and senate of _rome_: for the remainder of the _western empire_ went along with the senate of _rome_, by reason of the right which this senate still retained, and at length exerted, of chusing a new _western_ emperor. i have now enumerated the ten kingdoms, into which the _western empire_ became divided at its first breaking, that is, at the time of _rome_'s being besieged and taken by the _goths_. some of these kingdoms at length fell, and new ones arose: but whatever was their number afterwards, they are still called the _ten kings_ from their first number. notes to chap. vi. [ ] apud bucherum, l. . c. . n. . [ ] rolevinc's antiqua saxon. l. . c. . * * * * * chap. vii. _of the eleventh horn of _daniel_'s fourth beast._ [ ]_now daniel, considered the horns, and behold there came up among them another horn, before whom there were three of the first horns pluckt up by the roots; and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things,_--and [ ] his _look was more stout than his fellows,--and the same horn made war with the saints, and prevailed against them_: and one who stood by, and made _daniel_ know the interpretation of these things, told him, that [ ] _the ten horns were ten kings that should arise, and another should arise after them, and be diverse from the first, and he should subdue three kings,_ [ ] _and speak great words against the most high, and wear out the saints, and think to change times and laws: and that they should be given into his hands until a time and times and half a time_. kings are put for kingdoms, as above; and therefore the little horn is a little kingdom. it was a horn of the fourth beast, and rooted up three of his first horns; and therefore we are to look for it among the nations of the _latin_ empire, after the rise of the ten horns. but it was a kingdom of a different kind from the other ten kingdoms, having a life or soul peculiar to itself, with eyes and a mouth. by its eyes it was a seer; and by its mouth speaking great things and changing times and laws, it was a prophet as well as a king. and such a seer, a prophet and a king, is the church of _rome_. a seer, [greek: episkopos], is a bishop in the literal sense of the word; and this church claims the universal bishoprick. with his mouth he gives laws to kings and nations as an oracle; and pretends to infallibility, and that his dictates are binding to the whole world; which is to be a prophet in the highest degree. in the eighth century, by rooting up and subduing the exarchate of _ravenna_, the kingdom of the _lombards_, and the senate and dukedom of _rome_, he acquired _peter_'s patrimony out of their dominions; and thereby rose up as a temporal prince or king, or horn of the fourth beast. in a small book printed at _paris_ a.c. , entitled, _an historical dissertation upon some coins of _charles_ the great, _ludovicus pius_, _lotharius_, and their successors stamped at _rome__, it is recorded, that in the days of pope _leo_ x, there was remaining in the _vatican_, and till those days exposed to public view, an inscription in honour of _pipin_ the father of _charles_ the great, in these words: _pipinum pium, primum fuisse qui amplificandæ ecclesiæ romanæ viam aperuerit, exarchatu ravennate, & plurimis aliis oblatis_; "that _pipin_ the pious was the first who opened a way to the grandeur of the church of _rome_, conferring upon her the exarchate of _ravenna_ and many other oblations." in and before the reign of the emperors _gratian_ and _theodosius_, the bishop of _rome_ lived splendidly; but this was by the oblations of the _roman_ ladies, as _ammianus_ describes. after those reigns _italy_ was invaded by foreign nations, and did not get rid of her troubles before the fall of the kingdom of _lombardy_. it was certainly by the victory of the see of _rome_ over the _greek_ emperor, the king of _lombardy_, and the senate of _rome_, that she acquired _peter_'s patrimony, and rose up to her greatness. the donation of _constantine_ the great is a fiction, and so is the donation of the _alpes cottiæ_ to the pope by _aripert_ king of the _lombards_: for the _alpes cottiæ_ were a part of the exarchate, and in the days of _aripert_ belonged to the _greek_ emperor. the invocation of the dead, and veneration of their images, being gradually introduced in the th, th, th and th centuries, the _greek_ emperor _philippicus_ declared against the latter, a.c. or . and [ ] the emperor _leo isaurus_, to put a stop to it, called a meeting of counsellors and bishops in his palace, a.c. ; and by their advice put out an edict against that worship, and wrote to pope _gregory_ ii. that a general council might be called. but the pope thereupon called a council at _rome_, confirmed the worship of images, excommunicated the _greek_ emperor, absolved the people from their allegiance, and forbad them to pay tribute, or otherwise be obedient to him. then the people of _rome_, _campania_, _ravenna_ and _pentapolis_, with the cities under them, revolted and laid violent hands upon their magistrates, killing the exarch _paul_ at _ravenna_, and laying aside _peter_ duke of _rome_ who was become blind: and when _exhileratus_ duke of _campania_ incited the people against the pope, the _romans_ invaded _campania_, and slew him with his son _hadrian_. then a new exarch, _eutychius_, coming to _naples_, sent some secretly to take away the lives of the pope and the nobles of _rome_: but the plot being discovered, the _romans_ revolted absolutely from the _greek_ emperor, and took an oath to preserve the life of the pope, to defend his state, and be obedient to his authority in all things. thus _rome_ with its duchy, including part of _tuscany_ and part of _campania_, revolted in the year , and became a free state under the government of the senate of this city. the authority of the senate in civil affairs was henceforward absolute, the authority of the pope extending hitherto no farther than to the affairs of the church only. at that time [ ] the _lombards_ also being zealous for the worship of images, and pretending to favour the cause of the pope, invaded the cities of the exarchate: and at length, viz. a.c. , took _ravenna_, and put an end to the exarchate. and this was the first of the three kingdoms which fell before the little horn. in the year [ ] pope _zechary_ deposed _childeric_, a slothful and useless king of _france_, and the last of the race of _merovæus_; and absolving his subjects from their oath of allegiance, gave the kingdom to _pipin_ the major of the palace; and thereby made a new and potent friend. his successor [ ] pope _stephen_ iii, knowing better how to deal with the _greek_ emperor than with the _lombards_, went the next year to the king of the _lombards_, to persuade him to return the exarchate to the emperor. but this not succeeding, he went into _france_, and persuaded _pipin_ to take the exarchate and _pentapolis_ from the _lombards_, and give it to st. _peter_. accordingly _pipin_ a.c. came with an army into _italy_, and made _aistulphus_ king of the _lombards_ promise the surrender: but the next year _aistulphus_, on the contrary, to revenge himself on the pope, besieged the city of _rome_. whereupon the pope sent letters to _pipin_, wherein he told him that if he came not speedily against the _lombards_, _pro data sibi potentia, alienandum fore à regno dei & vita æterna_, he should be excommunicated. _pipin_ therefore, fearing a revolt of his subjects, and being indebted to the church of _rome_, came speedily with an army into _italy_, raised the siege, besieged the _lombards_ in _pavia_, and forced them to surrender the exarchate and region of _pentapolis_ to the pope for a perpetual possession. thus the pope became lord of _ravenna_, and the exarchate, some few cities excepted; and the keys were sent to _rome_, and laid upon the confession of st. _peter_, that is, upon his tomb at the high altar, _in signum veri perpetuique dominii, sed pietate regis gratuita_, as the inscription of a coin of _pipin_ hath it. this was in the year of christ . and henceforward the popes being temporal princes, left off in their epistles and bulls to note the years of the _greek_ emperors, as they had hitherto done. after this [ ] the _lombards_ invading the pope's countries, pope _adrian_ sent to _charles_ the great, the son and successor of _pipin_, to come to his assistance. accordingly _charles_ entered _italy_ with an army, invaded the _lombards_, overthrew their kingdom, became master of their countries, and restored to the pope, not only what they had taken from him, but also the rest of the exarchate which they had promised _pipin_ to surrender to him, but had hitherto detained; and also gave him some cities of the _lombards_, and was in return himself made _patricius_ by the _romans_, and had the authority of confirming the elections of the popes conferred upon him. these things were done in the years and . this kingdom of the _lombards_ was the second kingdom which fell before the little horn. but _rome_, which was to be the seat of his kingdom, was not yet his own. in the year , [ ] _leo_ iii being made pope, notified his election to _charles_ the great by his legates, sending to him for a present, the golden keys of the confession of _peter_, and the banner of the city of _rome_: the first as an acknowledgment of the pope's holding the cities of the exarchate and _lombardy_ by the grant of _charles_; the other as a signification that _charles_ should come and subdue the senate and people of _rome_, as he had done the exarchate and the kingdom of the _lombards_. for the pope at the same time desired _charles_ to send some of his princes to _rome_, who might subject the _roman_ people to him, and bind them by oath _in fide & subjectione_, in fealty and subjection, as his words are recited by _sigonius_. an anonymous poet, publish'd by _boeclerus_ at _strasburg_, expresseth it thus: _admonuitque piis precibus, qui mittere vellet_ _ex propriis aliquos primoribus, ac sibi plebem_ _subdere romanam, servandaque foedera cogens_ _hanc fidei sacramentis promittere magnis_. hence arose a misunderstanding between the pope and the city: and the _romans_ about two or three years after, by assistance of some of the clergy, raised such tumults against him, as gave occasion to a new state of things in all the _west_. for two of the clergy accused him of crimes, and the _romans_ with an armed force, seized him, stript him of his sacerdotal habit, and imprisoned him in a monastery. but by assistance of his friends he made his escape, and fled into _germany_ to _charles_ the great, to whom he complained of the _romans_ for acting against him out of a design to throw off all authority of the church, and to recover their antient freedom. in his absence his accusers with their forces ravaged the possessions of the church, and sent the accusations to _charles_; who before the end of the year sent the pope back to _rome_ with a large retinue. the nobles and bishops of _france_ who accompanied him, examined the chief of his accusers at _rome_, and sent them into _france_ in custody. this was in the year . the next year _charles_ himself went to _rome_, and upon a day appointed presided in a council of _italian_ and _french_ bishops to hear both parties. but when the pope's adversaries expected to be heard, the council declared [ ] that he who was the supreme judge of all men, was above being judged by any other than himself: whereupon he made a solemn declaration of his innocence before all the people, and by doing so was looked upon as acquitted. soon after, upon _christmas_-day, the people of _rome_, who had hitherto elected their bishop, and reckoned that they and their senate inherited the rights of the antient senate and people of _rome_, voted _charles_ their emperor, and subjected themselves to him in such manner as the old _roman_ empire and their senate were subjected to the old _roman_ emperors. the pope crowned him, and anointed him with holy oil, and worshipped him on his knees after the manner of adoring the old _roman_ emperors; as the aforesaid poet thus relates: _post laudes igitur dictas & summus eundem_ _præsul adoravit, sicut mos debitus olim_ _principibus fuit antiquis_. the emperor, on the other hand, took the following oath to the pope: _in nomine christi spondeo atque polliceor, ego carolus imperator coram deo & beato petro apostolo, me protectorem ac defensorem fore hujus sanctæ romanæ ecclesiæ in omnibus utilitatibus, quatenùs divino fultus fuero adjutorio, prout sciero poteroque_. the emperor was also made consul of _rome_, and his son _pipin_ crowned king of _italy_: and henceforward the emperor stiled himself: _carolus serenissimus, augustus, à deo coronatus, magnus, pacificus, romæ gubernans imperium_, or _imperator romanorum_; and was prayed for in the churches of _rome_. his image was henceforward put upon the coins of _rome_: while the enemies of the pope, to the number of three hundred _romans_ and two or three of the clergy, were sentenced to death. the three hundred _romans_ were beheaded in one day in the _lateran_ fields: but the clergymen at the intercession of the pope were pardoned, and banished into _france_. and thus the title of _roman_ emperor, which had hitherto been in the _greek_ emperors, was by this act transferred in the _west_ to the kings of _france_. after these things [ ] _charles_ gave the city and duchy of _rome_ to the pope, subordinately to himself as emperor of the _romans_; spent the winter in ordering the affairs of _rome_, and those of the apostolic see, and of all _italy_, both civil and ecclesiastical, and in making new laws for them; and returned the next summer into _france_: leaving the city under its senate, and both under the pope and himself. but hearing that his new laws were not observed by the judges in dictating the law, nor by the people in hearing it; and that the great men took servants from free men, and from the churches and monasteries, to labour in their vineyards, fields, pastures and houses, and continued to exact cattle and wine of them, and to oppress those that served the churches: he wrote to his son _pipin_ to remedy these abuses, to take care of the church, and see his laws executed. now the senate and people and principality of _rome_ i take to be the third king the little horn overcame, and even the chief of the three. for this people elected the pope and the emperor; and now, by electing the emperor and making him consul, was acknowledged to retain the authority of the old _roman_ senate and people. this city was the metropolis of the old _roman_ empire, represented in _daniel_ by the fourth beast; and by subduing the senate and people and duchy, it became the metropolis of the little horn of that beast, and completed _peter_'s patrimony, which was the kingdom of that horn. besides, this victory was attended with greater consequences than those over the other two kings. for it set up the _western empire_, which continues to this day. it set up the pope above the judicature of the _roman_ senate, and above that of a council of _italian_ and _french_ bishops, and even above all human judicature; and gave him the supremacy over the _western_ churches and their councils in a high degree. it gave him _a look more stout than his fellows_; so that when this new religion began to be established in the minds of men, he grappled not only with kings, but even with the _western_ emperor himself. it is observable also, that the custom of kissing the pope's feet, an honour superior to that of kings and emperors, began about this time. there are some instances of it in the ninth century: _platina_ tells us, that the feet of pope _leo_ iv were kissed, according to antient custom, by all who came to him: and some say that _leo_ iii began this custom, pretending that his hand was infected by the kiss of a woman. the popes began also about this time to canonize saints, and to grant indulgences and pardons: and some represent that _leo_ iii was the first author of all these things. it is further observable, that _charles_ the great, between the years and , conquered all _germany_ from the _rhine_ and _danube_ northward to the _baltic_ sea, and eastward to the river _teis_; extending his conquests also into _spain_ as far as the river _ebro_: and by these conquests he laid the foundation of the new empire; and at the same time propagated the _roman_ catholic religion into all his conquests, obliging the _saxons_ and _hunns_ who were heathens, to receive the _roman_ faith, and distributing his northern conquests into bishopricks, granting tithes to the clergy and _peter-pence_ to the pope: by all which the church of _rome_ was highly enlarged, enriched, exalted, and established. in the forementioned _dissertation upon some coins of _charles_ the great, _ludovicus pius_, _lotharius_, and their successors, stamped at _rome__, there is a draught of a piece of _mosaic_ work which pope _leo_ iii. caused to be made in his palace near the church of _john lateran_, in memory of his sending the standard or banner of the city of _rome_ curiously wrought, to _charles_ the great; and which still remained there at the publishing of the said book. in the _mosaic_ work there appeared _peter_ with three keys in his lap, reaching the _pallium_ to the pope with his right hand, and the banner of the city to _charles_ the great with his left. by the pope was this inscription, scissimus d.n. leo pp; by the king this, d.n. carvlo regi; and under the feet of _peter_ this, beate petre, dona vitam leoni pp, et bictoriam carvlo regi dona. this monument gives the title of king to _charles_, and therefore was erected before he was emperor. it was erected when _peter_ was reaching the _pallium_ to the pope, and the pope was sending the banner of the city to _charles_, that is, a.c. . the words above, _sanctissimus dominus noster leo papa domino nostro carolo regi_, relate to the message; and the words below, _beate petre, dona vitam leoni papæ & victoriam carolo regi dona_, are a prayer that in this undertaking god would preserve the life of the pope, and give victory to the king over the _romans_. the three keys in the lap of _peter_ signify the keys of the three parts of his patrimony, that of _rome_ with its duchy, which the pope claimed and was conquering, those of _ravenna_ with the exarchate, and of the territories taken from the _lombards_; both which he had newly conquered. these were the three dominions, whose keys were in the lap of st. _peter_, and whose crowns are now worn by the pope, and by the conquest of which he became the little horn of the fourth beast. by _peter_'s giving the _pallium_ to the pope with his right hand, and the banner of the city to the king with his left, and by naming the pope before the king in the inscription, may be understood that the pope was then reckoned superior in dignity to the kings of the earth. after the death of _charles_ the great, his son and successor _ludovicus pius_, at the request of the pope, [ ] confirmed the donations of his grandfather and father to the see of _rome_. and in the confirmation he names first _rome_ with its duchy extending into _tuscany_ and _campania_; then the exarchate of _ravenna_, with _pentapolis_; and in the third place, the territories taken from the _lombards_. these are his three conquests, and he was to hold them of the emperor for the use of the church _sub integritate_, entirely, without the emperor's medling therewith, or with the jurisdiction or power of the pope therein, unless called thereto in certain cases. this ratification the emperor _ludovicus_ made under an oath: and as the king of the _ostrogoths_, for acknowledging that he held his kingdom of _italy_ of the _greek_ emperor, stamped the effigies of the emperor on one side of his coins and his own on the reverse; so the pope made the like acknowledgment to the _western_ emperor. for the pope began now to coin money, and the coins of _rome_ are henceforward found with the heads of the emperors, _charles_, _ludovicus pius_, _lotharius_, and their successors, on the one side, and the pope's inscription on the reverse, for many years. notes to chap. vii. [ ] chap. vii. . [ ] ver. , . [ ] ver. . [ ] ver. . [ ] sigonius de regno italiæ, ad ann. . [ ] sigonius ib. ad ann. , . [ ] sigon. ib. ann. . [ ] sigon. ib. ann. , , . [ ] sigon. ib. ann. . [ ] sigon. de regno ital. ad ann. . [ ] vide anastasium. [ ] sigon. de regno ital. [ ] confirmationem recitat sigonius, lib. . de regno italiæ, ad an. . * * * * * chap. viii. _of the power of the eleventh horn of _daniel_'s fourth beast, to change times and laws_. in the reign of the _greek_ emperor _justinian_, and again in the reign of _phocas_, the bishop of _rome_ obtained some dominion over the _greek_ churches, but of no long continuance. his standing dominion was only over the nations of the _western empire_, represented by _daniel_'s fourth beast. and this jurisdiction was set up by the following edict of the emperors _gratian_ and _valentinian.--[ ] volumus ut quicunque judicio damasi, quod ille cum concilio quinque vel septem habuerit episcoporum, vel eorum qui catholici sunt judicio vel concilio condemnatus fuerit, si juste voluerit ecclesiam retentare, ut qui ad sacerdotale judicium per contumeliam non ivisset: ut ab illustribus viris præfectis prætorio galliæ atque italiæ, authoritate adhibitâ, ad episcopale judicium remittatur, sive à consularibus vel vicariis, ut ad urbem romam sub prosecutione perveniat. aut si in longinquioribus partibus alicujus ferocitas talis emerserit, omnis ejus causæ edictio ad metropolitæ in eadem provincia episcopi deduceretur examen. vel si ipse metropolitanus est, romam necessariò, vel ad eos quos romanus episcopus judices dederit, sine delatione contendat.----quod si vel metropolitani episcopi vel cujuscunque sacerdotis iniquitas est suspecta, aut gratia; ad romanum episcopum, vel ad concilium quindecim finitimorum episcoporum accersitum liceat provocare; modo ne post examen habitum, quod definitum fuerit, integretur_. this edict wanting the name of both _valens_ and _theodosius_ in the title, was made in the time between their reigns, that is, in the end of the year , or the beginning of . it was directed to the _præfecti prætorio italiæ & galliæ_, and therefore was general. for the _præfectus prætorio italiæ_ governed _italy_, _illyricum occidentale_ and _africa_; and the _præfectus prætorio galliæ_ governed _gallia_, _spain_, and _britain_. the granting of this jurisdiction to the pope gave several bishops occasion to write to him for his resolutions upon doubtful cases, whereupon he answered by decretal epistles; and henceforward he gave laws to the _western_ churches by such epistles. _himerius_ bishop of _tarraco_, the head city of a province in _spain_, writing to pope _damasus_ for his direction about certain ecclesiastical matters, and the letter not arriving at _rome_ till after the death of _damasus_, a.c. ; his successor _siricius_ answered the same with a legislative authority, telling him of one thing: _cum hoc fieri--missa ad provincias à venerandæ memoriæ prædecessore meo liberio generalia decreta, prohibeant_. of another: _noverint se ab omni ecclesiastico honore, quo indignè usi sunt, apostolicæ sedis auctoritate, dejectos_. of another: _scituri posthac omnium provinciarum summi antistites, quod si ultrò ad sacros ordines quenquam de talibus esse assumendum, & de suo & de aliorum statu, quos contra canones & interdicta nostra provexerint, congruam ab apostolica sede promendam esse sententiam_. and the epistle he concludes thus: _explicuimus, ut arbitror, frater charissime, universa quæ digesta sunt in querelam; & ad singulas causas, de quibus ad romanam ecclesiam, utpote ad caput tui corporis, retulisti; sufficientia, quantum opinor, responsa reddidimus. nunc fraternitatis tuæ animum ad servandos canones, & tenenda decretalia constituta, magis ac magis incitamus: ad hæc quæ ad tua consulta rescripsimus in omnium coepiscoporum perferri facias notionem; & non solum corum, qui in tua sunt dioecesi constituti, sed etiam ad universos carthaginenses ac boeticos, lusitanos atque [ ] gallicos, vel eos qui vicinis tibi collimitant hinc inde provinciis, hæc quæ a nobis sunt salubri ordinatione disposita, sub literarum tuarum prosecutione mittantur. et quanquam statuta sedis apostolicæ vel canonum venerabilia definita, nulli sacerdotum domini ignorare sit liberum: utilius tamen, atque pro antiquitate sacerdotii tui, dilectioni tuæ esse admodùm poterit gloriosum, si ea quæ ad te speciali nomine generaliter scripta sunt, per unanimitatis tuæ sollicitudinem in universorum fratrum nostrorum notitiam perferantur; quatenus & quæ à nobis non inconsultè sed providè sub nimia cautela & deliberatione sunt salubriter constituta, intemerata permaneant, & omnibus in posterum excusationibus aditus, qui jam nulli apud nos patere poterit, obstruatur. dat. id. febr. arcadio & bautone viris clarissimis consulibus_, a.c. . pope _liberius_ in the reign of _jovian_ or _valentinian_ i. sent general decrees to the provinces, ordering that the _arians_ should not be rebaptized: and this he did in favour of the council of _alexandria_, that nothing more should be required of them than to renounce their opinions. pope _damasus_ is said to have decreed in a _roman_ council, that _tithes_ and _tenths_ should be paid upon pain of an _anathema_; and that _glory be to the father_, &c. should be said or sung at the end of the _psalms_. but the first decretal epistle now extant is this of _siricius_ to _himerius_; by which the pope made _himerius_ his vicar over all _spain_ for promulging his decrees, and seeing them observed. the bishop of _sevill_ was also the pope's vicar sometimes; for _simplicius_ wrote thus to _zeno_ bishop of that place: _talibus idcirco gloriantes indiciis, congruum duximus vicariâ sedis nostræ te auctoritate fulciri: cujus vigore munitus, apostolicæ institutionis decreta, vel sanctorum terminos patrum, nullatenus transcendi permittas_. and pope _hormisda_ [ ] made the bishop of _sevill_ his vicar over _boetica_ and _lusitania_, and the bishop of _tarraco_ his vicar over all the rest of _spain_, as appears by his epistles to them. pope _innocent_ the first, in his decretal epistle to _victricius_ bishop of _rouen_ in _france_, a.c. , in pursuance of the edict of _gratian_, made this decree: _si quæ autem causæ vel contentiones inter clericos tam superioris ordinis quam etiam inferioris fuerint exortæ; ut secundum synodum nicenam congregatis ejusdem provinciæ episcopis jurgium terminetur: nec alicui liceat, [ ] romanæ ecclesiæ, cujus in omnibus causis debet reverentia custodiri, relictis his sacerdotibus, qui in eadem provincia dei ecclesiam nutu divino gubernant, ad alias convolare provincias. quod siquis fortè præsumpserit; & ab officio clericatûs summotus, & injuriarum reus judicetur. si autem majores causæ in medium fuerint devolutæ, ad sedem apostolicam sicut synodus statuit, & beata consuetudo exigit, post judicium episcopale referantur_. by these letters it seems to me that _gallia_ was now subject to the pope, and had been so for some time, and that the bishop of _rouen_ was then his vicar or one of them: for the pope directs him to refer the greater causes to the see of _rome_, according to custom. but the bishop of _arles_ soon after became the pope's vicar over all _gallia_: for pope _zosimus_, a.c. , ordaining that none should have access to him without the credentials of his vicars, conferred upon _patroclus_ the bishop of _arles_ this authority over all _gallia_, by the following decree. _zosimus universis episcopis per gallias & septem provincias constitutis_. _placuit apostolicæ sedi, ut siquis ex qualibet galliarum parte sub quolibet ecclesiastico gradu ad nos romæ venire contendit, vel aliò terrarum ire disponit, non aliter proficiscatur nisi metropolitani episcopi formatas acceperit, quibus sacerdotium suum vel locum ecclesiasticum quem habet, scriptorum ejus adstipulatione perdoceat: quod ex gratia statuimus quia plures episcopi sive presbyteri sive ecclesiastici simulantes, quia nullum documentum formatarum extat per quod valeant confutari, in nomen venerationis irrepunt, & indebitam reverentiam promerentur. quisquis igitur, fratres charissimi, prætermissà supradicti formatâ sive episcopus, sive presbyter, sive diaconus, aut deinceps inferiori gradu sit, ad nos venerit: sciat se omnino suscipi non posse. quam auctoritatem ubique nos misisse manifestum est, ut cunctis regionibus innotescat id quod statuimus omnimodis esse servandum. siquis autem hæc salubriter constituta temerare tentaverit sponte suâ, se a nostra noverit communione discretum. hoc autem privilegium formatarum sancto patroclo fratri & coepiscopo nostro, meritorum ejus speciali contemplatione, concessimus_. and that the bishop of _arles_ was sometimes the pope's vicar over all _france_, is affirmed also by all the bishops of the diocess of _arles_ in their letter to pope _leo_ i. _cui id etiam honoris dignitatisque collatum est_, say they, _ut non tantum has provincias potestate propriâ gubernaret; verum etiam omnes gallias sibi apostolicæ sedis vice mandatas, sub omni ecclesiastica regula contineret_. and pope _pelagius_ i. a.c. , in his epistle to _sapaudus_ bishop of _arles_: _majorum nostrorum, operante dei misericordiâ, cupientes inhærere vestigiis & eorum actus divino examine in omnibus imitari: charitati tuæ per universam galliam, sanctæ sedis apostolicæ, cui divinâ gratiâ præsidemus, vices injungimus_. by the influence of the same imperial edict, not only _spain_ and _gallia_, but also _illyricum_ became subject to the pope. _damasus_ made _ascholius_, or _acholius_, bishop of _thessalonica_ the metropolis of _oriental illyricum_, his vicar for hearing of causes; and in the year , _acholius_ being summoned by pope _damasus_, came to a council at _rome_. pope _siricius_ the successor of _damasus_, decreed that no bishop should be ordained in _illyricum_ without the consent of _anysius_ the successor of _acholius_. and the following popes gave _rufus_ the successor of _anysius_, a power of calling provincial councils: for in the collections of _holstenius_ there is an account of a council of _rome_ convened under pope _boniface_ ii. in which were produced letters of _damasus_, _syricius_, _innocent_ i. _boniface_ i. and _cælestine_ bishops of _rome_, to _ascholius_, _anysius_ and _rufus_, bishops of _thessalonica_: in which letters they commend to them the hearing of causes in _illyricum_, granted by the lord and the holy canons to the apostolic see thro'out that province. and pope _siricius_ saith in his epistle to _anysius_: _etiam dudum, frater charissime, per candidianum episcopum, qui nos præcessit ad dominum, hujusmodi literas dederamus, ut nulla licentia esset, sine consensu tuo in illyrico episcopos ordinare præsumere, quæ utrum ad te pervenerint scire non potui. multa enim gesta sunt per contentionem ab episcopis in ordinationibus faciendis, quod tua melius caritas novit_. and a little after: _ad omnem enim hujusmodi audaciam comprimendam vigilare debet instantia tua, spiritu in te sancto fervente: ut vel ipse, si potes, vel quos judicaveris episcopos idoneos, cum literis dirigas, dato consensu qui possit, in ejus locum qui defunctus vel depositus fuerit, catholicum episcopum vitâ & moribus probatum, secundum nicænæ synodi statuta vel ecclesiæ romanæ, clericum de clero meritum ordinare_. and pope _innocent_ i. saith in his epistle to _anysius_: _cui_ [anysio] _etiam anteriores tanti ac tales viri prædecessores mei episcopi, id est, sanctæ memoriæ damasus, siricius, atque supra memoratus vir ita detulerunt; ut omnia quæ in omnibus illis partibus gererentur, sanctitati tuæ, quæ plena justitiæ est, traderent cognoscenda_. and in his epistle to _rufus_ the successor of _anysius_: _ita longis intervallis disterminatis à me ecclesiis discat consulendum; ut prudentiæ gravitatique tuæ committendam curam causasque, siquæ exoriantur, per achaiæ, thessaliæ, epiri veteris, epiri novæ, & cretæ, daciæ mediterraneæ, daciæ ripensis, moesiæ, dardaniæ, & prævali ecclesias, christo domino annuente, censeam. verè enim ejus sacratissimis monitis lectissimæ sinceritatis tuæ providentiæ & virtuti hanc injungimus sollicitudinem: non primitùs hæc statuentes, sed præcessores nostros apostolicos imitati, qui beatissimis acholio & anysio injungi pro meritis ista voluerunt_. and _boniface_ i. in his decretal epistle to _rufus_ and the rest of the bishops in _illyricum_: _nullus, ut frequenter dixi, alicujus ordinationem citra ejus_ [episcopi thessalonicensis] _conscientiam celebrare præsumat: cui, ut supra dictum est, vice nostrâ cuncta committimus_. and pope _cælestine_, in his decretal epistle to the bishops thro'out _illyricum_, saith: _vicem nostram per vestram provinciam noveritis_ [rufo] _esse commissam, ita ut ad eum, fratres carissimi, quicquid de causis agitur, referatur. sine ejus consilio nullus ordinetur. nullus usurpet, eodem inconscio, commissam illi provinciam; colligere nisi cum ejus voluntate episcopus non præsumat_. and in the cause of _perigenes_, in the title of his epistle, he thus enumerates the provinces under this bishop: _rufo & cæteris episcopis per macedoniam, achaiam, thessaliam, epirum veterem, epirum novam, prævalin, & daciam constitutis_. and pope _xistus_ in a decretal epistle to the same bishops: _illyricanæ omnes ecclesiæ, ut à decessoribus nostris recepimus, & nos quoque fecimus, ad curam nunc pertinent thessalonicensis antistitis, ut suâ sollicitudine, siquæ inter fratres nascantur, ut assolent, actiones distinguat atque definiat; & ad eum, quicquid à singulis sacerdotibus agitur, referatur. sit concilium, quotiens causæ fuerint, quotiens ille pro necessitatum emergentium ratione decreverit_. and pope _leo_ i. in his decretal epistle to _anastasius_ bishop of _thessalonica_: _singulis autem metropolitanis sicut potestas ista committitur, ut in suis provinciis jus habeant ordinandi; ita eos metropolitanos à te volumus ordinari; maturo tamen & decocto judicio_. _occidental illyricum_ comprehended _pannonia prima_ and _secunda_, _savia_, _dalmatia_, _noricum mediterraneum_, and _noricum ripense_; and its metropolis was _sirmium_, till _attila_ destroyed this city. afterwards _laureacum_ became the metropolis of _noricum_ and both _pannonias_, and _salona_ the metropolis of _dalmatia_. now [ ] the bishops of _laureacum_ and _salona_ received the _pallium_ from the pope: and _zosimus_, in his decretal epistle to _hesychius_ bishop of _salona_, directed him to denounce the apostolic decrees as well to the bishops of his own, as to those of the neighbouring provinces. the subjection of these provinces to the see of _rome_ seems to have begun in _anemius_, who was ordained bishop of _sirmium_ by _ambrose_ bishop of _millain_, and who in the council of _aquileia_ under pope _damasus_, a.c. , declared his sentence in these words: _caput illyrici non nisi civitas sirmiensis: ego igitur illius civitatis episcopus sum. eum qui non confitetur filium dei æternum, & coeternum patri, qui est sempiternus, anathema dico_. the next year _anemius_ and _ambrose_, with _valerian_ bishop of _aquileia_, _acholias_ bishop of _thessalonica,_ and many others, went to the council of _rome_, which met for overruling the _greek_ church by majority of votes, and exalting the authority of the apostolic see, as was attempted before in the council of _sardica_. _aquileia_ was the second city of the _western empire_, and by some called the second _rome_. it was the metropolis of _istria_, _forum julium_, and _venetia_; and its subjection to the see of _rome_ is manifest by the decretal epistle of _leo_ i. directed to _nicetas_ bishop of this city; for the pope begins his epistle thus: _regressus ad nos filius meus adeodatus diaconus sedis nostræ, dilectionem tuam poposcisse memorat, ut de his à nobis authoritatem apostolicæ sedis acciperes, quæ quidem magnam difficultatem dijudicationis videntur afferre_. then he sets down an answer to the questions proposed by _nicetas_, and concludes thus: _hanc autem epistolam nostram, quam ad consultationem tuæ fraternitatis emisimus, ad omnes fratres & comprovinciales tuos episcopos facies pervenire, ut in omnium observantia, data profit authoritas. data - kal. apr. majorano aug. cos._ a.c. . _gregory_ the great a.c. , [ ] cited _severus_ bishop of _aquileia_ to appear before him in judgment in a council at _rome_. the bishops of _aquileia_ and _millain_ created one another, and therefore were of equal authority, and alike subject to the see of _rome_. pope _pelagius_ about the year , testified this in the following words: [ ] _mos antiquus fuit_, saith he, _ut quia pro longinquitate vel difficultate itineris, ab apostolico illis onerosum fuerit ordinari, ipsi se invicem mediolanensis & aquileiensis ordinare episcopos debuissent_. these words imply that the ordination of these two bishops belonged to the see of _rome_. when _laurentius_ bishop of _millain_ had excommunicated _magnus_, one of his presbyters, and was dead, [ ] _gregory_ the great absolved _magnus_, and sent the _pallium_ to the new elected bishop _constantius_; whom the next year [ ] he reprehended of partiality in judging _fortunatus_, and commanded him to send _fortunatus_ to _rome_ to be judged there: four years after [ ] he appointed the bishops of _millain_ and _ravenna_ to hear the cause of one _maximus_; and two years after, viz. a.c. , when _constantius_ was dead, and the people of _millain_ had elected _deusdedit_ his successor, and the _lombards_ had elected another, [ ] _gregory_ wrote to the notary, clergy, and people of _millain_, that by the authority of his letters _deusdedit_ should be ordained, and that he whom the _lombards_ had ordained was an unworthy successor of _ambrose_: whence i gather, that the church of _millain_ had continued in this state of subordination to the see of _rome_ ever since the days of _ambrose_; for _ambrose_ himself acknowledged the authority of that see. _ecclesia romana_, [ ] saith he, _hanc consuetudinem non habet, cujus typum in omnibus sequimur, & formam_. and a little after: _in omnibus cupio sequi ecclesiam romanam_. and in his commentary upon _tim_. iii. _cum totus mundus dei sit, tamen domus ejus ecclesia dicitur, cujus hodie rector est damasus_. in his oration on the death of his brother _satyrus_, he relates how his brother coming to a certain city of _sardinia_, _advocavit episcopum loci, percontatusque est ex eo utrum cum episcopis catholicis hoc est cum romana ecclesia conveniret?_ and in conjunction with the synod of _aquileia_ a.c. , in a synodical epistle to the emperor _gratian_, he saith: _totius orbis romani caput romanam ecclesiam, atque illam sacrosanctam apostolorum fidem, ne turbari sineret, obsecranda fuit clementia vestra; inde enim in omnes venerandæ communionis jura dimanant_. the churches therefore of _aquileia_ and _millain_ were subject to the see of _rome_ from the days of the emperor _gratian_. _auxentius_ the predecessor of _ambrose_ was not subject to the see of _rome_, and consequently the subjection of the church of _millain_ began in _ambrose_. this diocese of _millain_ contained _liguria_ with _insubria_, the _alpes cottiæ_ and _rhætia_; and was divided from the diocese of _aquileia_ by the river _addua_. in the year , the bishop of _millain_ broke off from the see of _rome_, and continued in this separation about years, as is thus related by [ ] _sigonius_: _eodem anno angilbertus mediolanensis archiepiscopus ab ecclesia romana parum comperta de causa descivit, tantumque exemplo in posterum valuit, ut non nisi post ducentos annos ecclesia mediolanensis ad romanæ obedientiam auctoritatemque redierit_. the bishop of _ravenna_, the metropolis of _flaminia_ and _Ã�milia_, was also subject to the pope: for _zosimus_, a.c. , excommunicated some of the presbyters of that church, and wrote a commonitory epistle about them to the clergy of that church as a branch of the _roman_ church: _in sua_, saith he, _hoc est, in ecclesia nostra romana_. when those of _ravenna_, having elected a new bishop, gave notice thereof to pope _sixtus_, the pope set him aside, and [ ] ordained _peter chrysologus_ in his room. _chrysologus_ in his epistle to _eutyches_, extant in the acts of the council of _chalcedon_, wrote thus: _nos pro studio pacis & fidei, extra consensum romanæ civitatis episcopi, causas fidei audire non possumus_. pope _leo_ i. being consulted by _leo_ bishop of _ravenna_ about some questions, answered him by a decretal epistle a.c. . and pope _gregory_ the great, [ ] reprehending _john_ bishop of _ravenna_ about the use of the _pallium_, tells him of a precept of one of his predecessors, pope _john_, commanding that all the privileges formerly granted to the bishop and church of _ravenna_ should be kept: to this _john_ returned a submissive answer; and after his death pope _gregory_ ordered a visitation of the church of _ravenna_, confirmed the privileges heretofore granted them, and sent his _pallium_, as of antient custom, to their new bishop _marinian_. yet this church revolted sometimes from the church of _rome_, but returned again to its obedience. the rest of _italy_, with the islands adjacent, containing the _suburbicarian_ regions, or ten provinces under the temporal vicar of _rome, viz._ _campania_, _tuscia_ and _umbria_, _picenum suburbicarium_, _sicily_, _apulia_ and _calabria_, _brutii_ and _lucania_, _samnium_, _sardinia_, _corsica_, and _valeria_, constituted the proper province of the bishop of _rome_. for the council of _nice_ in their fifth canon ordained that councils should be held every spring and autumn in every province; and according to this canon, the bishops of this province met at _rome_ every half year. in this sense pope _leo_ i. applied this canon to _rome_, in a decretal epistle to the bishops of _sicily_, written _alippio & ardabure coss_. a.c. . _quia saluberrime_, saith he, _à sanctis patribus constitutum est, binos in annis singulis episcoporum debere esse conventus, terni semper ex vobis ad diem tertium kalendarum octobrium romam æterno concilio sociandi occurrant. et indissimulanter à vobis hæc consuetudo servetur, quoniam adjuvante dei gratiâ, faciliùs poterit provideri, ut in ecclesiis christi nulla scandala, nulli nascantur errores; cum coram apostolo petro semper in communione tractatum fuerit, ut omnia canonum decreta apud omnes domini sacerdotes inviolata permaneant_. the province of _rome_ therefore comprehended _sicily_, with so much of _italy_ and the neighbouring islands as sent bishops to the annual councils of _rome_; but extended not into the provinces of _ravenna_, _aquileia_, _millain_, _arles_, &c. those provinces having councils of their own. the bishops in every province of the _roman_ empire were convened in council by the metropolitan or bishop of the head city of the province, and this bishop presided in that council: but the bishop of _rome_ did not only preside in his own council of the bishops of the _suburbicarian_ regions, but also gave orders to the metropolitans of all the other provinces in the _western empire_, as their universal governor; as may be further perceived by the following instances. pope _zosimus_ a.c. , cited _proculus_ bishop of _marseilles_ to appear before a council at _rome_ for illegitimate ordinations; and condemned him, as he mentions in several of his epistles. pope _boniface_ i. a.c. , upon a complaint of the clergy of _valentia_ against _maximus_ a bishop, summoned the bishops of all _gallia_ and the seven provinces to convene in a council against him; and saith in his epistle, that his predecessors had done the like. pope _leo_ i. called a general council of all the provinces of _spain_ to meet in _gallæcia_ against the _manichees_ and _priscillianists_, as he says in his decretal epistle to _turribius_ a _spanish_ bishop. and in one of his decretal epistles to _nicetas_ bishop of _aquileia_, he commands him to call a council of the bishops of that province against the _pelagians_, which might ratify all the synodal decrees which had been already ratified by the see of _rome_ against this heresy. and in his decretal epistle to _anastasius_ bishop of _thessalonica_, he ordained that bishop should hold two provincial councils every year, and refer the harder causes to the see of _rome_: and if upon any extraordinary occasion it should be necessary to call a council, he should not be troublesom to the bishops under him, but content himself with two bishops out of every province, and not detain them above fifteen days. in the same epistle he describes the form of church-government then set up, to consist in a subordination of all the churches to the see of _rome_: _de qua forma_, saith he, _episcoporum quoque est orta distinctio, & magna dispositione provisum est ne omnes sibi omnia vindicarent, sed essent in singulis provinciis singuli quorum inter fratres haberetur prima sententia, & rursus quidam in majoribus urbibus constituti sollicitudinem sumerent ampliorem, per quos ad unam petri sedem universalis ecclesiæ cura conflueret, & nihil usque à suo capite dissideret. qui ergo scit se quibusdam esse præpositum, non moleste ferat aliquem sibi esse præpositum; sed obedientiam quam exigit etiam ipse dependat; et sicut non vult gravis oneris sarcinam ferre, ita non audeat aliis importabile pondus imponere_. these words sufficiently shew the monarchical form of government then set up in the churches of the _western empire_ under the bishop of _rome_, by means of the imperial decree of _gratian_, and the appeals and decretal epistles grounded thereupon. the same pope _leo_, having in a council at _rome_ passed sentence upon _hilary_ bishop of _arles_, for what he had done by a provincial council in _gallia_, took occasion from thence to procure the following edict from the _western_ emperor _valentinian_ iii. for the more absolute establishing the authority of his see over all the churches of the _western empire_. _impp. theodosius & valentinianus aa. aetio viro illustri, comiti & magistro utriusque militiæ & patricio._ _certum est & nobis & imperio nostro unicum esse præsidium in supernæ divinitatis favore, ad quem promerendum præcipue christiana fides & veneranda nobis religio suffragatur. cum igitur sedis apostolicæ primatum sancti petri meritum, qui princeps est episcopalis coronæ & romanæ dignitas civitatis, sacræ etiam synodi firmavit auctoritas: ne quid præter auctoritatem sedis istius illicitum præsumptio attemperare nitatur: tunc enim demum ecclesiarum pax ubique servabitur, si rectorem suum agnoscat universitas. hæc cum hactenus inviolabiliter suerint custodita, hilarius arelatensis, sicut venerabilis viri leonis romani papæ fideli relatione comperimus, contumaci ausu illicita quædam præsumenda tentavit, & ideo transalpinas ecclesias abominabilis tumultus invasit, quod recens maximè testatur exemplum. hilarius enim qui episcopus arelatensis vocatur, ecclesiæ romanæ urbis inconsulto pontifice indebitas sibi ordinationes episcoporum solâ temeritate usurpans invasit. nam alios incompetenter removit; indecenter alios, invitis & repugnantibus civibus, ordinavit. qui quidem, quoniam non facile ab his qui non elegerant, recipiebantur, manum sibi contrahebat armatam, & claustra murorum in hostilem morem vel obsidione cingebat, vel aggressione reserabat, & ad sedem quietis pacem prædicaturus per bella ducebat: his talibus contra imperii majestatem, & contra reverentiam apostolicæ sedis admissis, per ordinem religiosi viri urbis papæ cognitione discussis, certa in eum, ex his quos malè ordinaverat, lata sententia est. erat quidem ipsa sententia per gallias etiam sine imperiali sanctione valitura: quid enim pontificis auctoritate non liceret? sed nostram quoque præceptionem hæc ratio provocavit. nec ulterius vel hilario, quem adhuc episcopum nuncupare sola mansueta præsulis permittit humanitas, nec cuiquam alteri ecclesiasticis rebus arma miscere, aut præceptis romani antistitis liceat obviare: ausibus enim talibus fides & reverentia nostri violatur imperii. nec hoc solum, quod est maximi criminis, submovemus: verum ne levis saltem inter ecclesias turba nascatur, vel in aliquo minui religionis disciplina videatur, hoc perenni sanctione discernimus; nequid tam episcopis gallicanis quam aliarum provinciarum contra consuetudinem veterem liceat, sine viri venerabilis papæ urbis æternæ auctoritate, tentare. sed illis omnibusque pro lege sit, quicquid sanxit vel sanxerit apostolicæ sedis auctoritas: ita ut quisquis episcoporum ad judicium romani antistitis evocatus venire neglexerit, per moderatorem ejusdem provinciæ adesse cogatur, per omnia servatis quæ divi parentes nostri romanæ ecclesiæ detulerunt, aetî pater carissime augusti. unde illustris & præclara magnificentia tua præsentis edictalis legis auctoritate faciet quæ sunt superius statuta servari, decem librarum auri multa protinus exigenda ab unoquoque judice qui passus fuerit præcepta nostra violari. divinitas te servet per multos annos, parens carissime. dat. _viii._ id. jun. romæ, valentiniano a. _vi._ consule_, a.c. . by this edict the emperor _valentinian_ enjoined an absolute obedience to the will of the bishop of _rome_ thro'out all the churches of his empire; and declares, that for the bishops to attempt any thing without the pope's authority is contrary to antient custom, and that the bishops summoned to appear before his judicature must be carried thither by the governor of the province; and he ascribes these privileges of the see of _rome_ to the concessions of his dead ancestors, that is, to the edict of _gratian_ and _valentinian_ ii. as above: by which reckoning this dominion of the church of _rome_ was now of years standing: and if in all this time it had not been sufficiently established, this new edict was enough to settle it beyond all question thro'out the _western empire_. hence all the bishops of the province of _arles_ in their letter to pope _leo_, a.c. , petitioning for a restitution of the privileges of their metropolitan, say: _per beatum petrum apostolorum principem, sacrosancta ecclesia romana tenebat supra omnes totius mundi ecclesias principatum_. and _ceratius_, _salonius_ and _veranus_, three bishops of _gallia_, say, in their epistle to the same pope: _magna præterea & ineffabili quadam nos peculiares tui gratulatione succrescimus, quod illa specialis doctrinæ vestræ pagina ita per omnium ecclesiarum conventicula celebratur, ut vere consona omnium sententia declaretur; merito illic principatum sedis apostolicæ constitutum, unde adhuc apostolici spiritus oracula reserentur_. and _leo_ himself, in [ ] his epistle to the metropolitan bishops thro'out _illyricum_: _quia per omnes ecclesias cura nostra distenditur, exigente hoc à nobis domino, qui apostolicæ dignitatis beatissimo apostolo petro primatum, fidei sui remuneratione commisit, universalem ecclesiam in fundamenti ipsius soliditate constituens_. while this ecclesiastical dominion was rising up, the northern barbarous nations invaded the _western empire_, and founded several kingdoms therein, of different religions from the church of _rome_. but these kingdoms by degrees embraced the _roman_ faith, and at the same time submitted to the pope's authority. the _franks_ in _gaul_ submitted in the end of the fifth century, the _goths_ in _spain_ in the end of the sixth; and the _lombards_ in _italy_ were conquered by _charles_ the great a.c. . between the years and , the same _charles_ extended the pope's authority over all _germany_ and _hungary_ as far as the river _theysse_ and the _baltic_ sea; he then set him above all human judicature, and at the same time assisted him in subduing the city and duchy of _rome_. by the conversion of the ten kingdoms to the _roman_ religion, the pope only enlarged his spiritual dominion, but did not yet rise up as a horn of the beast. it was his temporal dominion which made him one of the horns: and this dominion he acquired in the latter half of the eighth century, by subduing three of the former horns as above. and now being arrived at a temporal dominion, and a power above all human judicature, he reigned [ ] _with a look more stout than his fellows_, and [ ] _times and laws were_ henceforward _given into his hands, for a time times and half a time_, or three times and an half; that is, for solar years, reckoning a time for a calendar year of days, and a day for a solar year. after which [ ] _the judgment is to sit, and they shall take away his dominion_, not at once, but by degrees, _to consume, and to destroy it unto the end. [ ] and the kingdom and dominion, and greatness of the kingdom under the whole heaven shall_, by degrees, _be given unto the people of the saints of the most high, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him_. notes to chap. viii. [ ] _see the annals of _baronius__, anno . sect. . [ ] populos galliciæ. [ ] hormisd. epist. . . [ ] _the words, _sine auctoritate_, seem wanting._ [ ] vide caroli a s. paulo geographiam sacram, p. , . [ ] greg. m. lib. . indic. . epist. . [ ] apud gratianum de mediolanensi & aquileiensi episcopis. [ ] greg. m. lib. . epist. . & lib. . epist. . [ ] greg. lib. . epist. . [ ] greg. lib. . epist. & . [ ] greg. lib. . epist. , . [ ] ambros l. . de sacramentis, c. . [ ] sigonius de regno italiæ, lib. . [ ] _see _baronius__, anno . sect. . [ ] greg. m. lib. . epist. , . & lib. . epist. , , . [ ] epist. . apud holstenium. [ ] dan. vii. . [ ] ver. . [ ] ver. . [ ] ver. . * * * * * chap. ix. _of the kingdoms represented in _daniel_ by the ram and he-goat_. the second and third empires, represented by the bear and leopard, are again represented by the ram and he-goat; but with this difference, that the ram represents the kingdoms of the _medes_ and _persians_ from the beginning of the four empires, and the goat represents the kingdom of the _greeks_ to the end of them. by this means, under the type of the ram and he-goat, the times of all the four empires are again described: _i lifted up mine eyes_, saith [ ] _daniel_, _and saw_, _and behold there stood before the river_ [ulai] _a ram which had two horns, and the two horns were high, but one was higher than the other, and the higher came up last.--and the ram having two horns, are the kings of _media_ and _persia__: not two persons but two kingdoms, the kingdoms of _media_ and _persia_; and the kingdom of _persia_ was the higher horn and came up last. the kingdom of _persia_ rose up, when _cyrus_ having newly conquered _babylon_, revolted from _darius_ king of the _medes_, and beat him at _pasargadæ_, and set up the _persians_ above the _medes_. this was the horn which came up last. and the horn which came up first was the kingdom of the _medes_, from the time that _cyaxares_ and _nebuchadnezzar_ overthrew _nineveh_, and shared the empire of the _assyrians_ between them. the empires of _media_ and _babylon_ were contemporary, and rose up together by the fall of the _assyrian_ empire; and the prophecy of the four beasts begins with one of them, and that of the ram and he-goat with the other. as the ram represents the kingdom of _media_ and _persia_ from the beginning of the four empires; so the he-goat represents the empire of the _greeks_ to the end of those monarchies. in the reign of his great horn, and of the four horns which succeeded it, he represents this empire during the reign of the leopard: and in the reign of his little horn, which stood up in the latter time of the kingdom of the four, and after their fall became mighty but not by his own power, he represents it during the reign of the fourth beast. _the rough goat_, saith _daniel, is the king of_ grecia, that is, the kingdom; _and the great horn between his eyes is the first king_: not the first monarch, but the first kingdom, that which lasted during the reign of _alexander_ the great, and his brother _aridæus_ and two young sons, _alexander_ and _hercules_. [ ] _now that_ [horn] _being broken off, whereas four_ [horns] _stood up for it, four kingdoms shall stand up out of the nation_ [of the _greeks_], _but not in his_ [the first horn's] _power_. the four horns are therefore four kingdoms; and by consequence, the first great horn which they succeeded is the first great kingdom of the _greeks_, that which was founded by _alexander_ the great, _an. nabonass._ , and lasted till the death of his son _hercules_, _an. nabonass._ . and the four are those of _cassander_, _lysimachus_, _antigonus_, and _ptolemy_, as above. [ ] _and in the latter time of their kingdom, when the transgressors are come to the full, a king_ [or new kingdom] _of fierce countenance, and understanding dark sentences, shall stand up: and his power shall be mighty, but not by his own power_. this king was the last horn of the goat, the little horn which came up out of one of the four horns, and waxed exceeding great. the latter time of their kingdom was when the _romans_ began to conquer them, that is, when they conquered _perseus_ king of _macedonia_, the fundamental kingdom of the _greeks_. and at that time the transgressors came to the full: for then the high-priesthood was exposed to sale, the vessels of the temple were sold to pay for the purchase; and the high-priest, with some of the _jews_, procured a licence from _antiochus epiphanes_ to do after the ordinances of the heathen, and set up a school at _jerusalem_ for teaching those ordinances. then _antiochus_ took _jerusalem_ with an armed force, slew _jews_, took as many prisoners and sold them, spoiled the temple, interdicted the worship, commanded the law of _moses_ to be burnt, and set up the worship of the heathen gods in all _judea_. in the very same year, _an. nabonass._ , the _romans_ conquered _macedonia_, the chief of the four horns. hitherto the goat was mighty by its own power, but henceforward began to be under the _romans_. _daniel_ distinguishes the times, by describing very particularly the actions of the kings of the north and south, those two of the four horns which bordered upon _judea_, until the _romans_ conquered _macedonia_; and thenceforward only touching upon the main revolutions which happened within the compass of the nations represented by the goat. in this latter period of time the little horn was to stand up and grow mighty, but not by his own power. the three first of _daniel_'s beasts had their dominions taken away, each of them at the rise of the next beast; but their lives were prolonged, and they are all of them still alive. the third beast, or leopard, reigned in his four heads, till the rise of the fourth beast, or empire of the _latins_; and his life was prolonged under their power. this leopard reigning in his four heads, signifies the same thing with the he-goat reigning in his four horns: and therefore the he-goat reigned in his four horns till the rise of _daniel_'s fourth beast, or empire of the _latins_: then its dominion was taken away by the _latins_, but its life was prolonged under their power. the _latins_ are not comprehended among the nations represented by the he-goat in this prophecy: their power over the _greeks_ is only named in it, to distinguish the times in which the he-goat was mighty by his own power, from the times in which he was mighty but not by his own power. he was mighty by his own power till his dominion was taken away by the _latins_; after that, his life was prolonged under their dominion, and this prolonging of his life was in the days of his last horn: for in the days of this horn the goat became mighty, but not by his own power. now because this horn was a horn of the goat, we are to look for it among the nations which composed the body of the goat. among those nations he was to rise up and grow mighty: he grew mighty [ ] _towards the south, and towards the east, and towards the pleasant land_; and therefore he was to rise up in the north-west parts of those nations, and extend his dominion towards _egypt_, _syria_ and _judea_. in the latter time of the kingdom of the four horns, it was to rise up out of one of them and subdue the rest, but not by its own power. it was to be assisted by a foreign power, a power superior to itself, the power which took away the dominion of the third beast, the power of the fourth beast. and such a little horn was the kingdom of _macedonia_, from the time that it became subject to the _romans_. this kingdom, by the victory of the _romans_ over _persius_ king of _macedonia_, _anno nabonass._ , ceased to be one of the four horns of the goat, and became a dominion of a new sort: not a horn of the fourth beast, for _macedonia_ belonged to the body of the third; but a horn of the third beast of a new sort, a horn of the goat which grew mighty but not by his own power, a horn which rose up and grew potent under a foreign power, the power of the _romans_. the _romans_, by the legacy of _attalus_ the last king of _pergamus_, _an. nabonass._ , inherited that kingdom, including all _asia minor_ on this side mount _taurus_. _an. nabonass._ and they conquered _armenia_, _syria_ and _judea_; _an. nabonass._ , they subdued _egypt_. and by these conquests the little horn [ ] _waxed exceeding great towards the south, and towards the east, and towards the pleasant land. and it waxed great even to the host of heaven; and cast down some of the host and of the stars to the ground, and stamped upon them_, that is, upon the people and great men of the _jews_. [ ] _yea, he magnified himself even to the prince of the host_, the _messiah_, the prince of the _jews_, whom he put to death, _an. nabonass._ . _and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down_, viz. in the wars which the armies of the _eastern_ nations under the conduct of the _romans_ made against _judea_, when _nero_ and _vespasian_ were emperors, _an. nabonass._ , , . [ ] _and an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground, and it practised and prospered_. this transgression is in the next words called _the transgression of desolation_; and in _dan._ xi. . _the abomination which maketh desolate_; and in _matth._ xxiv. . _the abomination of desolation, spoken of by _daniel_ the prophet, standing in the holy place_. it may relate chiefly to the worship of _jupiter olympius_ in his temple built by the emperor _hadrian_, in the place of the temple of the _jews_, and to the revolt of the _jews_ under _barchochab_ occasioned thereby, and to the desolation of _judea_ which followed thereupon; all the _jews_, being thenceforward banished _judea_ upon pain of death. _then i heard_, saith [ ] _daniel, one saint speaking, and another saint said unto that certain saint which spake, how long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? and he said unto me, unto two thousand and three hundred days; then shall the sanctuary be cleansed._ _daniel_'s days are years; and these years may perhaps be reckoned either from the destruction of the temple by the _romans_ in the reign of _vespasian_, or from the pollution of the sanctuary by the worship of _jupiter olympius_, or from the desolation of _judea_ made in the end of the _jewish_ war by the banishment of all the _jews_ out of their own country, or from some other period which time will discover. henceforward the last horn of the goat continued mighty under the _romans_, till the reign of _constantine_ the great and his sons: and then by the division of the _roman_ empire between the _greek_ and _latin_ emperors, it separated from the _latins_, and became the _greek_ empire alone, but yet under the dominion of a _roman_ family; and at present it is mighty under the dominion of the _turks_. this last horn is by some taken for _antiochus epiphanes_, but not very judiciously. a horn of a beast is never taken for a single person: it always signifies a new kingdom, and the kingdom of _antiochus_ was an old one. _antiochus_ reigned over one of the four horns, and the little horn was a fifth under its proper kings. this horn was at first a little one, and waxed exceeding great, but so did not _antiochus_. it is described great above all the former horns, and so was not _antiochus_. his kingdom on the contrary was weak, and tributary to the _romans_, and he did not enlarge it. the horn was a _king of fierce countenance, and destroyed wonderfully, and prospered and practised_; that is, he prospered in his practises against the holy people: but _antiochus_ was frighted out of _egypt_ by a mere message of the _romans_, and afterwards routed and baffled by the _jews_. the horn was mighty by another's power, _antiochus_ acted by his own. the horn stood up against the prince of the host of heaven, the prince of princes; and this is the character not of _antiochus_ but of _antichrist_. the horn cast down the sanctuary to the ground, and so did not _antiochus_; he left it standing. the sanctuary and host were trampled under foot days; and in _daniel_'s prophecies days are put for years: but the profanation of the temple in the reign of _antiochus_ did not last so many natural days. these were to last till the time of the end, till the last end of the indignation against the _jews_; and this indignation is not yet at an end. they were to last till the sanctuary which had been cast down should be cleansed, and the sanctuary is not yet cleansed. this prophecy of the ram and he-goat is repeated in the last prophecy of _daniel_. there the angel tells _daniel_, that [ ] _he stood up to strengthen _darius_ the _mede_, and that there should stand up yet three kings in _persia__, [_cyrus_, _cambyses_, and _darius hystaspis_] _and the fourth_ [_xerxes_] _should be far richer than they all; and by his wealth thro' his riches he should stir up all against the realm of _grecia__. this relates to the ram, whose two horns were the kingdoms of _media_ and _persia_. then he goes on to describe the horns of the goat by the [ ] _standing up of a mighty king, which should rule with great dominion, and do according to his will_; and by the breaking of his kingdom into four smaller kingdoms, and not descending to his own posterity. then he describes the actions of two of those kingdoms which bordered on _judea_, _viz_. _egypt_ and _syria_, calling them the kings of the _south_ and _north_, that is, in respect of _judea_; and he carries on the description till the latter end of the kingdoms of the four, and till the reign of _antiochus epiphanes_, when transgressors were come to the full. in the eighth year of _antiochus_, the year in which he profaned the temple and set up the heathen gods in all _judea_, and the _romans_ conquered the kingdom of _macedon_; the prophetic angel leaves off describing the affairs of the kings of the _south_ and _north_, and begins to describe those of the _greeks_ under the dominion of the _romans_, in these words: [ ] _and after him arms_ [the _romans_] _shall stand up, and they shall pollute the sanctuary of strength_. as [hebrew: mmlk] signifies _after the king_, dan. xi. ; so here [hebrew: mmnw] may signify _after him_: and so [hebrew: mn-h'cht] may signify _after one of them_, dan. viii. . arms are every where in these prophecies of _daniel_ put for the military power of a kingdom, and they stand up when they conquer and grow powerful. the _romans_ conquered _illyricum_, _epirus_ and _macedonia_, in the year of _nabonassar_ ; and thirty five years after, by the last will and testament of _attalus_ the last king of _pergamus_, they inherited that rich and flourishing kingdom, that is, all _asia_ on this side mount _taurus_: and sixty nine years after, they conquered the kingdom of _syria_, and reduced it into a province: and thirty four years after they did the like to _egypt_. by all these steps the _roman_ arms stood up over the _greeks_. and after years more, by making war upon the _jews, they polluted the sanctuary of strength, and took away the daily sacrifice, and_, in its room soon after, _placed the abomination which made_ the land _desolate_: for this abomination was placed after the days of christ, _matth._ xxiv. . in the th year of the emperor _hadrian_, a. c. , they placed this abomination by building a temple to _jupiter capitolinus_, where the temple of god in _jerusalem_ had stood. thereupon the _jews_ under the conduct of _barchochab_ rose up in arms against the _romans_, and in that war had cities demolished, of their best towns destroyed, and men slain by the sword: and in the end of the war, a.c. , they were all banished _judea_ upon pain or death; and that time the land hath remained desolate of its old inhabitants. now that the prophetic angel passes in this manner from the four kingdoms of the _greeks_ to the _romans_ reigning over the _greeks_, is confirmed from hence, that in the next place he describes the affairs of the _christians_ unto the time of the end, in these words: [ ] _and they that understand among the people shall instruct many, yet they shall fall by the sword and by flame, by captivity and by spoil many days. now when they shall fall they shall be holpen with a little help_, _viz_. in the reign of _constantine_ the great; _but many shall cleave to them with dissimulation. and some of them of understanding there shall fall to try them, and to purge_ them from the dissemblers; _and to make them white even to the time of the end_. and a little after, the time of the end is said to be _a time, times, and half a time_: which is the duration of the reign of the last horn of _daniel_'s fourth beast, and of the _woman_ and her _beast_ in the _apocalyps_. notes to chap. ix. [ ] chap. viii. . [ ] ver. . [ ] ver. . [ ] chap. viii. . [ ] chap. viii. , . [ ] ver. . [ ] ver. . [ ] ver. , . [ ] dan. xi. , . [ ] ver. . [ ] dan xi. . [ ] chap. xi. , &c. * * * * * chap. x. _of the prophecy of the seventy weeks._ the vision of the image composed of four metals was given first to _nebuchadnezzar_, and then to _daniel_ in a dream: and _daniel_ began then to be celebrated for revealing of secrets, _ezek._ xxviii. . the vision of the four beasts, and of _the son of man_ coming in the clouds of heaven, was also given to _daniel_ in a dream. that of the ram and the he-goat appeared to him in the day time, when he was by the bank of the river _ulay_; and was explained to him by the prophetic angel _gabriel_. it concerns the _prince of the host_, and the _prince of princes_: and now in the first year of _darius_ the _mede_ over _babylon_, the same prophetic angel appears to _daniel_ again, and explains to him what is meant by the _son of man_, by the _prince of the host_, and the _prince of princes_. the prophecy of the _son of man_ coming in the clouds of heaven relates to the second coming of _christ_; that of the _prince of the host_ relates to his first coming: and this prophecy of the _messiah_, in explaining them, relates to both comings, and assigns the times thereof. this prophecy, like all the rest of _daniel_'s, consists of two parts, an introductory prophecy and an explanation thereof; the whole i thus translate and interpret. [ ] '_seventy weeks are [ ] cut out upon thy people, and upon thy holy city, to finish transgression, and [ ] to make an end of sins, to expiate iniquity, and to bring in everlasting righteousness, to consummate the vision and [ ] the prophet, and to anoint the most holy_. '_know also and understand, that from the going forth of the commandment to cause to return and to build _jerusalem_, unto [ ] the anointed the prince, shall be seven weeks_. '_yet threescore and two weeks shall [ ] it return, and the street be built and the wall; but in troublesome times: and after the threescore and two weeks, the anointed shall be cut off, and [ ] it shall not be his; but the people of a prince to come shall destroy the city and the sanctuary: and the end thereof shall be with a flood, and unto the end of the war, desolations are determined_. '_yet shall he confirm the covenant with many for one week: and in half a week he shall cause the sacrifice and oblation to cease: and upon a wing of abominations he shall make it desolate, even until the consummation, and that which is determined be poured upon the desolate_.' _seventy weeks are cut out upon thy people, and upon thy holy city, to finish transgression_, &c. here, by putting a week for seven years, are reckoned years from the time that the dispersed _jews_ should be re-incorporated into [ ] a people and a holy city, until the death and resurrection of _christ_; whereby _transgression should be finished, and sins ended, iniquity be expiated, and everlasting righteousness brought in, and this vision be accomplished, and the prophet consummated_, that prophet whom the _jews_ expected; and whereby _the most holy_ should be _anointed_, he who is therefore in the next words called the _anointed_, that is, the _messiah_, or the _christ_. for by joining the accomplishment of the vision with the expiation of sins, the years are ended with the death of _christ_. now the dispersed _jews_ became a people and city when they first returned into a polity or body politick; and this was in the seventh year of _artaxerxes longimanus_, when _ezra_ returned with a body of _jews_ from captivity, and revived the _jewish_ worship; and by the king's commission created magistrates in all the land, to judge and govern the people according to the laws of god and the king, _ezra_ vii. . there were but two returns from captivity, _zerubbabel_'s and _ezra_'s; in _zerubbabel_'s they had only commission to build the temple, in _ezra_'s they first became a polity or city by a government of their own. now the years of this _artaxerxes_ began about two or three months after the summer solstice, and his seventh year fell in with the third year of the eightieth _olympiad_; and the latter part thereof, wherein _ezra_ went up to _jerusalem_, was in the year of the _julian period_ . count the time from thence to the death of _christ_, and you will find it just years. if you count in _judaic_ years commencing in autumn, and date the reckoning from the first autumn after _ezra_'s coming to _jerusalem_, when he put the king's decree in execution; the death of _christ_ will fall on the year of the _julian period_ , _anno domini_ ; and the weeks will be _judaic_ weeks, ending with sabbatical years; and this i take to be the truth: but if you had rather place the death of _christ_ in the year before, as is commonly done, you may take the year of _ezra_'s journey into the reckoning. _know also and understand, that from the going forth of the commandment to cause to return and to build _jerusalem_, unto the anointed the prince, shall be seven weeks_. the former part of the prophecy related to the first coming of _christ_, being dated to his coming as a prophet; this being dated to his coming to be prince or king, seems to relate to his second coming. there, the prophet was consummate, and the most holy anointed: here, he that was anointed comes to be prince and to reign. for _daniel_'s prophecies reach to the end of the world; and there is scarce a prophecy in the old testament concerning _christ_, which doth not in something or other relate to his second coming. if divers of the antients, as [ ] _irenæus_, [ ] _julius africanus_, _hippolytus_ the martyr, and _apollinaris_ bishop of _laodicea_, applied the half week to the times of _antichrist_; why may not we, by the same liberty of interpretation, apply the seven weeks to the time when _antichrist_ shall be destroyed by the brightness of _christ_'s coming? the _israelites_ in the days of the antient prophets, when the ten tribes were led into captivity, expected a double return; and that at the first the _jews_ should build a new temple inferior to _solomon_'s, until the time of that age should be fulfilled; and afterwards they should return from all places of their captivity, and build _jerusalem_ and the temple gloriously, _tobit_ xiv. , , : and to express the glory and excellence of this city, it is figuratively said to be built of precious stones, _tobit_ xiii. , , . _isa._ liv. , . _rev._ xi. and called the _new jerusalem_, the _heavenly jerusalem_, the _holy city_, the _lamb's wife_, the _city of the great king_, the _city into which the kings of the earth do bring their glory and honour_. _now_ while such a return from captivity was the expectation of _israel_, even before the times of _daniel_, i know not why _daniel_ should omit it in his prophecy. this part of the prophecy being therefore not yet fulfilled, i shall not attempt a particular interpretation of it, but content myself with observing, that as the _seventy_ and the _sixty two weeks_ were _jewish_ weeks, ending with sabbatical years; so the _seven weeks_ are the compass of a _jubilee_, and begin and end with actions proper for a _jubilee_, and of the highest nature for which a _jubilee_ can be kept: and that since _the commandment to return and to build _jerusalem__, precedes the _messiah the prince_ years; it may perhaps come forth not from the _jews_ themselves, but from some other kingdom friendly to them, and precede their return from captivity, and give occasion to it; and lastly, that this rebuilding of _jerusalem_ and the waste places of _judah_ is predicted in _micah_ vii. . _amos_ ix. , . _ezek._ xxxvi. , , , . _isa._ liv. , , . lv. . lxi. . lxv. , , . and _tobit_ xiv. . and that the return from captivity and coming of the _messiah_ and his kingdom are described in _daniel_ vii. _rev._ xix. _acts_ i. _mat._ xxiv. _joel_ iii. _ezek._ xxxvi. xxxvii. _isa._ lx. lxii. lxiii. lxv. and lxvi. and many other places of scripture. the manner i know not. let time be the interpreter. _yet threescore and two weeks shall it return, and the street be built and the wall, but in troublesome times: and after the threescore and two weeks the _messiah_ shall be cut off, and it shall not be his; but the people of a prince to come shall destroy the city and the sanctuary_, &c. having foretold both comings of _christ_, and dated the last from their returning and building _jerusalem_; to prevent the applying that to the building _jerusalem_ by _nehemiah_, he distinguishes this from that, by saying that from this period to the _anointed_ shall be, not seven weeks, but threescore and two weeks, and this not in prosperous but in troublesome times; and at the end of these weeks the _messiah_ shall not be the prince of the _jews_, but be cut off; and _jerusalem_ not be his, but the city and sanctuary be destroyed. now _nehemiah_ came to _jerusalem_ in the th year of this same _artaxerxes_, while _ezra_ still continued there, _nehem._ xii. , and found the city lying waste, and the houses and wall unbuilt, _nehem._ ii. . vii. , and finished the wall the th day of the month _elul_, _nehem._ vi. , in the th year of the king, that is, in _september_ in the year of the _julian period_ . count now from this year threescore and two weeks of years, that is years, and the reckoning will end in _september_ in the year of the _julian period_ which is the year in which _christ_ was born, according to _clemens alexandrinus_, _irenæus_, _eusebius_, _epiphanius_, _jerome_, _orosius_, _cassiodorus_, and other antients; and this was the general opinion, till _dionysius exiguus_ invented the vulgar account, in which _christ_'s birth is placed two years later. if with some you reckon that _christ_ was born three or four years before the vulgar account, yet his birth will fall in the latter part of the last week, which is enough. how after these weeks _christ_ was cut off and the city and sanctuary destroyed by the _romans_, is well known. _yet shall he confirm the covenant with many for one week._ he kept it, notwithstanding his death, till the rejection of the _jews_, and calling of _cornelius_ and the _gentiles_ in the seventh year after his passion. _and in half a week he shall cause the sacrifice and oblation to cease_; that is, by the war of the _romans_ upon the _jews_: which war, after some commotions, began in the th year of _nero_, a.d. , in the spring, when _vespasian_ with an army invaded them; and ended in the second year of _vespasian_, a.d. , in autumn, _sept._ , when _titus_ took the city, having burnt the temple days before: so that it lasted three years and an half. _and upon a wing of abominations he shall cause desolation, even until the consummation, and that which is determined be poured upon the desolate._ the prophets, in representing kingdoms by beasts and birds, put their wings stretcht out over any country for their armies sent out to invade and rule over that country. hence a wing of abominations is an army of false gods: for an abomination is often put in scripture for a false god; as where _chemosh_ is called [ ] the abomination of _moab_, and _molech_ the abomination of _ammon_. the meaning therefore is, that the people of a prince to come shall destroy the sanctuary, and abolish the daily worship of the true god, and overspread the land with an army of false gods; and by setting up their dominion and worship, cause desolation to the _jews_, until the times of the _gentiles_ be fulfilled. for _christ_ tells us, that the abomination of desolation spoken of by _daniel_ was to be set up in the times of the _roman empire_, _matth._ xxiv. . thus have we in this short prophecy, a prediction of all the main periods relating to the coming of the _messiah_; the time of his birth, that of his death, that of the rejection of the _jews_, the duration of the _jewish_ war whereby he caused the city and sanctuary to be destroyed, and the time of his second coming: and so the interpretation here given is more full and complete and adequate to the design, than if we should restrain it to his first coming only, as interpreters usually do. we avoid also the doing violence to the language of _daniel_, by taking the _seven weeks_ and _sixty two weeks_ for one number. had that been _daniel_'s meaning, he would have said _sixty and nine weeks_, and not _seven weeks_ and _sixty two weeks_, a way of numbring used by no nation. in our way the years are _jewish luni-solar years_, [ ] as they ought to be; and the _seventy weeks of years_ are _jewish weeks_ ending with _sabbatical years_, which is very remarkable. for they end either with the year of the birth of _christ_, two years before the vulgar account, or with the year of his death, or with the seventh year after it: all which are _sabbatical years_. others either count by lunar years, or by weeks not _judaic_: and, which is worst, they ground their interpretations on erroneous chronology, excepting the opinion of _funccius_ about the _seventy weeks_, which is the same with ours. for they place _ezra_ and _nehemiah_ in the reign of _artaxerxes mnemon_, and the building of the temple in the reign of _darius nothus_, and date the weeks of _daniel_ from those two reigns. the grounds of the chronology here followed, i will now set down as briefly as i can. the _peloponnesian_ war began in spring _an._ _olymp._ , as _diodorus_, _eusebius_, and all other authors agree. it began two months before _pythodorus_ ceased to be _archon_, _thucyd._ l. . that is, in _april_, two months before the end of the _olympic_ year. now the years of this war are most certainly determined by the years distance of its first year from the transit of _xerxes_ inclusively, _thucyd._ l. . or years exclusively, _eratosth. apud clem. alex._ by the years distance of its end, or th year, from the beginning of _alexander_'s reign in _greece_; by the acting of the _olympic_ games in its th and th years, _thucyd._ l. ; and by three eclipses of the sun, and one of the moon, mentioned by _thucydides_ and _xenophon_. now _thucydides_, an unquestionable witness, tells us, that the news of the death of _artaxerxes longimanus_ was brought to _ephesus_, and from thence by some _athenians_ to _athens_, in the th year of this _peloponnesian_ war, when the winter half year was running; and therefore he died _an._ _olymp._ , in the end of _an. j.p._ , suppose a month or two before midwinter; for so long the news would be in coming. now _artaxerxes longimanus_ reigned years, by the consent of _diodorus_, _eusebius_, _jerome_, _sulpitius_; or , according to _ptol. in can. clem. alexand._ l. . _strom. chron. alexandr_. _abulpharagius_, _nicephorus_, including therein the reign of his successors _xerxes_ and _sogdian_, as _abulpharagius_ informs us. after _artaxerxes_ reigned his son _xerxes_ two months, and _sogdian_ seven months; but their reign is not reckoned apart in summing up the years of the kings, but is included in the or years reign of _artaxerxes_: omit these nine months, and the precise reign of _artaxerxes_ will be thirty nine years and three months. and therefore since his reign ended in the beginning of winter _an. j.p._ , it began between midsummer and autumn, _an. j.p._ . the same thing i gather also thus. _cambyses_ began his reign in spring _an. j.p._ , and reigned eight years, including the five months of _smerdes_; and then _darius hystaspis_ began in spring _an. j.p._ , and reigned thirty six years, by the unanimous consent of all chronologers. the reigns of these two kings are determined by three eclipses of the moon observed at _babylon_, and recorded by _ptolemy_; so that it cannot be disputed. one was in the seventh year of _cambyses_, _an. j.p._ , _jul._ , at at night; another in the th year of _darius_, _an. j.p._ , _nov._ , at h. ' at night; a third in the st year of _darius_, _an. j.p._ , _apr._ , at h. at night. by these eclipses, and the prophecies of _haggai_ and _zechary_ compared together, it is manifest that his years began after the th day of the th _jewish_ month, and before the th day of _april_, and by consequence about _march_. _xerxes_ therefore began in spring _an. j.p._ : for _darius_ died in the fifth year after the battle at _marathon_, as _herodotus_, _lib._ , and _plutarch_ mention; and that battle was in _october_ _an. j.p._ , ten years before the battle at _salamis_. _xerxes_ therefore began within less than a year after _october_ _an. j.p._ , suppose in the spring following: for he spent his first five years, and something more, in preparations for his expedition against the _greeks_; and this expedition was in the time of the _olympic_ games, _an._ _olymp._ , _calliade athenis archonte_, years after the _regifuge_, and consulship of the first consul _junius brutus_, _anno urbis conditæ_ , _fabio & furio coss._ the passage of _xerxes_'s army over the _hellespont_ began in the end of the fourth year of the th _olympiad_, that is, in _june_ _an. j.p._ , and took up one month: and in autumn, three months after, on the full moon, the th day of the month _munychion_, was the battle at _salamis_, and a little after that an eclipse of the sun, which by the calculation fell on _octob._ . his sixth year therefore began a little before _june_, suppose in spring _an. j.p._ , and his first year consequently in spring _an. j.p._ , as above. now he reigned almost twenty one years, by the consent of all writers. add the months of _artabanus_, and the sum will be years and about four or five months, which end between midsummer and autumn _an. j.p._ . at this time therefore began the reign of his successor _artaxerxes_, as was to be proved. the same thing is also confirmed by _julius africanus_, who informs us out of former writers, that the th year of this _artaxerxes_ was the th year from the beginning of the reign of _cyrus_ in _persia,_ and fell in with _an._ _olymp._ . it began therefore with the _olympic_ year, soon after the summer solstice, _an. j.p._ . subduct nineteen years, and his first year will begin at the same time of the year _an. j.p._ , as above. his th year therefore began after midsummer _an. j.p._ ; and the journey of _ezra_ to _jerusalem_ in the spring following fell on the beginning of _an. j.p._ , as above. notes to chap. x. [ ] chap. ix. , , , . [ ] _cut upon_. a phrase in _hebrew_, taken from the practise of numbring by cutting notches. [ ] heb. _to seal_, i.e. to finish or consummate: a metaphor taken from sealing what is finished. so the _jews_ compute, _ad obsignatum misna, ad obsignatum talmud_, that is, _ad absolutum_. [ ] heb. _the prophet_, not the prophecy. [ ] heb. _the messiah_, that is, in _greek_, _the christ_; in _english_, _the anointed_. i use the _english_ word, that the relation of this clause to the former may appear. [ ] _jerusalem_. [ ] see _isa._ xxiii. . [ ] iren. l. . hær. c. . [ ] apud hieron. in h. l. [ ] kings xi. . [ ] the antient solar years of the eastern nations consisted of months, and every month of days: and hence came the division of a circle into degrees. this year seems to be used by _moses_ in his history of the flood, and by _john_ in the _apocalypse_, where a time, times and half a time, months and days, are put equipollent. but in reckoning by many of these years together, an account is to be kept of the odd days which were added to the end of these years. for the _egyptians_ added five days to the end of this year; and so did the _chaldeans_ long before the times of _daniel_, as appears by the _Ã�ra_, of _nabonassar_: and the _persian_ magi used the same year of days, till the empire of the _arabians_. the antient _greeks_ also used the same solar year of equal months, or days; but every other year added an intercalary month, consisting of and days alternately. the year of the _jews_, even from their coming out of _egypt_, was luni-solar. it was solar, for the harvest always followed the passover, and the fruits of the land were always gathered before the feast of tabernacles, _levit._ xxiii. but the months were lunar, for the people were commanded by _moses_ in the beginning of every month to blow with trumpets, and offer burnt offerings with their drink offerings, _num._ x. . xxviii. , . and this solemnity was kept on the new moons, _psal._ lxxxi. , , . _chron._ xxiii. . these months were called by _moses_ the first, second, third, fourth month, _&c._ and the first month was also called _abib_, the second _zif_, the seventh _ethanim_, the eighth _bull_, _exod._ xiii. . _kings_ vi. , . viii. . but in the _babylonian_ captivity the _jews_ used the names of the _chaldean_ months, and by those names understood the months of their own year; so that the _jewish_ months then lost their old names, and are now called by those of the _chaldeans_. the _jews_ began their civil year from the autumnal equinox, and their sacred year from the vernal: and the first day of the first month was on the visible new moon, which was nearest the equinox. whether _daniel_ used the _chaldaick_ or _jewish_ year, is not very material; the difference being but six hours in a year, and months in years. but i take his months to be _jewish_: first, because _daniel_ was a _jew_, and the _jews_ even by the names of the _chaldean_ months understood the months of their own year: secondly, because this prophecy is grounded on _jeremiah_'s concerning the years captivity, and therefore must be understood of the same sort of years with the seventy; and those are _jewish_, since that prophecy was given in _judea_ before the captivity: and lastly, because _daniel_ reckons by weeks of years, which is a way of reckoning peculiar to the _jewish_ years. for as their days ran by sevens, and the last day of every seven was a sabbath; so their years ran by sevens, and the last year of every seven was a sabbatical year, and seven such weeks of years made a _jubilee_. * * * * * chap. xi. _of the times of the birth and passion of _christ__. the times of the birth and passion of _christ_, with such like niceties, being not material to religion, were little regarded by the _christians_ of the first age. they who began first to celebrate them, placed them in the cardinal periods of the year; as the annunciation of the virgin _mary_, on the th of _march_, which when _julius cæsar_ corrected the calendar was the vernal equinox; the feast of _john_ baptist on the th of _june_, which was the summer solstice; the feast of st. _michael_ on _sept._ , which was the autumnal equinox; and the birth of _christ_ on the winter solstice, _decemb._ , with the feasts of st. _stephen_, st. _john_ and the _innocents_, as near it as they could place them. and because the solstice in time removed from the th of _december_ to the th, the d, the d, and so on backwards, hence some in the following centuries placed the birth of _christ_ on _decemb._ , and at length on _decemb._ : and for the same reason they seem to have set the feast of st. _thomas_ on _decemb._ , and that of st. _matthew_ on _sept._ . so also at the entrance of the sun into all the signs in the _julian_ calendar, they placed the days of other saints; as the conversion of _paul_ on _jan._ , when the sun entred [aquarius]; st. _matthias_ on _feb._ , when he entred [pisces]; st. _mark_ on _apr._ , when he entred [taurus]; _corpus christi_ on _may_ , when he entred [gemini]; st. _james_ on _july_ , when he entred [cancer]; st. _bartholomew_ on _aug._ , when he entred [virgo]; _simon_ and _jude_ on _octob._ , when he entred [scorpio]: and if there were any other remarkable days in the _julian_ calendar, they placed the saints upon them, as st. _barnabas_ on _june_ , where _ovid_ seems to place the feast of _vesta_ and _fortuna_, and the goddess _matuta_; and st. _philip_ and _james_ on the first of _may_, a day dedicated both to the _bona dea_, or _magna mater_, and to the goddess _flora_, and still celebrated with her rites. all which shews that these days were fixed in the first _christian_ calendars by mathematicians at pleasure, without any ground in tradition; and that the _christians_ afterwards took up with what they found in the calendars. neither was there any certain tradition about the years of _christ_. for the _christians_ who first began to enquire into these things, as _clemens alexandrinus_, _origen_, _tertullian_, _julius africanus_, _lactantius_, _jerome_, st. _austin_, _sulpicius severus_, _prosper_, and as many as place the death of _christ_ in the th or th year of _tiberius_, make _christ_ to have preached but one year, or at most but two. at length _eusebius_ discovered four successive passovers in the gospel of _john_, and thereupon set on foot an opinion that he preacht three years and an half; and so died in the th year of _tiberius_. others afterwards, finding the opinion that he died in the equinox _mar._ , more consonant to the times of the _jewish_ passover, in the th and th years, have placed his death in one of those two years. neither is there any greater certainty in the opinions about the time of his birth. the first _christians_ placed his baptism near the beginning of the th year of _tiberius_; and thence reckoning thirty years backwards, placed his birth in the d _julian_ year, the d of _augustus_ and th of the _actiac_ victory. this was the opinion which obtained in the first ages, till _dionysius exiguus_, placing the baptism of _christ_ in the th year of _tiberius_, and misinterpreting the text of _luke_, iii. . as if _jesus_ was only beginning to be years old when he was baptized, invented the vulgar account, in which his birth is placed two years later than before. as therefore relating to these things there is no tradition worth considering; let us lay aside all and examine what prejudices can be gathered from records of good account. the fifteenth year of _tiberius_ began _aug._ , _an. j.p._ . so soon as the winter was over, and the weather became warm enough, we may reckon that _john_ began to baptize; and that before next winter his fame went abroad, and all the people came to his baptism, and _jesus_ among the rest. whence the first passover after his baptism mentioned _john_ ii. . was in the th year of _tiberius_. after this feast _jesus_ came into the land of _judea_, and staid there baptizing, whilst _john_ was baptizing in _Ã�non_, _john_ iii. , . but when he heard that _john_ was cast into prison, he departed into _galilee_, _mat._ iii. . being afraid, because the pharisees had heard that he baptized more disciples than _john_, _john_ iv. . and in his journey he passed thro' _samaria_ four months before the harvest, _john_ iv. . that is, about the time of the winter solstice. for their harvest was between _easter_ and _whitsunday_, and began about a month after the vernal equinox. _say not ye_, saith he, _there are yet four months, and then cometh harvest? behold i say unto you, lift up your eyes, and look on the fields, for they are white already to harvest_; meaning, that the people in the fields were ready for the gospel, as his next words shew[ ]. _john_ therefore was imprisoned about _november_, in the th year of _tiberius_; and _christ_ thereupon went from _judea_ to _cana_ of _galilee_ in _december_, and was received there of the _galileans_, who had seen all he did at _jerusalem_ at the passover: and when a nobleman of _capernaum_ heard he was returned into _galilee_, and went to him and desired him to come and cure his son, he went not thither yet, but only said, _go thy way, thy son liveth; and the nobleman returned and found it so, and believed, he and his house_, john iv. this is the beginning of his miracles in _galilee_; and thus far _john_ is full and distinct in relating the actions of his first year, omitted by the other evangelists. the rest of his history is from this time related more fully by the other evangelists than by _john_; for what they relate he omits. from this time therefore _jesus_ taught in the synagogues of _galilee_ on the sabbath-days, being glorified of all: and coming to his own city _nazareth_, and preaching in their synagogue, they were offended, and thrust him out of the city, and led him to the brow of the hill on which the city was built to cast him headlong; but he passing thro' the midst of them, went his way, and came and dwelt at _capernaum_, _luke_ iv. and by this time we may reckon the second passover was either past or at hand. all this time _matthew_ passeth over in few words, and here begins to relate the preaching and miracles of _christ_. _when _jesus__, saith he, _had heard that _john_ was cast into prison, he departed into _galilee_; and leaving _nazareth_, he came and dwelt at _capernaum_, and from that time began to preach and say, repent, for the kingdom of heaven is at hand_, matth. iv. . afterwards he called his disciples _peter_, _andrew_, _james_ and _john_; and then _went about all_ galilee, _teaching in the synagogues,--and healing all manner of sickness:--and his fame went thro'out all _syria_; and they brought unto him all sick people,--and there followed him great multitudes of people from _galilee_, and from _decapolis_, and from _jerusalem_, and from _judea_, and from beyond _jordan__, matth, iv. , . all this was done before the sermon in the mount: and therefore we may certainly reckon that the second passover was past before the preaching of that sermon. the multitudes that followed him from _jerusalem_ and _judea_, shew that he had lately been there at the feast. the sermon in the mount was made when great multitudes came to him from all places, and followed him in the open fields; which is an argument of the summer-season: and in this sermon he pointed at the lilies of the field then in the flower before the eyes of his auditors. _consider_, saith he, _the lilies of the field, how they grow; they toil not, neither do they spin; and yet _solomon_ in all his glory was not arayed like one of these. wherefore if god so clothe the grass of the field, which to day is and to morrow is cast into the oven_, &c. _matth._ vi. . so therefore the grass of the field was now in the flower, and by consequence the month of _march_ with the passover was past. let us see therefore how the rest of the feasts follow in order in _matthew_'s gospel: for he was an eye-witness of what he relates, and so tells all things in due order of time, which _mark_ and _luke_ do not. some time after the sermon in the mount, when the time came that he should be received, that is, when the time of a feast came that he should be received by the _jews_, he set his face to go to _jerusalem_: and as he went with his disciples in the way, when the _samaritans_ in his passage thro' _samaria_ had denied him lodgings, and a certain scribe said unto him, _master, i will follow thee whithersoever thou goest_, jesus _said unto him, the foxes have holes, and the birds of the air have nests, but the son of man hath not where to lay his head_, matth. viii. . luke ix. , . the scribe told _christ_ he would bear him company in his journey, and _christ_ replied that he wanted a lodging. now this feast i take to be the feast of tabernacles, because soon after i find _christ_ and his apostles on the sea of _tiberias_ in a storm so great, that the ship was covered with water and in danger of sinking, till _christ rebuked the winds and the sea_, matth. viii. . for this storm shews that winter was now come on. after this _christ_ did many miracles, and _went about all the cities and villages of _galilee_, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness, and every disease among the people_, matth. ix. he then sent forth the twelve to do the like, _matth._ x. and at length when he had received a message from _john_, and answered it, he said to the multitudes, _from the days of _john_ the baptist until now the kingdom of heaven suffereth violence_; and upbraided the cities, _chorazin_, _bethsaida_, and _capernaum_, wherein most of his mighty works were done, because they repented not, _matth._ xi. which several passages shew, that from the imprisonment of _john_ till now there had been a considerable length of time: the winter was now past, and the next passover was at hand; for immediately after this, _matthew_, in chap. xii. subjoins, that _jesus went on the sabbath-day thro' the corn, and his disciples were an hungred, and began to pluck the ears of corn and to eat,--rubbing them_, saith _luke_, _in their hands_: the corn therefore was not only in the ear, but ripe; and consequently the passover, in which the first-fruits were always offered before the harvest, was now come or past. _luke_ calls this sabbath [greek: deuteroprôton], the second prime sabbath, that is, the second of the two great feasts of the passover. as we call _easter_ day high _easter_, and its _octave_ low _easter_ or _lowsunday_: so _luke_ calls the feast on the seventh day of the unlevened bread, the second of the two prime sabbaths. in one of the sabbaths following he went into a synagogue, and healed a man with a withered hand, _matth._ xii. . _luke_ vi. . and when the pharisees took counsel to destroy him, _he withdrew himself from thence, and great multitudes followed him; and he healed them all, and charged them that they should not make him known_, matth. xii. . afterwards being in a ship, and the multitude standing on the shore, he spake to them three parables together, taken from the seeds-men sowing the fields, _matth._ xiii. by which we may know that it was now seed-time, and by consequence that the feast of tabernacles was past. after this he went _into his own country, and taught them in their synagogue_, but _did not many mighty works there because of their unbelief_. then the twelve having been abroad a year, returned, and told _jesus_ all that they had done: and at the same time _herod_ beheaded _john_ in prison, and his disciples came and told _jesus_; and when _jesus_ heard it, he took the twelve and departed thence privately by ship into a desert place belonging to _bethsaida_: and the people when they knew it, followed him on foot out of the cities, the winter being now past; and he healed their sick, and in the desert fed them to the number of five thousand men, besides women and children, with only five loaves and two fishes, _matth._ xiv. _luke_ ix. at the doing of which miracle the passover of the _jews_ was nigh, _john_ vi. . but _jesus_ went not up to this feast; but _after these things walked in _galilee_, because the _jews__ at the passover before had taken counsel to destroy him, and still _sought to kill him_, john vii. i. henceforward therefore he is found first in the coast of _tyre_ and _sidon_, then by the sea of _galilee_, afterwards in the coast of _cæsarea philippi_; and lastly at _capernaum_, _matth._ xv. , . xvi. . xvii. . afterwards when the feast of tabernacles was at hand, his brethren upbraided him for walking secretly, and urged him to go up to the feast. but he went not till they were gone, and then went up privately, _john_ vii. . and when the _jews_ sought to stone him, he escaped, _john_ viii. . after this he was at the feast of the dedication in winter, _john_ x. . and when they sought again to take him, he fled beyond _jordan_, _john_ x. , . _matth_. xix. . where he stayed till the death of _lazarus_, and then came to _bethany_ near _jerusalem_, and raised him, _john_ xi. , . whereupon the _jews_ took counsel from that time to kill him: and _therefore_ he _walked no more openly among the _jews_, but went thence into a country near to the wilderness, into a city called _ephraim_; and there continued with his disciples_ till the last passover, in which the _jews_ put him to death, _john_ xi. , . thus have we, in the gospels of _matthew_ and _john_ compared together, the history of _christ_'s actions in continual order during five passovers. _john_ is more distinct in the beginning and end; _matthew_ in the middle: what either omits, the other supplies. the first passover was between the baptism of _christ_ and the imprisonment of _john, john_ ii. . the second within four months after the imprisonment of _john_, and _christ_'s beginning to preach in _galilee_, _john_ iv. . and therefore it was either that feast to which _jesus_ went up, when the scribe desired to follow him, _matth._ viii. . _luke_ ix. , . or the feast before it. the third was the next feast after it, when the corn was eared and ripe, _matth_, xii. . _luke_ vi. . the fourth was that which was nigh at hand when _christ_ wrought the miracle of the five loaves, _matth_. xiv. . _john_ vi. , . and the fifth was that in which _christ_ suffered, _matth._ xx. . _john_ xii. . between the first and second passover _john_ and _christ_ baptized together, till the imprisonment of _john_, which was four months before the second. then _christ_ began to preach, and call his disciples; and after he had instructed them a year, lent them to preach in the cities of the _jews_: at the same time _john_ hearing of the fame of _christ_, sent to him to know who he was. at the third, the chief priests began to consult about the death of _christ_. a little before the fourth, the twelve after they had preached a year in all the cities, returned to _christ_; and at the same time _herod_ beheaded _john_ in prison, after he had been in prison two years and a quarter: and thereupon _christ_ fled into the desart for fear of _herod_. the fourth _christ_ went not up to _jerusalem_ for fear of the _jews_, who at the passover before had consulted his death, and because his time was not yet come. thenceforward therefore till the feast of tabernacles he walked in _galilee_, and that secretly for fear of _herod_: and after the feast of tabernacles he returned no more into _galilee_, but sometimes was at _jerusalem_, and sometimes retired beyond _jordan_, or to the city _ephraim_ by the wilderness, till the passover in which he was betrayed, apprehended, and crucified. _john_ therefore baptized two summers, and _christ_ preached three. the first summer _john_ preached to make himself known, in order to give testimony to _christ_. then, after _christ_ came to his baptism and was made known to him, he baptized another summer, to make _christ_ known by his testimony; and _christ_ also baptized the same summer, to make himself the more known: and by reason of _john_'s testimony there came more to _christ_'s baptism than to _john_'s. the winter following _john_ was imprisoned; and now his course being at an end, _christ_ entered upon his proper office of preaching in the cities. in the beginning of his preaching he completed the number of the twelve apostles, and instructed them all the first year in order to send them abroad. before the end of this year, his fame by his preaching and miracles was so far spread abroad, that the _jews_ at the passover following consulted how to kill him. in the second year of his preaching, it being no longer safe for him to converse openly in _judea_, he sent the twelve to preach in all their cities: and in the end of the year they returned to him, and told him all they had done. all the last year the twelve continued with him to be instructed more perfectly, in order to their preaching to all nations after his death. and upon the news of _john_'s death, being afraid of _herod_ as well as of the _jews_, he walked this year more secretly than before; frequenting desarts, and spending the last half of the year in _judea_, without the dominions of _herod_. thus have we in the gospels of _matthew_ and _john_ all things told in due order, from the beginning of _john_'s preaching to the death of _christ_, and the years distinguished from one another by such essential characters that they cannot be mistaken. the second passover is distinguished from the first, by the interposition of _john_'s imprisonment. the third is distinguished from the second, by a double character: first, by the interposition of the feast to which _christ_ went up, _mat._ viii. . _luke_ ix. . and secondly, by the distance of time from the beginning of _christ_'s preaching: for the second was in the beginning of his preaching, and the third so long after, that before it came _christ_ said, _from the days of _john_ the baptist until now_, &c. and upbraided the cities of _galilee_ for their not repenting at his preaching, and mighty works done in all that time. the fourth is distinguished from the third, by the mission of the twelve from _christ_ to preach in the cities of _judea_ in all the interval. the fifth is distinguished from all the former by the twelve's being returned from preaching, and continuing with _christ_ during all the interval, between the fourth and fifth, and by the passion and other infallible characters. now since the first summer of _john_'s baptizing fell in the fifteenth year of the emperor _tiberius_, and by consequence the first of these five passovers in his sixteenth year; the last of them, in which _jesus_ suffered, will fall on the twentieth year of the same emperor; and by consequence in the consulship of _fabius_ and _vitellius_, in the th _julian_ year, and year of _christ_ , which was the sabbatical year of the _jews_. and that it did so, i further confirm by these arguments. i take it for granted that the passion was on friday the th day of the month _nisan_, the great feast of the passover on saturday the th day of _nisan_, and the resurrection on the day following. now the th day of _nisan_ always fell on the full moon next after the vernal equinox; and the month began at the new moon before, not at the true conjunction, but at the first appearance of the new moon: for the _jews_ referred all the time of the silent moon, as they phrased it, that is, of the moon's disappearing, to the old moon; and because the first appearance might usually be about hours after the true conjunction, they therefore began their month from the sixth hour at evening, that is, at sun set, next after the eighteenth hour from the conjunction. and this rule they called [hebrew: yh] _jah_, designing by the letters [hebrew: y] and [hebrew: h] the number . i know that _epiphanius_ tells us, if some interpret his words rightly, that the _jews_ used a vicious cycle, and thereby anticipated the legal new moons by two days. but this surely he spake not as a witness, for he neither understood _astronomy_ nor _rabbinical_ learning, but as arguing from his erroneous hypothesis about the time of the passion. for the _jews_ did not anticipate, but postpone their months: they thought it lawful to begin their months a day later than the first appearance of the new moon, because the new moon continued for more days than one; but not a day sooner, lest they should celebrate the new moon before there was any. and the _jews_ still keep a tradition in their books, that the _sanhedrim_ used diligently to define the new moons by sight: sending witnesses into mountainous places, and examining them about the moon's appearing, and translating the new moon from the day they had agreed on to the day before, as often as witnesses came from distant regions, who had seen it a day sooner than it was seen at _jerusalem_. accordingly _josephus_, one of the _jewish_ priests who ministred in the temple, tells us [ ] that the passover was kept _on the th day of_ nisan, [greek: kata selênên] _according to the moon, when the sun was in _aries__. this is confirmed also by two instances, recorded by him, which totally overthrow the hypothesis of the _jews_ using a vicious cycle. for that year in which _jerusalem_ was taken and destroyed, he saith, the passover was on the th day of the month _xanticus_, which according to _josephus_ is our _april_; and that five years before, it fell on the th day of the same month. which two instances agree with the course of the moon. computing therefore the new moons of the first month according to the course of the moon and the rule _jah_, and thence counting days, i find that the th day of this month in the year of _christ_ , fell on tuesday _march_ ; in the year , on sunday _apr._ ; in the year , on friday _apr._ ; in the year , on wednesday _march_ , or rather, for avoiding the equinox which fell on the same day, and for having a fitter time for harvest, on thursday _apr._ . also in the year , on tuesday _apr._ . and in the year , on saturday _march_ . but because the th and st days of _nisan_, and a day or two of _pentecost_, and the th, th, and d of _tisri_, were always sabbatical days or days of rest, and it was inconvenient on two sabbaths together to be prohibited burying their dead and making ready fresh meat, for in that hot region their meat would be apt in two days to corrupt: to avoid these and such like inconveniences, the _jews_ postponed their months a day, as often as the first day of the month _tisri_, or, which is all one, the third of the month _nisan_, was sunday, wednesday or friday: and this rule they called [hebrew: 'dw] _adu_, by the letters [hebrew: w , d , '] signifying the numbers , , ; that is, the st, th, and th days of the week; which days we call sunday, wednesday and friday. postponing therefore by this rule the months found above; the th day of the month _nisan_ will fall in the year of _christ_ , on wednesday _march_ ; in the year , on monday _apr._ ; in the year , on friday _apr._ ; in the year , on friday _apr._ ; in the year , on wednesday _apr._ , and in the year , on saturday _march_ . by this computation therefore the year is absolutely excluded, because the passion cannot fall on friday without making it five days after the full moon, or two days before it; whereas it ought to be upon the day of the full moon, or the next day. for the same reason the years and are excluded, because in them the passion cannot fall on friday, without making it three days after the full moon, or four days before it: errors so enormous, that they would be very conspicuous in the heavens to every vulgar eye. the year is contended for by few or none, and both this and the year may be thus excluded. _tiberius_ in the beginning of his reign made _valerius gratus_ president of _judea_; and after years, substituted _pontius pilate_, who governed years. then _vitellius_, newly made president of _syria_, deprived him of his honour, substituting _marcellus_, and at length sent him to _rome_: but, by reason of delays, _tiberius_ died before _pilate_ got thither. in the mean time _vitellius_, after he had deposed _pilate_, came to _jerusalem_ in the time of the passover, to visit that province as well as others in the beginning of his office; and in the place of _caiaphas_, then high priest, created _jonathas_ the son of _ananus_, or _annas_ as he is called in scripture. afterwards, when _vitellius_ was returned to _antioch_, he received letters from _tiberius_, to make peace with _artabanus_ king of the _parthians_. at the same time the _alans_, by the sollicitation of _tiberius_, invaded the kingdom of _artabanus_; and his subjects also, by the procurement of _vitellius_, soon after rebelled: for _tiberius_ thought that _artabanus_, thus pressed with difficulties, would more readily accept the conditions of peace. _artabanus_ therefore straightway gathering a greater army, opprest the rebels; and then meeting _vitellius_ at _euphrates_, made a league with the _romans_. after this _tiberius_ commanded _vitellius_ to make war upon _aretas_ king of _arabia_. he therefore leading his army against _aretas_, went together with _herod_ to _jerusalem_, to sacrifice at the publick feast which was then to be celebrated. where being received honourably, he stayed three days, and in the mean while translated the high priesthood from _jonathas_ to his brother _theophilus_: and the fourth day, receiving letters of the death of _tiberius_, made the people swear allegiance to _caius_ the new emperor; and recalling his army, sent them into quarters. all this is related by _josephus_ _antiq._ _lib._ . _c._ , . now _tiberius_ reigned years and months, and died _march_ , in the beginning of the year of _christ_ ; and the feast of the passover fell on _april_ following, that is, days after the death of _tiberius_: so that there were about or days, for the news of his death to come from _rome_ to _vitellius_ at _jerusalem_; which being a convenient time for that message, confirms that the feast which _vitellius_ and _herod_ now went up to was the passover. for had it been the pentecost, as is usually supposed, _vitellius_ would have continued three months ignorant of the emperor's death: which is not to be supposed. however, the things done between this feast and the passover which _vitellius_ was at before, namely, the stirring up a sedition in _parthia_, the quieting that sedition, the making a league after that with the _parthians_, the sending news of that league to _rome_, the receiving new orders from thence to go against the _arabians_, and the putting those orders in execution; required much more time than the fifty days between the passover and pentecost of the same year: and therefore the passover which _vitellius_ first went up to, was in the year before. therefore _pilate_ was deposed before the passover a.c. , and by consequence the passion of _christ_ was before that passover: for he suffered not under _vitellius_, nor under _vitellius_ and _pilate_ together, but under _pilate_ alone. now it is observable that the high priesthood was at this time become an annual office, and the passover was the time of making a new high priest. for _gratus_ the predecessor of _pilate_, saith _josephus_, made _ismael_ high priest after _ananus_; and a while after, suppose a year, deposed him, and substituted _eleazar_, and a year after _simon_, and after another year _caiaphas_; and then gave way to _pilate_. so _vitellius_ at one passover made _jonathas_ successor to _caiaphas_, and at the next _theophilus_ to _jonathas_. hence _luke_ tells us, that in the th year of _tiberius_, _annas_ and _caiaphas_ were high priests, that is, _annas_ till the passover, and _caiaphas_ afterwards. accordingly _john_ speaks of the high priesthood as an annual office: for he tells us again and again, in the last year of _christ_'s preaching, that _caiaphas_ was high priest for that year, _john_ xi. , . xviii. . and the next year _luke_ tells you, that _annas_ was high priest, _acts_ iv. . _theophilus_ was therefore made high priest in the first year of _caius_, _jonathas_ in the d year of _tiberius_, and _caiaphas_ in the st year of the same emperor: and therefore, allotting a year to each, the passion, when _annas_ succeeded _caiaphas_, could not be later than the th year of _tiberius_, a.c. . thus there remain only the years and to be considered; and the year i exclude by this argument. in the passover two years before the passion, when _christ_ went thro' the corn, and his disciples pluckt the ears, and rubbed them with their hands to eat; this ripeness of the corn shews that the passover then fell late: and so did the passover a.c. , _april _, but the passover a.c. , _march th_, fell very early. it was not therefore two years after the year , but two years after that _christ_ suffered. thus all the characters of the passion agree to the year ; and that is the only year to which they all agree. notes to chap. xi. [ ] i observe, that _christ_ and his forerunner _john_ in their parabolical discourses were wont to allude to things present. the old prophets, when they would describe things emphatically, did not only draw parables from things which offered themselves, as from the rent of a garment, _sam._ xv. from the sabbatic year, _isa._ xxxvii. from the vessels of a potter, _jer._ xviii, &c. but also when such fit objects were wanting, they supplied them by their own actions, as by rending a garment, _kings_ xi. by shooting, _kings_ xiii. by making bare their body, _isa._ xx. by imposing significant names to their sons, _isa._ viii. _hos._ i. by hiding a girdle in the bank of _euphrates_, _jer._ xiii. by breaking a potter's vessel, _jer._ xix. by putting on fetters and yokes, _jer._ xxvii. by binding a book to a stone, and casting them both into _euphrates_, _jer._ li. by besieging a painted city, _ezek._ iv. by dividing hair into three parts, _ezek._ v. by making a chain, _ezek._ vii. by carrying out houshold stuff like a captive and trembling, _ezek._ xii, &c. by such kind of types the prophets loved to speak. and _christ_ being endued with a nobler prophetic spirit than the rest, excelled also in this kind of speaking, yet so as not to speak by his own actions, that was less grave and decent, but to turn into parables such things as offered themselves. on occasion of the harvest approaching, he admonishes his disciples once and again of the spiritual harvest, _john_ iv. . _matth._ ix. . seeing the lilies of the field, he admonishes his disciples about gay clothing, _matth._ vi. . in allusion to the present season of fruits, he admonishes his disciples about knowing men by their fruits, _matth._ vii. . in the time of the passover, when trees put forth leaves, he bids his disciples _learn a parable from the fig tree: when its branch is yet tender and putteth forth leaves, ye know that summer is nigh_, &c. _matth._ xxiv. . _luke_ xxi. . the same day, alluding both to the season of the year and to his passion, which was to be two days after, he formed a parable of the time of fruits approaching, and the murdering of the heir, _matth._ xxi. . alluding at the same time, both to the money-changers whom he had newly driven out of the temple, and to his passion at hand; he made a parable of a noble-man going into a far country to receive a kingdom and return, and delivering his goods to his servants, and at his return condemning the slothful servant because he put not his money to the exchangers, _matth._ xxv. . _luke_ xix. . being near the temple where sheep were kept in folds to be sold for the sacrifices, he spake many things parabolically of sheep, of the shepherd, and of the door of the sheepfold; and discovers that he alluded to the sheepfolds which were to be hired in the market-place, by speaking of such folds as a thief could not enter by the door, nor the shepherd himself open, but a porter opened to the shepherd, _john_ x. , . being in the mount of _olives_, _matth._ xxxvi. . _john_ xiv. . a place so fertile that it could not want vines, he spake many things mystically of the husbandman, and of the vine and its branches, _john_ xv. meeting a blind man, he admonished of spiritual blindness, _john_ ix. . at the sight of little children, he described once and again the innocence of the elect, _matth._ xviii. . xix. . knowing that _lazarus_ was dead and should be raised again, he discoursed of the resurrection and life eternal, _john_ xi. , . hearing of the slaughter of some whom _pilate_ had slain, he admonished of eternal death, _luke_ xiii. . to his fishermen he spake of fishers of men, _matth._ iv. . and composed another parable about fishes. _matth._ xiii. . being by the temple, he spake of the temple of his body, _john_ ii. . at supper he spake a parable about the mystical supper to come in the kingdom of heaven, _luke_ xiv. on occasion of temporal food, he admonished his disciples of spiritual food, and of eating his flesh and drinking his blood mystically, _john_ vi. , . when his disciples wanted bread, he bad them beware of the leven of the pharisees, _matth._ xvi. . being desired to eat, he answered that he had other meat, _john_ iv. . in the great day of the feast of tabernacles, when the _jews_, as their custom was, brought a great quantity of waters from the river _shiloah_ into the temple, _christ_ stood and cried, saying, _if any man thirst let him come unto me and drink. he that believeth in me, out of his belly shall flow rivers of living water_, john vii. . the next day, in allusion to the servants who by reason of the sabbatical year were newly set free, he said, _if ye continue in my word, the truth shall make you free_. which the _jews_ understanding literally with respect to the present manumission of servants, answered, _we be _abraham_'s seed, and were never in bondage to any man: how sayeth thou, ye shall be made free?_ john viii. they assert their freedom by a double argument: first, because they were the seed of _abraham_, and therefore newly made free, had they been ever in bondage; and then, because they never were in bondage. in the last passover, when _herod_ led his army thro' _judea_ against _aretas_ king of _arabia_, because _aretas_ was aggressor and the stronger in military forces, as appeared by the event; _christ_ alluding to that state of things, composed the parable of a weaker king leading his army against a stronger who made war upon him, _luke_ xiv. . and i doubt not but divers other parables were formed upon other occasions, the history of which we have not. [ ] joseph. antiq. lib. . c. . * * * * * chap. xii. _of the prophecy of the scripture of truth._ the kingdoms represented by the second and third beasts, or the bear and leopard, are again described by _daniel_ in his last prophecy written in the third year of _cyrus_ over _babylon_, the year in which he conquered _persia_. for this prophecy is a commentary upon the vision of the ram and he-goat. _behold_, saith [ ] he, _there shall stand up yet three kings in _persia__, [_cyrus_, _cambyses_, and _darius hystaspes_] _and the fourth_ [_xerxes_] _shall be far richer than they all: and by his strength thro' his riches he shall stir up all against the realm of _grecia_. and a mighty king_ [_alexander_ the great] _shall stand up, that shall rule with great dominion, and do according to his will. and when he shall stand up, his kingdom shall be broken, and shall be divided towards the four winds of heaven; and not to his posterity_ [but after their death,] _nor according to his dominion which he ruled: for his kingdom shall be pluckt up, even for others besides those_. _alexander_ the great having conquered all the _persian_ empire, and some part of _india_, died at _babylon_ a month before the summer solstice, in the year of _nabonassar_ : and his captains gave the monarchy to his bastard brother _philip aridæus_, a man disturbed in his understanding; and made _perdiccas_ administrator of the kingdom. _perdiccas_ with their consent made _meleager_ commander of the army, _seleucus_ master of the horse, _craterus_ treasurer of the kingdom, _antipater_ governor of _macedon_ and _greece_, _ptolemy_ governor of _egypt_; _antigonus_ governor of _pamphylia_, _lycia_, _lycaonia_, and _phrygia major_; _lysimachus_ governor of _thrace_, and other captains governors of other provinces; as many as had been so before in the days of _alexander_ the great. the _babylonians_ began now to count by a new _Ã�ra_, which they called the _Ã�ra_ of _philip_, using the years of _nabonassar_, and reckoning the th year of _nabonassar_ to be the first year of _philip_. _roxana_ the wife of _alexander_ being left big with child, and about three or four months after brought to bed of a son, they called him _alexander_, saluted him king, and joined him with _philip_, whom they had before placed in the throne. _philip_ reigned three years under the administratorship of _perdiccas_, two years more under the administratorship of _antipater_, and above a year more under that of _polyperchon_; in all six years and four months; and then was slain with his queen _eurydice_ in _september_ by the command of _olympias_ the mother of _alexander_ the great. the _greeks_ being disgusted at the cruelties of _olympias_, revolted to _cassander_ the son and successor of _antipater_. _cassander_ affecting the dominion of _greece_, slew _olympias_; and soon after shut up the young king _alexander_, with his mother _roxana_, in the castle of _amphipolis_, under the charge of _glaucias_, _an. nabonass._ . the next year _ptolemy_, _cassander_ and _lysimachus_, by means of _seleucus_, form'd a league against _antigonus_; and after certain wars made peace with him, _an. nabonass._ , upon these conditions: that _cassander_ should command the forces of _europe_ till _alexander_ the son of _roxana_ came to age; and that _lysimachus_ should govern _thrace_, _ptolemy_ _egypt_ and _lybia_, and _antigonus_ all _asia_. _seleucus_ had possest himself of _mesopotamia_, _babylonia_, _sustana_ and _media_, the year before. about three years after _alexander_'s death he was made governor of _babylon_ by _antipater_; then was expelled by _antigonus_; but now he recovered and enlarged his government over a great part of the _east_: which gave occasion to a new _Ã�ra_, called _Ã�ra seleucidarum_. not long after the peace made with _antigonus_, _diodorus_ saith the same _olympic_ year; _cassander_, seeing that _alexander_ the son of _roxana_ grew up, and that it was discoursed thro'out _macedonia_ that it was fit he should be set at liberty, and take upon him the government of his father's kingdom, commanded _glaucias_ the governor of the castle to kill _roxana_ and the young king _alexander_ her son, and conceal their deaths. then _polyperchon_ set up _hercules_, the son of _alexander_ the great by _barsinè_, to be king; and soon after, at the sollicitation of _cassander_, caused him to be slain. soon after that, upon a great victory at sea got by _demetrius_ the son of _antigonus_ over _ptolemy_, _antigonus_ took upon himself the title of king, and gave the same title to his son. this was _an. nabonass._ . after his example, _seleucus_, _cassander_, _lysimachus_ and _ptolemy_, took upon themselves the title and dignity of kings, having abstained from this honour while there remained any of _alexander_'s race to inherit the crown. thus the monarchy of the _greeks_ for want of an heir was broken into several kingdoms; four of which, seated _to the four winds of heaven_, were very eminent. for _ptolemy_ reigned over _egypt_, _lybia_ and _ethiopia_; _antigonus_ over _syria_ and the lesser _asia_; _lysimachus_ over _thrace_; and _cassander_ over _macedon_, _greece_ and _epirus_, as above. _seleucus_ at this time reigned over the nations which were beyond _euphrates_, and belonged to the bodies of the two first beasts; but after six years he conquered _antigonus_, and thereby became possest of one of the four kingdoms. for _cassander_ being afraid of the power of _antigonus_, combined with _lysimachus_, _ptolemy_ and _seleucus_, against him: and while _lysimachus_ invaded the parts of _asia_ next the _hellespont_, _ptolemy_ subdued _phoenicia_ and _coelosyria_, with the sea-coasts of _asia_. _seleucus_ came down with a powerful army into _cappadocia_, and joining the confederate forces, fought _antigonus_ in _phrygia_ and flew him, and seized his kingdom, _an. nabonass._ . after which _seleucus_ built _antioch_, _seleucia_, _laodicea_, _apamea_, _berrhæa_, _edessa_, and other cities in _syria_ and _asia_; and in them granted the _jews_ equal privileges with the _greeks_. _demetrius_ the son of _antigonus_ retained but a small part of his father's dominions, and at length lost _cyprus_ to _ptolemy_; but afterwards killing _alexander_, the son and successor of _cassander_ king of _macedon_, he seized his kingdom, _an. nabonass._ . sometime after, preparing a very great army to recover his father's dominions in _asia_; _seleucus_, _ptolemy_, _lysimachus_ and _pyrrhus_ king of _epirus_, combined against him; and _pyrrhus_ invading _macedon_, corrupted the army of _demetrius_, put him to flight, seized his kingdom, and shared it with _lysimachus_. after seven months, _lysimachus_ beating _pyrrhus_, took _macedon_ from him, and held it five years and a half, uniting the kingdoms of _macedon_ and _thrace_. _lysimachus_ in his wars with _antigonus_ and _demetrius_, had taken from them _caria_, _lydia_, and _phrygia_; and had a treasury in _pergamus_, a castle on the top of a conical hill in _phrygia_, by the river _caicus_, the custody of which he had committed to one _philetærus_, who was at first faithful to him, but in the last year of his reign revolted. for _lysimachus_, having at the instigation of his wife _arsinoe_, slain first his own son _agathocles_, and then several that lamented him; the wife of _agathocles_ fled with her children and brothers, and some others of their friends, and sollicited _seleucus_ to make war upon _lysimachus_; whereupon _philetærus_ also, who grieved at the death of _agathocles_, and was accused thereof by _arsinoe_, took up arms, and sided with _seleucus_. on this occasion _seleucus_ and _lysimachus_ met and fought in _phrygia_; and _lysimachus_ being slain in the battel, lost his kingdom to _seleucus_, _an. nabonass._ . thus the empire of the _greeks_, which at first brake into four kingdoms, became now reduced into two notable ones, henceforward called by _daniel_ the kings of the _south_ and _north_. for _ptolemy_ now reigned over _egypt_, _lybia_, _ethiopia_, _arabia_, _phoenicia_, _coelosyria_, and _cyprus_; and _seleucus_, having united three of the four kingdoms, had a dominion scarce inferior to that of the _persian_ empire, conquered by _alexander_ the great. all which is thus represented by _daniel_:[ ] _and the king of the_ south [_ptolemy_] _shall be strong, and one of his princes_ [_seleucus_, one of _alexander_'s princes] _shall be strong above him, and have dominion; his dominion shall be a great dominion_. after _seleucus_ had reigned seven months over _macedon_, _greece_, _thrace_, _asia_, _syria_, _babylonia_, _media_, and all the _east_ as far as _india_; _ptolemy ceraunus_, the younger brother of _ptolemy philadelphus_ king of _egypt_, slew him treacherously, and seized his dominions in _europe_: while _antiochus soter_, the son of _seleucus_, succeeded his father in _asia_, _syria_, and most of the _east_; and after nineteen or twenty years was succeeded by his son _antiochus theos_; who having a lasting war with _ptolemy philadelphus_, at length composed the same by marrying _berenice_ the daughter of _philadelphus_: but after a reign of fifteen years, his first wife _laodice_ poisoned him, and set her son _seleucus callinicus_ upon the throne. _callinicus_ in the beginning of his reign, by the impulse of his mother _laodice_, besieged _berenice_ in _daphne_ near _antioch_, and slew her with her young son and many of her women. whereupon _ptolemy euergetes_, the son and successor of _philadelphus_, made war upon _callinicus_; took from him _phoenicia_, _syria_, _cilicia_, _mesopotamia_, _babylonia_, _sustana_, and some other regions; and carried back into _egypt_ talents of silver, and images of the gods, amongst which were the gods of _egypt_ carried away by _cambyses_. _antiochus hierax_ at first assisted his brother _callinicus_, but afterwards contended with him for _asia_. in the mean time _eumenes_ governor of _pergamus_ beat _antiochus_, and took from them both all _asia_ westward of mount _taurus_. this was in the fifth year of _callinicus_, who after an inglorious reign of years was succeeded by his son _seleucus ceraunus_; and _euergetes_ after four years more, _an. nabonass._ , was succeeded by his son _ptolemy philopator_. all which is thus signified by _daniel_:[ ] _and in the end of years they_ [the kings of the _south_ and _north_] _shall join themselves together: for the king's daughter of the_ south [_berenice_] _shall come to the king of the _north_ to make an agreement, but she shall not retain the power of the arm; neither shall she stand, nor her seed, but she shall be delivered up, and he_ [_callinicus_] _that brought her, and he whom she brought forth, and they that strengthned her in_ [those] _times_, [or defended her in the siege of _daphne_.] _but out of a branch of her roots shall one stand up in his seat_ [her brother _euergetes_] _who shall come with an army, and shall enter into the fortress_ [or fenced cities] _of the king of the _north_, and shall act against them and prevail: and shall carry captives into _egypt_, their gods with their princes and precious vessels of silver and gold; and he shall continue some years after the king of the_ north. _seleucus ceraunus_, inheriting the remains of his father's kingdom, and thinking to recover the rest, raised a great army against the governor of _pergamus_, now king thereof, but died in the third year of his reign. his brother and successor, _antiochus magnus_, carrying on the war, took from the king of _pergamus_ almost all the lesser _asia_, recovering also the provinces of _media_, _persia_ and _babylonia_, from the governors who had revolted: and in the fifth year of his reign invading _coelosyria_, he with little opposition possest himself of a good part thereof; and the next year returning to invade the rest of _coelosyria_ and _phoenicia_, beat the army of _ptolemy philopator_ near _berytus_; he then invaded _palestine_ and the neighbouring parts of _arabia_, and the third year returned with an army of : but _ptolemy_ coming out of _egypt_ with an army of , fought and routed him at _raphia_ near _gaza_, between _palestine_ and _egypt_; and recovered all _phoenicia_ and _coelosyria_, _ann. nabonass._ . being puffed up with this victory, and living in all manner of luxury, the _egyptians_ revolted, and had wars with him, but were overcome; and in the broils sixty thousand _egyptian jews_ were slain. all which is thus described by _daniel_: [ ] _but his sons_ [_seleucus ceraunus_, and _antiochus magnus_, the sons of _callinicus_] _shall be stirred up, and shall gather a great army; and he_ [_antiochus magnus_] _shall come effectually and overflow, and pass thro' and return, and_ [again the next year] _be stirred up_ [marching even] _to his fortress_, [the frontier towns of _egypt_;] _and the king of the _south_ shall be moved with choler, and come forth_ [the third year] _and fight with him, even with the king of the _north_; and he_ [the king of the _north_] _shall lead forth a great multitude, but the multitude shall be given into his hand. and the multitude being taken away, his heart shall be lifted up, and he shall cast down many ten thousands; but he shall not be strengthned by it: for the king of the _north_ shall return_, &c. about twelve years after the battle between _philopator_ and _antiochus_, _philopator_ died; and left his kingdom to his young son _ptolemy epiphanes_, a child of five years old. thereupon _antiochus magnus_ confederated with _philip_ king of _macedon_, that they should each invade the dominions of _epiphanes_ which lay next to them. hence arose a various war between _antiochus_ and _epiphanes_, each of them seizing _phoenicia_ and _coelosyria_ by turns; whereby those countries were much afflicted by both parties. first _antiochus_ seized them; then one _scopas_ being sent with the army of _egypt_, recovered them from _antiochus_: the next year, _an. nabonass._ , _antiochus_ fought and routed _scopas_ near the fountains of _jordan_, besieged him in _sidon_, took the city, and recovered _syria_ and _phoenicia_ from _egypt_, the _jews_ coming over to him voluntarily. but about three years after, preparing for a war against the _romans_, he came to _raphia_ on the borders of _egypt_; made peace with _epiphanes_, and gave him his daughter _cleopatra_: next autumn he passed the _hellespont_ to invade the cities of _greece_ under the _roman_ protection, and took some of them; but was beaten by the _romans_ the summer following, and forced to return back with his army into _asia_. before the end of the year the fleet of _antiochus_ was beaten by the fleet of the _romans_ near _phocæa_: and at the same time _epiphanes_ and _cleopatra_ sent an embassy to _rome_ to congratulate the _romans_ on their success against their father _antiochus_, and to exhort them to prosecute the war against him into _asia_. the _romans_ beat _antiochus_ again at sea near _ephesus_, past their army over the _hellespont_, and obtain'd a great victory over him by land, took from him all _asia_ westward of mount _taurus_, gave it to the king of _pergamus_ who assisted them in the war; and imposed a large tribute upon _antiochus_. thus the king of _pergamus_, by the power of the _romans_, recovered what _antiochus_ had taken from him; and _antiochus_ retiring into the remainder of his kingdom, was slain two years after by the _persians_, as he was robbing the temple of _jupiter belus_ in _elymais_, to raise money for the _romans_. all which is thus described by _daniel_. [ ] _for the king of the_ north [_antiochus_] _shall return, and shall set forth a multitude greater than the former; and shall certainly come, after certain years, with a great army and with much riches. and in those times there shall many stand up against the king of the_ south, [particularly the _macedonians_;] _also the robbers of thy people_ [the _samaritans_, &c.] _shall exalt themselves to establish the vision, but they shall fall. so the king of the _north_ shall come, and cast up a mount, and take the most fenced cities; and the arms of the _south_ shall not withstand, neither his chosen people, neither shall there he any strength to withstand. but he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which shall fail in his hand. he shall also set his face to go with the strength_ [or army] _of all his kingdom, and make an agreement with him_ [at _raphia_;] _and he shall give him the daughter of women corrupting her; but she shall not stand his side, neither be for him. after this he shall turn his face unto the isles, and shall take many: but a prince for his own behalf_ [the _romans_] _shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. then he shall turn his face towards the fort of his own land: but he shall stumble and fall, and not be found._ _seleucus philopator_ succeeded his father _antiochus_, _anno nabonass._ , and reigned twelve years, but did nothing memorable, being sluggish, and intent upon raising money for the _romans_ to whom he was tributary. he was slain by _heliodorus_, whom he had sent to rob the temple of _jerusalem_. _daniel_ thus describes his reign. [ ] _then shall stand up in his estate a raiser of taxes in the glory of the kingdom, but within few days be shall be destroyed, neither in anger nor in battle._ a little before the death of _philopator_, his son _demetrius_ was sent hostage to _rome_, in the place of _antiochus epiphanes_, the brother of _philopator_; and _antiochus_ was at _athens_ in his way home from _rome_, when _philopator_ died: whereupon _heliodorus_ the treasurer of the kingdom, stept into the throne. but _antiochus_ so managed his affairs, that the _romans_ kept _demetrius_ at _rome_; and their ally the king of _pergamus_ expelled _heliodorus_, and placed _antiochus_ in the throne, while _demetrius_ the right heir remained an hostage at _rome_. _antiochus_ being thus made king by the friendship of the king of _pergamus_ reigned powerfully over _syria_ and the neighbouring nations: but carried himself much below his dignity, stealing privately out of his palace, rambling up and down the city in disguise with one or two of his companions; conversing and drinking with people of the lowest rank, foreigners and strangers; frequenting the meetings of dissolute persons to feast and revel; clothing himself like the _roman_ candidates and officers, acting their parts like a mimick, and in publick festivals jesting and dancing with servants and light people, exposing himself by all manner of ridiculous gestures. this conduct made some take him for a madman, and call him _antiochus_ [greek: epimenês]. in the first year of his reign he deposed _onias_ the high-priest, and sold the high-priesthood to _jason_ the younger brother of _onias_: for _jason_ had promised to give him talents of silver for that office, and more for a licence to erect a place of exercise for the training up of youth in the fashions of the heathen; which licence was granted by the king, and put in execution by _jason_. then the king sending one _apollonius_ into _egypt_ to the coronation of _ptolemy philometor_, the young son of _philometor_ and _cleopatra_, and knowing _philometor_ not to be well affected to his affairs in _phoenicia_, provided for his own safety in those parts; and for that end came to _joppa_ and _jerusalem_, where he was honourably received; from thence he went in like manner with his little army to the cities of _phoenicia_, to establish himself against _egypt_, by courting the people, and distributing extraordinary favours amongst them. all which is thus represented by _daniel_. [ ] _and in his_ [_philometor_'s] _estate shall stand up a vile person, to whom they_ [the _syrians_ who set up _heliodorus_] _shall not give the honour of the kingdom. yet he shall come in peaceably, and obtain the kingdom by flatteries_ [made principally to the king of _pergamus_;] _and the arms_ [which in favour of _heliodorus_ oppose him] _shall be overflowed with a food from before him, and be broken; yea also_ [_onias_ the high-priest] _the prince of the covenant. and after the league made with him,_ [the king of _egypt_, by sending _apollonius_ to his coronation] _he shall work deceitfully_ [against the king of _egypt_,] _for he shall come up and shall become strong_ [in _phoenicia _] _with a small people. and he shall enter into the quiet and plentiful cities of the province_ [of _phoenicia_;] _and_ [to ingratiate himself with the _jews_ of _phoenicia_ and _egypt_, and with their friends] _he shall do that which his fathers have not done, nor his fathers fathers: he shall scatter among them the prey and the spoil, and the riches_ [exacted from other places;] _and shall forecast his devices against the strong holds_ [of _egypt_] _even for a time._ these things were done in the first year of his reign, _an. nabonass._ . and thenceforward he forecast his devices against the strong holds of _egypt_, until the sixth year. for three years after, that is in the fourth year of his reign, _menelaus_ bought the high-priesthood from _jason_, but not paying the price was sent for by the king; and the king, before he could hear the cause, went into _cilicia_ to appease a sedition there, and left _andronicus_ his deputy at _antioch_; in the mean time the brother of _menelaus_, to make up the money, conveyed several vessels out of the temple, selling some of them at _tyre_, and sending others to _andronicus_. when _menelaus_ was reproved for this by _onias_, he caused _onias_ to be slain by _andronicus_: for which fact the king at his return from _cilicia_ caused _andronicus_ to be put to death. then _antiochus_ prepared his second expedition against _egypt_, which he performed in the sixth year of his reign, _an. nabonass._ : for upon the death of _cleopatra_, the governors of her son the young king of _egypt_ claimed _phoenicia_ and _coelosyria_ from him as her dowry; and to recover those countries raised a great army. _antiochus_ considering that his father had not quitted the possession of those countries[ ], denied they were her dowry; and with another great army met and fought the _egyptians_ on the borders of _egypt_, between _pelusium_ and the mountain _casius_. he there beat them, and might have destroyed their whole army, but that he rode up and down, commanding his soldiers not to kill them, but to take them alive: by which humanity he gained _pelusium_, and soon after all _egypt_; entring it with a vast multitude of foot and chariots, elephants and horsemen, and a great navy. then seizing the cities of _egypt_ as a friend, he marched to _memphis_, laid the whole blame of the war upon _eulæus_ the king's governor, entred into outward friendship with the young king, and took upon him to order the affairs of the kingdom. while _aniochus_ was thus employ'd, a report being spread in _phoenicia_ that he was dead, _jason_ to recover the high-priesthood assaulted _jerusalem_ with above a thousand men, and took the city: hereupon the king thinking _judea_ had revolted, came out of _egypt_ in a furious manner, re-took the city, slew forty thousand of the people, made as many prisoners, and sold them to raise money; went into the temple, spoiled it of its treasures, ornaments, utensils, and vessels of gold and silver, amounting to talents; and carried all away to _antioch_. this was done in the year of _nabonassar_ , and is thus described by _daniel_. [ ] _and he shall stir up his power, and his courage against the king of the _south_ with a great army; and the king of the _south_ shall be stirrd up to battle with a very great and mighty army; but he shall not stand: for they_, even _antiochus_ and his friends, _shall forecast devices against him_, as is represented above; _yea, they that feed of the portion of his meat, shall_ betray and _destroy him, and his army shall be overthrown, and many shall fall down slain. and both these kings hearts shall be to do mischief; and they_, being now made friends, _shall speak lyes at one table_, against the _jews_ and against the holy covenant; _but it shall not prosper: for yet the end_, in which the setting up of the abomination of desolation is to prosper, _shall be at the time appointed. then shall he return into his land with great riches, and his heart shall be against the holy covenant; and he shall act_, against it by spoiling the temple, _and return into his own land_. the _egyptians_ of _alexandria_ seeing _philometor_ first educated in luxury by the eunuch _eulæus_, and now in the hands of _antiochus_, gave the kingdom to _euergetes_, the younger brother of _philometor_. whereupon _antiochus_ pretending to restore _philometor_, made war upon _euergetes_; beat him at sea, and besieged him and his sister _cleopatra_ in _alexandria_: while the besieged princes sent to _rome_ to implore the assistance of the senate. _antiochus_ finding himself unable to take the city that year, returned into _syria_, leaving _philometor_ at _memphis_ to govern _egypt_ in his absence. but _philometor_ made friendship with his brother that winter; and _antiochus_, returning the next spring _an. nabonass._ , to besiege both the brothers in _alexandria_, was met in the way by the _roman_ ambassadors, _popilius læna_, _c. decimius_, and _c. hostilius_: he offered them his hand to kiss, but _popilius_ delivering to him the tables wherein the message of the senate was written, bad him read those first. when he had read them, he replied he would consider with his friends what was fit to be done; but _popilius_ drawing a circle about him, bad him answer before he went out of it: _antiochus_, astonished at this blunt and unusual imperiousness, made answer he would do what the _romans_ demanded; and then _popilius_ gave the king his hand to kiss, and he returned out of _egypt_. the same year, _an. nabonass._ , his captains by his order spoiled and slaughtered the _jews_, profaned the temple, set up the worship of the heathen gods in all _judea_, and began to persecute and make war upon those who would not worship them: which actions are thus described by _daniel_. [ ] _at the time appointed he shall come_ again _towards the _south_, but the latter shall not be as the former. for the ships of _chittim_ shall come_, with an embassy from _rome_, _against him. therefore he shall be grieved, and return, and have indignation against the holy covenant. so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant._ in the same year that _antiochus_ by the command of the _romans_ retired out of _egypt_, and set up the worship of the _greeks_ in _judea_; the _romans_ conquered the kingdom of _macedon_, the fundamental kingdom of the empire of the _greeks_, and reduced it into a _roman_ province; and thereby began to put an end to the reign of _daniel_'s third beast. this is thus exprest by _daniel_. _and after him arms_, that is the _romans_, _shall stand up_. as [hebrew: mmlk] signifies _after the king_, dan. xi. ; so [hebrew: mmnw] may signify _after him_. _arms_ are every where in this prophecy of _daniel_ put for the military power of a kingdom: and they stand up when they conquer and grow powerful. hitherto _daniel_ described the actions of the kings of the _north_ and _south_; but upon the conquest of _macedon_ by the _romans_, he left off describing the actions of the _greeks_, and began to describe those of the _romans_ in _greece_. they conquered _macedon_, _illyricum_ and _epirus_, in the year of _nabonassar_ . years after, by the last will and testament of _attalus_ the last king of _pergamus_, they inherited that rich and flourishing kingdom, that is, all _asia_ westward of mount _taurus_; years after they conquered the kingdom of _syria_, and reduced it into a province, and years after they did the like to _egypt_. by all these steps the _roman_ arms stood up over the _greeks_: and after years more, by making war upon the _jews_, _they polluted the sanctuary of strength, and took away the daily sacrifice, and then placed the abomination of desolation_. for this abomination was placed after the days of _christ_, _math._ xxiv. . in the th year of the emperor _adrian_, a.c. , they placed this abomination by building a temple to _jupiter capitolinus_, where the temple of god in _jerusalem_ had stood. thereupon the _jews_ under the conduct of _barchochab_ rose up in arms against the _romans_, and in the war had cities demolished, of their best towns destroyed, and men slain by the sword; and in the end of the war, a.c. , were banished _judea_ upon pain of death, and thenceforward the land remained desolate of its old inhabitants. in the beginning of the _jewish_ war in _nero_'s reign, the apostles fled out of _judea_ with their flocks; some beyond _jordan_ to _pella_ and other places, some into _egypt_, _syria_, _mesopotamia_, _asia minor_, and elsewhere. _peter_ and _john_ came into _asia_, and _peter_ went thence by _corinth_ to _rome_; but _john_ staying in _asia_, was banished by the _romans_ into _patmos_, as the head of a party of the _jews_, whose nation was in war with the _romans_. by this dispersion of the _christian jews_, the _christian_ religion, which was already propagated westward as far as _rome_, spred fast into all the _roman_ empire, and suffered many persecutions under it till the days of _constantine_ the great and his sons: all which is thus described by _daniel_. [ ] _and such as do wickedly against the covenant, shall he_, who places the abomination, _cause to dissemble_, and worship the heathen gods; _but the people_ among them _who do know their god, shall be strong and act. and they that understand among the people, shall instruct many: yet they shall fall by the sword, and by flame, and by captivity, and by spoil many days. now when they shall fall, they shall be holpen with a little help, viz._ in the reign of _constantine_ the great; _and_ at that time by reason of their prosperity, _many shall_ come over to them from among the heathen, and _cleave to them with dissimulation. but of those of understanding there shall_ still _fall to try_ god's people _by them and to purge_ them from the dissemblers, _and to make them white even to the time of the end: because it is yet for a time appointed._ hitherto the _roman_ empire continued entire; and under this dominion, the little horn of the he-goat continued _mighty, but not by his own power_. but now, by the building of _constantinople_, and endowing it with a senate and other like privileges with _rome_; and by the division of the _roman_ empire into the two empires of the _greeks_ and _latins_, headed by those two cities; a new scene of things commences, in which which [ ] _a king_, the empire of the _greeks_, _doth according to his will, and_, by setting his own laws above the laws of god, _exalts and magnifies himself above every god, and speaks marvellous things against the god of gods, and shall prosper till the indignation be accomplished.--neither shall he regard the god of his fathers, nor the_ lawful _desire of women_ in matrimony, _nor any god, but shall magnify himself above all. and in his seat he shall honour _mahuzzims__, that is, strong guardians, the souls of the dead; _even with a god whom his fathers knew not shall he honour them_, in their temples, _with gold and silver, and with precious stones and valuable things_. all which relates to the overspreading of the _greek_ empire with monks and nuns, who placed holiness in abstinence from marriage; and to the invocation of saints and veneration of their reliques, and such like superstitions, which these men introduced in the fourth and fifth centuries. [ ] _and at the time of the end the king of the_ south, or the empire of the _saracens_, _shall push at him_; _and the king of the_ north, or empire of the _turks_, _shall come against him like a whirlwind, with chariots and with horsemen, and with many ships_; _and be shall enter into the countries_ of the _greeks_, _and shall overflow and pass over. he shall enter also into the glorious land, and many countries shall be overthrown; but these shall escape out of his hand, even _edom_ and _moab_, and the chief of the children_ ammon: that is, those to whom his caravans pay tribute. _he shall stretch forth his hand also upon the countries, and the land of _egypt_ shall not escape_; _but he shall have power over the treasures of gold and silver, and over all the precious things of _egypt_; and the _lybians_ and _ethiopians_ shall be at his steps_. all these nations compose the empire of the _turks_, and therefore this empire is here to be understood by the king of the _north_. they compose also the body of the he-goat; and therefore the goat still reigns in his last horn, but not by his own power. notes to chap. xii. [ ] chap. xi. , , . [ ] chap. xi. . [ ] chap. xi. , , . [ ] chap. xi. , &c. [ ] chap. xi. - . [ ] chap. xi. . [ ] chap. xi. , &c. [ ] maccab. iii. , . & iv. . [ ] chap. xi. , &c. [ ] chap. xi. , . [ ] chap. xi. , &c. [ ] chap. xi. , &c. [ ] chap. xi. , &c. * * * * * chap. xiii. _of the king who did according to his will, and magnified himself above every god, and honoured _mahuzzims_, and regarded not the desire of women_. in the first ages of the christian religion the christians of every city were governed by a council of presbyters, and the president of the council was the bishop of the city. the bishop and presbyters of one city meddled not with the affairs of another city, except by admonitory letters or messages. nor did the bishops of several cities meet together in council before the time of the emperor _commodus_: for they could not meet together without the leave of the _roman_ governors of the provinces. but in the days of that emperor they began to meet in provincial councils, by the leave of the governors; first in _asia_, in opposition to the _cataphrygian_ heresy, and soon after in other places and upon other occasions. the bishop of the chief city, or metropolis of the _roman_ province, was usually made president of the council; and hence came the authority of metropolitan bishops above that of other bishops within the same province. hence also it was that the bishop of _rome_ in _cyprian_'s days called himself the bishop of bishops. as soon as the empire became christian, the _roman_ emperors began to call general councils out of all the provinces of the empire; and by prescribing to them what points they should consider, and influencing them by their interest and power, they set up what party they pleased. hereby the _greek_ empire, upon the division of the _roman_ empire into the _greek_ and _latin_ empires, became _the king who_, in matters of religion, _did according to his will_; _and_, in legislature, _exalted and magnified himself above every god_: and at length, by the seventh general council, established the worship of the images and souls of dead men, here called _mahuzzims_. the same king placed holiness in abstinence from marriage. _eusebius_ in his ecclesiastical history [ ] tells us, that _musanus_ wrote a tract against those who fell away to the heresy of the _encratites_, which was then newly risen, and had introduced pernicious errors; and that _tatian_, the disciple of _justin_, was the author thereof; and that _irenæus_ in his first book against heresies teaches this, writing of _tatian_ and his heresy in these words: _a saturnino & marcione profecti qui vocantur continentes, docuerunt non contrahendum esse matrimonium; reprobantes scilicet primitivum illud opificium dei, & tacitè accusantes deum qui masculum & fæminam condidit ad procreationem generis humani. induxerunt etiam abstinentiam ab esu eorum quæ animalia appellant, ingratos se exhibentes ergo eum qui universa creavit deum. negant etiam primi hominis salutem. atque hoc nuper apud illos excogitatum est, tatiano quodam omnium primo hujus impietatis auctore: qui justini auditor, quamdiu cum illo versatus est, nihil ejusmodi protulit. post martyrium autem illius, ab ecclesia se abrumpens, doctoris arrogantia elatus ac tumidus, tanquam præstantior cæteris, novam quandam formam doctrinæ conflavit: �onas invisibiles commentus perinde ac valentinus: asserens quoque cum saturnino & marcione, matrimonium nihil aliud esse quam corruptionem ac stuprum: nova præterea argumenta ad subvertendam adami salutem excogitans. hæc irenæus de hæresi quæ tunc viguit encratitarum._ thus far _eusebius_. but altho the followers of _tatian_ were at first condemned as hereticks by the name of _encratites_, or _continentes_; their principles could not be yet quite exploded: for _montanus_ refined upon them, and made only second marriages unlawful; he also introduced frequent fastings, and annual, fasting days, the keeping of _lent_, and feeding upon dried meats. the _apostolici_, about the middle of the third century, condemned marriage, and were a branch of the disciples of _tatian_. the _hierocitæ_ in _egypt_, in the latter end of the third century, also condemned marriage. _paul_ the _eremite_ fled into the wilderness from the persecution of _decius_, and lived there a solitary life till the reign of _constantine_ the great, but made no disciples. _antony_ did the like in the persecution of _dioclesian_, or a little before, and made disciples; and many others soon followed his example. hitherto the principles of the _encratites_ had been rejected by the churches; but now being refined by the monks, and imposed not upon all men, but only upon those who would voluntarily undertake a monastic life, they began to be admired, and to overflow first the _greek_ church, and then the _latin_ also, like a torrent. _eusebius_ tells us, [ ] that _constantine_ the great had those men in the highest veneration, who dedicated themselves wholly to the divine philosophy; and that he almost venerated the most holy company of virgins perpetually devoted to god; being certain that the god to whom he had consecrated himself did dwell in their minds. in his time and that of his sons, this profession of a single life was propagated in _egypt_ by _antony_, and in _syria_ by _hilarion_; and spred so fast, that soon after the time of _julian_ the apostate a third part of the _egyptians_ were got into the desarts of _egypt_. they lived first singly in cells, then associated into _coenobia_ or convents; and at length came into towns, and filled the churches with bishops, presbyters and deacons. _athanasius_ in his younger days poured water upon the hands of his master _antony_; and finding the monks faithful to him, made many of them bishops and presbyters in _egypt_: and these bishops erected new monasteries, out of which they chose presbyters of their own cities, and sent bishops to others. the like was done in _syria_, the superstition being quickly propagated thither out of _egypt_ by _hilarion_ a disciple of _antony_. _spiridion_ and _epiphanius_ of _cyprus_, _james_ of _nisibis_, _cyril_ of _jerusalem_, _eustathius_ of _sebastia_ in _armenia_, _eusebius_ of _emisa_, _titus_ of _bostra_, _basilius_ of _ancyra_, _acacius_ of _cæsarea_ in _palestine_, _elpidius_ of _laodicea_, _melitius_ and _flavian_ of _antioch_, _theodorus_ of _tyre_, _protogenes_ of _carrhæ_, _acacius_ of _berrhæa_, _theodotus_ of _hierapolis_, _eusebius_ of _chalcedon_, _amphilochius_ of _iconium_, _gregory nazianzen_, _gregory nyssen_, and _john chrysostom_ of _constantinople_, were both bishops and monks in the fourth century. _eustathius_, _gregory nazianzen_, _gregory nyssen_, _basil_, &c. had monasteries of clergymen in their cities, out of which bishops were sent to other cities; who in like manner erected monasteries there, till the churches were supplied with bishops out of these monasteries. hence _jerome_, in a letter written about the year , [ ] saith of the clergy: _quasi & ipsi aliud sint quam monachi, & non quicquid in monachos dicitur redundet in clericos qui patres sunt monachorum. detrimentum pecoris pastoris ignominia est_. and in his book against _vigilantius_: _quid facient orientis ecclesiæ? quæ aut virgines clericos accipiunt, aut continentes, aut si uxores habuerint mariti esse desistunt_. not long after even the emperors commanded the churches to chuse clergymen out of the monasteries by this law. _impp. arcad & honor. aa. cæsario pf. p._ [ ] _si quos forte episcopi deesse sibi clericos arbitrantur, ex monachorum numero rectius ordinabunt: non obnoxios publicis privatisque rationibus cum invidia teneant, sed habeant jam probatos. dat. _vii._ kal. aug. honorio a. _iv._ & eutychianio coss._ a.c. . the _greek_ empire being now in the hands of these _encratites_, and having them in great admiration, _daniel_ makes it a characteristick of the king who doth according to his will, that _he should not regard the desire of women._ thus the sect of the _encratites_, set on foot by the _gnosticks_, and propagated by _tatian_ and _montanus_ near the end of the second century; which was condemned by the churches of that and the third century, and refined upon by their followers; overspread the _eastern_ churches in the fourth century, and before the end of it began to overspread the _western_. henceforward the christian churches having a form of godliness, but denying the power thereof, came into the hands of the _encratites_: and the heathens, who in the fourth century came over in great numbers to the christians, embraced more readily this sort of christianity, as having a greater affinity with their old superstitions, than that of the sincere christians; who by the lamps of the seven churches of _asia_, and not by the lamps of the monasteries, had illuminated the church catholic during the three first centuries. the _cataphrygians_ brought in also several other superstitions: such as were the doctrine of ghosts, and of their punishment in purgatory, with prayers and oblations for mitigating that punishment, as _tertullian_ teaches in his books _de anima_ and _de monogamia_. they used also the sign of the cross as a charm. so _tertullian_ in his book _de corona militis_: _ad omnem progressum atque promotum, ad omnem aditum & exitum, ad vestitum, ad calceatum, ad lavacra, ad mensas, ad lamina, ad cubilia, ad sedilia, quacunque nos conversatio exercet, frontem crucis signaculo terimus_. all these superstitions the apostle refers to, where he saith: _now the spirit speaketh expresly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils_, the _dæmons_ and ghosts worshipped by the heathens, _speaking lyes in hypocrisy_, about their apparitions, the miracles done by them, their reliques, and the sign of the cross, _having consciences seared with a hot iron_; _forbidding to marry, and commanding to abstain from meats_, &c. tim. iv. , , . from the _cataphrygians_ these principles and practices were propagated down to posterity. _for the mystery of iniquity_ did _already work_ in the _apostles_ days in the _gnosticks_, continued to work very strongly in their offspring the _tatianists_ and _cataphrygians_, and was to work _till that man of sin_ should _be revealed_; _whose coming is after the working of satan, with all power and signs, and lying wonders, and all deceivableness of unrighteousness_; coloured over with a form of _christian_ godliness, but without the power thereof, _thess_. ii. - . for tho some stop was put to the _cataphrygian_ christianity, by provincial councils, till the fourth century; yet the _roman_ emperors then turning _christians_, and great multitudes of heathens coming over in outward profession, these found the _cataphrygian_ christianity more suitable to their old principles, of placing religion in outward forms and ceremonies, holy-days, and doctrines of ghosts, than the religion of the sincere _christians_: wherefore they readily sided with the _cataphrygian christians_, and established that christianity before the end of the fourth century. by this means those of understanding, after they had been persecuted by the heathen emperors in the three first centuries, and _were holpen with a little help_, by the conversion of _constantine_ the great and his sons to the _christian_ religion, fell under new persecutions, _to purge them_ from the dissemblers, _and to make them white, even to the time of the end_. notes to chap. xiii. [ ] lib. . c. , . [ ] in vita constantini, l. . c. . [ ] epist. . [ ] l. . de episcopis. * * * * * chap. xiv. _of the _mahuzzims_, honoured by the king who doth according to his will_. in scripture we are told of some _trusting in god_ and others _trusting in idols_, and that _god is our refuge, our strength, our defense_. in this sense god is _the rock of his people_, and false gods are called _the rock of those that trust in them_, deut. xxxii. , , , , , . in the same sense the gods of _the king_ who _shall do according to his will_ are called _mahuzzims_, munitions, fortresses, protectors, guardians, or defenders. _in his estate_, saith [ ] _daniel_, _shall he honour _mahuzzims_; even with a god whom his fathers knew not, shall he honour them with gold and silver, and with precious stones, and things of value. thus shall he do in the most strong holds_ or temples;--_and he shall cause them to rule over many, and divide the land_ among them _for a possession_. now this came to pass by degrees in the following manner. _gregory nyssen_ [ ] tells us, that after the persecution of the emperor _decius_, _gregory_ bishop of _neocæsarea_ in _pontus_, _instituted among all people, as an addition or corollary of devotion towards god, that festival days and assemblies should be celebrated to them who had contended for the faith_, that is, to the _martyrs_. and he adds this reason for the institution: _when he observed_, saith _nyssen_, _that the simple and unskilful multitude, by reason of corporeal delights, remained in the error of idols; that the principal thing might be corrected among them, namely, that instead of their vain worship they might turn their eyes upon god; he permitted that at the memories of the holy martyrs they might make merry and delight themselves, and be dissolved into joy_. the heathens were delighted with the festivals of their gods, and unwilling to part with those delights; and therefore _gregory_, to facilitate their conversion, instituted annual festivals to the _saints_ and _martyrs_. hence it came to pass, that for exploding the festivals of the heathens, the principal festivals of the _christians_ succeeded in their room: as the keeping of _christmas_ with ivy and feasting, and playing and sports, in the room of the _bacchanalia_ and _saturnalia_; the celebrating of _may-day_ with flowers, in the room of the _floralia_; and the keeping of festivals to the virgin _mary_, _john_ the baptist, and divers of the apostles, in the room of the solemnities at the entrance of the sun into the signs of the _zodiac_ in the old _julian_ calendar. in the same persecution of _decius_, _cyprian_ ordered the passions of the martyrs in _africa_ to be registred, in order to celebrate their memories annually with oblations and sacrifices: and _felix_ bishop of _rome_, a little after, as _platina_ relates, _martyrum gloria consulens, constituit at quotannis sacrificia eorum nomine celebrarentur_; "consulting the glory of the martyrs, ordained that sacrifices should be celebrated annually in their name." by the pleasures of these festivals the _christians_ increased much in number, and decreased as much in virtue, until they were _purged and made white_ by the persecution of _dioclesian_. this was the first step made in the _christian_ religion towards the veneration of the martyrs: and tho it did not yet amount to an unlawful worship; yet it disposed the _christians_ towards such a further veneration of the dead, as in a short time ended in the invocation of saints. the next step was the affecting to pray at the sepulchres of the martyrs: which practice began in _dioclesian_'s persecution. the council of _eliberis_ in _spain_, celebrated in the third or fourth year of _dioclesian_'s persecution, a.c. , hath these canons. can. . _cereos per diem placuit in coemeterio non incendi: inquietandi enim spiritus sanctorum non sunt. qui hæc non observârint, arceantur ab ecclesiæ communione._ can. . _placuit prohiberi ne fæminæ in coemeterio pervigilent, eò quod sæpe sub obtentu orationis latentèr scelera committant._ presently after that persecution, suppose about the year , the council of _laodicea_ in _phrygia_, which then met for restoring the lapsed discipline of the church, has the following canons. can. . _those of the church are not allowed to go into the _coemeteries_ or _martyries_, as they are called, of hereticks, for the sake of prayer or recovery of health: but such as go, if they be of the faithful, shall be excommunicated for a time_. can. . _a _christian_ must not leave the martyrs of _christ_, and go to false martyrs_, that is, to the martyrs of the hereticks; _for these are alien from god: and therefore let those be anathema who go to them_. can. . _the birth-days of the martyrs shall not be celebrated in _lent_, but their commemoration shall be made on the sabbath-days and lords days_. the council of _paphlagonia_, celebrated in the year , made this canon: _if any man being arrogant, abominates the congregations of the martyrs, or the liturgies performed therein, or the memories of the martyrs, let him be anathema_. by all which it is manifest that the _christians_ in the time of _dioclesian_'s persecution used to pray in the _coemeteries_ or burying-places of the dead; for avoiding the danger of the persecution, and for want of churches, which were all thrown down: and after the persecution was over, continued that practice in honour of the martyrs, till new churches could be built: and by use affected it as advantageous to devotion, and for recovering the health of those that were sick. it also appears that in these burying-places they commemorated the martyrs yearly upon days dedicated to them, and accounted all these practices pious and religious, and anathematized those men as arrogant who opposed them, or prayed in the _martyries_ of the hereticks. they also lighted torches to the martyrs in the day-time, as the heathens did to their gods; which custom, before the end of the fourth century, prevailed much in the _west_. they sprinkled the worshipers of the martyrs with holy-water, as the heathens did the worshipers of their gods; and went in pilgrimage to see _jerusalem_ and other holy places, as if those places conferred sanctity on the visiters. from the custom of praying in the _coemeteries_ and _martyries_, came the custom of translating the bodies of the saints and martyrs into such churches as were new built: the emperor _constantius_ began this practice about the year , causing the bodies of _andrew_ the apostle, _luke_ and _timothy_, to be translated into a new church at _constantinople_: and before this act of _constantius_, the _egyptians_ kept the bodies of their martyrs and saints unburied upon beds in their private houses, and told stories of their souls appearing after death and ascending up to heaven, as _athanasius_ relates in the life of _antony_. all which gave occasion to the emperor _julian_, as _cyril_ relates, to accuse the _christians_ in this manner: _your adding to that antient dead man, jesus, many new dead men, who can sufficiently abominate? you have filled all places with sepulchres and monuments, altho you are no where bidden to prostrate yourselves to sepulchres, and to respect them officiously._ and a little after: _since _jesus_ said that sepulchres are full of filthiness, how do you invoke god upon them_? and in another place he saith, that if _christians_ had adhered to the precepts of the _hebrews_, _they would have worshiped one god instead of many, and not a man, or rather not many unhappy men_: and that they _adored the wood of the cross, making its images on their foreheads, and before their houses_. after the sepulchres of saints and martyrs were thus converted into places of worship like the heathen temples, and the churches into sepulchres, and a certain sort of sanctity attributed to the dead bodies of the saints and martyrs buried in them, and annual festivals were kept to them, with sacrifices offered to god in their name; the next step towards the invocation of saints, was the attributing to their dead bodies, bones and other reliques, a power of working miracles, by means of the separate souls, who were supposed to know what we do or say, and to be able to do us good or hurt, and to work those miracles. this was the very notion the heathens had of the separate souls of their antient kings and heroes, whom they worshiped under the names of _saturn_, _rhea_, _jupiter_, _juno_, _mars_, _venus_, _bacchus_, _ceres_, _osiris_, _isis_, _apollo_, _diana_, and the rest of their gods. for these gods being male and female, husband and wife, son and daughter, brother and sister, are thereby discovered to be antient men and women. now as the first step towards the invocation of saints was set on foot by the persecution of _decius_, and the second by the persecution of _dioclesian_; so this third seems to have been owing to the proceedings of _constantius_ and _julian_ the apostate. when _julian_ began to restore the worship of the heathen gods, and to vilify the saints and martyrs; the _christians_ of _syria_ and _egypt_ seem to have made a great noise about the miracles done by the reliques of the _christian_ saints and martyrs, in opposition to the powers attributed by _julian_ and the heathens to their idols. for _sozomen_ and _ruffinus_ tell us, that when he opened the heathen temples, and consulted the oracle of _apollo daphnæus_ in the suburbs of _antioch_, and pressed by many sacrifices for an answer; the oracle at length told him that the bones of the martyr _babylas_ which were buried there hinder'd him from speaking. by which answer we may understand, that some _christian_ was got into the place where the heathen priests used to speak thro' a pipe in delivering their oracles: and before this, _hilary_ in his book against _constantius_, written in the last year of that emperor, makes the following mention of what was then doing in the _east_ where he was. _sine martyrio persequeris. plus crudelitati vestræ _nero_, _deci_, _maximiane_, debemus. diabolum enim per vos vicimus. sanctus ubique beatorum martyrum sanguis exceptus est, dum in his dæmones mugiunt, dum ægritudines depelluntur, dum miraculorum opera cernuntur, elevari sine laqueis corpora, & dispensis pede fæminis vestes non defluere in faciem, uri sine ignibus spiritus, confiteri sine interrogantis incremento fidei_. and _gregory nazianzen_, in his first oration against the emperor _julian_ then reigning, writes thus: _martyres non extimuisti quibus præclari honores & festa constituta, à quibus dæmones propelluntur & morbi curantur; quorum sunt apparitiones & prædictiones; quorum vel sola corpora idem possunt quod animæ sanctæ, sive manibus contrectentur, sive honorentur: quorum vel solæ sanguinis guttæ atque exigua passionis signa idem possunt quod corpora. hæc non colis sed contemnis & aspernaris_. these things made the heathens in the reign of the same emperor demolish the sepulchre of _john_ the baptist in _phoenicia_, and burn his bones; when several _christians_ mixing themselves with the heathens, gathered up some of his remains, which were sent to _athanasius_, who hid them in the wall of a church; foreseeing by a prophetic spirit, as _ruffinus_ tells us, that they might be profitable to future generations. the cry of these miracles being once set on foot, continued for many years, and encreased and grew more general. _chrysostom_, in his second oration on st. _babylas_, twenty years after the silencing of the oracle of _apollo daphnæus_ as above, viz. a.c. , saith of the miracles done by the saints and their reliques [ ]: _nulla est nostri hujus orbis seu regio, seu gens, seu urbs, ubi nova & inopinata miracula hæc non decantentur; quæ quidem si figmenta fuissent, prorsus in tantam hominum admirationem non venissent_. and a little after: _abunde orationi nostræ fidem faciunt quæ quotidiana à martyribus miracula eduntur, magna affatim ad illa hominum multitudine affluente_. and in his th homily, describing how the devils were tormented and cast out by the bones of the martyrs, he adds: _ob eam causam multi plerumque reges peregrè profecti sunt, ut hoc spectaculo fruerentur. siquidem sanctorum martyrum templa futuri judicii vestigia & signa exhibent, dum nimirum dæmones flagris cæduntur, hominesque torquentur & liberantur. vide quæ sanctorum vitâ functorum vis sit?_ and _jerom_ in his epitaph on _paula_, thus [ ] mentions the same things. _paula vidit samariam: ibi siti sunt elisæus & abdias prophetæ, & joannes baptista, ubi multis intremuit consternata miraculis. nam cernebat variis dæmones rugire cruciatibus, & ante sepulchra sanctorum ululare, homines more luporum vocibus latrare canum, fremere leonum, sibilare serpentum, mugire taurorum, alios rotare caput & post tergum terram vertice tangere, suspensisque pede fæminis vestes non defluere in faciem_. this was about the year : and _chrysostom_ in his oration on the _egyptian_ martyrs, seems to make _egypt_ the ringleader in these matters, saying [ ]: _benedictus deus quandoquidem ex �gypto prodeunt martyres, ex �gypto illa cum deo pugnante ac insanissima, & unde impia ora, unde linguæ blasphemæ; ex �gypto martyres habentur; non in �gypto tantum, nec in finitima vicinaque regione, sed _ubique terrarum_. et quemadmodum in annonæ summa ubertate, cum viderunt urbium incolæ majorem quam usus habitatorum postulat esse proventum, ad peregrinas etiam urbes transmittunt: cum & suam comitatem & liberalitatem ostendant, tum ut præter horum abundantiam cum facilitate res quibus indigent rursus ab illis sibi comparent: sic & �gyptii, quod attinet ad religionis athletas, fecerunt. cum apud se multam eorum dei benignitate copiam cernerent, nequaquam ingens dei munus sua civitate concluserunt, sed in _omnes terr� partes_ bonorum thesauros effuderunt: cum ut suum in fratres amorem ostenderent, tum ut communem omnium dominum honore afficerent, ac civitati suæ gloriam apud omnes compararent, totiusque terrarum _orbis_ esse _metropolin_ declararent.--sanctorum enim illorum corpora quovis adamantino & inexpugnabili muro tutiùs nobis urbem communiunt, & tanquam excelsi quidam scopuli undique prominentes, non horum qui sub sensus cadunt & oculis cernuntur hostium impetus propulsant tantùm, sed etiam invisibilium dæmonum insidias, omnesque diaboli fraudes subvertunt ac dissipant.--neque vero tantùm adversus hominum insidias aut adversus fallacias dæmonum utilis nobis est hæc possessio, sed si nobis communis dominus ob peccatorum multitudinem irascatur, his objectis corporibus continuo poterimus eum propitium reddere civitati_. this oration was written at _antioch_, while _alexandria_ was yet the metropolis of the _east_, that is, before the year , in which _constantinople_ became the metropolis: and it was a work of some years for the _egyptians_ to have distributed the miracle-working reliques of their martyrs over all the world, as they had done before that year. _egypt_ abounded most with the reliques of saints and martyrs, the _egyptians_ keeping them embalmed upon beds even in their private houses; and _alexandria_ was eminent above all other cities for dispersing them, so as on that account to acquire glory with all men, and manifest herself to be the _metropolis_ of the world. _antioch_ followed the example of _egypt_, in dispersing the reliques of the forty martyrs: and the examples of _egypt_ and _syria_ were soon followed by the rest of the world. the reliques of the forty martyrs at _antioch_ were distributed among the churches before the year ; for _athanasius_ who died in that year, wrote an oration upon them. this oration is not yet published, but _gerard vossius_ saw it in ms. in the library of cardinal _ascanius_ in _italy_, as he says in his commentary upon the oration of _ephræm syrus_ on the same forty martyrs. now since the monks of _alexandria_ sent the reliques of the martyrs of _egypt_ into all parts of the earth, and thereby acquired glory to their city, and declared her in these matters the metropolis of the whole world, as we have observed out of _chrysostom_; it may be concluded, that before _alexandria_ received the forty martyrs from _antioch_, she began to send out the reliques of her own martyrs into all parts, setting the first example to other cities. this practice therefore began in _egypt_ some years before the death of _athanasius_. it began when the miracle-working bones of _john_ the baptist were carried into _egypt_, and hid in the wall of a church, _that they might be profitable to future generations_. it was restrained in the reign of _julian_ the apostate: and then it spred from _egypt_ into all the empire, _alexandria_ being the metropolis of the whole world, according to _chrysostom_, for propagating this sort of devotion, and _antioch_ and other cities soon following her example. in propagating these superstitions, the ring-leaders were the monks, and _antony_ was at the head of them: for in the end of the life of _antony_, _athanasius_ relates that these were his dying words to his disciples who then attended him. _do you take care_, said _antony_, _to adhere to _christ_ in the first place, and then to the saints, that after death they may receive you as friends and acquaintance into the everlasting tabernacles, think upon these things, perceive these things; and if you have any regard to me, remember me as a father_. this being delivered in charge to the monks by _antony_ at his death, a.c. , could not but inflame their whole body with devotion towards the saints, as the ready way to be received, by them into the eternal tabernacles after death. hence came that noise about the miracles, done by the reliques of the saints in the time of _constantius_: hence came the dispersion of the miracle-working reliques into all the empire; _alexandria_ setting the example, and being renowned, for it above all other cities. hence it came to pass in the days of _julian_, a.c. , that _athanasius_ by a prophetic spirit, as _ruffinus_ tells us, hid the bones of _john_ the baptist from the heathens, not in the ground to be forgotten, but in the hollow wall of a church before proper witnesses, that they might _be profitable to future generations_. hence also came the invocation of the saints for doing such miracles, and for assisting men in their devotions, and mediating with god. for _athanasius_, even from his youth, looked upon the dead saints and martyrs as mediators of our prayers: in his epistle to _marcellinus_, written in the days of _constantine_ the great, he saith that the words of the _psalms_ are not to be transposed or any wise changed, but to be recited and sung without any artifice, as they are written, _that the holy men who delivered them, knowing them to be their own words, may pray with us; or rather, that the holy ghost who spake in the holy men, seeing his own words with which he inspired them, may join_ with them _in assisting us_. whilst _egypt_ abounded with monks above any other country, the veneration of the saints began sooner, and spred faster there than in other places. _palladius_ going into _egypt_ in the year to visit the monasteries, and the sepulchres of _apollonius_ and other martyrs of _thebais_ who had suffered under _maximinus_, saith of them: _iis omnibus christiani fecerunt ædem unam, ubi nunc multæ virtutes peraguntur. tanta autem fuit viri gratia, ut de iis quæ esset precatus statim exaudiretur, eum sic honorante servatore: quem etiam nos in martyrio precati vidimus, cum iis qui cum ipso fuerunt martyrio affecti; & deum adorantes, eorum corpora salutavimus._ _eunapius_ also, a heathen, yet a competent witness of what was done in his own times, relating how the soldiers delivered the temples of _egypt_ into the hands of the monks, which was done in the year , rails thus in an impious manner at the martyrs, as succeeding in the room of the old gods of _egypt_. _illi ipsi, _milites_, monachos canobi quoque collocârunt, ut pro diis qui animo cernuntur, servos & quidem flagitiosos divinis honoribus percolerent, hominum mentibus ad cultum ceremoniasque obligatis. ii namque condita & salita eorum capita, qui ob scelerum multitudinem à judicibus extremo judicio fuerant affecti, pro divis ostentabant; iis genua submittebant, eos in deorum numerum receptabant, ad illorum sepulchra pulvere sordibusque conspurcati. martyres igitur vocabantur, & ministri quidem & legati arbitrique precum apud deos; cum fuerint servilia infida & flagris pessimè subacta, quæ cicatrices scelerum ac nequitiæ vestigia corporibus circumferunt; ejusmodi tamen deos fert tellus_. by these instances we may understand the invocation of saints was now of some standing in _egypt_, and that it was already generally received and practised there by the common people. thus _basil_ a monk, who was made bishop of _cæsarea_ in the year , and died in the year , in his oration on the martyr _mamas_, saith: _be ye mindful of the martyr; as many of you as have enjoyed him in your dreams, as many as in this place have been assisted by him in prayer, as many of you as upon invoking him by name have had him present in your works, as many as he has reduced into the way from wandering, as many as he has restored to health, as, many as have had their dead children restored by him to life, as many as have had their lives prolonged by him_: and a little after, he thus expresses the universality of this superstition in the regions of _cappadocia_ and _bithynia_: _at the memory of the martyr_, saith he, _the whole region is moved; at his festival the whole city is transported with joy. nor do the kindred of the rich turn aside to the sepulchres of their ancestors, but all go to the place of devotion._ again, in the end of the homily he prays, that _god would preserve the church, thus fortified with the great towers of the martyrs_: and in his oration on the forty martyrs; _these are they_, saith he, _who obtaining our country, like certain towers afford us safety against our enemies. neither are they shut up in one place only, but being distributed are sent into many regions, and adorn many countries.--you have often endeavoured, you have often laboured to find one who might pray for you: here are forty, emitting one voice of prayer.--he that is in affliction flies to these, he that rejoices has recourse to these: the first, that he may be freed from evil, the last that he may continue in happiness. here a woman praying for her children is heard; she obtains a safe return for her husband from abroad, and health for him in his sickness.--o ye common keepers of mankind, the best companions of our cares, suffragans and coadjutors of our prayers, most powerful embassadors to god_, &c. by all which it is manifest, that before the year , the orations and sermons upon the saints went much beyond the bounds of mere oratorical flourishes, and that the common people in the _east_ were already generally corrupted by the monks with saint-worship. _gregory nazianzen_ a monk, in his sixth oration written a.c. , when he was newly made bishop of _sasima_, saith: _let us purify ourselves to the martyrs, or rather to the god of the martyrs_: and a little after he calls the martyrs _mediators of obtaining an ascension or divinity_. the same year, in the end of his oration upon _athanasius_ then newly dead, he thus invokes him: _do thou look down upon us propitiously, and govern this people, as perfect adorers of the perfect trinity, which in the father, son, and holy ghost, is contemplated and worshiped: if there shall be peace, preserve me, and feed my flock with me; but if war, bring me home, place me by thyself, and by those that are like thee; however great my request._ and in the end of the funeral oration upon _basil_, written a.c. , he thus addresses him: _but thou, o divine and sacred head, look down upon us from heaven; and by thy prayers either take away that thorn of the flesh which is given us by god for exercise, or obtain that we may bear it with courage, and direct all our life to that which is most fitting for us. when we depart this life, receive us there in your tabernacles, that living together and beholding the holy and blessed trinity more purely and perfectly, whereof we have now but an imperfect view, we may there come to the end of our desires, and receive this reward of the wars which we have waged or suffered_: and in his oration upon _cyprian_, not the bishop of _carthage_, but a _greek_, he invokes him after the same manner; and tells us also how a pious virgin named _justina_, was protected by invoking the virgin _mary_, and how miracles were done by the ashes of _cyprian_. _gregory nyssen_, another eminent monk and bishop, in the life of _ephræm syrus_, tells how a certain man returning from a far country, was in great danger, by reason all the ways were intercepted by the armies of barbarous nations; but upon invoking _ephræm_ by name, and saying, _holy _ephræm_ assist me_, he escaped the danger, neglected the fear of death, and beyond his hope got safe home. in the end of this oration _gregory_ calls upon _ephræm_ after the following manner: _but thou, o ephræm, assisting now at the divine altar, and sacrificing to the prince of life, and to the most holy trinity, together with the angels; remember us all, and obtain for us pardon of our sins, that we may enjoy the eternal happiness of the kingdom of heaven._ the same _gregory_, in his oration on the martyr _theodorus_ written a.c. , thus describes the power of that martyr, and the practice of the people. _this martyr_, saith he, _the last year quieted the barbarous tempest, and put a stop to the horrid war of the fierce and cruel _scythians_.--if any one is permitted to carry away the dust with which the tomb is covered, wherein the body of the martyr rests; the dust is accepted as a gift, and gathered to be laid up as a thing of great price. for to touch the reliques themselves, if any such prosperous fortune shall at any time happen; how great a favour that is, and not to be obtained without the most earnest prayers, they know well who have obtained it. for as a living and florid body, they who behold it embrace it, applying to it the eyes, mouth, ears, and all the organs of sense; and then with affection pouring tears upon the martyr, as if he was whole and appeared to them: they offer prayers with supplication, that he would intercede for them as an advocate, praying to him as an officer attending upon god, and invoking him as receiving gifts whenever he will._ at length _gregory_ concludes the oration with this prayer: _o theodorus, we want many blessings; intercede and beseech for thy country before the common king and lord: for the country of the martyr is the place of his passion, and they are his citizens, brethren and kindred, who have him, defend, adorn and honour him. we fear afflictions, we expect dangers: the wicked _scythians_ are not far off, ready to make war against us. as a soldier fight for us, as a martyr use liberty of speech for thy fellow-servants. pray for peace, that these publick meetings may not cease, that the furious and wicked barbarian may not rage against the temples and altars, that the profane and impious may not trample upon the holy things. we acknowledge it a benefit received from thee, that we are preserved safe and entire, we pray for freedom from danger in time to come: and if there shall be need of greater intercession and deprecation, call together the choir of thy brethren the martyrs, and in conjunction with them all intercede for us. let the prayers of many just ones attone for the sins of the multitudes and the people; exhort _peter_, excite _paul_, and also _john_ the divine and beloved disciple, that they may be sollicitous for the churches which they have erected, for which they have been in chains, for which they have undergone dangers and deaths; that the worship of idols may not lift up its head against us, that heresies may not spring up like thorns in the vineyard, that tares grown up may not choak the wheat, that no rock void of the fatness of true dew may be against us, and render the fruitful power of the word void of a root; but by the power of the prayers of thyself and thy companions, o admirable man and eminent among the martyrs, the commonwealth of _christians_ may become a field of corn_. the same _gregory nyssen_, in his sermon upon the death of _meletius_ bishop of _antioch_, preached at _constantinople_ the same year, a.c. , before the bishops of all the _east_ assembled in the second general council, spake thus of _meletius_. _the bridegroom_, saith he, _is not taken from us: he stands in the midst of us, tho we do not see him: he is a priest in the most inward places, and face to face intercedes before god for us and the sins of the people_. this was no oratorical flourish, but _gregory_'s real opinion, as may be understood by what we have cited out of him concerning _ephræm_ and _theodorus_: and as _gregory_ preached this before the council of _constantinople_, you may thence know, saith [ ] _baronius_, that he professed what the whole council, and therewith the whole church of those parts believed, namely, that the saints in heaven offer prayers for us before god. _ephræm syrus_, another eminent monk, who was contemporary with _basil_, and died the same year; in the end of his encomium or oration upon _basil_ then newly dead, invokes him after this manner: _intercede for me, a very miserable man; and recal me by thy intercessions, o father; thou who art strong, pray for me who am weak; thou who art diligent, for me who am negligent; thou who art chearful, for me who am heavy; thou who art wise, for me who am foolish. thou who hast treasured up a treasure of all virtues, be a guide to me who am empty of every good work_. in the beginning of his encomium upon the forty martyrs, written at the same time, he thus invokes them: _help me therefore, o ye saints, with your intercession; and o ye beloved, with your holy prayers, that _christ_ by his grace may direct my tongue to speak_, &c. and afterwards mentioning the mother of one of these forty martyrs, he concludes the oration with this prayer: _i entreat thee, o holy, faithful, and blessed woman, pray for me to the saints, saying; intercede ye that triumph in _christ_, for the most little and miserable _ephræm_, that he may find mercy, and by the grace of _christ_ may be saved_. again, in his second sermon or oration on the praises of the holy martyrs of _christ_, he thus addresses them: _we entreat you most holy martyrs, to intercede with the lord for us miserable sinners, beset with the filthiness of negligence, that he would infuse his divine grace into us_: and afterwards, near the end of the same discourse; _now ye most holy men and glorious martyrs of god, help me a miserable sinner with your prayers, that in that dreadful hour i may obtain mercy, when the secrets of all hearts shall be made manifest. i am to day become to you, most holy martyrs of _christ_, as it were an unprofitable and unskilful cup-bearer: for i have delivered to the sons and brothers of your faith, a cup of the excellent wine of your warfare, with the excellent table of your victory, replenished with all sorts of dainties. i have endeavoured, with the whole affection and desire of my mind, to recreate your fathers and brothers, kindred and relations, who daily frequent the table. for behold they sing, and with exultation and jubilee glorify god, who has crown'd your virtues, by setting on your most sacred heads incorruptible and celestial crowns; they with excessive joy stand about the sacred reliques of your martyrdoms, wishing for a blessing, and desiring to bear away holy medicines both for the body and the mind. as good disciples and faithful ministers of our benign lord and saviour, bestow therefore a blessing on them all: and on me also, tho weak and feeble, who having received strength by your merits and intercessions, have with the whole devotion of my mind, sung a hymn to your praise and glory before your holy reliques. wherefore i beseech you stand before the throne of the divine majesty for me _ephræm_, a vile and miserable sinner, that by your prayers i may deserve to obtain salvation, and with you enjoy eternal felicity by the grace and benignity and mercy of our lord and saviour _jesus christ_, to whom with the father and holy ghost be praise, honour and glory for ever and ever_. amen. by what has been cited out of _basil_, the two _gregories_ and _ephræm_, we may understand that saint-worship was established among the monks and their admirers in _egypt_, _phoenicia_, _syria_ and _cappadocia_, before the year , this being the year in which _basil_ and _ephræm_ died. _chrysostom_ was not much later; he preached at _antioch_ almost all the time of _theodosius_ the great, and in his sermons are many exhortations to this sort of superstition, as may be seen in the end of his orations on s. _julia_, on st. _pelagia_, on the martyr _ignatius_, on the _egyptian_ martyrs, on fate and providence, on the martyrs in general, on st. _berenice_ and st. _prosdoce_, on _juventinus_ and _maximus_, on the name of _coemetery_, &c. thus in his sermon on _berenice_ and _prosdoce_: _perhaps_, saith he, _you are inflamed with no small love towards these martyrs; therefore with this ardour let us fall down before their reliques, let us embrace their coffins. for the coffins of the martyrs have great virtue, even as the bones of the martyrs have great power. nor let us only on the day of this festival, but also on other days apply to them, invoke them, and beseech them to be our patrons: for they have great power and efficacy, not only whilst alive, but also after death; and much more after death than before. for now they bear the marks or brands of _christ_; and when they shew these marks, they can obtain all things of the king. seeing therefore they abound with such efficacy, and have so much friendship with him; we also, when by continual attendance and perpetual visitation of them we have insinuated ourselves into their familiarity, may by their assistance obtain the mercy of god_. _constantinople_ was free from these superstitions till _gregory nazianzen_ came thither a.d. ; but in a few years it was also inflamed with it. _ruffinus_ [ ] tells us, that when the emperor _theodosius_ was setting out against the tyrant _eugenius_, which was in the year , he went about with the priests and people to all the places of prayer; lay prostrate in haircloth before the shrines of the martyrs and apostles, and pray'd for assistance by the intercession of the saints. _sozomen_ [ ] adds, that when the emperor was marched seven miles from _constantinople_ against _eugenius_, he went into a church which he had built to _john_ the baptist, _and invoked the baptist for his assistance. chrysostom_ [ ] says: _he that is clothed in purple, approaches to embrace these sepulchres; and laying aside his dignity, stands supplicating the saints to intercede for him with god: and he who goes crowned with a diadem, offers his prayers to the tent-maker and the fisher-man as his protestors._ and in [ ] another place: _the cities run together to the sepulchres of the martyrs, and the people are inflamed with the love of them_. this practice of sending reliques from place to place for working miracles, and thereby inflaming the devotion of the nations towards the dead saints and their reliques, and setting up the religion of invoking their souls, lasted only till the middle of the reign of the emperor _theodosius_ the great; for he then prohibited it by the following edict. _humatum corpus, nemo ad alterum locum transferat; nemo martyrem distrahat, nemo mercetur: habeant verò in potestate, si quolibet in loco sanctorum est aliquis conditus, pro ejus veneratione, quod _martyrium_ vocandum sit, addant quod voluerint fabricarum. dat. _iv._ kal. mart. constantinopoli, honorio nob. puero & euodio coss._ a.c. . after this they filled the fields and high-ways with altars erected to martyrs, which they pretended to discover by dreams and revelations: and this occasioned the making the fourteenth canon of the fifth council of _carthage_, a.c. . _item placuit, ut altaria, quæ passim per agros aut vias, tanquam memoriæ martyrum constituuntur, in quibus nullum corpus aut reliquiæ martyrum conditæ probantur, ab episcopis, qui illis locis præsunt, si fieri potest, evertantur. si autem hoc propter tumultus populares non sinitur, plebes tamen admoneantur, ne illa loca frequentent, ut qui rectè sapiunt, nullâ ibi superstitione devincti teneantur. et omnino nulla memoria martyrum probabiliter acceptetur, nisi aut ibi corpus aut aliquæ certæ reliquiæ sint, aut ubi origo alicujus habitationis, vel possessionis, vel passionis fidelissima origine traditur. nam quæ per somnia, & per inanes quasi revelationes quorumlibet hominum ubique constituuntur altaria, omnimodè reprobentur._ these altars were for invoking the saints or martyrs buried or pretended to be buried under them. first they filled the churches in all places with the reliques or pretended reliques of the martyrs, for invoking them in the churches; and then they filled the fields and high-ways with altars, for invoking them every where: and this new religion was set up by the monks in all the _greek_ empire before the expedition of the emperor _theodosius_ against _eugenius_, and i think before his above-mentioned edict, a.c. . the same religion of worshiping _mahuzzims_ quickly spred into the _western empire_ also: but _daniel_ in this prophecy describes chiefly the things done among the nations comprehended in the body of his third beast. notes to chap. xiv. [ ] chap. xi. , [ ] orat. de vita greg. thaumaturg. t. . p. . [ ] vide hom. . in. s. julian. [ ] epist. . ad eustochium. [ ] edit. frontonis ducæi, tom. . [ ] ad. an. , sect. . [ ] hist. eccl. l. . c. . [ ] l. . c. . [ ] hom. . ad. populum, circa finem. & hom. , . in matth. hom. , . in gen. hom. . in thess. [ ] exposit. in psal. . sub finem. * * * * * _the end of the first part._ * * * * * part ii. * * * * * observations upon the apocalypse of st. _john_. * * * * * chap. i. _introduction, concerning the time when the _apocalypse_ was written_. _irenæus_ introduced an opinion that the _apocalypse_ was written in the time of _domitian_; but then he also postponed the writing of some others of the sacred books, and was to place the _apocalypse_ after them: he might perhaps have heard from his master _polycarp_ that he had received this book from _john_ about the time of _domitian_'s death; or indeed _john_ might himself at that time have made a new publication of it, from whence _irenæus_ might imagine it was then but newly written. _eusebius_ in his _chronicle_ and _ecclesiastical history_ follows _irenoeus_; but afterwards [ ] in his _evangelical demonstrations_, he conjoins the banishment of _john_ into _patmos_, with the deaths of _peter_ and _paul_: and so do [ ] _tertullian_ and _pseudo-prochorus_, as well as the first author, whoever he was, of that very antient fable, that _john_ was put by _nero_ into a vessel of hot oil, and coming out unhurt, was banished by him into _patmos._ tho this story be no more than a fiction yet was it founded on a tradition of the first churches, that _john_ was banished into _patmos_ in the days of _nero_. _epiphanius_ represents the _gospel of john_ as written in the time of _domitian_, and the _apocalypse_ even before that of _nero_. [ ] _arethas_ in the beginning of his commentary quotes the opinion of _irenæus_ from _eusebius_, but follows it not: for he afterwards affirms the _apocalypse_ was written before the destruction of _jerusalem_, and that former commentators had expounded the sixth seal of that destruction. with the opinion of the first commentators agrees the tradition of the churches of _syria_, preserved to this day in the title of the _syriac_ version of the _apocalypse_, which title is this: _the revelation which was made to _john_ the evangelist by god in the island _patmos_, into which he was banished by _nero_ the _cæsar__. the fame is confirmed by a story told by [ ] _eusebius_ out of _clemens alexandrinus_, and other antient authors, concerning a youth, whom _john_ some time after his return from _patmos_ committed to the care of the bishop of a certain city. the bishop educated, instructed, and at length baptized him; but then remitting of his care, the young man thereupon got into ill company, and began by degrees first to revel and grow vitious, then to abuse and spoil those he met in the night; and at last grew so desperate, that his companions turning a band of high-way men, made him their captain: and, saith [ ] _chrysostom_, he continued their captain a long time. at length _john_ returning to that city, and hearing what was done, rode to the thief; and, when he out of reverence to his old master fled, _john_ rode after him, recalled him, and restored him to the church. this is a story of many years, and requires that _john_ should have returned from _patmos_ rather at the death of _nero_ than at that of _domitian_; because between the death of _domitian_ and that of _john_ there were but two years and an half; and _john_ in his old age was [ ] so infirm as to be carried to church, dying above years old, and therefore could not be then suppos'd able to ride after the thief. this opinion is further supported by the allusions in the _apocalypse_ to the temple and altar, and holy city, as then standing; and to the _gentiles_, who were soon after to tread under foot the holy city and outward court. 'tis confirmed also by the style of the _apocalypse_ itself, which is fuller of _hebraisms_ than his gospel. for thence it may be gathered, that it was written when _john_ was newly come out of _judea_, where he had been used to the _syriac_ tongue; and that he did not write his gospel, till by long converse with the _asiatick_ greeks he had left off most of the _hebraisms_. it is confirmed also by the many false _apocalypses_, as those of _peter_, _paul_, _thomas_, _stephen_, _elias_ and _cerinthus_, written in imitation of the true one. for as the many false gospels, false acts, and false epistles were occasioned by true ones; and the writing many false _apocalypses_, and ascribing them to apostles and prophets, argues that there was a true apostolic one in great request with the first _christians_: so this true one may well be suppos'd to have been written early, that there may be room in the apostolic age for the writing of so many false ones afterwards, and fathering them upon _peter_, _paul_, _thomas_ and others, who were dead before _john_. _caius_, who was contemporary with _tertullian_, [ ] tells us that _cerinthus_ wrote his revelations as a great apostle, and pretended the visions were shewn him by angels, asserting a _millennium_ of carnal pleasures at _jerusalem_ after the resurrection; so that his _apocalypse_ was plainly written in imitation of _john_'s: and yet he lived so early, that [ ] he resisted the apostles at _jerusalem_ in or before the first year of _claudius_, that is, years before the death of _nero_, and [ ] died before _john_. these reasons may suffice for determining the time; and yet there is one more, which to considering men may seem a good reason, to others not. i'll propound it, and leave it to every man's judgment. the _apocalypse_ seems to be alluded to in the epistles of _peter_ and that to the _hebrews_ and therefore to have been written before them. such allusions in the epistle to the _hebrews_, i take to be the discourses concerning the high-priest in the heavenly tabernacle, who is both priest and king, as was _melchisedec_; and those concerning the _word of god_, with the _sharp two-edged sword_, the [greek: sabbatismos], or _millennial_ rest, the _earth whose end is to be burned_, suppose by the lake of fire, _the judgment and fiery indignation which shall devour the adversaries_, the _heavenly city which hath foundations whose builder and maker is god_, the _cloud of witnesses, mount _sion_, heavenly _jerusalem_, general assembly, spirits of just men made perfect_, viz. by the resurrection, and _the shaking of heaven and earth, and removing them, that the new heaven, new earth and new kingdom which cannot be shaken, may remain_. in the first of _peter_ occur these: [ ] _the revelation of jesus christ_, twice or thrice repeated; [ ] the _blood of _christ_ as of a lamb foreordained before the foundation of the world_; [ ] the _spiritual building_ in heaven, pet. ii. . _an inheritance incorruptible and undefiled and that fadeth not away, reserved in heaven for us, who are kept unto the salvation, ready to be revealed in the last time_, pet. i. , . [ ] the _royal priesthood_, [ ] the _holy priesthood_, [ ] the _judgment beginning at the house of god_, and [ ] _the church at _babylon__. these are indeed obscurer allusions; but the second epistle, from the th verse of the first chapter to the end, seems to be a continued commentary upon the _apocalypse_. there, in writing to the _churches in _asia__, to whom _john_ was commanded to send this prophecy, he tells them, they _have a more sure word of prophecy_, to be heeded by them, _as a light that shineth in a dark place, until the day dawn, and the day-star arise in their hearts_, that is, until they begin to understand it: for _no prophecy_, saith he, _of the scripture is of any private interpretation; the prophecy came not in old time by the will of man, but holy men of god spake, as they were moved by the holy ghost. daniel_ [ ] himself professes that he understood not his own _prophecies_; and therefore the churches were not to expect the interpretation from their prophet _john_, but to study the prophecies themselves. this is the substance of what _peter_ says in the first chapter; and then in the second he proceeds to describe, out of this _sure word of prophecy_, how there should arise in the church _false prophets_, or _false teachers_, expressed collectively in the _apocalypse_ by the name of the false prophet; who should _bring in damnable heresies, even denying the lord that bought them_, which is the character of _antichrist_: _and many_, saith he, _shall follow their lusts_ [ ]; they that dwell on the earth [ ] shall be deceived by the false prophet, and be made drunk with the wine of the whore's fornication, _by reason of whom the way of truth shall be blasphemed_; for [ ] the beast is full of blasphemy: _and thro' covetousness shall they with feigned words make merchandize of you_; for these are the merchants of the earth, who trade with the great whore, and their merchandize [ ] is all things of price, with the bodies and souls of men: _whose judgment--lingreth not, and their damnation [ ] slumbreth not_, but shall surely come upon them at the last day suddenly, as the flood upon _the old world_, and fire and brimstone upon _sodom_ and _gomorrha_, when the just shall be delivered [ ] like _lot_; for _the lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished_, in the lake of fire; _but chiefly them that walk after the flesh in the lust of uncleanness_, [ ] being made drunk with the wine of the whore's fornication; who _despise dominion, and are not afraid to blaspheme glories_; for the beast opened his mouth against god [ ] to blaspheme his name and his tabernacle, and them that dwell in heaven. _these, as natural brute beasts_, the ten-horned beast and two-horned beast, or false prophet, _made to be taken and destroyed_, in the lake of fire, _blaspheme the things they understand not_:--they count it pleasure to riot in the day-time--sporting themselves with their own deceivings, while they feast [ ] with you, _having eyes full of an [ ] adulteress_: for the kingdoms of the beast live deliciously with the great whore, and the nations are made drunk with the wine of her fornication. they _are gone astray, following the way of _balaam_, the son of _beor_, who loved the wages of unrighteousness_, the false prophet [ ] who taught _balak_ to cast a stumbling-block before the children of _israel_. _these are_, not fountains of living water, but _wells without water_; not such clouds of saints as the two witnesses ascend in, but _clouds that are carried with a tempest_, &c. thus does the author of this epistle spend all the second chapter in describing the qualities of the _apocalyptic_ beasts and false prophet: and then in the third he goes on to describe their destruction more fully, and the future kingdom. he saith, that because the coming of _christ_ should be long deferred, they should scoff, saying, _where is the promise of his coming_? then he describes the sudden coming of the day of the lord upon them, _as a thief in the night_, which is the _apocalyptic_ phrase; and the _millennium_, or _thousand years_, which _are with god but as a day_; the _passing away of the old heavens_ and earth, by a conflagration in the lake of fire, and our _looking for new heavens and a new earth, wherein dwelleth righteousness_. seeing therefore _peter_ and _john_ were apostles of the circumcision, it seems to me that they staid with their churches in _judea_ and _syria_ till the _romans_ made war upon their nation, that is, till the twelfth year of _nero_; that they then followed the main body of their flying churches into _asia_, and that _peter_ went thence by _corinth_ to _rome_; that the _roman_ empire looked upon those churches as enemies, because _jews_ by birth; and therefore to prevent insurrections, secured their leaders, and banished _john_ into _patmos_. it seems also probable to me that the _apocalypse_ was there composed, and that soon after the epistle to the _hebrews_ and those of _peter_ were written to these churches, with reference to this prophecy as what they were particularly concerned in. for it appears by these epistles, that they were written in times of general affliction and tribulation under the heathens, and by consequence when the empire made war upon the _jews_; for till then the heathens were at peace with the _christian jews_, as well as with the rest. the epistle to the _hebrews_, since it mentions _timothy_ as related to those _hebrews_, must be written to them after their flight into _asia_, where _timothy_ was bishop; and by consequence after the war began, the _hebrews_ in _judea_ being strangers to _timothy_. _peter_ seems also to call _rome_ _babylon_, as well with respect to the war made upon _judea_, and the approaching captivity, like that under old _babylon_, as with respect to that name in the _apocalypse_: and in writing _to the strangers scattered thro'out _pontus_, _galatia_, _cappadocia_, _asia_ and _bithynia__, he seems to intimate that they were the strangers newly scattered by the _roman_ wars; for those were the only strangers there belonging to his care. this account of things agrees best with history when duly rectified. for [ ] _justin_ and [ ] _irenæus_ say, that _simon magus_ came to _rome_ in the reign of _claudius_, and exercised juggling tricks there. _pseudo-clemens_ adds, that he endeavoured there to fly, but broke his neck thro' the prayers of _peter_. whence [ ] _eusebius_, or rather his interpolator _jerom_, has recorded, that _peter_ came to _rome_ in the second year of _claudius_: but [ ] _cyril_ bishop of _jerusalem_, _philastrius_, _sulpitius_, _prosper_, _maximus taurinensis_, and _hegesippus junior_, place this victory of _peter_ in the time of _nero_. indeed the antienter tradition was, that _peter_ came to _rome_ in the days of this emperor, as may be seen in [ ] _lactantius_. _chrysostom_ [ ] tells us, that the apostles continued long in _judea_, and that then being driven out by the _jews_ they went to the _gentiles_. this dispersion was in the first year of the _jewish_ war, when the _jews_, as _josephus_ tells us, began to be tumultuous and violent in all places. for all agree that the apostles were dispersed into several regions at once; and _origen_ has set down the time, [ ] telling us that in the beginning of the _judaic_ war, the apostles and disciples of our lord were scattered into all nations; _thomas_ into _parthia_, _andrew_ into _scythia_, _john_ into _asia_, and _peter_ first into _asia_, where he preacht to the dispersion, and thence into _italy_. [ ] _dionysius corinthius_ saith, that _peter_ went from _asia_ by _corinth_ to _rome_, and all antiquity agrees that _peter_ and _paul_ were martyred there in the end of _nero_'s reign. _mark_ went with _timothy_ to _rome_, _tim._ iv. . _colos._ iv. . _sylvanus_ was _paul_'s assistant; and by the companions of _peter_, mentioned in his first epistle, we may know that he wrote from _rome_; and the antients generally agree, that in this epistle he understood _rome_ by _babylon_. his second epistle was writ to the same dispersed strangers with the first, _pet._ iii. . and therein he saith, that _paul_ had writ of the same things to them, and also in his other epistles, _ver._ , . now as there is no epistle of _paul_ to these strangers besides that to the _hebrews_, so in this epistle, chap. x. , . we find at large all those things which _peter_ had been speaking of, and here refers to; particularly the _passing away of the old heavens and earth_, and _establishing an inheritance immoveable_, with an exhortation to grace, because _god_, to the wicked, _is a consuming fire_, heb. xii. , , , . having determined the time of writing the _apocalyse_, i need not say much about the truth of it, since it was in such request with the first ages, that many endeavoured to imitate it, by feigning _apocalypses_ under the apostles names; and the apostles themselves, as i have just now shewed, studied it, and used its phrases; by which means the style of the epistle to the _hebrews_ became more mystical than that of _paul_'s other epistles, and the style of _john_'s gospel more figurative and majestical than that of the other gospels. i do not apprehend that _christ_ was called the word of god in any book of the new testament written before the _apocalypse_; and therefore am of opinion, the language was taken from this prophecy, as were also many other phrases in this gospel, such as those of _christ_'s being _the light which enlightens the world, the lamb of god which taketh away the sins of the world, the bridegroom, he that testifieth, he that came down from heaven, the son of god_, &c. _justin martyr_, who within thirty years after _john_'s death became a _christian_, writes expresly that _a certain man among the _christians_ whose name was _john_, one of the twelve apostles of _christ_, in the revelation which was shewed him, prophesied that those who believed in _christ_ should live a thousand years at _jerusalem__. and a few lines before he saith: _but i, and as many as are _christians_, in all things right in their opinions, believe both that there shall be a resurrection of the flesh, and a thousand years life at _jerusalem_ built, adorned and enlarged_. which is as much as to say, that all true _christians_ in that early age received this prophecy: for in all ages, as many as believed the thousand years, received the _apocalypse_ as the foundation of their opinion: and i do not know one instance to the contrary. _papias_ bishop of _hierapolis_, a man of the apostolic age, and one of _john_'s own disciples, did not only teach the doctrine of the thousand years, but also [ ] asserted the _apocalypse_ as written by divine inspiration. _melito_, who flourished next after _justin_, [ ] wrote a commentary upon this prophecy; and he, being bishop of _sardis_ one of the seven churches, could neither be ignorant of their tradition about it, nor impose upon them. _irenæus_, who was contemporary with _melito_, wrote much upon it, and said, that _the number was in all the antient and approved copies; and that he had it also confirmed to him by those who had seen _john_ face to face_, meaning no doubt his master _polycarp_ for one. at the same time [ ] _theophilus_ bishop of _antioch_ asserted it, and so did _tertullian_, _clemens alexandrinus_, and _origen_ soon after; and their contemporary _hippolytus_ the martyr, metropolitan of the _arabians_, [ ] wrote a commentary upon it. all these were antient men, flourishing within a hundred and twenty years after _john_'s death, and of greatest note in the churches of those times. soon after did _victorinus pictaviensis_ write another commentary upon it; and he lived in the time of _dioclesian_. this may surely suffice to shew how the _apocalypse_ was received and studied in the first ages: and i do not indeed find any other book of the new testament so strongly attested, or commented upon so early as this. the prophecy said: _blessed is he that readeth, and they that hear the words of this prophecy, and keep the things which are written therein._ this animated the first _christians_ to study it so much, till the difficulty made them remit, and comment more upon the other books of the new testament. this was the state of the _apocalypse_, till the thousand years being misunderstood, brought a prejudice against it: and _dionysius_ of _alexandria_, noting how it abounded with barbarisms, that is with _hebraisms_, promoted that prejudice so far, as to cause many _greeks_ in the fourth century to doubt of the book. but whilst the _latins_, and a great part of the _greeks_, always retained the _apocalypse_, and the rest doubted only out of prejudice, it makes nothing against its authority. this prophecy is called _the revelation_, with respect to _the scripture of truth_, which _daniel_ [ ] was commanded to _shut up and seal, till the time of the end_. _daniel_ sealed it _until the time of the end_; and until that time comes, the lamb is opening the seals: and afterwards the two witnesses prophesy out of it a long time in sack-cloth, before they ascend up to heaven in a cloud. all which is as much as to say, that these prophecies of _daniel_ and _john_ should not be understood till the time of the end: but then some should prophesy out of them in an afflicted and mournful state for a long time, and that but darkly, so as to convert but few. but in the very end, the prophecy should be so far interpreted as to convince many. _then_, saith _daniel, many shall run to and fro, and knowledge shall be encreased_. for the gospel must be preached in all nations before the great tribulation, and end of the world. the palm-bearing multitude, which come out of this great tribulation, cannot be innumerable out of all nations, unless they be made so by the preaching of the gospel before it comes. there must be a stone cut out of a mountain without hands, before it can fall upon the toes of the image, and become a great mountain and fill the earth. an angel must fly thro' the midst of heaven with the everlasting gospel to preach to all nations, before _babylon_ falls, and the son of man reaps his harvest. the two prophets must ascend up to heaven in a cloud, before the kingdoms of this world become the kingdoms of _christ_. 'tis therefore a part of this prophecy, that it should not be understood before the last age of the world; and therefore it makes for the credit of the prophecy, that it is not yet understood. but if the last age, the age of opening these things, be now approaching, as by the great successes of late interpreters it seems to be, we have more encouragement than ever to look into these things. if the general preaching of the gospel be approaching, it is to us and our posterity that those words mainly belong: [ ] _in the time of the end the wise shall understand, but none of the wicked shall understand. [ ] blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein._ the folly of interpreters has been, to foretel times and things by this prophecy, as if god designed to make them prophets. by this rashness they have not only exposed themselves, but brought the prophecy also into contempt. the design of god was much otherwise. he gave this and the prophecies of the old testament, not to gratify men's curiosities by enabling them to foreknow things, but that after they were fulfilled they might be interpreted by the event, and his own providence, not the interpreters, be then manifested thereby to the world. for the event of things predicted many ages before, will then be a convincing argument that the world is governed by providence. for as the few and obscure prophecies concerning _christ_'s first coming were for setting up the _christian_ religion, which all nations have since corrupted; so the many and clear prophecies concerning the things to be done at _christ_'s second coming, are not only for predicting but also for effecting a recovery and re-establishment of the long-lost truth, and setting up a kingdom wherein dwells righteousness. the event will prove the _apocalypse_; and this prophecy, thus proved and understood, will open the old prophets, and all together will make known the true religion, and establish it. for he that will understand the old prophets, must begin with this; but the time is not yet come for understanding them perfectly, because the main revolution predicted in them is not yet come to pass. _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_: and then _the kingdoms of this world shall become the kingdoms of our lord and his _christ_, and he shall reign for ever_, apoc. x. . xi. . there is already so much of the prophecy fulfilled, that as many as will take pains in this study, may see sufficient instances of god's providence: but then the signal revolutions predicted by all the holy prophets, will at once both turn mens eyes upon considering the predictions, and plainly interpret them. till then we must content ourselves with interpreting what hath been already fulfilled. amongst the interpreters of the last age there is scarce one of note who hath not made some discovery worth knowing; and thence i seem to gather that god is about opening these mysteries. the success of others put me upon considering it; and if i have done any thing which may be useful to following writers, i have my design. notes to chap. i. [ ] dem. evang. l. . [ ] vid. _pamelium_ in notis ad _tertull._ de præscriptionbus, n. & _hieron_ l. . contra _jovinianum_, c. . edit._erasmi._ [ ] areth. c. , . [ ] hist. eccl. l. . c. . [ ] chrysost. ad theodorum lapsum. [ ] hieron. in epist. ad gal. l. . c. . [ ] apud euseb. eccl. hist. l. . c. . edit. _valesii_. [ ] epiphan. hæres. . [ ] hieron. adv. lucif. [ ] pet. i. , . iv. . & v. . [ ] apoc. xiii. . [ ] apoc. xxi. [ ] apoc. i. . & v. . [ ] apoc. xx. . [ ] apoc. xx. , . [ ] apoc. xvii. [ ] dan. viii. , , . & xii. , . [ ] [greek: aselgeias], _in many of the best mss._ [ ] apoc. xiii. , . [ ] apoc. xiii. , , . [ ] apoc. xviii. , . [ ] apoc. xix. . [ ] apoc. xxi. , . [ ] apoc. ix. . _and_ xvii. . [ ] apoc. xiii. . [ ] apoc. xviii. , , . [ ] [greek: moichalidos]. [ ] apoc. ii. . [ ] apol. ad antonin. pium. [ ] hæres. l. . c. . vide etiam tertullianum, apol. c. . [ ] euseb. chron. [ ] cyril catech. . philastr. de hæres. cap. . sulp. hist. l. . prosper de promiss. dimid. temp. cap. . maximus serm. . in natal. apost. hegesip. l. . c. . [ ] lactant de mortib. persec. c. . [ ] hom. . in matt. c. . [ ] apud euseb. eccl. hist. l. . c. . [ ] euseb. hist. l. . c. . [ ] arethas in proæm. comment. in apoc. [ ] euseb. hist. l. . cap. . hieron. [ ] euseb. hist. l. . c. . [ ] hieron. [ ] dan. x. . xii. , . [ ] dan. xii. , . [ ] apoc. i. . * * * * * chap. ii. _of the relation which the _apocalypse_ of _john_ hath to the book of the law of _moses_, and to the worship of god in the temple_. the _apocalypse_ of _john_ is written in the same style and language with the prophecies of _daniel_, and hath the same relation to them which they have to one another, so that all of them together make but one complete prophecy; and in like manner it consists of two parts, an introductory prophecy, and an interpretation thereof. the prophecy is distinguish'd into seven successive parts, by the opening of the seven seals of the book which _daniel_ was commanded to seal up: and hence it is called the _apocalypse_ or _revelation_ of _jesus christ_. the time of the seventh seal is sub-divided into eight successive parts by the silence in heaven for half an hour, and the sounding of seven trumpets successively: and the seventh trumpet sounds to the battle of the great day of god almighty, whereby _the kingdoms of this world become the kingdoms of the lord and of his christ_, and those are destroyed that destroyed the earth. the interpretation begins with the words, _and the temple of god was opened in heaven, and there was seen in his temple the ark of his testament_: and it continues to the end of the prophecy. the temple is the scene of the visions, and the visions in the temple relate to the feast of the seventh month: for the feasts of the _jews_ were typical of things to come. the passover related to the first coming of _christ_, and the feasts of the seventh month to his second coming: his first coming being therefore over before this prophecy was given, the feasts of the seventh month are here only alluded unto. on the first day of that month, in the morning, the high-priest dressed the lamps: and in allusion hereunto, this prophecy begins with a vision of one like _the son of man_ in the high-priest's habit, appearing as it were in the midst of the seven golden candlesticks, or over against the midst of them, dressing the lamps, which appeared like a rod of seven stars in his right hand: and this dressing was perform'd by the sending seven epistles to the angels or bishops of the seven churches of _asia_, which in the primitive times illuminated the temple or church catholick. these epistles contain admonitions against the approaching apostacy, and therefore relate to the times when the apostacy began to work strongly, and before it prevailed. it began to work in the apostles days, and was to continue working _till the man of sin should be revealed_. it began to work in the disciples of _simon_, _menander_, _carpocrates_, _cerinthas_, and such sorts of men as had imbibed the metaphysical philosophy of the _gentiles_ and _cabalistical jews_, and were thence called _gnosticks_. _john_ calls them _antichrists_, saying that in his days there were many _antichrists_. but these being condemned by the apostles, and their immediate disciples, put the churches in no danger during the opening of the first four seals. the visions at the opening of these seals relate only to the civil affairs of the heathen _roman_ empire. so long the apostolic traditions prevailed, and preserved the church in its purity: and therefore the affairs of the church do not begin to be considered in this prophecy before the opening of the fifth seal. she began then to decline, and to want admonitions; and therefore is admonished by these epistles, till the apostacy prevailed and took place, which was at the opening of the seventh seal. the admonitions therefore in these seven epistles relate to the state of the church in the times of the fifth and sixth seals. at the opening of the fifth seal, the church is purged from hypocrites by a great persecution. at the opening of the sixth, that which letted is taken out of the way, namely the heathen _roman_ empire. at the opening of the seventh, the man of sin is revealed. and to these times the seven epistles relate. the seven angels, to whom these epistles were written, answer to the seven _amarc-holim_, who were priests and chief officers of the temple, and had jointly the keys of the gates of the temple, with those of the treasuries, and the direction, appointment and oversight of all things in the temple. after the lamps were dresed, _john_ saw _the door_ of the temple _opened_; and by _the voice as it were of a trumpet_, was called up to the eastern gate of the great court, to see the visions: and _behold a throne was set_, viz. the mercy-seat upon the ark of the testament, which the _jews_ respected as _the throne of god between the _cherubims__, _exod._ xxv. . _psal._ xcix. . _and he that sat on it was to look upon like _jasper_ and _sardine_ stone_, that is, of an olive colour, the people of _judea_ being of that colour. _and_, the sun being then in the _east, a rainbow was about the throne_, the emblem of glory. _and round about the throne were four and twenty seats_; answering to the chambers of the four and twenty princes of the priests, twelve on the south side, and twelve on the north side of the priests court. _and upon the seats were four and twenty elders sitting, clothed in white rayment, with crowns on their heads_; representing the princes of the four and twenty courses of the priests clothed in linen. _and out of the throne proceeded lightnings and thunderings, and voices_, viz. the flashes of the fire upon the altar at the morning-sacrifice, and the thundering voices of those that sounded the trumpets, and sung at the eastern gate of the priests court; for these being between _john_ and the throne appeared to him as proceeding from the throne. _and there were seven lamps of fire burning_, in the temple, _before the throne, which are the seven spirits of god_, or angels of the seven churches, represented in the beginning of this prophecy by seven stars. _and before the throne was a sea of glass clear as chrystal_; the brazen sea between the porch of the temple and the altar, filled with clear water. _and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind_: that is, one beast before the throne and one behind it, appearing to _john_ as in the midst of the throne, and one on either side in the circle about it, to represent by the multitude of their eyes the people standing in the four sides of the peoples court. _and the first beast was like a lion, and the second was like a calf, and the third had the face of a man, and the fourth was like a flying eagle_. the people of _israel_ in the wilderness encamped round about the tabernacle, and on the east side were three tribes under the standard of _judah_, on the west were three tribes under the standard of _ephraim_, on the south were three tribes under the standard of _reuben_, and on the north were three tribes under the standard of _dan_, _numb._ ii. and the standard of _judah_ was a lion, that of _ephraim_ an ox, that of _reuben_ a man, and that of _dan_ an eagle, as the _jews_ affirm. whence were framed the hieroglyphicks of _cherubims_ and _seraphims_, to represent the people of _israel_. a _cherubim_ had one body with four faces, the faces of a lion, an ox, a man and an eagle, looking to the four winds of heaven, without turning about, as in _ezekiel_'s vision, chap. i. and four _seraphims_ had the same four faces with four bodies, one face to every body. the four beasts are therefore four _seraphims_ standing in the four sides of the peoples court; the first in the eastern side with the head of a lion, the second in the western side with the head of an ox, the third in the southern side with the head of a man, the fourth in the northern side with the head of an eagle: and all four signify together the twelve tribes of _israel_, out of whom the hundred forty and four thousand were sealed, _apoc._ vii. . _and the four beasts had each of them six wings_, two to a tribe, in all twenty and four wings, answering to the twenty and four stations of the people. _and they were full of eyes within_, or under their wings. _and they rest not day and night_, or at the morning and evening-sacrifices, _saying, holy, holy, holy lord god almighty, which was, and is, and is to come_. these animals are therefore the seraphims, which appeared to _isaiah_ [ ] in a vision like this of the _apocalypse_. for there also the lord sat upon a throne in the temple; and the seraphims each with six wings cried, _holy, holy, holy lord god of hosts. and when those animals give glory and honour and thanks to him that sitteth upon the throne, who liveth for ever and ever, the four and twenty elders_ go into the temple, and there _fall down before him that sitteth on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, thou art worthy, o lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created_. at the morning and evening-sacrifices, so soon as the sacrifice was laid upon the altar, and the drink-offering began to be poured out, the trumpets sounded, and the _levites_ sang by course three times; and every time when the trumpets sounded, the people fell down and worshiped. three times therefore did the people worship; to express which number, the beasts cry _holy, holy, holy_: and the song being ended, the people prayed standing, till the solemnity was finished. in the mean time the priests went into the temple, and there fell down before him that sat upon the throne, and worshiped. _and _john_ saw, in the right hand of him that sat upon the throne, a book written within and on the backside, sealed with seven seals_, viz. the book which _daniel_ was commanded to seal up, and which is here represented by the prophetic book of the law laid up on the right side of the ark, as it were in the right hand of him that sat on the throne: for the festivals and ceremonies of the law prescribed to the people in this book, adumbrated those things which were predicted in the book of _daniel_; and the writing within and on the backside of this book, relates to the synchronal prophecies. [ ] _and none was found worthy to open the book_ but the lamb of god. _and lo, in the midst of the throne and of the four beasts, and in the midst of the elders_, that is, at the foot of the altar, _stood a lamb as it had been slain_, the morning-sacrifice; _having seven horns_, which are the seven churches, _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 that sat upon the throne: and when he had taken the book, the four beasts and four and twenty elders fell down before the lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. and they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to god by thy blood out of every kindred, and tongue, and people, and nation; and hast made us, unto our god, kings and priests, and we shall reign on the earth._ the beasts and elders therefore represent the primitive _christians_ of all nations; and the worship of these _christians_ in their churches is here represented under the form of worshiping god and the lamb in the temple: god for his benefaction in creating all things, and the lamb for his benefaction in redeeming us with his blood: god as sitting upon the throne and living for ever, and the lamb as exalted above all by the merits of his death. _and i heard_, saith _john_, _the voice of many angels round about the throne, and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, worthy is the lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. and every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard i, saying, blessing, honour, glory, and power, be unto him that sitteth upon the throne, and unto the lamb for ever and ever. and the four beasts said, _amen_. and the four and twenty elders fell down and worshiped him that liveth for ever and ever._ this was the worship of the primitive _christians_. it was the custom for the high-priest, seven days before the fast of the seventh month, to continue constantly in the temple, and study the book of the law, that he might be perfect in it against the day of expiation; wherein the service, which was various and intricate, was wholly to be performed by himself; part of which service was reading the law to the people: and to promote his studying it, there were certain priests appointed by the _sanhedrim_ to be with him those seven days in one of his chambers in the temple, and there to discourse with him about the law, and read it to him, and put him in mind of reading and studying it himself. this his opening and reading the law those seven days, is alluded unto in the lamb's opening the seals. we are to conceive that those seven days begin in the evening before each day; for the _jews_ began their day in the evening, and that the solemnity of the fast begins in the morning of the seventh day. the seventh seal was therefore opened on the day of expiation, and then _there was silence in heaven for half an hour. and an angel_, the high-priest, _stood at the altar, having a golden censer; and there was given him much incense, that he should offer it with the prayers of all saints, upon the golden altar which was before the throne_. the custom was on other days, for one of the priests to take fire from the great altar in a silver censer; but on this day, for the high-priest to take fire from the great altar in a golden censer: and when he was come down from the great altar, he took incense from one of the priests who brought it to him, and went with it to the golden altar: and while he offered the incense, the people prayed without in silence, which is the silence in heaven for half an hour. when the high-priest had laid the incense on the altar, he carried a censer of it burning in his hand, into the most holy place before the ark. _and the smoke of the incense, with the prayers of the saints, ascended up before god out of the angel's hand._ on other days there was a certain measure of incense for the golden altar: on this day there was a greater quantity for both the altar and the most holy place, and therefore it is called _much incense_. after this _the angel took the censer, and filled it with fire from the_ great _altar, and cast it into the earth_; that is, by the hands of the priests who belong to his mystical body, he cast it to the earth without the temple, for burning the goat which was the lord's lot. _and_ at this and other concomitant sacrifices, until the evening-sacrifice was ended, _there were voices, and thundrings, and lightnings, and an earthquake_; that is, the voice of the high-priest reading the law to the people, and other voices and thundrings from the trumpets and temple-musick at the sacrifices, and lightnings from the fire of the altar. the solemnity of the day of expiation being finished, the seven angels found their trumpets at the great sacrifices of the seven days of the feast of tabernacles; and at the same sacrifices, the seven thunders utter their voices, which are the musick of the temple, and singing of the _levites_, intermixed with the soundings of the trumpets: and the seven angels pour out their vials of wrath, which are the drink-offerings of those sacrifices. when six of the seals were opened, _john_ said: [ ] _and after these things_, that is, after the visions of the sixth seal, _i saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. and i saw another angel ascending from the _east_, having the seal of the living god: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, hurt not the earth, nor the sea, nor the trees, till we have sealed the servants of our god in their foreheads._ this sealing alludes to a tradition of the _jews_, that upon the day of expiation all the people of _israel_ are sealed up in the books of life and death. for the _jews_ in their _talmud_ [ ] tell us, that in the beginning of every new year, or first day of the month _tisri_, the seventh month of the sacred year, three books are opened in judgment; the book of life, in which the names of those are written who are perfectly just; the book of death, in which the names of those are written who are atheists or very wicked; and a third book, of those whose judgment is suspended till the day of expiation, and whose names are not written in the book of life or death before that day. the first ten days of this month they call the penitential days; and all these days they fast and pray very much, and are very devout, that on the tenth day their sins may be remitted, and their names may be written in the book of life; which day is therefore called the day of expiation. and upon this tenth day, in returning home from the synagogues, they say to one another, _god the creator seal you to a good year_. for they conceive that the books are now sealed up, and that the sentence of god remains unchanged henceforward to the end of the year. the same thing is signified by the two goats, upon whose foreheads the high-priest yearly, on the day of expiation, lays the two lots inscribed, _for god_ and _for _azazel__; god's lot signifying the people who are sealed with the name of god in their foreheads; and the lot _azazel_, which was sent into the wilderness, representing those who receive the mark and name of the beast, and go into the wilderness with the great whore. the servants of god being therefore sealed in the day of expiation, we may conceive that this sealing is synchronal to the visions which appear upon opening the seventh seal; and that when the lamb had opened six of the seals and seen the visions relating to the inside of the sixth, he looked on the backside of the seventh leaf, and then saw _the four angels holding the four winds of heaven, and another angel ascending from the _east_ with the seal of god_. conceive also, that the angels which held the four winds were the first four of the seven angels, who upon opening the seventh seal were seen standing before god; and that upon their holding the winds, _there was silence in heaven for half an hour_; and that while the servants of god were sealing, the angel with the golden censer offered their prayers with incense upon the golden altar, and read the law: and that so soon as they were sealed, the winds hurt the earth at the sounding of the first trumpet, and the sea at the sounding of the second; these winds signifying the wars, to which the first four trumpets sounded. for as the first four seals are distinguished from the three last by the appearance of four horsemen towards the four winds of heaven; so the wars of the first four trumpets are distinguished from those of the three last, by representing these by _four winds_, and the others by _three great woes_. in one of _ezekiel_'s visions, when the _babylonian_ captivity was at hand, _six men_ appeared _with slaughter-weapons_; _and a seventh_, who [ ] appeared _among them clothed in white linen and a writer's ink-horn by his side_, is commanded to _go thro' the midst of _jerusalem_, and set a mark upon the foreheads of the men that sigh and cry for all the abominations done in the midst thereof_: and then the six men, like the angels of the first six trumpets, are commanded to slay those men who are not marked. conceive therefore that the hundred forty and four thousand are sealed, to preserve them from the plagues of the first six trumpets; and that at length by the preaching of the everlasting gospel, they grow into _a great multitude, which no man could number, of all nations, and kindreds, and people and tongues_: and at the sounding of the seventh trumpet come out of the great tribulation _with palms in their hands: the kingdoms of this world_, by the war to which that trumpet sounds, _becoming the kingdoms of god and his _christ__. for the solemnity of the great _hosannah_ was kept by the _jews_ upon the seventh or last day of the feast of tabernacles; the _jews_ upon that day carrying palms in their hands, and crying _hosannah_. after six of the angels, answering to the six men with slaughter-weapons, had sounded their trumpets, the lamb in the form of _a mighty angel cane down from heaven clothed with a cloud, and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire_, the shape in which _christ_ appeared in the beginning of this prophecy; _and he had in his hand a little book open_, the book which he had newly opened; for he received but one book from him that sitteth upon the throne, and he alone was worthy to open and look on this book. _and he set his right foot upon the sea and his left foot on the earth, and cried with a loud voice, as when a lion roareth_. it was the custom for the high-priest on the day of expiation, to stand in an elevated place in the peoples court, at the eastern gate of the priests court, and read the law to the people, while the heifer and the goat which was the lord's lot, were burning without the temple. we may therefore suppose him standing in such a manner, that his right foot might appear to _john_ as it were standing on the sea of glass, and his left foot on the ground of the house; and that he cried with a loud voice, in reading the law on the day of expiation. _and when he had cried, seven thunders uttered their voices_. thunders are the voice of a cloud, and a cloud signifies a multitude; and this multitude may be the _levites_, who sang with thundering voices, and played with musical instruments at the great sacrifices, on the seven days of the feast of tabernacles: at which times the trumpets also sounded. for the trumpets sounded, and the _levites_ sang alternately, three times at every sacrifice. the prophecy therefore of the seven thunders is nothing else than a repetition of the prophecy of the seven trumpets in another form. _and the angel which i saw stand upon the sea and upon the earth, lifted up his hand to heaven, and sware by him that liveth for ever and ever, that_ after the seven thunders _there should be time no longer; but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of god should be finished, as he hath declared to his servants the prophets_. the voices of the thunders therefore last to the end of this world, and so do those of the trumpets. _and the voice which i heard from heaven_, saith _john_, _spake unto me again and said, go and take the little book, &c. and i took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey, and as soon as i had eaten it, my belly was bitter. and he said unto me, thou must prophesy again before many peoples, and nations, and tongues, and kings_. this is an introduction to a new prophecy, to a repetition of the prophecy of the whole book; and alludes to _ezekiel_'s eating a roll or book spread open before him, and written within and without, full of lamentations and mourning and woe, but sweet in his mouth. eating and drinking signify acquiring and possessing; and eating the book is becoming inspired with the prophecy contained in it. it implies being inspired in a vigorous and extraordinary manner with the prophecy of the whole book, and therefore signifies a lively repetition of the whole prophecy by way of interpretation, and begins not till the first prophecy, that of the seals and trumpets, is ended. it was sweet in _john_'s mouth, and therefore begins not with the bitter prophecy of the _babylonian_ captivity, and the _gentiles_ being in the outward court of the temple, and treading the holy city under foot; and the prophesying of the _two witnesses_ in sackcloth, and their smiting the earth with all plagues, and being killed by the beast; but so soon as the prophecy of the trumpets is ended, it begins with the sweet prophecy of the glorious _woman in heaven_, and the victory of _michael_ over the dragon; and after that, it is bitter in _john_'s belly, by a large description of the times of the great apostacy. _and the angel stood_, upon the earth and sea, _saying, rise and measure the temple of god and the altar, and them that worship therein_, that is, their courts with the buildings thereon, viz. the square court of the temple called the separate place, and the square court of the altar called the priests court, and the court of them that worship in the temple called the new court: _but the_ great _court which is without the temple, leave out, and measure it not, for it is given to the _gentiles_, and the holy city shall they tread under foot forty and two months_. this measuring hath reference to _ezekiel_'s measuring the temple _of solomon_: there the whole temple, including the outward court, was measured, to signify that it should be rebuilt in the latter days. here the courts of the temple and altar, and they who worship therein, are only measured, to signify the building of a second temple, for those that are sealed out of all the twelve tribes of _israel_, and worship in the inward court of sincerity and truth: but _john_ is commanded to leave out the outward court, or outward form of religion and church-government, because it is given to the _babylonian gentiles_. for the glorious woman in heaven, the remnant of whole seed kept the commandments of god, and had the testimony of _jesus_, continued the same woman in outward form after her flight into the wilderness, whereby she quitted her former sincerity and piety, and became the great whore. she lost her chastity, but kept her outward form and shape. and while the _gentiles_ tread the holy city underfoot, and worship in the outward court, the two witnesses, represented perhaps by the two feet of the angel standing on the sea and earth, prophesied against them, and _had power_, like _elijah_ and _moses_, _to consume their enemies with fire proceeding out of their mouth, and to shut heaven that it rain not in the days of their prophecy, and to turn the waters into blood, and to smite the earth with all plagues as often as they will_, that is, with the plagues of the trumpets and vials of wrath; and at length they are slain, rise again from the dead, and ascend up to heaven in a cloud; and then the seventh trumpet sounds to the day of judgment. the prophecy being finished, _john_ is inspired anew by the eaten book, and begins the interpretation thereof with these words, _and the temple of god was opened in heaven, and there was seen in his temple the ark of the testament_. by the ark, we may know that this was the first temple; for the second temple had no ark. _and there were lightnings, and voices, and thundrings, and an earthquake, and great hail_. these answer to the wars in the _roman_ empire, during the reign of the four horsemen, who appeared upon opening the first four seals. _and there appeared a great wonder in heaven, a woman clothed with the sun_. in the prophecy, the affairs of the church begin to be considered at the opening of the fifth seal; and in the interpretation, they begin at the same time with the vision of the church in the form of a woman in heaven: there she is persecuted, and here she is pained in travail. the interpretation proceeds down first to the sealing of the servants of god, and marking the rest with the mark of the beast; and then to the day of judgment, represented by a harvest and vintage. then it returns back to the times of opening the seventh seal, and interprets the prophecy of the seven trumpets by the pouring out of seven vials of wrath. the angels who pour them out, come out of the _temple of the tabernacle_; that is, out of the second temple, for the tabernacle had no outward court. then it returns back again to the times of measuring the temple and altar, and of the _gentiles_ worshiping in the outward court, and of the beast killing the witnesses in the streets of the great city; and interprets these things by the vision of _a woman sitting on the beast, drunken with the blood of the saints_; and proceeds in the interpretation downwards to the fall of the great city and the day of judgment. the whole prophecy of the book, represented by the book of the law, is therefore repeated, and interpreted in the visions which follow those of sounding the seventh trumpet, and begin with that of the temple of god opened in heaven. only the things, which the seven thunders uttered, were not written down, and therefore not interpreted. notes to chap. ii. [ ] isa. vi. [ ] apoc. v. [ ] apoc. vii [ ] buxtorf in synogoga judaica, c. , . [ ] ezek. ix. * * * * * chap. iii. _of the relation which the prophecy of _john_ hath to those of _daniel_; and of the subject of the prophecy_. the whole scene of sacred prophecy is composed of three principal parts: the regions beyond _euphrates_, represented by the two first beasts of _daniel_; the empire of the _greeks_ on this side of _euphrates_, represented by the leopard and by the he-goat; and the empire of the _latins_ on this side of _greece_, represented by the beast with ten horns. and to these three parts, the phrases of the _third part of the earth, sea, rivers, trees, ships, stars, sun, and moon_, relate. i place the body of the fourth beast on this side of _greece_, because the three first of the four beasts had their lives prolonged after their dominion was taken away, and therefore belong not to the body of the fourth. he only stamped them with his feet. by the _earth_, the _jews_ understood the great continent of all _asia_ and _africa_, to which they had access by land: and by the isles of the _sea_, they understood the places to which they sailed by sea, particularly all _europe_: and hence in this prophecy, the _earth_ and _sea_ are put for the nations of the _greek_ and _latin_ empires. the third and fourth beasts of _daniel_ are the same with the dragon and ten-horned beast of _john_, but with this difference: _john_ puts the dragon for the whole _roman_ empire while it continued entire, because it was entire when that prophecy was given; and the beast he considers not till the empire became divided: and then he puts the dragon for the empire of the _greeks_, and the beast for the empire of the _latins_. hence it is that the dragon and beast have common heads and common horns: but the dragon hath crowns only upon his heads, and the beast only upon his horns; because the beast and his horns reigned not before they were divided from the dragon: and when the dragon gave the beast his throne, the ten horns received power as kings, the same hour with the beast. the heads are seven successive kings. four of them were the four horsemen which appeared at the opening of the first four seals. in the latter end of the sixth head, or seal, considered as present in the visions, it is said, _five_ of the seven kings _are fallen, and one is, and another is not yet come; and the beast that was and is not_, being wounded to death with a sword, _he is the eighth, and of the seven_: he was therefore a collateral part of the seventh. the horns are the same with those of _daniel_'s fourth beast, described above. the four horsemen which appear at the opening of the first four seals, have been well explained by mr. _mede_; excepting that i had rather continue the third to the end of the reign of the three _gordians_ and _philip_ the _arabian_, those being kings from the _south_, and begin the fourth with the reign of _decius_, and continue it till the reign of _dioclesian_. for the fourth horseman _sat upon a pale_ horse, _and his name was death; and hell followed with him; and power was given them to kill unto the fourth part of the earth, with the sword, and with famine, and with the plague, and with the beasts of the earth_, or armies of invaders and rebels: and as such were the times during all this interval. hitherto the _roman_ empire continued in an undivided monarchical form, except rebellions; and such it is represented by the four horsemen. but _dioclesian_ divided it between himself and _maximianus_, a.c. ; and it continued in that divided state, till the victory of _constantine_ the great over _licinius_, a.c. , which put an end to the heathen persecutions set on foot by _dioclesian_ and _maximianus_, and described at the opening of the fifth seal. but this division of the empire was imperfect, the whole being still under one and the same senate. the same victory of _constantine_ over _licinius_ a heathen persecutor, began the fall of the heathen empire, described at the opening of the sixth seal: and the visions of this seal continue till after the reign of _julian_ the apostate, he being a heathen emperor, and reigning over the whole _roman_ empire. the affairs of the church begin to be considered at the opening of the fifth seal, as was said above. then she is represented by _a woman_ in the temple of heaven, _clothed with the sun_ of righteousness, _and the moon_ of _jewish_ ceremonies _under her feet, and upon her head a crown of twelve stars_ relating to the twelve apostles and to the twelve tribes of _israel_. when she fled from the temple into the wilderness, she left in the temple a _remnant of her seed, who kept the commandments of god, and had the testimony of jesus christ_; and therefore before her flight she represented the true primitive church of god, tho afterwards she degenerated like _aholah_ and _aholibah_. in _diocesian_'s persecution _she cried, travelling in birth, and pained to be delivered_. and in the end of that persecution, by the victory of _constantine_ over _maxentius_ a.c. , _she brought forth a man-child_, such a child as _was to rule all nations with a rod of iron_, a _christian_ empire. _and her child_, by the victory of _constantine_ over _licinius_, a.c. , _was caught up unto god and to his throne. and the woman_, by the division of the _roman_ empire into the _greek_ and _latin_ empires, _fled_ from the first temple _into the wilderness_, or spiritually barren empire of the _latins_, where she is found afterwards sitting upon the beast and upon the seven mountains; and is called _the great city which reigneth over the kings of the earth_, that is, over the ten kings who give their kingdom to her beast. but before her flight there was war in heaven between _michael_ and the dragon, the _christian_ and the heathen religions; and the dragon, _that old serpent, called the devil and satan, who deceiveth the whole world, was cast out to the earth, and his angels were cast out with him_. and _john heard a voice in heaven, saying, now is come salvation and strength, and the kingdom of our god, and the power of his _christ_: for the accuser of our brethren is cast down. and they overcame him by the blood of the lamb, and by the word of their testimony. and they loved not their lives unto the death. therefore rejoice, ye heavens, and ye that dwell in them. woe be to the inhabiters of the earth and sea_, or people of the _greek_ and _latin_ empires, _for the devil is come down amongst you, having great wrath, because he knoweth that he hath but a short time_. _and when the dragon saw that he was cast down_ from the _roman_ throne, and the man-child caught up thither, he _persecuted the woman which brought forth the man-child; and to her_, by the division of the _roman_ empire between the cities of _rome_ and _constantinople_ a.c. , _were given two wings of a great eagle_, the symbol of the _roman_ empire, _that she might flee_ from the first temple _into the wilderness_ of _arabia, to her place_ at _babylon_ mystically so called. _and the serpent_, by the division of the same empire between the sons of _constantine_ the great, a.c. , _cast out of his mouth water as a flood_, the _western_ empire, _after the woman; that he might cause her to be carried away by the flood. and the earth_, or _greek_ empire, _helped the woman, and the earth opened her mouth, and swallowed up the flood_, by the victory of _constantius_ over _magnentius_, a.c. , and thus the beast was wounded to death with a sword. _and the dragon was wroth with the woman_, in the reign of _julian_ the apostate a.c. , _and_, by a new division of the empire between _valentinian_ and _valens_, a.c. , _went_ from her into the _eastern_ empire _to make war with the remnant of her seed_, which she left behind her when she fled: and thus the beast revived. by the next division of the empire, which was between _gratian_ and _theodosius_ a.c. , the _beast_ with ten horns _rose out of the sea_, and the _beast_ with two horns _out of the earth_: and by the last division thereof, which was between the sons of _theodosius_, a.c. , _the dragon gave the beast his power and throne, and great authority_. and the ten horns _received power as kings, the same hour with the beast_. at length the woman arrived at her place of temporal as well as spiritual dominion upon the back of the beast, where she is nourished _a time, and times, and half a time, from the face of the serpent_; not in his kingdom, but at a distance from him. she is nourished by _the merchants of the earth_, three times or years and an half, or months, or days: and in these prophecies days are put for years. during all this time the beast acted, and _she sat upon him_, that is, reigned over him, and over the ten kings _who gave their power and strength_, that is, their kingdom _to the beast_; and she was _drunken with the blood of the saints_. by all these circumstances she is the eleventh horn of _daniel_'s fourth beast, who reigned with _a look more stout than his fellows_, and was of a different kind from the rest, and had eyes _and a mouth_ like the woman; _and made war with the saints, and prevailed against them_, and _wore them out_, and _thought to change times and laws_, and had them _given into his hand, until a time, and times, and half a time_. these characters of the woman, and little horn of the beast, agree perfectly: in respect of her temporal dominion, she was a horn of the beast; in respect of her spiritual dominion, she rode upon him in the form of a woman, and was his church, and committed fornication with the ten kings. the second beast, which _rose up out of the earth_, was the church of the _greek_ empire: for it _had two horns like those of the lamb_, and therefore was a church; and it _spake as the dragon_, and therefore was of his religion; and it _came up out of the earth_, and by consequence in his kingdom. it is called also _the false prophet_ who wrought miracles before the first beast, by which he deceived them that received his mark, and worshiped his image. when the dragon went from the woman to make war with the remnant of her seed, this beast arising out of the earth assisted in that war, and _caused the earth and them which dwell therein to worship_ the authority of _the first beast, whose mortal wound was healed_, and to _make an image to him_, that is, to assemble a body of men like him in point of religion. he had also _power to give life_ and authority _to the image_, so that it could _both speak, and_ by dictating _cause that all_ religious bodies of men, _who would not worship_ the authority of _the image, should be_ mystically _killed. and he causeth all men to receive a mark in their right hand or in their forehead, and that no man might buy or sell save he that had the mark, or the name of the beast, or the number of his name_; all the rest being excommunicated by the beast with two horns. his mark is [cross] [cross] [cross], and his name [greek: lateinos], and the number of his name . thus the beast, after he was wounded to death with a sword and revived, was deified, as the heathens used to deify their kings after death, and had an image erected to him; and his worshipers were initiated in this new religion, by receiving the mark or name of this new god, or the number of his name. by killing all that will not worship him and his image, the first temple, illuminated by the lamps of the seven churches, is demolished, and a new temple built for them who will not worship him; and the outward court of this new temple, or outward form of a church, is given to the _gentiles_, who worship the beast and his image: while they who will not worship him, are sealed with the name of god in their foreheads, and retire into the inward court of this new temple. these are the sealed out of all the twelve tribes of _israel_, and called the _two witnesses_, as being derived from the two wings of the woman while she was flying into the wilderness, and represented by two of the seven candlesticks. these appear to _john_ in the inward court of the second temple, standing on mount _sion_ with the lamb, and as it were on the sea of glass. these are _the saints of the most high_, and _the host of heaven_, and _the holy people_ spoken of by _daniel_, as worn out and trampled under foot, and destroyed in the latter times by the little horns of his fourth beast and he-goat. while the _gentiles_ tread the holy city under foot, god _gives power to his two witnesses, and they prophesy a thousand two hundred and threescore days clothed in sackcloth_. they are called _the two olive-trees_, with relation to the two olive-trees, which in _zechary_'s vision, chap. iv. stand on either side of the golden candlestick to supply the lamps with oil: and olive-trees, according to the apostle _paul_, represent churches, _rom._ xi. they supply the lamps with oil, by maintaining teachers. they are also called _the two candlesticks_; which in this prophecy signify churches, the seven churches of _asia_ being represented by seven candlesticks. five of these churches were found faulty, and threatned if they did not repent; the other two were without fault, and so their candlesticks were fit to be placed in the second temple. these were the churches in _smyrna_ and _philadelphia_. they were in a state of tribulation and persecution, and the only two of the seven in such a state: and so their candlesticks were fit to represent the churches in affliction in the times of the second temple, and the only two of the seven that were fit. the _two witnesses_ are not new churches: they are the posterity of the primitive church, the posterity of the two wings of the woman, and so are fitly represented by two of the primitive candlesticks. we may conceive therefore, that when the first temple was destroyed, and a new one built for them who worship in the inward court, two of the seven candlesticks were placed in this new temple. the affairs of the church are not considered during the opening of the first four seals. they begin to be consider'd at the opening of the fifth seal, as was said above; and are further considered at the opening of the sixth seal; and the seventh seal contains the times of the great apostacy. and therefore i refer the epistles to the seven churches unto the times of the fifth and sixth seals: for they relate to the church when she began to decline, and contain admonitions against the great apostacy then approaching. when _eusebius_ had brought down his _ecclesiatical history_ to the reign of _dioclesian_, he thus describes the state of the church: _qualem quantamque gloriam simul ac libertatem doctrina veræ erga supremum deum pietatis à christo primùm hominibus annunciata, apud omnes græcos pariter & barbaros ante persecutionem nostrâ memoriâ excitatam, consecuta sit, nos certè pro merito explicare non possumus. argumento esse possit imperatorum benignitas erga nostros: quibus regendas etiam provincias committebant, omni sacrificandi metu eos liberantes ob singularem, qua in religionem nostram affecti erant, benevolentiam._ and a little after: _jam vero quis innumerabilem hominum quotidiè ad fidem christi confugientium turbam, quis numerum ecclesiarum in singulis urbibus, quis illustres populorum concursus in ædibus sacris, cumulatè possit describere? quo factum est, ut priscis ædificiis jam non contenti, in singulis urbibus spatiosas ab ipsis fundamentis exstruerent ecclesias. atque hæc progressii temporis increscentia, & quotidiè in majus & melius proficiscentia, nec livor ullus atterere, nec malignitas dæmonis fascinare, nec hominum insidiæ prohibere unquam potuerunt, quamdiu omnipotentis dei dextra populum suum, utpote tali dignum præsidio, texit atque custodiit. sed cum ex nimia libertate in negligentiam ac desidiam prolapsi essemus; cum alter alteri invidere atque obtrectare cæpisset; cum inter nos quasi bella intestina gereremus, verbis, tanquam armis quibusdam hastisque, nos mutuò vulnerantes; cum antistites adversus antistites, populi in populos collisi, jurgia ac tumultus agitarent; denique cum fraus & simulatio ad summum malitiæ culmen adolevisset: tum divina ultio, levi brachio ut solet, integro adhuc ecclesiæ statu, & fidelium turbis liberè convenientibus, sensim ac moderatè in nos cæpit animadvertere; orsà primùm persecutione ab iis qui militabant. cum verò sensu omni destituti de placando dei numine ne cogitaremus quidem; quin potius instar impiorum quorundam res humanas nullâ providentiâ gubernari rati, alia quotidiè crimina aliis adjiceremus: cum pastores nostri spretâ religionis regulâ, mutuis inter se contentionibus decertarent, nihil aliud quam jurgia, minas, æmulationem, odia, ac mutuas inimicitias amplificare studentes; principatum quasi tyrannidem quandam contentissimè sibi vindicantes: tunc demùm juxta dictum hieremiæ, _obscuravit dominus in ira sua filiam sion, & dejecit de cælo gloriam israel_,--per ecclesiarum scilicet subversionem_, &c. this was the state of the church just before the subversion of the churches in the beginning of _dioclesian_'s persecution: and to this state of the church agrees the first of the seven epistles to the angel of the seven churches, [ ] that to the church in _ephesus_. _i have something against thee_, saith _christ_ to the angel of that church, _because thou hast left thy first love. remember therefore from whence thou art fallen, and repent, and do the first works; or else i will come unto thee quickly, and will remove thy candlestick out of its place, except thou repent. but this thou hast, that thou hatest the deeds of the _nicolaitans_, which i also hate_. the _nicolaitans_ are the _continentes_ above described, who placed religion in abstinence from marriage, abandoning their wives if they had any. they are here called _nicolaitans_, from _nicolas_ one of the seven deacons of the primitive church of _jerusalem_; who having a beautiful wife, and being taxed with uxoriousness, abandoned her, and permitted her to marry whom she pleased, saying that we must disuse the flesh; and thenceforward lived a single life in continency, as his children also. the _continentes_ afterwards embraced the doctrine of _�ons_ and ghosts male and female, and were avoided by the churches till the fourth century; and the church of _ephesus_ is here commended for hating their deeds. the persecution of _dioclesian_ began in the year of _christ_ , and lasted ten years in the _eastern_ empire and two years in the _western_. to this state of the church the second epistle, to the church of _smyrna_, agrees. _i know_, saith [ ] _christ_, _thy works, and tribulation, and poverty, but thou art rich; and i know the blasphemy of them, which say they are _jews_ and are not, but are the synagogue of satan. fear none of those things which thou shalt suffer: behold, the devil shall call some of you into prison, that ye may be tried; and ye shall have tribulation ten days. be thou faithful unto death, and i will give thee a crown of life._ the tribulation of ten days can agree to no other persecution than that of _dioclesian_, it being the only persecution which lasted ten years. by _the blasphemy of them which say they are _jews_ and are not, but are the synagogue of satan_, i understand the idolatry of the _nicolaitans_, who falsly said they were _christians_. the _nicolaitans_ are complained of also in [ ] the third epistle, as men that _held the doctrine of _balaam_, who taught _balac_ to cast a stumbling-block before the children of _israel_, to eat things sacrificed to idols, and [ ] to commit_ spiritual _fornication_. for _balaam_ taught the _moabites_ and _midianites_ to tempt and invite _israel_ by their women to commit fornication, and to feast with them at the sacrifices of their gods. the dragon therefore began now to come down among the inhabitants of the earth and sea. the _nicolaitans_ are also complained of in the fourth epistle, under the name of the _woman _jezabel_, who calleth herself a prophetess, to teach and to seduce the servants of _christ_ to commit fornication, and to eat things sacrificed to idols_. the woman therefore began now to fly into the wilderness. the reign of _constantine_ the great from the time of his conquering _licinius_, was monarchical over the whole _roman_ empire. then the empire became divided between the sons of _constantine_: and afterwards it was again united under _constantius_, by his victory over _magnentius_. to the affairs of the church in these three successive periods of time, the third, fourth, and fifth epistles, that is, those to the angels of the churches in _pergamus_, _thyatira_, and _sardis_, seem to relate. the next emperor was _julian_ the apostate. in the sixth epistle, [ ] to the angel of the church in _philadelphia_, _christ_ saith: _because_ in the reign of the heathen emperor _julian_, _thou hast kept the word of my patience, i also will keep thee from the hour of temptation, which_ by the woman's flying into the wilderness, and the dragon's making war with the remnant of her seed, and the killing of all who will not worship the image of the beast, _shall come upon all the world, to try them that dwell upon the earth_, and to distinguish them by sealing the one with the name of god in their foreheads, and marking the other with the mark of the beast. _him that overcometh, i will make a pillar in the temple of my god; and he shall go no more out_ of it. _and i will write upon him the name of my god_ in his forehead. so the _christians_ of the church of _philadelphia_, as many of them as overcome, are sealed with the seal of god, and placed in the second temple, and go no more out. the same is to be understood of the church in _smyrna_, which also kept the word of god's patience, and was without fault. these two churches, with their posterity, are therefore the _two pillars_, and the _two candlesticks_, and the _two witnesses_ in the second temple. after the reign of the emperor _julian,_ and his successor _jovian_ who reigned but five months, the empire became again divided between _valentinian_ and _valens_. then the church catholick, in the epistle to the angel of the church of _laodicea_, is reprehended as _lukewarm_, and [ ] threatned to be _spewed out of _christ's_ mouth_. she said, that she was _rich and increased with goods, and had need of nothing_, being in outward prosperity; _and knew not that she was_ inwardly _wretched, and miserable, and poor, and blind, and naked_. she is therefore _spewed out of _christ's_ mouth_ at the opening of the seventh seal: and this puts an end to the times of the first temple. about one half of the _roman_ empire turned _christians_ in the time of _constantine_ the great and his sons. after _julian_ had opened the temples, and restored the worship of the heathens, the emperors _valentinian_ and _valens_ tolerated it all their reign; and therefore the prophecy of the sixth seal was not fully accomplished before the reign of their successor _gratian_. it was the custom of the heathen priests, in the beginning of the reign of every sovereign emperor, to offer him the dignity and habit of the _pontifex maximus_. this dignity all emperors had hitherto accepted: but _gratian_ rejected it, threw down the idols, interdicted the sacrifices, and took away their revenues with the salaries and authority of the priests. _theodosius_ the great followed his example; and heathenism afterwards recovered itself no more, but decreased so fast, that _prudentius_, about ten years after the death of _theodosius_, called the heathens, _vix pauca ingenia & pars hominum rarissima_. whence the affairs of the sixth seal ended with the reign of _valens_, or rather with the beginning of the reign of _theodosius_, when he, like his predecessor _gratian_, rejected the dignity of _pontifex maximus_. for the _romans_ were very much infested by the invasions of foreign nations in the reign of _valentinian_ and _valens_: _hoc tempore_, saith _ammianus_, _velut per universum orbem romanum bellicum canentibus buccinis, excitæ gentes sævissimæ limites sibi proximos persultabant: gallias rhætiasque simul alemanni populabantur: sarmatæ pannonias & quadi: picti, saxones, & scoti & attacotti britannos ærumnis vexavere continuis: austoriani, mauricæque aliæ gentes africam solito acriùs incursabant: thracias diripiebant prædatorii globi gotthorum: persarum rex manus armeniis injectabat_. and whilst the emperors were busy in repelling these enemies, the _hunns_ and _alans_ and _goths_ came over the _danube_ in two bodies, overcame and slew _valens_, and made so great a slaughter of the _roman_ army, that _ammianus_ saith: _nec ulla annalibus præter cannensem ita ad internecionem res legitur gesta_. these wars were not fully stopt on all sides till the beginning of the reign of _theodosius_, a.c. & : but thenceforward the empire remained quiet from foreign armies, till his death, a.c. . so long the four winds were held: and so long there was silence in heaven. and the seventh seal was opened when this silence began. mr. _mede_ hath explained the prophecy of the first six trumpets not much amiss: but if he had observed, that the prophecy of pouring out the vials of wrath is synchronal to that of sounding the trumpets, his explanation would have been yet more complete. the name of _woes_ is given to the wars to which the three last trumpets sound, to distinguish them from the wars of the four first. the sacrifices on the first four days of the feast of tabernacles, at which the first four trumpets sound, and the first four vials of wrath are poured out, are slaughters in four great wars; and these wars are represented by four winds from the four corners of the earth. the first was an east wind, the second a west wind, the third a south wind, and the fourth a north wind, with respect to the city of _rome_, the metropolis of the old _roman_ empire. these four plagues fell upon _the third part of the earth, sea, rivers, sun, moon and stars_; that is, upon the earth, sea, rivers, sun, moon and stars of the third part of the whole scene of these prophecies of _daniel_ and _john_. the plague of the eastern wind [ ] at the sounding of the first trumpet, was to fall upon the _earth_, that is, upon the nations of the _greek_ empire. accordingly, after the death of _theodosius_ the great, the _goths_, _sarmatians_, _hunns_, _isaurians_, and _austorian_ moors invaded and miserably wasted _greece_, _thrace_, _asia minor_, _armenia_, _syria_, _egypt_, _lybia_, and _illyricum_, for ten or twelve years together. the plague of the western wind at the sounding of the second trumpet, was to fall upon the _sea_, or _western_ empire, by means of _a great mountain burning with fire_ cast into it, and _turning it to blood_. accordingly in the year , that empire began to be invaded by the _visigoths_, _vandals_, _alans_, _sueves_, _burgundians_, _ostrogoths_, _heruli_, _quadi_, _gepides_; and by these wars it was broken into ten kingdoms, and miserably wasted: and _rome_ itself, the burning mountain, was besieged and taken by the _ostrogoths_, in the beginning of these miseries. the plague of the southern wind at the sounding of the third trumpet, was to cause _a great star, burning as it were a lamp, to fall from heaven upon the rivers and fountains of waters_, the _western_ empire now divided into many kingdoms, and to turn them to _wormwood_ and _blood_, and make them _bitter_. accordingly _genseric_, the king of the _vandals_ and _alans_ in _spain_, a.c. , enter'd _africa_ with an army of eighty thousand men; where he invaded the _moors_, and made war upon the _romans_, both there and on the sea-coasts of _europe_, for fifty years together, almost without intermission, taking _hippo_ a.c. , and _carthage_ the capital of _africa_ a.c. . in a.c. , with a numerous fleet and an army of three hundred thousand _vandals_ and _moors_, he invaded _italy_, took and plundered _rome_, _naples_, _capua_, and many other cities; carrying thence their wealth with the flower of the people into _africa_: and the next year, a.c. , he rent all _africa_ from the empire, totally expelling the _romans_. then the _vandals_ invaded and took the islands of the _mediterranean_, _sicily_, _sardinia_, _corsica_, _ebusus_, _majorca_, _minorca_, &c. and _ricimer_ besieged the emperer _anthemius_ in _rome_, took the city, and gave his soldiers the plunder, a.c. . the _visigoths_ about the same time drove the _romans_ out of _spain_: and now the _western_ emperor, the _great star which fell from heaven, burning as it were a lamp_, having by all these wars gradually lost almost all his dominions, was invaded, and conquered in one year by _odoacer_ king of the _heruli_, a.c. . after this the _moors_ revolted a.c. , and weakned the _vandals_ by several wars, and took _mauritania_ from them. these wars continued till the _vandals_ were conquered by _belisarius_, a.c. . and by all these wars _africa_ was almost depopulated, according to _procopius_, who reckons that above five millions of men perished in them. when the _vandals_ first invaded _africa_, that country was very populous, consisting of about bishopricks, more than were in all _france_, _spain_ and _italy_ together: but by the wars between the _vandals_, _romans_ and _moors_, it was depopulated to that degree, that _procopius_ tells us, it was next to a miracle for a traveller to see a man. in pouring out the third vial it is [ ] said: _thou art righteous, o lord,--because thou hast judged thus: for they have shed the blood of thy saints and prophets, and thou hast given them blood to drink, for they are worthy_. how they shed the blood of saints, may be understood by the following edict of the emperor _honorius_, procured by four bishops sent to him by a council of _african_ bishops, who met at _carthage_ _june_, a.c. . _impp. honor. &. theod. aa. heracliano com. afric._ _oraculo penitus remoto, quo ad ritus suos hæreticæ superstitionis abrepserant, sciant omnes sanctæ legis inimici, plectendos se poena & proscriptionis & sanguinis, si ultra convenire per publicum, execrandâ sceleris sui temeritate temptaverint. dat. _viii._ kal. sept. varano v.c. cons._ a.c. . which edict was five years after fortified by the following. _impp. honor. & theod. aa. heracliano com. afric._ _sciant cuncti qui ad ritus suos hæresis superstitionibus obrepserant sacrosanctæ legis inimici, plectendos se poenâ & proscriptionis & sanguinis, si ultra convenire per publicum exercendi sceleris sui temeritate temptaverint: ne quâ vera divinaque reverentia contagione temeretur. dat. _viii._ kal. sept. honorio _x._ & theod. _vi._ aa. coss._ a.c. . these edicts being directed to the governor of _africa_, extended only to the _africans_. before these there were many severe ones against the _donatists_, but they did not extend to blood. these two were the first which made their meetings, and the meetings of all dissenters, capital: for by _hereticks_ in these edicts are meant all dissenters, as is manifest by the following against _euresius_ a _luciferan_ bishop. _impp. arcad. & honor. aa. aureliano proc. africæ._ _hæreticorum vocabulo continentur, & latis adversus eos sanctionibus debent succumbere, qui vel levi argumento à judicio catholicæ religionis & tramite detecti fuerint deviare: ideoque experientia tua euresium hæreticum esse cognoscat. dat. _iii._ non. sept. constantinop. olybrio & probino coss._ a.c. . the _greek_ emperor _zeno_ adopted _theoderic_ king of the _ostrogoths_ to be his son, made him master of the horse and _patricius_, and consul of _constantinople_; and recommending to him the _roman_ people and senate, gave him the _western_ empire, and sent him into _italy_ against _odoacer_ king of the _heruli_. _theoderic_ thereupon led his nation into _italy_, conquered _odoacer_, and reigned over _italy_, _sicily_, _rhætia_, _noricum_, _dalmatia_, _liburnia_, _istria_, and part of _suevia_, _pannonia_ and _gallia_. whence _ennodius_ said, in a panegyric to _theoderic_: _ad limitem suum romana regna remeâsse._ _theoderic_ reigned with great prudence, moderation and felicity; treated the _romans_ with singular benevolence, governed them by their own laws, and restored their government under their senate and consuls, he himself supplying the place of emperor, without assuming the title. _ita sibi parentibus præfuit_, saith _procopius_, _ut vere imperatori conveniens decus nullum ipsi abesset: justitiæ magnus ei cultus, legumque diligens custodia: terras à vicinis barbaris servavit intactas_, &c. whence i do not reckon the reign of this king, amongst the plagues of the four winds. the plague of the northern wind, at the sounding of the fourth trumpet, was to cause _the sun, moon and stars_, that is, the king, kingdom and princes of the _western_ empire, _to be darkned_, and to continue some time in darkness. accordingly _belisarius_, having conquered the _vandals_, invaded _italy_ a.c. , and made war upon the _ostrogoths_ in _dalmatia_, _liburnia_, _venetia_, _lombardy_, _tuscany_, and other regions northward from _rome_, twenty years together. in this war many cities were taken and retaken. in retaking _millain_ from the _romans_, the _ostrogoths_ slew all the males young and old, amounting, as _procopius_ reckons, to three hundred thousand, and sent the women captives to their allies the _burgundians_. _rome_ itself was taken and retaken several times, and thereby the people were thinned; the old government by a senate ceased, the nobles were ruined, and all the glory of the city was extinguish'd: and a.c. , after a war of seventeen years, the kingdom of the _ostrogoths_ fell; yet the remainder of the _ostrogoths_, and an army of _germans_ called in to their assistance, continued the war three or four years longer. then ensued the war of the _heruli_, who, as _anastasius_ tells us, _perimebant cunctam italiam_, slew all _italy_. this was followed by the war of the _lombards_, the fiercest of all the _barbarians_, which began a.c. , and lasted for thirty eight years together; _factâ tali clade_, saith _anastasius_, _qualem à sæculo nullus meminit_; ending at last in the papacy of _sabinian_, a.c. , by a peace then made with the _lombards_. three years before this war ended, _gregory_ the great, then bishop of _rome_, thus speaks of it: _qualiter enim & quotidianis gladiis & quantis longobardorum incursionibus, ecce jam per triginta quinque annorum longitudinem premimur, nullis explere vocibus suggestionis valemus_: and in one of his sermons to the people, he thus expresses the great consumption of the _romans_ by these wars: _ex illa plebe innumerabili quanti remanseritis aspicitis, & tamen adhuc quotidiè flagella urgent, repentini casus opprimunt, novæ res & improvisæ clades affligunt_. in another sermon he thus describes the desolations: _destructæ urbes, eversa sunt castra, depopulati agri, in solitudinem terra redacta est. nullus in agris incola, penè nullus in urbibus habitator remansit. et tamen ipsæ parvæ generis humani reliquiæ adhuc quotidiè & sine cessatione feriuntur, & finem non habent flagella coelestis justitiæ. ipsa autem quæ aliquando mundi domina esse videbatur, qualis remansit roma conspicimus innumeris doloribus multipliciter attrita, defolatione civium, impressione hostium, frequentiâ ruinarum.--ecce jam de illa omnes hujus fæculi potentes ablati sunt.--ecce populi defecerunt.--ubi enim senatus? ubi jam populus? contabuerunt ossa, consumptæ sunt carnes. omnis enim sæcularium dignitatum ordo extinctus est, & tamen ipsos vos paucos qui remansimus, adhuc quotidié gladii, adhuc quotidié innumeræ tribulationes premunt.--vacua jam ardet roma. quid autem ista de hominibus dicimus? cum ruinis crebrescentibus ipsa quoque destrui ædificia videmus. postquam defecerunt homines etiam parietes cadunt. jam ecce desolata, ecce contrita, ecce gemitibus oppressa est,_ &c. all this was spoken by _gregory_ to the people of _rome_, who were witnesses of the truth of it. thus by _the plagues of the four winds_, the empire of the _greeks_ was shaken, and the empire of the _latins_ fell; and _rome_ remained nothing more than the capital of a poor dukedom, subordinate to _ravenna_, the seat of the exarchs. the fifth trumpet sounded to the wars, which the _king of the_ south, as he is called by _daniel_, made _in the time of the end_, in _pushing at the king who did according to his will_. this plague began with the _opening of the bottomless pit_, which denotes the letting out of a false religion: the _smoke which came out of the pit_, signifying the multitude which embraced that religion; and the _locusts which came out of the smoke_, the armies which came out of that multitude. this pit was opened, to let out smoke and locusts into the regions of the four monarchies, or some of them. _the king of these locusts_ was the _angel of the bottomless pit_, being chief governor as well in religious as civil affairs, such as was the caliph of the _saracens_. swarms of locusts often arise in _arabia fælix_, and from thence infest the neighbouring nations: and so are a very fit type of the numerous armies of _arabians_ invading the _romans_. they began to invade them a.c. , and to reign at _damascus_ a.c. . they built _bagdad_ a.c. , and reigned over _persia_, _syria_, _arabia_, _egypt_, _africa_ and _spain_. they afterwards lost _africa_ to _mahades_, a.c. ; _media_, _hircania_, _chorasan_, and all _persia_, to the _dailamites_, between the years and ; _mesopotamia_ and _miafarekin_ to _nasiruddaulas_, a.c. ; _syria_ and _egypt_ to _achsjid_, a.c. , and now being in great distress, the caliph of _bagdad_, a.c. , surrendred all the rest of his temporal power to _mahomet_ the son of _rajici_, king of _wasit_ in _chaldea_, and made him emperor of emperors. but _mahomet_ within two years lost _bagdad_ to the _turks_; and thenceforward _bagdad_ was sometimes in the hands of the _turks_, and sometimes in the hands of the _saracens_, till _togrul-beig_, called also _togra_, _dogrissa_, _tangrolipix_, and _sadoc_, conquered _chorasan_ and _persia_; and a.c. , added _bagdad_ to his empire, making it the seat thereof. his successors _olub-arflan_ and _melechschah_, conquered the regions upon _euphrates_; and these conquests, after the death of _melechschah_, brake into the kingdoms of _armenia_, _mesopotamia_, _syria_, and _cappadocia_. the whole time that the caliphs of the _saracens_ reigned with a temporal dominion at _damascus_ and _bagdad_ together, was years, viz. from the year to the year inclusive. now locusts live but five months; and therefore, for the decorum of the type, these locusts are said to _hurt men five months and five months_, as if they had lived about five months at _damascus_, and again about five months at _bagdad_; in all ten months, or prophetic days, which are years. the sixth trumpet sounded to the wars, which _daniel_'s king of the _north_ made against the king above-mentioned, _who did according to his will_. in these wars the king of the _north_, according to _daniel_, conquered the empire of the _greeks_, and also _judea_, _egypt_, _lybia_, and _ethiopia_: and by these conquests the empire of the _turks_ was set up, as may be known by the extent thereof. these wars commenced a.c. , when the four kingdoms of the _turks_ seated upon _euphrates_, that of _armenia major_ seated at _miyapharekin_, _megarkin_ or _martyropolis_, that of _mesopotamia_ seated at _mosul_, that of all _syria_ seated at _aleppo_, and that of _cappadocia_ seated at _iconium_, were invaded by the _tartars_ under _hulacu_, and driven into the western parts of _asia minor_, where they made war upon the _greeks_, and began to erect the present empire of the _turks_. upon the sounding of the sixth trumpet, [ ] _john heard a voice from the four horns of the golden altar which is before god, saying to the sixth angel which had the trumpet, loose the four angels which are bound at the great river _euphrates_. and the four angels were loosed, which were prepared for an hour and a day, and a month and a year, for to slay the third part of men_. by the four horns of the golden altar, is signified the situation of the head cities of the said four kingdoms, _miyapharekin_, _mosul_, _aleppo_, and _iconium_, which were in a quadrangle. they slew the third part of men, when they conquered the _greek_ empire, and took _constantinople_, a.c. . and they began to be prepared for this purpose, when _olub-arslan_ began to conquer the nations upon _euphrates_, a.c. . the interval is called an hour and a day, and a month and a year, or prophetic days, which are years. in the first thirty years, _olub-arslan_ and _melechschah_ conquered the nations upon _euphrates_, and reigned over the whole. _melechschah_ died a.c. , and was succeeded by a little child; and then this kingdom broke into the four kingdoms above-mentioned. * * * * * notes to chap. iii. [ ] apoc. ii. , &c. [ ] apoc. ii. , . [ ] ver. . [ ] numb. xxv. , , , & xxi. . [ ] apoc. iii. , . [ ] apoc. iii. , . [ ] apoc. viii. , &c. [ ] apoc. xvi. , . [ ] apoc. ix. , &c. * * * * * _the end._ * * * * * _advertisement._ _the last pages of these observations having been differently drawn up by the author in another copy of his work; they are here inserted as they follow in that copy, after the d line of the st page foregoing._ * * * * * _and none was found worthy to open the book_ till the lamb of god appeared; the great high-priest represented by a lamb slain at the foot of the altar in the morning-sacrifice. _and he came, and took the book out of the hand of him that sat upon the throne._ for the high-priest, in the feast of the seventh month, went into the most holy place, and took the book of the law out of the right side of the ark, to read it to the people: and in order to read it well, he studied it seven days, that is, upon the fourth, fifth, sixth, seventh, eighth, ninth and tenth days, being attended by some of the priests to hear him perform. these seven days are alluded to, by the lamb's opening the seven seals successively. upon the tenth day of the month, a young bullock was offered for a sin-offering for the high-priest, and a goat for a sin-offering for the people: and lots were cast upon two goats to determine which of them should be god's lot for the sin-offering; and the other goat was called _azazel_, the scape-goat. the high-priest in his linen garments, took a censer full of burning coals of fire from the altar, his hand being full of sweet incense beaten small; and went into the most holy place within the veil, and put the incense upon the fire, and sprinkled the blood of the bullock with his finger upon the mercy-seat and before the mercy-seat seven times; and then he killed the goat which fell to god's lot, for a sin-offering for the people, and brought his blood within the veil, and sprinkled it also seven times upon the mercy-seat and before the mercy-seat. then he went out to the altar, and sprinkled it also seven times with the blood of the bullock, and as often with the blood of the goat. after this _he laid both his hands upon the head of the live goat; and confessed over him all the iniquities of the children of _israel_, and all their transgressions in all their sins, putting them upon the head of the goat; and sent him away into the wilderness by the hands of a fit man: and the goat bore upon him all their iniquities into a land not inhabited_, levit. chap. iv. & chap. xvi. while the high-priest was doing these things in the most holy place and at the altar, the people continued at their devotion quietly and in silence. then the high-priest went into the holy place, put off his linen garments, and put on other garments; then came out, and sent the bullock and the goat of the sin-offering to be burnt without the camp, with fire taken in a censer from the altar: and as the people returned home from the temple, they said to one another, _god seal you to a good new year_. in allusion to all this, _when he had opened the seventh seal, there was silence in heaven about the space of half an hour. and an angel stood at the altar having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all saints, upon the golden altar which was before the throne. and the smoke of the incense with the prayers of the saints ascended up before god out of the angel's hand. and the angel took the censer, and filled it with fire of the altar, and cast it to the earth_, suppose without the camp, for sacrificing the goat which fell to god's lot. for the high-priest being _christ_ himself, the bullock is omitted. at this sacrifice _there were voices and thundrings_, of the musick of the temple, _and lightnings_ of the sacred fire, _and an earthquake_: and synchronal to these things was the sealing of _the out of all the twelve tribes of the children of _israel_ with the seal of god in their foreheads_, while the rest of the twelve tribes received the mark of the beast, and the woman fled from the temple into the wilderness to her place upon this beast. for this sealing and marking was represented by casting lots upon the two goats, sacrificing god's lot on mount _sion_, and sending the scape-goat into the wilderness loaden with the sins of the people. upon the fifteenth day of the month, and the six following days, there were very great sacrifices. and in allusion to the sounding of trumpets, and singing with thundring voices, and pouring out drink-offerings at those sacrifices, _seven trumpets are sounded_, and _seven thunders utter their voices_, and _seven vials of wrath are poured out_. wherefore the sounding of the _seven trumpets_, the voices of the _seven thunders_, and the pouring out of the _seven vials of wrath_, are synchronal, and relate to one and the same division of the time of the seventh seal following the silence, into seven successive parts. the seven days of this feast were called the feast of tabernacles; and during these seven days the children of _israel_ dwelt in booths, and rejoiced with palm-branches in their hands. to this alludes _the multitude with palms in their hands_, which appeared after the sealing of the , and _came out of the great tribulation_ with triumph at the battle of the great day, to which the seventh trumpet sounds. the visions therefore of the , and of the palm-bearing multitude, extend to the sounding of the seventh trumpet, and therefore are synchronal to the times of the seventh seal. when the _are sealed out of all the twelve tribes of _israel__, and the rest receive _the mark of the beast_, and thereby the first temple is destroyed; _john_ is bidden to _measure the temple and altar_, that is, their courts, _and them that worship therein_, that is, the standing on mount _sion_ and on the sea of glass: _but the court that is without the temple_, that is, the peoples court, to _leave out and measure it not, because it is given to the_ gentiles, those who receive the mark of the beast; _and the holy city they shall tread under foot forty and two months_, that is, all the time that the beast acts under the woman _babylon_: and _the two witnesses prophesy days_, that is, all the same time, _clothed in sackcloth. these have power_, like _elijah, to shut heaven that it rain not_, at the sounding of the first trumpet; and, like _moses, to turn the waters into blood_ at the sounding of the second; _and to smite the earth with all plagues_, those of the trumpets, _as often as they will_. these prophesy at the building of the second temple, like _haggai_ and _zechary_. these are _the two olive-trees_, or churches, which _supplied the lamps with oil_, _zech._ iv. these are _the two candlesticks_, or churches, _standing before the god of the earth_. five of the seven churches of _asia_, those in prosperity, are found fault with, and exhorted to repent, and threatned to be _removed out of their places_, or _spewed out of _christ's_ mouth_, or _punished with the sword of _christ's_ mouth, except they repent_: the other two, the churches of _smyrna_ and _philadelphia_, which were under persecution, remain in a state of persecution, to illuminate the second temple. when the primitive church catholick, represented by _the woman in heaven_, apostatized, and became divided into two corrupt churches, represented by the _whore of _babylon__ and the _two-horned beast_, the _who were sealed out of all the twelve tribes_, became the _two witnesses_, in opposition to those two false churches: and the name of _two witnesses_ once imposed, remains to the true church of god in all times and places to the end of the prophecy. in the interpretation of this prophecy, _the woman in heaven clothed with the sun_, before she flies into the wilderness, represents the primitive church catholick, illuminated with the _seven lamps_ in the _seven golden candlesticks_, which are the _seven churches_ of _asia_. the dragon signifies the same empire with _daniel_'s he-goat in the reign of his last horn, that is, the whole _roman_ empire, until it became divided into the _greek_ and _latin_ empires; and all the time of that division it signifies the _greek_ empire alone: and the beast is _daniel_'s fourth beast, that is, the empire of the _latins_. before the division of the _roman_ empire into the _greek_ and _latin_ empires, the beast is included in the body of the dragon; and from the time of that division, the beast is the _latin_ empire only. hence the dragon and beast have the same heads and horns; but the heads are crowned upon the dragon, and the horns upon the beast. the horns are ten kingdoms, into which the beast becomes divided presently after his separation from the dragon, as hath been described above. the heads are seven successive dynasties, or parts, into which the _roman_ empire becomes divided by the opening of the seven seals. before the woman fled into the wilderness, _she being with child_ of a christian empire, _cried travelling_, viz. in the ten years persecution of _dioclesian_, _and pained to be delivered: and the dragon_, the heathen _roman_ empire, _stood before her, to devour her child as soon as it was born. and she brought forth a man child, who_ at length _was to rule all nations with a rod of iron. and her child was caught up unto god, and to his throne_ in the temple, by the victory of _constantine_ the great over _maxentius_: _and the woman fled_ from the temple _into the wilderness_ of _arabia_ to _babylon_, _where she hath a place_ of riches and honour and dominion, upon the back of the beast, _prepared of god, that they should feed her there days. and there was war in heaven_, between the heathens under _maximinus_ and the new christian empire; _and the great dragon was cast out, that old serpent, which deceiveth the whole world_, the spirit of heathen idolatry; _he was cast out_ of the throne _into the earth. and they overcame him by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death_. _and when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child_, stirring up a new persecution against her in the reign of _licinius_. _and to the woman_, by the building of _constantinople_ and equalling it to _rome_, _were given two wings of a great eagle, that she might flee into the wilderness into her place_ upon the back of her beast, _where she is nourished for a time, and times, and half a time, from the face of the serpent. and the serpent_, upon the death of _constantine_ the great, _cast out of his mouth water as a flood_, viz. the _western_ empire under _constantine junior_ and _constans_, _after the woman: that he might cause her to be carried away of the flood. and the earth_, the nations of _asia_ now under _constantinople_, _helped the woman_; and by conquering the _western_ empire, now under _magnentius_, _swallowed up the flood which the dragon cast out of his mouth. and the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of god, and have the testimony of _jesus christ_, which_ in that war _were sealed out of all the twelve tribes of _israel__, and remained upon mount _sion_ with the lamb, being in number , and having their father's name written in their foreheads. when the earth had swallowed up the flood, and the dragon was gone to make war with the remnant of the woman's seed, _john stood upon the sand of the sea, and saw a beast rise out of the sea, having seven heads and ten horns. and the beast was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion._ _john_ here names _daniel_'s four beasts in order, putting his beast in the room of _daniel_'s fourth beast, to shew that they are the same. _and the dragon gave_ this beast _his power and his seat and great authority_, by relinquishing the _western_ empire to him. _and one of his heads_, the sixth, was _as it were wounded to death_, viz. by the sword of the earth, which swallowed up the waters cast out of the mouth of the dragon; _and his deadly wound was healed_, by a new division of the empire between _valentinian_ and _valens_, _an._ . _john_ saw the beast rise out of the sea, at the division thereof between _gratian_ and _theodosius_, _an._ . the dragon gave the beast his power, and his seat and great authority, at the death of _theodosius_, when _theodosius_ gave the _western_ empire to his son _honorius_. after which the two empires were no more united: but the _western_ empire became presently divided into ten kingdoms, as above; and these kingdoms at length united in religion under the woman, and reign with her _forty and two months_. _and i beheld_, saith _john_, _another beast coming up out of the earth._ when the woman fled from the dragon into the kingdom of the beast, and became his church, this other beast rose up out of the earth, to represent the church of the dragon. for _he had two horns like the lamb_, such as were the bishopricks of _alexandria_ and _antioch_: _and he spake as the dragon_ in matters of religion: _and he causeth the earth_, or nations of the dragon's kingdom, _to worship the first beast, whose deadly wound was healed_, that is, to be of his religion. _and he doth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men_; that is, he excommunicateth those who differ from him in point of religion: for in pronouncing their excommunications, they used to swing down a lighted torch from above. _and he said to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live_; that is, that they should call a council of men of the religion of this beast. _and he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed_, viz. mystically, by dissolving their churches. _and he causeth all both small and great, rich and poor, free and bond, to receive a mark in their right band or in their foreheads, and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name_; that is, the mark [cross], or the name [greek: lateinos], or the number thereof [greek: chxs], . all others were excommunicated. when the seven angels had poured out the seven vials of wrath, and _john_ had described them all in the present time, he is called up from the time of the seventh vial to the time of the sixth seal, to take a view of the woman and her beast, who were to reign in the times of the seventh seal. in respect of the latter part of time of the sixth seal, then considered as present, the angel tells _john_: _the beast that thou sawest, was and is not, and shall ascend out of the abyss, and go into perdition_; that is, he was in the reign of _constans_ and _magnentius_, until _constantius_ conquered _magnentius_, and re-united the _western_ empire to the _eastern_. he is not during the reunion, and he shall ascend out of the abyss or sea at a following division of the empire. the angel tells him further: _here is the mind which hath wisdom: the seven heads are seven mountains, on which the woman sitteth_; _rome_ being built upon seven hills, and thence called the seven-hilled city. _also there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space: and the beast that was and is not, even he is the eighth, and is of the seven, and goeth into perdition_. five are fallen, the times of the five first seals being past; and one is, the time of the sixth seal being considered as present; and another is not yet come, and when he cometh, which will be at the opening of the seventh seal, he must continue a short space: and the beast that was and is not, even he is the eighth, by means of the division of the _roman_ empire into two collateral empires; and is of the seven, being one half of the seventh, and shall go into perdition. the words, _five are fallen, and one is, and the other is not yet come_, are usually referred by interpreters to the time of _john_ the apostle, when the prophecy was given: but it is to be considered, that in this prophecy many things are spoken of as present, which were not present when the prophecy was given, but which would be present with respect to some future time, considered as present in the visions. thus where it is said upon pouring out the seventh vial of wrath, that _great _babylon_ came in remembrance before god, to give unto her the cup of the wine of the fierceness of his wrath_; this relates not to the time of _john_ the apostle, but to the time of pouring out the seventh vial of wrath. so where it is said, _babylon is fallen, is fallen_; and _thrust in thy sickle and reap, for the time is come for thee to reap_; and _the time of the dead is come, that they should be judged_; and again, _i saw the dead small and great stand before god_: these sayings relate not to the days of _john_ the apostle, but to the latter times considered as present in the visions. in like manner the words, _five are fallen, and one is, and the other is not yet come_, and _the beast that was and is not, he is the eighth_, are not to be referred to the age of _john_ the apostle, but relate to the time when the beast was to be wounded to death with a sword, and shew that this wound was to be given him in his sixth head: and without this reference we are not told in what head the beast was wounded. _and the ten horns which thou sawest, are ten kings, which have received no kingdom as yet, but receive power as kings one hour with the beast. these have one mind_, being all of the whore's religion, _and shall give their power and strength unto the beast. these shall make war with the lamb_, at the sounding of the seventh trumpet; _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. and he saith unto me, the waters which thou sawest where the whore sitteth, are peoples and multitudes and nations and tongues_, composing her beast. _and the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire_, at the end of the days. _for god hath put in their hearts to fulfil his will, and to agree and give their kingdom unto the beast, until the words of god shall be fulfilled. and the woman which thou sawest, is that great city which reigneth over the kings of the earth_, or the great city of the _latins_, which reigneth over the ten kings till the end of those days. * * * * * _finis_. weymouth new testament in modern speech, revelation third edition r. f. weymouth book revelation : the revelation given by jesus christ, which god granted him, that he might make known to his servants certain events which must shortly come to pass: and he sent his angel and communicated it to his servant john. : this is the john who taught the truth concerning the word of god and the truth told us by jesus christ--a faithful account of what he had seen. : blessed is he who reads and blessed are those who listen to the words of this prophecy and lay to heart what is written in it; for the time for its fulfillment is now close at hand. : john sends greetings to the seven churches in the province of asia. may grace be granted to you, and peace, from him who is and was and evermore will be; and from the seven spirits which are before his throne; : and from jesus christ, the truthful witness, the first of the dead to be born to life, and the ruler of the kings of the earth. to him who loves us and has freed us from our sins with his own blood, : and has formed us into a kingdom, to be priests to god, his father-- to him be ascribed the glory and the power until the ages of the ages. amen. : he is coming in the clouds, and every eye will see him, and so will those who pierced him; and all the nations of the earth will gaze on him and mourn. even so. amen. : "i am the alpha and the omega," says the lord god, "he who is and was and evermore will be--the ruler of all." : i john, your brother, and a sharer with you in the sorrows and kingship and patient endurance of jesus, found myself in the island of patmos, on account of the word of god and the truth told us by jesus. : in the spirit i found myself present on the day of the lord, and i heard behind me a loud voice which resembled the blast of a trumpet. : it said, "write forthwith in a roll an account of what you see, and send it to the seven churches--to ephesus, smyrna, pergamum, thyateira, sardis, philadelphia and laodicea." : i turned to see who it was that was speaking to me; and then i saw seven golden lampstands, : and in the center of the lampstands some one resembling the son of man, clothed in a robe which reached to his feet, and with a girdle of gold across his breast. : his head and his hair were white, like white wool--as white as snow; and his eyes resembled a flame of fire. : his feet were like silver-bronze, when it is white-hot in a furnace; and his voice resembled the sound of many waters. : in his right hand he held seven stars, and a sharp, two-edged sword was seen coming from his mouth; and his glance resembled the sun when it is shining with its full strength. : when i saw him, i fell at his feet as if i were dead. but he laid his right hand upon me and said, "do not be afraid: i am the first and the last, and the ever-living one. : i died; but i am now alive until the ages of the ages, and i have the keys of the gates of death and of hades! : write down therefore the things you have just seen, and those which are now taking place, and those which are soon to follow: : the secret meaning of the seven stars which you have seen in my right hand, and of the seven lampstands of gold. the seven stars are the ministers of the seven churches, and the seven lampstands are the seven churches. : "to the minister of the church in ephesus write as follows: "'this is what he who holds the seven stars in the grasp of his right hand says--he who walks to and fro among the seven lampstands of gold. : i know your doings and your toil and patient suffering. and i know that you cannot tolerate wicked men, but have put to the test those who say that they themselves are apostles but are not, and you have found them to be liars. : and you endure patiently and have borne burdens for my sake and have never grown weary. : yet i have this against you--that you no longer love me as you did at first. : be mindful, therefore, of the height from which you have fallen. repent at once, and act as you did at first, or else i will surely come and remove your lampstand out of its place-- unless you repent. : yet this you have in your favor: you hate the doings of the nicolaitans, which i also hate. : "'let all who have ears give heed to what the spirit is saying to the churches. to him who overcomes i will give the privilege of eating the fruit of the tree of life, which is in the paradise of god.' : "to the minister of the church at smyrna write as follows: "'this is what the first and the last says--he who died and has returned to life. : your sufferings i know, and your poverty--but you are rich-- and the evil name given you by those who say that they themselves are jews, and are not, but are satan's synagogue. : dismiss your fears concerning all that you are about to suffer. i tell you that the devil is about to throw some of you into prison that you may be put to the test, and for ten days you will have to endure persecution. be faithful to the end, even if you have to die, and then i will give you the victor's wreath of life. : "'let all who have ears give heed to what the spirit is saying to the churches. he who overcomes shall be in no way hurt by the second death.' : "to the minister of the church at pergamum write as follows: "'this is what he who has the sharp, two-edged sword says. i know where you dwell. : satan's throne is there; and yet you are true to me, and did not deny your faith in me, even in the days of antipas my witness and faithful friend, who was put to death among you, in the place where satan dwells. : yet i have a few things against you, because you have with you some that cling to the teaching of balaam, who taught balak to put a stumbling-block in the way of the descendants of israel-- to eat what had been sacrificed to idols, and commit fornication. : so even you have some that cling in the same way to the teaching of the nicolaitans. : repent, at once; or else i will come to you quickly, and will make war upon them with the sword which is in my mouth. : "'let all who have ears give heed to what the spirit is saying to the churches. he who overcomes--to him i will give some of the hidden manna, and a white stone; and--written upon the stone and known only to him who receives it--a new name.' : "to the minister of the church at thyateira write as follows: "'this is what the son of god says--he who has eyes like a flame of fire, and feet resembling silver-bronze. : i know your doings, your love, your faith, your service, and your patient endurance; and that of late you have toiled harder than you did at first. : yet i have this against you, that you tolerate the woman jezebel, who calls herself a prophetess and by her teaching leads astray my servants, so that they commit fornication and eat what has been sacrificed to idols. : i have given her time to repent, but she is determined not to repent of her fornication. : i tell you that i am about to cast her upon a bed of sickness, and i will severely afflict those who commit adultery with her, unless they repent of conduct such as hers. : her children too shall surely die; and all the churches shall come to know that i am he who searches into men's inmost thoughts; and to each of you i will give a requital which shall be in accordance with what your conduct has been. : but to you, the rest of you in thyateira, all who do not hold this teaching and are not the people who have learnt the "deep things," as they call them (the deep things of satan!)-- to you i say that i lay no other burden on you. : only that which you already possess, cling to until i come. : "'and to him who overcomes and obeys my commands to the very end, i will give authority over the nations of the earth. : and he shall be their shepherd, ruling them with a rod of iron, just as earthenware jars are broken to pieces; and his power over them shall be like that which i myself have received from my father; : and i will give him the morning star. : let all who have ears give heed to what the spirit is saying to the churches.' : "to the minister of the church at sardis write as follows: "'this is what he who has the seven spirits of god and the seven stars says. i know your doings--you are supposed to be alive, but in reality you are dead. : rouse yourself and keep awake, and strengthen those things which remain but have well-nigh perished; for i have found no doings of yours free from imperfection in the sight of my god. : be mindful, therefore, of the lessons you have received and heard. continually lay them to heart, and repent. if, however, you fail to rouse yourself and keep awake, i shall come upon you suddenly like a thief, and you will certainly not know the hour at which i shall come to judge you. : yet you have in sardis a few who have not soiled their garments; and they shall walk with me in white; for they are worthy. : "'in this way he who overcomes shall be clothed in white garments; and i will certainly not blot out his name from the book of life, but will acknowledge him in the presence of my father and his angels. : let all who have ears give heed to what the spirit is saying to the churches.' : "to the minister of the church at philadelphia write as follows: "'this is what the holy one and the true says--he who has the key of david--he who opens and no one shall shut, and shuts and no one shall open. : i know your doings. i have put an opened door in front of you, which no one can shut; because you have but a little power, and yet you have guarded my word and have not disowned me. : i will cause some belonging to satan's synagogue who say that they themselves are jews, and are not, but are liars-- i will make them come and fall at your feet and know for certain that i have loved you. : because in spite of suffering you have guarded my word, i in turn will guard you from that hour of trial which is soon coming upon the whole world, to put to the test the inhabitants of the earth. : i am coming quickly: cling to that which you already possess, so that your wreath of victory be not taken away from you. : "'he who overcomes--i will make him a pillar in the sanctuary of my god, and he shall never go out from it again. and i will write on him the name of my god, and the name of the city of my god, the new jerusalem, which is to come down out of heaven from my god, and my own new name. : let all who have ears give heed to what the spirit is saying to the churches.' : "and to the minister of the church at laodicea write as follows: "'this is what the amen says--the true and faithful witness, the beginning and lord of god's creation. : i know your doings--you are neither cold nor hot; i would that you were cold or hot! : accordingly, because you are lukewarm and neither hot nor cold, before long i will vomit you out of my mouth. : you say, i am rich, and have wealth stored up, and i stand in need of nothing; and you do not know that if there is a wretched creature it is *you*--pitiable, poor, blind, naked. : therefore i counsel you to buy of me gold refined in the fire that you may become rich, and white robes to put on, so as to hide your shameful nakedness, and eye-salve to anoint your eyes with, so that you may be able to see. : all whom i hold dear, i reprove and chastise; therefore be in earnest and repent. : i am now standing at the door and am knocking. if any one listens to my voice and opens the door, i will go in to be with him and will feast with him, and he shall feast with me. : "'to him who overcomes i will give the privilege of sitting down with me on my throne, as i also have overcome and have sat down with my father on his throne. : let all who have ears give heed to what the spirit is saying to the churches.'" : after all this i looked and saw a door in heaven standing open, and the voice that i had previously heard, which resembled the blast of a trumpet, again spoke to me and said, "come up here, and i will show you things which are to happen in the future." : immediately i found myself in the spirit, and saw a throne in heaven, and some one sitting on the throne. : the appearance of him who sat there was like jasper or sard; and encircling the throne was a rainbow, in appearance like an emerald. : surrounding the throne there were also twenty-four other thrones, on which sat twenty-four elders clothed in white robes, with victors' wreaths of gold upon their heads. : out from the throne there came flashes of lightning, and voices, and peals of thunder, while in front of the throne seven blazing lamps were burning, which are the seven spirits of god. : and in front of the throne there seemed to be a sea of glass, resembling crystal. and midway between the throne and the elders, and surrounding the throne, were four living creatures, full of eyes in front and behind. : the first living creature resembled a lion, the second an ox, the third had a face like that of a man, and the fourth resembled an eagle flying. : and each of the four living creatures had six wings, and in every direction, and within, are full of eyes; and day after day, and night after night, they never cease saying, "holy, holy, holy, lord god, the ruler of all, who wast and art and evermore shalt be." : and whenever the living creatures give glory and honor and thanks to him who is seated on the throne, and lives until the ages of the ages, : the twenty-four elders fall down before him who sits on the throne and worship him who lives until the ages of the ages, and they cast their wreaths down in front of the throne, : saying, "it is fitting, o our lord and god, that we should ascribe unto thee the glory and the honor and the power; for thou didst create all things, and because it was thy will they came into existence, and were created." : and i saw lying in the right hand of him who sat on the throne a book written on both sides and closely sealed with seven seals. : and i saw a mighty angel who was exclaiming in a loud voice, "who is worthy to open the book and break its seals?" : but no one in heaven, or on earth, or under the earth, was able to open the book or look into it. : and while i was weeping bitterly, because no one was found worthy to open the book or look into it, : one of the elders said to me, "do not weep. the lion which belongs to the tribe of judah, the root of david, has triumphed, and will open the book and break its seven seals." : then, midway between the throne and the four living creatures, i saw a lamb standing among the elders. he looked as if he had been offered in sacrifice, and he had seven horns and seven eyes. the last-named are the seven spirits of god, and have been sent far and wide into all the earth. : so he comes, and now he has taken the book out of the right hand of him who is seated on the throne. : and when he had taken the book, the four living creatures and the twenty-four elders fell down before the lamb, having each of them a harp and bringing golden bowls full of incense, which represent the prayers of god's people. : and now they sing a new song. "it is fitting," they say, "that thou shouldst be the one to take the book and break its seals; because thou hast been offered in sacrifice, and hast purchased for god with thine own blood some out of every tribe and language and people and nation, : and hast formed them into a kingdom to be priests to our god, and they reign over the earth." : and i looked, and heard what seemed to be the voices of countless angels on every side of the throne, and of the living creatures and the elders. their number was myriads of myriads and thousands of thousands, : and in loud voices they were singing, "it is fitting that the lamb which has been offered in sacrifice should receive all power and riches and wisdom and might and honor and glory and blessing." : and as for every created thing in heaven and on earth and under the earth and on the sea, and everything that was in any of these, i heard them say, "to him who is seated on the throne, and to the lamb, be ascribed all blessing and honor and glory and might, until the ages of the ages!" : then the four living creatures said "amen," and the elders fell down and worshipped. : and when the lamb broke one of the seven seals i saw it, and i heard one of the four living creatures say, as if in a voice of thunder, "come." : and i looked and a white horse appeared, and its rider carried a bow; and a victor's wreath was given to him; and he went out conquering and in order to conquer. : and when the lamb broke the second seal, i heard the second living creature say, "come." : and another horse came out--a fiery-red one; and power was given to its rider to take peace from the earth, and to cause men to kill one another; and a great sword was given to him. : when the lamb broke the third seal, i heard the third living creature say, "come." i looked, and a black horse appeared, its rider carrying a balance in his hand. : and i heard what seemed to be a voice speaking in the midst of the four living creatures, and saying, "a quart of wheat for a shilling, and three quarts of barley for a shilling; but do not injure either the oil or the wine." : when the lamb broke the fourth seal i heard the voice of the fourth living creature say, "come." : i looked and a pale-colored horse appeared. its rider's name was death, and hades came close behind him; and authority was given to them over the fourth part of the earth, to kill with the sword or with famine or pestilence or by means of the wild beasts of the earth. : when the lamb broke the fifth seal, i saw at the foot of the altar the souls of those whose lives had been sacrificed because of the word of god and of the testimony which they had given. : and now in loud voices they cried out, saying, "how long, o sovereign lord, the holy one and the true, dost thou delay judgment and the taking of vengeance upon the inhabitants of the earth for our blood?" : and there was given to each of them a long white robe, and they were bidden to wait patiently for a short time longer, until the full number of their fellow bondservants should also complete--namely of their brethren who were soon to be killed just as they had been. : when the lamb broke the sixth seal i looked, and there was a great earthquake, and the sun became as dark as sackcloth, and the whole disc of the moon became like blood. : the stars in the sky also fell to the earth, as when a fig-tree, upon being shaken by a gale of wind, casts its unripe figs to the ground. : the sky too passed away, as if a scroll were being rolled up, and every mountain and island was removed from its place. : the kings of the earth and the great men, the military chiefs, the wealthy and the powerful--all, whether slaves or free men-- hid themselves in the caves and in the rocks of the mountains, : while they called to the mountains and the rocks, saying, "fall on us and hide us from the presence of him who sits on the throne and from the anger of the lamb; : for the day of his anger--that great day--has come, and who is able to stand?" : after this i saw four angels standing at the four corners of the earth, and holding back the four winds of the earth so that no wind should blow over the earth or the sea or upon any tree. : and i saw another angel coming from the east and carrying a seal belonging to the ever-living god. he called in a loud voice to the four angels whose work it was to injure the earth and the sea. : "injure neither land nor sea nor trees," he said, "until we have sealed the bondservants of our god upon their foreheads." : when the sealing was finished, i heard how many were sealed out of the tribes of the descendants of israel. they were , . : of the tribe of judah, , were sealed; of the tribe of reuben, , ; of the tribe of gad, , ; : of the tribe of asher, , ; of the tribe of naphtali, , ; of the tribe of manasseh, , ; : of the tribe of symeon, , ; of the tribe of levi, , ; of the tribe of issachar, , ; : of the tribe of zebulun, , ; of the tribe of joseph, , ; of the tribe of benjamin, , . : after this i looked, and a vast host appeared which it was impossible for anyone to count, gathered out of every nation and from all tribes and peoples and languages, standing before the throne and before the lamb, clothed in long white robes, and carrying palm-branches in their hands. : in loud voices they were exclaiming, "it is to our god who is seated on the throne, and to the lamb, that we owe our salvation!" : all the angels were standing in a circle round the throne and round the elders and the four living creatures, and they fell on their faces in front of the throne and worshipped god. : "even so!" they cried: "the blessing and the glory and the wisdom and the thanks and the honor and the power and the might are to be ascribed to our god, until the ages of the ages! even so!" : then, addressing me, one of the elders said, "who are these people clothed in the long white robes? and where have they come from?" : "my lord, you know," i replied. "they are those," he said, "who have just passed through the great distress, and have washed their robes and made them white in the blood of the lamb. : for this reason they stand before the very throne of god, and render him service, day after day and night after night, in his sanctuary, and he who is sitting upon the throne will shelter them in his tent. : they will never again be hungry or thirsty, and never again will the sun or any scorching heat trouble them. : for the lamb who is in front of the throne will be their shepherd, and will guide them to watersprings of life, and god will wipe every tear from their eyes." : when the lamb broke the seventh seal, there was silence in heaven for about half an hour. : then i saw the seven angels who are in the presence of god, and seven trumpets were given to them. : and another angel came and stood close to the altar, carrying a censer of gold; and abundance of incense was given to him that he might place it with the prayers of all god's people upon the golden altar which was in front of the throne. : and the smoke of the incense rose into the presence of god from the angel's hand, and mingled with the prayers of his people. : so the angel took the censer and filled it with fire from the altar and flung it to the earth; and there followed peals of thunder, and voices, and flashes of lightning, and an earthquake. : then the seven angels who had the seven trumpets made preparations for blowing them. : the first blew his trumpet; and there came hail and fire, mixed with blood, falling upon the earth; and a third part of the earth was burnt up, and a third part of the trees and all the green grass. : the second angel blew his trumpet; and what seemed to be a great mountain, all ablaze with fire, was hurled into the sea; and a third part of the sea was turned into blood. : and a third part of the creatures that were in the sea--those that had life--died; and a third part of the ships were destroyed. : the third angel blew his trumpet; and there fell from heaven a great star, which was on fire like a torch. it fell upon a third part of the rivers and upon the springs of water. : the name of the star is 'wormwood;' and a third part of the waters were turned into wormwood, and vast numbers of the people died from drinking the water, because it had become bitter. : then the fourth angel blew his trumpet; and a curse fell upon a third part of the sun, a third part of the moon, and a third part of the stars, so that a third part of them were darkened and for a third of the day, and also of the night, there was no light. : then i looked, and i heard a solitary eagle crying in a loud voice, as it flew across the sky, "alas, alas, alas, for the inhabitants of the earth, because of the significance of the remaining trumpets which the three angels are about to blow!" : the fifth angel blew his trumpet; and i saw a star which had fallen from heaven to the earth; and to him was given the key of the depths of the bottomless pit, : and he opened the depths of the bottomless pit. and smoke came up out of the pit resembling the smoke of a vast furnace, so that the sun was darkened, and the air also, by reason of the smoke of the pit. : and from the midst of the smoke there came locusts on to the earth, and power was given to them resembling the power which earthly scorpions possess. : and they were forbidden to injure the herbage of the earth, or any green thing, or any tree. they were only to injure human beings-- those who have not the seal of god on their foreheads. : their mission was not to kill, but to cause awful agony for five months; and this agony was like that which a scorpion inflicts when it stings a man. : and at that time people will seek death, but will by no possibility find it, and will long to die, but death evades them. : the appearance of the locusts was like that of horses equipped for war. on their heads they had wreaths which looked like gold. : their faces seemed human and they had hair like women's hair, but their teeth resembled those of lions. : they had breast-plates which seemed to be made of steel; and the noise caused by their wings was like that of a vast number of horses and chariots hurrying into battle. : they had tails like those of scorpions, and also stings; and in their tails lay their power of injuring mankind for five months. : the locusts had a king over them--the angel of the bottomless pit, whose name in hebrew is 'abaddon,' while in the greek he is called 'apollyon.' : the first woe is past; two other woes have still to come. : the sixth angel blew his trumpet; and i heard a single voice speaking from among the horns of the golden incense altar which is in the presence of god. : it said to the sixth angel--the angel who had the trumpet, "set at liberty the four angels who are prisoners near the great river euphrates." : and the four angels who had been kept in readiness for that hour, day, month, and year, were set at liberty, so that they might kill a third part of mankind. : the number of the cavalry was two hundred millions; i heard their number. : and this was the appearance of the horses which i saw in my vision-- and of their riders. the body-armour of the riders was red, blue and yellow; and the horses' heads were shaped like the heads of lions, while from their mouths there came fire and smoke and sulphur. : by these three plagues a third part of mankind were destroyed-- by the fire and the smoke, and by the sulphur which came from their mouths. : for the power of the horses is in their mouths and in their tails; their tails being like serpents, and having heads, and it is with them that they inflict injury. : but the rest of mankind who were not killed by these plagues, did not even then repent and leave the things they had made, so as to cease worshipping the demons, and the idols of gold and silver, bronze, stone, and wood, which can neither see nor hear, nor move. : nor did they repent of their murders, their practice of magic, their fornication, or their thefts. : then i saw another strong angel coming down from heaven. he was robed in a cloud, and over his head was the rainbow. his face was like the sun, and his feet resembled pillars of fire. : in his hand he held a small scroll unrolled; and, planting his right foot on the sea and his left foot on the land, : he cried out in a loud voice which resembled the roar of a lion. and when he had cried out, each of the seven peals of thunder uttered its own message. : and when the seven peals of thunder had spoken, i was about to write down what they had said; but i heard a voice from heaven which told me to keep secret all that the seven peals of thunder had said, and not write it down. : then the angel that i saw standing on the sea and on the land, lifted his right hand toward heaven. : and in the name of him who lives until the ages of the ages, the creator of heaven and all that is in it, of the earth and all that is in it, and of the sea and all that is in it, he solemnly declared, : "there shall be no further delay; but in the days when the seventh angel blows his trumpet--when he begins to do so-- then the secret purposes of god are realized, in accordance with the good news which he gave to his servants the prophets." : then the voice which i had heard speaking from heaven once more addressed me. it said, "go and take the little book which lies open in the hand of the angel who is standing on the sea and on the land." : so i went to the angel and asked him to give me the little book. "take it," he said, "and eat the whole of it. you will find it bitter when you have eaten it, although in your mouth it will taste as sweet as honey." : so i took the roll out of the angel's hand and ate the whole of it; and in my mouth it was as sweet as honey, but when i had eaten it i found it very bitter. : and a voice said to me, "you must prophesy yet further concerning peoples, nations, languages, and many kings." : then a reed was given me to serve as a measuring rod; and a voice said, "rise, and measure god's sanctuary-- and the altar--and count the worshipers who are in it. : but as for the court which is outside the sanctuary, pass it over. do not measure it; for it has been given to the gentiles, and for forty-two months they will trample the holy city under foot. : and i will authorize my two witnesses to prophesy for , days, clothed in sackcloth. : "these witnesses are the two olive-trees, and they are the two lamps which stand in the presence of the lord of the earth. : and if any one seeks to injure them--fire comes from their mouths and devours their enemies; and if any one seeks to injure them, he will in this way certainly be killed. : they have power given to them to seal up the sky, so that no rain may fall so long as they continue to prophesy; and power over the waters to turn them into blood, and to smite the earth with various plagues whenever they choose to do so. : "and when they have fully delivered their testimony, the wild beast which is to rise out of the bottomless pit will make war upon them and overcome them and kill them. : and their dead bodies are to lie in the broad street of the great city which spiritually is designated 'sodom' and 'egypt,' where indeed their lord was crucified. : and men belonging to all peoples, tribes, languages and nations gaze at their dead bodies for three days and a half, but they refuse to let them be laid in a tomb. : the inhabitants of the earth rejoice over them and are glad and will send gifts to one another; for these two prophets had greatly troubled the inhabitants of the earth." : but at the end of the three days and a half the breath of life from god entered into them, and they rose to their feet; and all who saw them were terrified. : then they heard a loud voice calling to them out of heaven, and bidding them come up; and they went up to heaven in the cloud, and their enemies saw them go. : and just as that time there was a great earthquake, and a tenth part of the city was overthrown. , people were killed in the earthquake, and the rest were terrified and gave glory to the god of heaven. : the second woe is past; the third woe will soon be here. : the seventh angel blew his trumpet; and there followed loud voices in heaven which said, "the sovereignty of the world now belongs to our lord and his christ; and he will be king until the ages of the ages." : then the twenty-four elders, who sit on thrones in the presence of god, fell on their faces and worshipped god, : saying, "we give thee thanks, o lord god, the ruler of all, who art and wast, because thou hast exerted thy power, thy great power, and hast become king. : the nations grew angry, and thine anger has come, and the time for the dead to be judged, and the time for thee to give their reward to thy servants the prophets and to thy people, and to those who fear thee, the small and the great, and to destroy those who destroy the earth." : then the doors of god's sanctuary in heaven were opened, and the ark, in which his covenant was, was seen in his sanctuary; and there came flashes of lightning, and voices, and peals of thunder, and an earthquake, and heavy hail. : and a great marvel was seen in heaven--a woman who was robed with the sun and had the moon under her feet, and had also a wreath of stars round her head, was with child, : and she was crying out in the pains and agony of childbirth. : and another marvel was seen in heaven--a great fiery-red dragon, with seven heads and ten horns; and on his heads were seven kingly crowns. : his tail was drawing after it a third part of the stars of heaven, and it dashed them to the ground. and in front of the woman who was about to become a mother, the dragon was standing in order to devour the child as soon as it was born. : she gave birth to a son--a male child, destined before long to rule all nations with an iron scepter. but her child was caught up to god and his throne, : and the woman fled into the desert, there to be cared for, for , days, in a place which god had prepared for her. : and war broke out in heaven, michael and his angels engaging in battle with the dragon. : the dragon fought and so did his angels; but they were defeated, and there was no longer any room found for them in heaven. : the great dragon, the ancient serpent, he who is called 'the devil' and 'the adversary' and leads the whole earth astray, was hurled down: he was hurled down to the earth, and his angels were hurled down with him. : then i heard a loud voice speaking in heaven. it said, "the salvation and the power and the kingdom of our god have now come, and the sovereignty of his christ; for the accuser of our brethren has been hurled down--he who, day after day and night after night, was wont to accuse them in the presence of god. : but they have gained the victory over him because of the blood of the lamb and of the testimony which they have borne, and because they held their lives cheap and did not shrink even from death. : for this reason be glad, o heaven, and you who live in heaven! alas for the earth and the sea! for the devil has come down to you; full of fierce anger, because he knows that his appointed time is short." : and when the dragon saw that he was hurled down to the earth, he went in pursuit of the woman who had given birth to the male child. : then, the two wings of a great eagle were given to the woman to enable her to fly away into the desert to the place assigned her, there to be cared for, for a period of time, two periods of time, and half a period of time, beyond the reach of the serpent. : and the serpent poured water from his mouth--a very river it seemed-- after the woman, in the hope that she would be carried away by its flood. : but the earth came to the woman's help: it opened its mouth and drank up the river which the dragon had poured from his mouth. : this made the dragon furiously angry with the woman, and he went elsewhere to make war upon her other children--those who keep god's commandments and hold fast to the testimony of jesus. : and he took up a position upon the sands of the sea-shore. then i saw a wild beast coming up out of the sea, and he had ten horns and seven heads. on his horns were ten kingly crowns, and inscribed on his heads were names full of blasphemy. : the wild beast which i saw resembled a leopard, and had feet like the feet of a bear, and his mouth was like the mouth of a lion; and it was to the dragon that he owed his power and his throne and his wide dominion. : i saw that one of his heads seemed to have been mortally wounded; but his mortal wound was healed, and the whole world was amazed and followed him. : and they offered worship to the dragon, because it was to him that the wild beast owed his dominion; and they also offered worship to the wild beast, and said, "who is there like him? and who is able to engage in battle with him?" : and there was given him a mouth full of boastful and blasphemous words; and liberty of action was granted him for forty-two months. : and he opened his mouth to utter blasphemies against god, to speak evil of his name and of his dwelling-place-- that is to say, of those who dwell in heaven. : and permission was given him to make war upon god's people and conquer them; and power was given him over every tribe, people, language and nation. : and all the inhabitants of the earth will be found to be worshipping him: every one whose name is not recorded in the book of life--the book of the lamb who has been offered in sacrifice ever since the creation of the world. : let all who have ears give heed. : if any one is eager to lead others into captivity, he must himself go into captivity. if any one is bent on killing with the sword, he must himself be killed by the sword. here is an opportunity for endurance, and for the exercise of faith, on the part of god's people. : then i saw another wild beast, coming up out of the earth. he had two horns like those of a lamb, but he spoke like a dragon. : and the authority of the first wild beast--the whole of that authority--he exercises in his presence, and he causes the earth and its inhabitants to worship the first wild beast, whose mortal wound had been healed. : he also works great miracles, so as even to make fire come down from heaven to earth in the presence of human beings. : and his power of leading astray the inhabitants of the earth is due to the marvels which he has been permitted to work in the presence of the wild beast. and he told the inhabitants of the earth to erect a statue to the wild beast who had received the sword-stroke and yet had recovered. : and power was granted him to give breath to the statue of the wild beast, so that the statue of the wild beast could even speak and cause all who refuse to worship it to be put to death. : and he causes all, small and great, rich and poor, free men and slaves, to have stamped upon them a mark on their right hands or on their foreheads, : in order that no one should be allowed to buy or sell unless he had the mark--either the name of the wild beast or the number which his name represents. : here is scope for ingenuity. let people of shrewd intelligence calculate the number of the wild beast; for it indicates a certain man, and his number is . : then i looked, and i saw the lamb standing upon mount zion, and with him , people, having his name and his father's name written on their foreheads. : and i heard music from heaven which resembled the sound of many waters and the roar of loud thunder; and the music which i heard was like that of harpists playing upon their harps. : and they were singing what seemed to be a new song, in front of the throne and in the presence of the four living creatures and the elders; and no one was able to learn that song except the , people who had been redeemed out of the world. : these are those who had not defiled themselves with women: they are as pure as virgins. they follow the lamb wherever he goes. they have been redeemed from among men, as firstfruits to god and to the lamb. : and no lie has ever been found upon their lips: they are faultless. : and i saw another angel flying across the sky, carrying the good news of the ages to tell to every nation, tribe, language and people, among those who live on the earth. : he said in a loud voice, "fear god and give him glory, because the time of his judgment has come; and worship him who made sky and earth, the sea and the water-springs." : and another, a second angel, followed, exclaiming, "great babylon has fallen, has fallen--she who made all the nations drink the wine of the anger provoked by her fornication." : and another, a third angel, followed them, exclaiming in a loud voice, "if any one worships the wild beast and his statue, and receives a mark on his forehead or on his hand, : he shall drink the wine of god's anger which stands ready, undiluted, in the cup of his fury, and he shall be tormented with fire and sulphur in the presence of the holy angels and of the lamb. : and the smoke of their torment goes up until the ages of the ages; and the worshipers of the wild beast and his statue have no rest day or night, nor has any one who receives the mark of his name. : here is an opportunity for endurance on the part of god's people, who carefully keep his commandments and the faith of jesus!" : and i heard a voice speaking from heaven. it said, "write as follows: "'blessed are the dead who die in the lord from this time onward. yes, says the spirit, let them rest from their sorrowful labours; for what they have done goes with them.'" : then i looked, and a white cloud appeared, and sitting on the cloud was some one resembling the son of man, having a wreath of gold upon his head and in his hand a sharp sickle. : and another, an angel, came out of the sanctuary, calling in a loud voice to him who sat on the cloud, and saying, "use your sickle and reap the harvest, for the hour for reaping it has come: the harvest of the earth is over-ripe." : then he who sat on the cloud flung his sickle on the earth, and the earth had its harvest reaped. : and another angel came out from the sanctuary in heaven, and he too carried a sharp sickle. : and another angel came out from the altar--he who had power over fire--and he spoke in a loud voice to him who had the sharp sickle, saying, "use your sharp sickle, and gather the bunches from the vine of the earth, for its grapes are now quite ripe." : and the angel flung his sickle down to the earth, and reaped the vine of the earth and threw the grapes into the great winepress of god's anger. : and the winepress was trodden outside the city, and out of it came blood reaching the horses' bridles for a distance of miles. : then i saw another marvel in heaven, great and wonderful-- there were seven angels bringing seven plagues. these are the last plagues, because in them god's anger has found full expression. : and i saw what seemed to be a sea of glass mingled with fire, and those who had gained the victory over the wild beast and over his statue and the number of his name, standing by the sea of glass and having harps which belonged to god. : and they were singing the song of moses, god's servant, and the song of the lamb. their words were, "great and wonderful are thy works, o lord god, the ruler of all. righteous and true are thy ways, o king of the nations. : who shall not be afraid, o lord, and glorify thy name? for thou alone art holy. all nations shall come and shall worship thee, because the righteousness of all that thou hast done has been made manifest." : after this, when the doors of the sanctuary of the tent of witness in heaven were opened, i looked; : and there came out of the sanctuary the seven angels who were bringing the seven plagues. the angels were clad in pure, bright linen, and had girdles of gold across their breasts. : and one of the four living creatures gave the seven angels seven bowls of gold, full of the anger of god who lives until the ages of the ages. : and the sanctuary was filled with smoke from the glory of god and from his power; and no one could enter the sanctuary till the seven plagues brought by the seven angels were at an end. : then i heard a loud voice from the sanctuary say to the seven angels, "go and pour on to the earth the seven bowls of the anger of god." : so the first angel went away and poured his bowl on to the earth; and it brought a bad and painful sore upon the men who had on them the mark of the wild beast and worshipped his statue. : the second angel poured his bowl into the sea, and it became blood, like a dead man's blood, and every living creature in the sea died. : the third angel poured his bowl into the rivers and springs of water, and they became blood. : and i heard the angel of the waters say, "righteous art thou, who art and wast, the holy one, because thou hast thus taken vengeance. : for they poured out the blood of thy people and of the prophets, and in return thou hast given them blood to drink. and this they deserved." : and i heard a voice from the altar say, "even so, o lord god, the ruler of all, true and righteous are thy judgments." : then the fourth angel poured his bowl on to the sun, and power was given to it to scorch men with fire. : and the men were severely burned; and yet they spoke evil of god who had power over the plagues, and they did not repent so as to give him glory. : the fifth angel poured his bowl on to the throne of the wild beast; and his kingdom became darkened. people gnawed their tongues because of the pain, : and they spoke evil of the god in heaven because of their pains and their sores, and did not repent of their misconduct. : the sixth angel poured his bowl into that great river, the euphrates; and its stream was dried up in order to clear the way for the kings who are to come from the east. : then i saw three foul spirits, resembling frogs, issue from the mouth of the dragon, from the mouth of the wild beast, and from the mouth of the false prophet. : for they are the spirits of demons working marvels-- spirits that go out to control the kings of the whole earth, to assemble them for the battle which is to take place on the great day of god, the ruler of all. : ("i am coming like a thief. blessed is the man who keeps awake and guards his raiment for fear he walk about ill-clad, and his uncomeliness become manifest.") : and assemble them they did at the place called in hebrew 'har-magedon.' : then the seventh angel poured his bowl into the air; and a loud voice came out of the sanctuary from the throne, saying, "everything is now ready." : flashes of lightning followed, and voices, and peals of thunder, and an earthquake more dreadful than there had ever been since there was a man upon the earth--so terrible was it, and so great! : the great city was split into three parts; the cities of the nations fell; and great babylon came into remembrance before god, for him to make her drink from the wine-cup of his fierce anger. : every island fled away, and there was not a mountain anywhere to be seen. : and heavy hail, that seemed to be a talent in weight, fell from the sky upon the people; and they spoke evil of god on account of the plague of the hail--because the plague of it was exceedingly severe. : then one of the seven angels who were carrying the seven bowls came and spoke to me. "come with me," he said, "and i will show you the doom of the great harlot who sits upon many waters. : the kings of the earth have committed fornication with her, and the inhabitants of the earth have been made drunk with the wine of her fornication." : so he carried me away in the spirit into a desert, and there i saw a woman sitting on a scarlet-colored wild beast which was covered with names of blasphemy and had seven heads and ten horns. : the woman was clothed in purple and scarlet, and was brilliantly attired with gold and jewels and pearls. she held in her hand a cup of gold, full of abominations, and she gave filthy indications of her fornication. : and on her forehead was a name written: "i am a symbol of great babylon, the mother of the harlots and of the abominations of the earth." : and i saw the woman drinking herself drunk with the blood of the saints, and with the blood of the witnesses of jesus. and when i saw her i was filled with utter astonishment. : then the angel said to me, "why are you so astonished? i will explain to you the secret meaning of the woman and of the seven-headed, ten-horned wild beast which carries her. : "the wild beast which you have seen was, and is not, and yet is destined to re-ascend, before long, out of the bottomless pit and go his way into perdition. and the inhabitants of the earth will be filled with amazement-- all whose names are not in the book of life, having been recorded there ever since the creation of the world-- when they see the wild beast: because he was, and is not, and yet is to come. : here is scope for the exercise of a mind that has wisdom! the seven heads are the seven hills on which the woman sits. : and they are seven kings: five of them have fallen, and the one is still reigning. the seventh has not yet come, but when he comes he must continue for a short time. : and the wild beast which once existed but does not now exist-- he is an eighth king and yet is one of the seven and he goes his way into perdition. : "and the ten horns which you have seen are ten kings who have not yet come to the throne, but for a single hour they are to receive authority as kings along with the wild beast. : they have one common policy, and they are to give their power and authority to the wild beast. : they will make war upon the lamb, and the lamb will triumph over them; for he is lord of lords and king of kings. and those who accompany him--called, as they are, and chosen, and faithful--shall share in the victory." : he also said to me, "the waters which you have seen, on which the harlot sits, are peoples and multitudes, nations and languages. : and the ten horns that you have seen--and the wild beast-- these will hate the harlot, and they will cause her to be laid waste and will strip her bare. they will eat her flesh, and burn her up with fire. : for god has put it into their hearts to carry out his purpose, and to carry out a common purpose and to give their kingdom to the wild beast until god's words have come to pass. : and the woman whom you have seen is the great city which has kingly power over the kings of the earth." : after these things i saw another angel coming down from heaven, armed with great power. the earth shone with his splendor, : and with a mighty voice he cried out, saying, "great babylon has fallen, has fallen, and has become a home for demons and a stronghold for every kind of foul spirit and for every kind of foul and hateful bird. : for all the nations have drunk the wine of the anger provoked by her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth have grown rich through her excessive luxury." : then i heard another voice from heaven, which said, "come out of her, my people, that you may not become partakers in her sins, nor receive a share of her plagues. : for her sins are piled up to the sky, and god has called to mind her unrighteous deeds. : give back to her as she has given; repay her in accordance with her doings, twice as much; in the bowl that she has mixed, mix twice as much for her. : she has freely glorified herself and revelled in luxury; equally freely administer torment to her, and woe. for in her heart she boasts, saying, 'i sit enthroned as queen: no widow am i: i shall never know sorrow.' : "for this reason calamities shall come thick upon her on a single day-- death and sorrow and famine--and she shall be burned to the ground. for strong is the lord god who has judged her. : the kings of the earth who have committed fornication with her, and have revelled in luxury, shall weep aloud and lament over her when they see the smoke of her burning, : while they stand afar off because of their terror at her heavy punishment, and say, 'alas, alas, thou great city, o babylon, the mighty city! for in one short hour thy doom has come!' : and the merchants of the earth weep aloud and lament over her, because now there is no sale for their cargoes-- : cargoes of gold and silver, of jewels and pearls, of fine linen, purple and silk, and of scarlet stuff; all kinds of rare woods, and all kinds of goods in ivory and in very costly wood, in bronze, steel and marble. : also cinnamon and amomum; odors to burn as incense or for perfume; frankincense, wine, oil; fine flour, wheat, cattle and sheep; horses and carriages and slaves; and the lives of men. : the dainties that thy soul longed for are gone from thee, and all thine elegance and splendor have perished, and never again shall they be found. : those who traded in these things, who grew wealthy through her, will stand afar off, struck with terror at her punishment, : weeping aloud and sorrowing, and saying, 'alas, alas, for this great city, which was brilliantly arrayed in fine linen, and purple and scarlet stuff, and beautified with gold, jewels and pearls; : because in one short hour all this great wealth has been laid waste!' and every shipmaster and every passenger by sea and the crews and all who ply their trade on the sea, : stood afar off, and cried aloud when they saw the smoke of her burning. and they said, 'what city is like this great city?' : and they threw dust upon their heads, and cried out, weeping aloud and sorrowing. 'alas, alas,' they said, 'for this great city, in which, through her vast wealth, the owners of all the ships on the sea have grown rich; because in one short hour she has been laid waste!' : rejoice over her, o heaven, and you saints and apostles and prophets; for god has taken vengeance upon her because of you." : then a single angel of great strength took a stone which resembled a huge millstone, and hurled it into the sea, saying, "so shall babylon, that great city, be violently hurled down and never again be found. : no harp or song, no flute or trumpet, shall ever again be heard in thee; no craftsman of any kind shall ever again be found in thee; nor shall the grinding of the mill ever again be heard in thee. : never again shall the light of a lamp shine in thee, and never again shall the voice of a bridegroom or of a bride be heard in thee. for thy merchants were the great men of the earth, and with the magic which thou didst practise all nations were led astray. : and in her was found the blood of prophets and of god's people and of all who had been put to death on the earth." : after this i seemed to hear the far-echoing voices of a great multitude in heaven, who said, "hallelujah! the salvation and the glory and the power belong to our god. : true and just are his judgments, because he has judged the great harlot who was corrupting the whole earth with her fornication, and he has taken vengeance for the blood of his bondservants which her hands have shed." : and a second time they said, "hallelujah! for her smoke ascends until the ages of the ages." : and the twenty-four elders and the four living creatures fell down and worshipped god who sits upon the throne. "even so," they said; "hallelujah!" : and from the throne there came a voice which said, "praise our god, all you his bondservants--you who fear him, both the small and the great." : and i seemed to hear the voices of a great multitude and the sound of many waters and of loud peals of thunder, which said, "hallelujah! because the lord our god, the ruler of all, has become king. : let us rejoice and triumph and give him the glory; for the time for the marriage of the lamb has come, and his bride has made herself ready." : and she was permitted to array herself in fine linen, shining and spotless; the fine linen being the righteous actions of god's people. : and he said to me, "write as follows: 'blessed are those who receive an invitation to the marriage supper of the lamb.'" and he added, still addressing me, "these are truly the words of god." : then i fell at his feet to worship him. but he exclaimed, "oh, do not do that. i am a fellow bondservant of yours and a fellow bondservant of your brethren who have borne testimony to jesus. worship god." testimony to jesus is the spirit which underlies prophecy. : then i saw a door open in heaven, and a white horse appeared. its rider was named "faithful and true"--being one who in righteousness acts as judge, and makes war. : his eyes were like a flame of fire, and on his head were many kingly crowns; and he has a name written upon him which no one but he himself knows. : the outer garment in which he is clad has been dipped in blood and his name is the word of god. : the armies in heaven followed him--mounted on white horses and clothed in fine linen, white and spotless. : from his mouth there comes a sharp sword with which he will smite the nations; and he will himself be their shepherd, ruling them with a scepter of iron; and it is his work to tread the winepress of the fierce anger of god, the ruler of all. : and on his outer garment and on his thigh he has a name written, king of kings and lord of lords. : and i saw a single angel standing in the full light of the sun, who cried in a loud voice to all the birds that flew across the sky, "come and be present at god's great supper, : that you may feast on the flesh of kings and the flesh of generals and the flesh of mighty men, on the flesh of horses and their riders, and on the flesh of all mankind, whether they are free men or slaves, great men or small." : and i saw the wild beast, and the kings of the earth, and their armies, all assembled to make war, once for all, against the rider upon the horse and against his army. and the wild beast was captured, and with him the false prophet : who had done the miracles in his presence with which he had led astray those who had received the mark of the wild beast, and those who worshipped his statue. both of them were thrown alive into the lake of fire that was all ablaze with sulphur. : but the rest were killed with the sword that came from the mouth of the rider on the horse. and the birds all fed ravenously upon their flesh. : then i saw an angel coming down from heaven, having the key of the bottomless pit, and upon his arm he carried a great chain. : he laid hold of the dragon--the ancient serpent--who is the devil and the adversary, and bound him for a thousand years, and hurled him into the bottomless pit. : he closed the entrance and put a seal upon him in order that he might be unable to lead the nations astray any more until the thousand years were at an end. afterwards he is to be set at liberty for a short time. : and i saw thrones, and some who were seated on them, to whom judgment was entrusted. and i saw the souls of those who had been beheaded on account of the testimony that they had borne to jesus and on account of god's message, and also the souls of those who had not worshipped the wild beast or his statue, nor received his mark on their foreheads or on their hands; and they came to life and were kings with christ for a thousand years. : no one else who was dead rose to life until the thousand years were at an end. this is the first resurrection. : blessed and holy are those who share in the first resurrection. the second death has no power over them, but they shall be priests to god and to christ, and shall be kings with christ for the thousand years. : but when the thousand years are at an end, the adversary will be released from his imprisonment, : and will go out to lead astray the nations in all the four corners of the earth, gog and magog, and assemble them for war, and they are like the sands on the seashore in number. : and they went up over the whole breadth of the earth and surrounded the encampment of god's people and the beloved city. but fire came down from heaven and consumed them; : and the devil, who had been leading them astray, was thrown into the lake of fire and sulphur where the wild beast and the false prophet were, and day and night they will suffer torture until the ages of the ages. : then i saw a great white throne and one who was seated on it, from whose presence earth and sky fled away, and no place was found for them. : and i saw the dead, the great and the small, standing in front of the throne. and books were opened; and so was another book--namely, the book of life; and the dead were judged by the things recorded in the books in accordance with what their conduct had been. : then the sea yielded up the dead who were in it, death and hades yielded up the dead who were in them, and each man was judged in accordance with what his conduct had been. : then death and hades were thrown into the lake of fire; this is the second death--the lake of fire. : and if any one's name was not found recorded in the book of life he was thrown into the lake of fire. : and i saw a new heaven and a new earth; for the first heaven and the first earth were gone, and the sea no longer exists. : and i saw the holy city, the new jerusalem, coming down out of heaven from god and made ready like a bride attired to meet her husband. : and i heard a loud voice, which came from the throne, say, "god's dwelling place is among men and he will dwell among them and they shall be his peoples. yes, god himself will be among them. : he will wipe every tear from their eyes. death shall be no more; nor sorrow, nor wail of woe, nor pain; for the first things have passed away." : then he who was seated on the throne said, "i am re-creating all things." and he added, "write down these words, for they are trustworthy and true." : he also said, "they have now been fulfilled. i am the alpha and the omega, the beginning and the end. to those who are thirsty i will give the privilege of drinking from the well of the water of life without payment. : all this shall be the heritage of him who overcomes, and i will be his god and he shall be one of my sons. : but as for cowards and the unfaithful, and the polluted, and murderers, fornicators, and those who practise magic or worship idols, and all liars--the portion allotted to them shall be in the lake which burns with fire and sulphur. this is the second death." : then there came one of the seven angels who were carrying the seven bowls full of the seven last plagues. "come with me," he said, "and i will show you the bride, the lamb's wife." : so in the spirit he carried me to the top of a vast, lofty mountain, and showed me the holy city, jerusalem, coming down out of heaven from god, : and bringing with it the glory of god. it shone with a radiance like that of a very precious stone--such as a jasper, bright and transparent. : it has a wall, massive and high, with twelve large gates, and in charge of the gates were twelve angels. and overhead, above the gates, names were inscribed which are those of the twelve tribes of the descendants of israel. : there were three gates on the east, three on the north, three on the south, and three on the west. : the wall of the city had twelve foundation stones, and engraved upon them were twelve names--the names of the twelve apostles of the lamb. : now he who was speaking to me had a measuring-rod of gold, with which to measure the city and its gates and its wall. : the plan of the city is a square, the length being the same as the breadth; and he measured the city furlong by furlong, with his measuring rod--it is twelve hundred miles long, and the length and the breadth and the height of it are equal. : and he measured the wall of it--a wall of a hundred and forty-four cubits, according to human measure, which was also that of the angel. : the solid fabric of the wall was jasper; and the city itself was made of gold, resembling transparent glass. : as for the foundation-stones of the city wall, which were beautified with various kinds of precious stones, the first was jasper, the second sapphire, the third chalcedony, the fourth emerald, the fifth sardonyx, the sixth sardius, : the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst. : and the twelve gates were twelve pearls; each of them consisting of a single pearl. and the main street of the city was made of pure gold, resembling transparent glass. : i saw no sanctuary in the city, for the lord god, the ruler of all, is its sanctuary, and so is the lamb. : nor has the city any need of the sun or of the moon, to give it light; for the glory of god has shone upon it and its lamp is the lamb. : the nations will live their lives by its light; and the kings of the earth are to bring their glory into it. : and in the daytime (for there will be no night there) the gates will never be closed; : and the glory and honor of the nations shall be brought into it. : and no unclean thing shall ever enter it, nor any one who is guilty of base conduct or tells lies, but only they whose names stand recorded in the lamb's book of life. : then he showed me the river of the water of life, bright as crystal, issuing from the throne of god and of the lamb. : on either side of the river, midway between it and the main street of the city, was the tree of life. it produced twelve kinds of fruit, yielding a fresh crop month by month, and the leaves of the tree served as medicine for the nations. : "in future there will be no curse," he said, "but the throne of god and of the lamb will be in that city. and his servants will render him holy service and 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 lamplight or sunlight, for the lord god will shine upon them, and they will be kings until the ages of the ages." : and he said to me, "these words are trustworthy and true; and the lord, the god of the spirits of the prophets, sent his angel to make known to his servants the things which must soon happen. : 'i am coming quickly.' blessed is he who is mindful of the predictions contained in this book." : i john heard and saw these things; and when i had heard and seen them, i fell at the feet of the angel who was showing me them-- to worship him. : but he said to me, "oh, do not do that. i am a fellow bondservant of yours, and a fellow bondservant of your brethren the prophets and of those who are mindful of the teachings of this book. worship god." : "make no secret," he added, "of the meaning of the predictions contained in this book; for the time for their fulfillment is now close at hand. : let the dishonest man act dishonestly still; let the filthy make himself filthy still; let the righteous practise righteousness still; and let the holy be made holy still." : "i am coming quickly; and my reward is with me, that i may requite every man in accordance with what his conduct has been. : i am the alpha and the omega, the first and the last, the beginning and the end. : blessed are those who wash their robes clean, that they may have a right to the tree of life, and may go through the gates into the city. : the unclean are shut out, and so are all who practise magic, all fornicators, all murderers, and those who worship idols, and every one who loves falsehood and tells lies. : "i jesus have sent my angel for him solemnly to declare these things to you among the churches. i am the root and the offspring of david, the bright morning star. : the spirit and the bride say, 'come;' and whoever hears, let him say, 'come;' and let those who are thirsty come. whoever will, let him take the water of life, without payment. : "i solemnly declare to every one who hears the words of the prophecy contained in this book, that if any one adds to those words, god will add to him the plagues spoken of in this book; : and that if any one takes away from the words of the book of this prophecy, god will take from him his share in the tree of life and in the holy city--the things described in this book. : "he who solemnly declares all this says, "'yes, i am coming quickly.'" amen. come, lord jesus. : the grace of the lord jesus be with god's people. this ebook was produced by david widger with the help of derek andrew's text from january and the work of bryan taylor in november . book revelation : : the revelation of jesus christ, which god gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant john: : : who bare record of the word of god, and of the testimony of jesus christ, and of all things that he saw. : : blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. : : john to the seven churches which are in asia: grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven spirits which are before his throne; : : and from jesus christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. unto him that loved us, and washed us from our sins in his own blood, : : and hath made us kings and priests unto god and his father; to him be glory and dominion for ever and ever. amen. : : behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. even so, amen. : : i am alpha and omega, the beginning and the ending, saith the lord, which is, and which was, and which is to come, the almighty. : : i john, who also am your brother, and companion in tribulation, and in the kingdom and patience of jesus christ, was in the isle that is called patmos, for the word of god, and for the testimony of jesus christ. : : i was in the spirit on the lord's day, and heard behind me a great voice, as of a trumpet, : : saying, i am alpha and omega, the first and the last: and, what thou seest, write in a book, and send it unto the seven churches which are in asia; unto ephesus, and unto smyrna, and unto pergamos, and unto thyatira, and unto sardis, and unto philadelphia, and unto laodicea. : : and i turned to see the voice that spake with me. and being turned, i saw seven golden candlesticks; : : and in the midst of the seven candlesticks one like unto the son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. : : his head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; : : and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. : : and he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. : : and when i saw him, i fell at his feet as dead. and he laid his right hand upon me, saying unto me, fear not; i am the first and the last: : : i am he that liveth, and was dead; and, behold, i am alive for evermore, amen; and have the keys of hell and of death. : : write the things which thou hast seen, and the things which are, and the things which shall be hereafter; : : the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. the seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. : : unto the angel of the church of ephesus write; these things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; : : i know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: : : and hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted. : : nevertheless i have somewhat against thee, because thou hast left thy first love. : : remember therefore from whence thou art fallen, and repent, and do the first works; or else i will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. : : but this thou hast, that thou hatest the deeds of the nicolaitanes, which i also hate. : : he that hath an ear, let him hear what the spirit saith unto the churches; to him that overcometh will i give to eat of the tree of life, which is in the midst of the paradise of god. : : and unto the angel of the church in smyrna write; these things saith the first and the last, which was dead, and is alive; : : i know thy works, and tribulation, and poverty, (but thou art rich) and i know the blasphemy of them which say they are jews, and are not, but are the synagogue of satan. : : fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and i will give thee a crown of life. : : he that hath an ear, let him hear what the spirit saith unto the churches; he that overcometh shall not be hurt of the second death. : : and to the angel of the church in pergamos write; these things saith he which hath the sharp sword with two edges; : : i know thy works, and where thou dwellest, even where satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein antipas was my faithful martyr, who was slain among you, where satan dwelleth. : : but i have a few things against thee, because thou hast there them that hold the doctrine of balaam, who taught balac to cast a stumblingblock before the children of israel, to eat things sacrificed unto idols, and to commit fornication. : : so hast thou also them that hold the doctrine of the nicolaitanes, which thing i hate. : : repent; or else i will come unto thee quickly, and will fight against them with the sword of my mouth. : : he that hath an ear, let him hear what the spirit saith unto the churches; to him that overcometh will i give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it. : : and unto the angel of the church in thyatira write; these things saith the son of god, who hath his eyes like unto a flame of fire, and his feet are like fine brass; : : i know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. : : notwithstanding i have a few things against thee, because thou sufferest that woman jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. : : and i gave her space to repent of her fornication; and she repented not. : : behold, i will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. : : and i will kill her children with death; and all the churches shall know that i am he which searcheth the reins and hearts: and i will give unto every one of you according to your works. : : but unto you i say, and unto the rest in thyatira, as many as have not this doctrine, and which have not known the depths of satan, as they speak; i will put upon you none other burden. : : but that which ye have already hold fast till i come. : : and 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. : : and i will give him the morning star. : : he that hath an ear, let him hear what the spirit saith unto the churches. : : and unto the angel of the church in sardis write; these things saith he that hath the seven spirits of god, and the seven stars; i know thy works, that thou hast a name that thou livest, and art dead. : : be watchful, and strengthen the things which remain, that are ready to die: for i have not found thy works perfect 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 as a thief, and thou shalt not know what hour i will come upon thee. : : thou hast a few names even in sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. : : he that overcometh, the same shall be clothed in white raiment; and i will not blot out his name out of the book of life, but i will confess his name before my father, and before his angels. : : he that hath an ear, let him hear what the spirit saith unto the churches. : : and to the angel of the church in philadelphia write; these things saith he that is holy, he that is true, he that hath the key of david, he that openeth, and no man shutteth; and shutteth, and no man openeth; : : i know thy works: behold, i have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. : : behold, i will make them of the synagogue of satan, which say they are jews, and are not, but do lie; behold, i will make them to come and worship before thy feet, and to know that i have loved thee. : : because thou hast kept the word of my patience, i also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. : : behold, i come quickly: hold that fast which thou hast, that no man take thy crown. : : 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. : : he that hath an ear, let him hear what the spirit saith unto the churches. : : and unto the angel of the church of the laodiceans write; these things saith the amen, the faithful and true witness, the beginning of the creation of god; : : i know thy works, that thou art neither cold nor hot: i would thou wert cold or hot. : : so then because thou art lukewarm, and neither cold nor hot, i will spue thee out of my mouth. : : because thou sayest, i am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: : : i counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. : : as many as i love, i rebuke and chasten: be zealous therefore, and repent. : : behold, i stand at the door, and knock: if any man hear my voice, and open the door, i will come in to him, and will sup with him, and he with me. : : to him that overcometh will i grant to sit with me in my throne, even as i also overcame, and am set down with my father in his throne. : : he that hath an ear, let him hear what the spirit saith unto the churches. : : after this i looked, and, behold, a door was opened in heaven: and the first voice which i heard was as it were of a trumpet talking with me; which said, come up hither, and i will shew thee things which must be hereafter. : : and immediately i was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. : : and he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. : : and round about the throne were four and twenty seats: and upon the seats i saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. : : and out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god. : : and before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. : : and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. : : and the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, holy, holy, holy, lord god almighty, which was, and is, and is to come. : : and when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, : : the four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, : : thou art worthy, o lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. : : and i saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. : : and i saw a strong angel proclaiming with a loud voice, who is worthy to open the book, and to loose the seals thereof? : : and no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. : : and i wept much, because no man was found worthy to open and to read the book, neither to look thereon. : : and one of the elders saith unto me, weep not: behold, the lion of the tribe of juda, the root of david, hath prevailed to open the book, and to loose the seven seals thereof. : : and i beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of god sent forth into all the earth. : : and he came and took the book out of the right hand of him that sat upon the throne. : : and when he had taken the book, the four beasts and four and twenty elders fell down before the lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. : : and they sung a new song, saying, thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to god by thy blood out of every kindred, and tongue, and people, and nation; : : and hast made us unto our god kings and priests: and we shall reign on the earth. : : and i beheld, and i heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; : : saying with a loud voice, worthy is the lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. : : and every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard i saying, blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the lamb for ever and ever. : : and the four beasts said, amen. and the four and twenty elders fell down and worshipped him that liveth for ever and ever. : : and i saw when the lamb opened one of the seals, and i heard, as it were the noise of thunder, one of the four beasts saying, come and see. : : and i saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. : : and when he had opened the second seal, i heard the second beast say, come and see. : : and there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. : : and when he had opened the third seal, i heard the third beast say, come and see. and i beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. : : and i heard a voice in the midst of the four beasts say, a measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. : : and when he had opened the fourth seal, i heard the voice of the fourth beast say, come and see. : : and i looked, and behold a pale horse: and his name that sat on him was death, and hell followed with him. and power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. : : and when he had opened the fifth seal, i saw under the altar the souls of them that were slain for the word of god, and for the testimony which they held: : : and they cried with a loud voice, saying, how long, o lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? : : and white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. : : and i beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; : : and the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. : : and the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. : : and the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; : : and said to the mountains and rocks, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the lamb: : : for the great day of his wrath is come; and who shall be able to stand? : : and after these things i saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. : : and i saw another angel ascending from the east, having the seal of the living god: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, : : saying, hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our god in their foreheads. : : and i heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of israel. : : of the tribe of juda were sealed twelve thousand. of the tribe of reuben were sealed twelve thousand. of the tribe of gad were sealed twelve thousand. : : of the tribe of aser were sealed twelve thousand. of the tribe of nephthalim were sealed twelve thousand. of the tribe of manasses were sealed twelve thousand. : : of the tribe of simeon were sealed twelve thousand. of the tribe of levi were sealed twelve thousand. of the tribe of issachar were sealed twelve thousand. : : of the tribe of zabulon were sealed twelve thousand. of the tribe of joseph were sealed twelve thousand. of the tribe of benjamin were sealed twelve thousand. : : after this i beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the lamb, clothed with white robes, and palms in their hands; : : and cried with a loud voice, saying, salvation to our god which sitteth upon the throne, and unto the lamb. : : and all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped god, : : saying, amen: blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our god for ever and ever. amen. : : and one of the elders answered, saying unto me, what are these which are arrayed in white robes? and whence came they? : : and i said unto him, sir, thou knowest. and he said to me, these are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the lamb. : : 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. : : and when he had opened the seventh seal, there was silence in heaven about the space of half an hour. : : and i saw the seven angels which stood before god; and to them were given seven trumpets. : : and another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. : : and the smoke of the incense, which came with the prayers of the saints, ascended up before god out of the angel's hand. : : and the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. : : and the seven angels which had the seven trumpets prepared themselves to sound. : : the first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up. : : and the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; : : and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. : : and the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; : : and the name of the star is called wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. : : and the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. : : and i beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! : : and the fifth angel sounded, and i saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. : : and he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. : : and there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. : : and it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of god in their foreheads. : : and to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. : : and in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. : : and the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. : : and they had hair as the hair of women, and their teeth were as the teeth of lions. : : and they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. : : and they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. : : and they had a king over them, which is the angel of the bottomless pit, whose name in the hebrew tongue is abaddon, but in the greek tongue hath his name apollyon. : : one woe is past; and, behold, there come two woes more hereafter. : : and the sixth angel sounded, and i heard a voice from the four horns of the golden altar which is before god, : : saying to the sixth angel which had the trumpet, loose the four angels which are bound in the great river euphrates. : : and the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. : : and the number of the army of the horsemen were two hundred thousand thousand: and i heard the number of them. : : and thus i saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. : : by these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. : : for their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. : : and the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: : : neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. : : and i saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: : : and he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, : : and cried with a loud voice, as when a lion roareth: and when he had cried, 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 unto me, seal up those things which the seven thunders uttered, and write them not. : : and the angel which i saw stand upon the sea and upon the earth lifted up his hand to heaven, : : and sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: : : but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of god should be finished, as he hath declared to his servants the prophets. : : and the voice which i heard from heaven spake unto me again, and said, go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. : : and i went unto the angel, and said unto him, give me the little book. and he said unto me, take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. : : and i took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as i had eaten it, my belly was bitter. : : and he said unto me, thou must prophesy again before many peoples, and nations, and tongues, and kings. : : and there was given me a reed like unto a rod: and the angel stood, saying, rise, and measure the temple of god, and the altar, and them that worship therein. : : but the court which is without the temple leave out, and measure it not; for it is given unto the gentiles: and the holy city shall they tread under foot forty and two months. : : and i will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. : : these are the two olive trees, and the two candlesticks standing before the god of the earth. : : and if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. : : these have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. : : and when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. : : and their dead bodies shall lie in the street of the great city, which spiritually is called sodom and egypt, where also our lord was crucified. : : and they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. : : and they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. : : and after three days and an half the spirit of life from god entered into them, and they stood upon their feet; and great fear fell upon them which saw them. : : and they heard a great voice from heaven saying unto them, come up hither. and they ascended up to heaven in a cloud; and their enemies beheld them. : : and the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the god of heaven. : : the second woe is past; and, behold, the third woe cometh quickly. : : and the seventh angel sounded; and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our lord, and of his christ; and he shall reign for ever and ever. : : 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. : : and the temple of god was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. : : and there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: : : and she being with child cried, travailing in birth, and pained to be delivered. : : and there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. : : and his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. : : and she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto god, and to his throne. : : and the woman fled into the wilderness, where she hath a place prepared of god, that they should feed her there a thousand two hundred and threescore days. : : and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, : : and prevailed not; neither was their place found any more in heaven. : : and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. : : and i heard a loud voice saying in heaven, now is come salvation, and strength, and the kingdom of our god, and the power of his christ: for the accuser of our brethren is cast down, which accused them before our god day and night. : : and they overcame him by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death. : : therefore rejoice, ye heavens, and ye that dwell in them. woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. : : and when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. : : and to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. : : and the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. : : and the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. : : and the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of god, and have the testimony of jesus christ. : : and i stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. : : and the beast which i saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. : : and i saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. : : and they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, who is like unto the beast? who is able to make war with him? : : and there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. : : and he opened his mouth in blasphemy against god, to blaspheme his name, and his tabernacle, and them that dwell in heaven. : : and it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. : : and all that dwell upon the earth shall worship him, whose names are not written in the book of life of the lamb slain from the foundation of the world. : : if any man have an ear, let him hear. : : he that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. here is the patience and the faith of the saints. : : and i beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. : : and he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. : : and he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, : : and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. : : and he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. : : and he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: : : and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. : : here is wisdom. let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred threescore and six. : : and i looked, and, lo, a lamb stood on the mount sion, and with him an hundred forty and four thousand, having his father's name written in their foreheads. : : and i heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and i heard the voice of harpers harping with their harps: : : and they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. : : these are they which were not defiled with women; for they are virgins. these are they which follow the lamb whithersoever he goeth. these were redeemed from among men, being the firstfruits unto god and to the lamb. : : and in their mouth was found no guile: for they are without fault before the throne of god. : : and i saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, : : saying with a loud voice, fear god, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. : : 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. : : and the third angel followed them, saying with a loud voice, if any man worship the beast and his image, and receive his mark in his forehead, or in his hand, : : the same shall drink of the wine of the wrath of god, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the lamb: : : and 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, and whosoever receiveth the mark of his name. : : here is the patience of the saints: here are they that keep the commandments of god, and the faith of jesus. : : and i heard a voice from heaven saying unto me, write, blessed are the dead which die in the lord from henceforth: yea, saith the spirit, that they may rest from their labours; and their works do follow them. : : and i looked, and behold a white cloud, and upon the cloud one sat like unto the son of man, having on his head a golden crown, and in his hand a sharp sickle. : : and another angel came out of the temple, crying with a loud voice to him that sat on the cloud, thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. : : and he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. : : and another angel came out of the temple which is in heaven, he also having a sharp sickle. : : and another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. : : and the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of god. : : and the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs. : : and i saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of god. : : and i saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of god. : : and they sing the song of moses the servant of god, and the song of the lamb, saying, great and marvellous are thy works, lord god almighty; just and true are thy ways, thou king of saints. : : who shall not fear thee, o lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest. : : and after that i looked, and, behold, 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 and white linen, and having their breasts girded with golden girdles. : : and one of the four beasts gave unto the seven angels seven golden vials full of the wrath of god, who liveth for ever and ever. : : and the temple was filled with smoke from the glory of god, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. : : and i heard a great voice out of the temple saying to the seven angels, go your ways, and pour out the vials of the wrath of god upon the earth. : : and the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. : : and the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea. : : and the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. : : and i heard the angel of the waters say, thou art righteous, o lord, which art, and wast, and shalt be, because thou hast judged thus. : : for they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. : : and i heard another out of the altar say, even so, lord god almighty, true and righteous are thy judgments. : : and the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. : : and men were scorched with great heat, and blasphemed the name of god, which hath power over these plagues: and they repented not to give him glory. : : and the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, : : and blasphemed the god of heaven because of their pains and their sores, and repented not of their deeds. : : and the sixth angel poured out his vial upon the great river euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. : : and i saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. : : for they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of god almighty. : : behold, i come as a thief. blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. : : and he gathered them together into a place called in the hebrew tongue armageddon. : : and the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, it is done. : : and there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. : : and the great city was divided into three parts, and the cities of the nations fell: and great babylon came in remembrance before god, to give unto her the cup of the wine of the fierceness of his wrath. : : and every island fled away, and the mountains were not found. : : and there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed god because of the plague of the hail; for the plague thereof was exceeding great. : : and there came one of the seven angels which had the seven vials, and talked with me, saying unto me, come hither; i will shew unto thee the judgment of the great whore that sitteth upon 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. : : so he carried me away in the spirit into the wilderness: and i saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. : : and the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: : : and upon her forehead was a name written, mystery, babylon the great, the mother of harlots and abominations of the earth. : : and i saw the woman drunken with the blood of the saints, and with the blood of the martyrs of jesus: and when i saw her, i wondered with great admiration. : : and the angel said unto me, wherefore didst thou marvel? i will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. : : the beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. : : and here is the mind which hath wisdom. the seven heads are seven mountains, on which the woman sitteth. : : and there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. : : and the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. : : and the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. : : these have one mind, and shall give their power and strength unto the beast. : : these shall make war with the lamb, and the lamb shall overcome them: for he is lord of lords, and king of kings: and they that are with him are called, and chosen, and faithful. : : and he saith unto me, the waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. : : and the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. : : for god hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of god shall be fulfilled. : : and the woman which thou sawest is that great city, which reigneth over the kings of the earth. : : and after these things i saw another angel come down from heaven, having great power; and the earth was lightened with his glory. : : and he cried mightily with a strong voice, saying, babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. : : for all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. : : and i heard another voice from heaven, saying, come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. : : for her sins have reached unto heaven, and god hath remembered her iniquities. : : reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. : : how much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, i sit a queen, and am no widow, and shall see no sorrow. : : therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the lord god who judgeth her. : : and the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, : : standing afar off for the fear of her torment, saying, alas, alas that great city babylon, that mighty city! for in one hour is thy judgment come. : : and the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: : : the merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, : : and cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. : : and the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. : : the merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, : : and saying, alas, alas that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! : : for in one hour so great riches is come to nought. and every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, : : and cried when they saw the smoke of her burning, saying, what city is like unto this great city! : : and they cast dust on their heads, and cried, weeping and wailing, saying, alas, alas that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. : : rejoice over her, thou heaven, and ye holy apostles and prophets; for god hath avenged you on her. : : and a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, thus with violence shall that great city babylon be thrown down, and shall be found no more at all. : : and the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; : : and the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. : : and in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. : : and after these things i heard a great voice of much people in heaven, saying, alleluia; salvation, and glory, and honour, and power, unto the lord our god: : : for true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. : : and again they said, alleluia and her smoke rose up for ever and ever. : : and the four and twenty elders and the four beasts fell down and worshipped god that sat on the throne, saying, amen; alleluia. : : and a voice came out of the throne, saying, praise our god, all ye his servants, and ye that fear him, both small and great. : : and i heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, alleluia: for the lord god omnipotent reigneth. : : let us be glad and rejoice, and give honour to him: for the marriage of the lamb is come, and his wife hath made herself ready. : : and to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. : : and he saith unto me, write, blessed are they which are called unto the marriage supper of the lamb. and he saith unto me, these are the true sayings of god. : : and i fell at his feet to worship him. and he said unto me, see thou do it not: i am thy fellowservant, and of thy brethren that have the testimony of jesus: worship god: for the testimony of jesus is the spirit of prophecy. : : and i saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true, and in righteousness he doth judge and make war. : : his eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. : : and he was clothed with a vesture dipped in blood: and his name is called the word of god. : : and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. : : and out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of almighty god. : : and he hath on his vesture and on his thigh a name written, king of kings, and lord of lords. : : and i saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, come and gather yourselves together unto the supper of the great god; : : that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. : : and i saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. : : and the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. these both were cast alive into a lake of fire burning with brimstone. : : and the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. : : and i saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. : : and he laid hold on the dragon, that old serpent, which is the devil, and satan, and bound him a thousand years, : : and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. : : and i saw thrones, and they sat upon them, and judgment was given unto them: and i saw the souls of them that were beheaded for the witness of jesus, and for the word of god, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with christ a thousand years. : : but the rest of the dead lived not again until the thousand years were finished. this is the first resurrection. : : blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of god and of christ, and shall reign with him a thousand years. : : and when the thousand years are expired, satan shall be loosed out of his prison, : : and shall go out to deceive the nations which are in the four quarters of the earth, gog, and magog, to gather them together to battle: the number of whom is as the sand of the sea. : : and they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from god out of heaven, and devoured them. : : and the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. : : and i saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. : : and i saw the dead, small and great, stand before god; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. : : and the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. : : and death and hell were cast into the lake of fire. this is the second death. : : and whosoever was not found written in the book of life was cast into the lake of fire. : : and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. : : and i john saw the holy city, new jerusalem, coming down from god out of heaven, prepared as a bride adorned for her husband. : : 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. : : 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. : : and he that sat upon the throne said, behold, i make all things new. and he said unto me, write: for these words are true and faithful. : : and he said unto me, it is done. i am alpha and omega, the beginning and the end. i will give unto him that is athirst of the fountain of the water of life freely. : : he that overcometh shall inherit all things; and i will be his god, and he shall be my son. : : 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. : : and there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, come hither, i will shew thee the bride, the lamb's wife. : : and he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy jerusalem, descending out of heaven from god, : : having the glory of god: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; : : and had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of israel: : : 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 in them the names of the twelve apostles of the lamb. : : and he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. : : and the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. the length and the breadth and the height of it are equal. : : and he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. : : and the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. : : and the foundations of the wall of the city were garnished with all manner of precious stones. the first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; : : the fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. : : and the twelve gates were twelve pearls: every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. : : and i saw no temple therein: for the lord god almighty and the lamb are the temple of it. : : and the city had no need of the sun, neither of the moon, to shine in it: for the glory of god did lighten it, and the lamb is the light thereof. : : and the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it. : : and the gates of it shall not be shut at all by day: for there shall be no night there. : : and they shall bring the glory and honour of the nations into it. : : and there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the lamb's book of life. : : and he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of god and of the lamb. : : in the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. : : and there shall be no more curse: but the throne of god and of the lamb shall be in it; and his servants shall serve him: : : and they shall see his face; and his name shall be in their foreheads. : : and there shall be no night there; and they need no candle, neither light of the sun; for the lord god giveth them light: and they shall reign for ever and ever. : : and he said unto me, these sayings are faithful and true: and the lord god of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. : : behold, i come quickly: blessed is he that keepeth the sayings of the prophecy of this book. : : and i john saw these things, and heard them. and when i had heard and seen, i fell down to worship before the feet of the angel which shewed me these things. : : then saith he unto me, see thou do it not: for i am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship god. : : and he saith unto me, seal not the sayings of the prophecy of this book: for the time is at hand. : : he that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. : : and, behold, i come quickly; and my reward is with me, to give every man according as his work shall be. : : i am alpha and omega, the beginning and the end, the first and the last. : : blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. : : for without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. : : i jesus have sent mine angel to testify unto you these things in the churches. i am the root and the offspring of david, and the bright and morning star. : : and the spirit and the bride say, come. and let him that heareth say, come. and let him that is athirst come. and whosoever will, let him take the water of life freely. : : for i testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, god shall add unto him the plagues that are written in this book: : : and if any man shall take away from the words of the book of this prophecy, god shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. : : he which testifieth these things saith, surely i come quickly. amen. even so, come, lord jesus. : : the grace of our lord jesus christ be with you all. amen.