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THE LIBRARY
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THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
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4' t
LECTURES
ON
THE APOCALYPSE.
BY
RO. RYLAND,
PRESIDENT OF BICHMOND COLLEGE.
" Glorions things are spoken of thee, city of God." — Pa. 87 : 3.
RICHMOND:
WORTHAil & CX)TTU1:LL, 203 MAIN STREET.
1857. . ,. .
• • • '
• « • « '
« • 4 J
Entered according to act of Congress, in the year 1857, by
BOBERT RYLAND,
In the Clerk's Office of the District Court, for the Eastern District of Virginia.
H. K. Elltson, Printer, 147 Main Street.
155
i
PREFACE.
The author of the following Lectures lays no
claim to originality in the views which they ex-
j press. He has read several learned works on the
Apocalypse, and has not hesitated to adopt their
; sentiments and language^ without formal notice,
r whenever they have approved themselves to his.'^
judgment. Especially is he indebted to the very
able exposition of Mr. David N. Lord, whose in-
terpretation he has generally adopted throughout
t
N
:»
Q
* the following pages. Indeed, he advises those
who have the means to purchase and the leisure
o to read that work, not to examine this at all, but
^ to proceed at once with the more original and ex-
tended investigation. It is apparent, then, that
UJ
-^
t
his design is to present to. the general reader^ in
a cheap and condensed form, the substance of what
is contamcd in trcatiscjs less accessible to him.
The spirit of the ago calls for cheap literature. A
book that sells at seventy-five cents, is bouglit and
IV PREFACE.
read by ten times more persons than an octavo of
superior merit, which costs two dollars. With him
it is a very small thing who shall gain the reputa-
tion of authorship, provided the Word of God be
explained, and His truth be widely diffused. If
these ends be attained by the following pages, the
whole purpose of their publication will have been
accomplished.
INTRODUCTION.
The distinguishing characteristic of the Apocalypse is, that it
foreshadows what it reveals, not by words, like ordinary prophe-
cies, but by representative agents and phenomena exhibited to
the senses of the Apostle. These representatives are called
symbols. The first thing to be studied, then, in order to a cor-
rect understanding of this book, is the law of symbolic represen-
tation. We cannot suppose that the Spirit of God employs, in
an arbitrary and irregular manner, either words or things to re-
veal truth to man. There must be some fixed and uniform
principle of interpretation, which should guide the student in
all his inquiries. What, then, is this principle, as applied to
the explanation of symbols ? We answer, analogy. And what
is analogy ? It is not a direct resemblance between the repre-
sentation and that which it is used to represent — but it is a
resemfjlance of their relations to other things. Tims, a seed is
not like an egg in shape or substance, but it is analogous to it,
because it bears a relation to the producing plant, or to the
future germ, similar to the relation which the egg sustains to
the parent bird, or to the future nestling. Analoyy, then, is the
resemlAance of relations . This principle, we conceive, lies at the
foundation of all correct exposition of the Apocalypse. When-
VI INTRODUCTION.
ever any object in nature, animate or iuauimato, or any fictitious
creature, is employed to symbolize any thing future, it bears an
analogy to that which is symbolized. This principle is suscep-
tible of many modifications. I will mention a few.
1. The symbol is usually selected from species or orders
diffferent from those to which the thing symbolized belongs.
Thus, a ferocious wild beast denotes a dynasty of slaughtering
kings — to whom it sustains an analogy — and not some other
wild beast, to which it might have only a direct resemblance.
A sea represents a vast multitude of persons united under one
government, while fountains and streams flowing into that sea,
S3''mbolize tributary communities.
2. When the object to be described has nothing to correspond
with it, either in the ideal or actual world, it is always introduced
in its own name and character. Thus the Martyr-Souls, the
Deity, the Incarnate Word, and Satan, are mentioned in tlicir
appropriate persons. Where no befitting symbol can be found,
none is used, but descriptions are given to indicate the nature
of the beings mentioned. The agencies exerted by those beings,
as seen in vision, and the uses ascribed to their several insignia,
are, however, to be considered symbolical,
3. When intelligent and living creatures are employed as
symbols, they represent intelligent agents — never the mere
qualities of such agents. In like manner, causes represent
causes, effects denote effects, and actions correspond with ac-
tions. The several elements of the symbol thus stand for the
corresponding parts of that which is symbolized.
4. The names of the symbols are their literal and proper
names, not metaphorical titles and descriptions. This is man-
INTRODUCTION. VU
ifest from the circumstance that the acts and qualities ascribed
to them are suited to their nature — a circumstance that never
characterizes the metaphor.
5. In some instances, agents that represent men denote, not
individuals, but an order and succession of agents, acting in the
same relations and exerting a similar agency. The- offices they
sxistain, and the agencies and periods specified of them, justify
this construction.
Our hmits will not allow a more minute statement of the va-
rious modifications to which the great principle of analogy is
subject, but these are regarded as the most important. See D.
N. Lord's Theol. and Lit. Journal, Vol. I., No. 2, 1848.
^Vhat, now, is the proof of the correctness of this principle ?
We answer, the interpretations of the symbols given by the Son
of God and the attending angels. " The seven stars are the
angels — messengers — of the seven churches, and the seven can-
dlesticks are the seven churches." Eev. 1 : 20. As the star
gives light, so it is a suitable representative of a gospel teacher;
and as the lamp-stand holds up the light, so it symbolizes a
church, who sustains the teacher. In like manner, the " seven
lamps of fire burning before the throne, are the seven Spirits of
God," {chap. 4 : 5,) because the oflice of the lamp, like that of
the Spirit, is to illumine. The seven heads of the wild beast are
explained to be seven kings, and the ten horns to be ten kings.
Chap. 17 : 10-12. lo vs. 15, the waters are explained to be
peoples, and multitudes, and nations, and tongues ; and in vs.
18, the woman is said to bo the great city which rcigneth over
the kings of the earth. In the prophecies of Daniel we learn
that the four great bca-sts which the prophet saw were four
VIU INTRODUCTION.
kings or dynasties which should arise out of the earth — 7: 17.
In tho next vision the ram with two horns seen by the prophet
is explained to be the kings of Media and Persia, and tho rough
goat to be the king of Grecia — 8 : 21, 22. Other examples
might be adduced of the same kind. In all these cases the sym-
bols selected bear a striking analogy to the objects for which
they stand. Our inference, therefore, is, that the symbols of the
Bible which are left without interpretation, must be expounded
according to the same general law. If this conclusion be pro-
nounced illogical, we ask the objector, with all sincerity and hu-
mility, to show us a better way. Until that request be granted,
we shall hold to the principle of analogy, as the only safe guide
to the exposition of this most remarkable book.
LECTUKE FIRST.
REVELATIONS, CHAPTERS I., II., III.
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 ft bj 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 i» the faithful wit-
ness, and the first begotten of the dead, and the prince of the kings of
the earth. Unto liim that loved us, and washed us from our sins in
his own blood, and hatli made us kings and priests unto God and his
Father; to him be glory and dominion for ever and ever. Amen.
Uuliold, he Cometh willi clouds ; and every eye shall see him, and they
aUo which pierced him ; and all kindreds of the earth shall wail be-
cause of him. Even bo, Amen. I am Alpha and Omega, the begin-
ning and the ending, saith the Lord, which is, and which was, and
which 18 to come, the Almighty. I John, who also am your brother,
and companion in tribulation, and in the kingdom and patience of Jc-
nus Chriat, 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 trumi)et, say-
ing, I am Aljiha and Omega, the first and the last : and. What thou
seuRt, write in a book, and send it unto the seven churches which are
in Asia ; unto Gphesus, and unto Smyrna, and unto I'urgaiiios, and
unto Thyatira, and unto Sardis, and unto riiiladelphia, and unto La-
odicea. And I turned to see the voice that sjiake with me. And being
10 LECTURE FIRST.
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. Uis
head jind 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 : / am ho 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 candle-
sticks. The seven stars are the angels of the seven churches : and
the seven candlesticks which thou sawest are the seven churches. —
Bev. i : 1-20.
Vs. 1. The book takes its title from the first
word in this verse. It is sometimes called the
Apocalypse, a word of Greek origin, but of the
same import with revelation. All scripture is a
"revelation " of the divine will, but this is pecu-
liarly so, because it discloses things future, and of
rare importance. The title of the prophecy was
obviously prefixed after the visions were written,
while the visions themselves were written succes-
sively, as they were beheld. It is necessary to dis-
tinguish between the knowledge of Christ as a
divine person, and that which he possesses as the
Prophet of his church. In the one sense he knows
all things — in the other, he receives his messages
from his Father, and delivers them to his j)eople.
In this latter sense he knew not the day of the
LECTURE FIRST. 11
downfall of Jerusalem — it was no part of the rev-
elation that God gave him to make known to man.
Hence the first verse says God gave this revelation
to Jesus Christy and he by his angel signified it to
John.
The writer now introduces himself (vs. 2) as a
witness of the word of God — i. e., what he was
about to communicate was not of his own inven-
tion, but was from heaven ; — it was the testimony
of Jesus — the things of which John was an eye-
witness. (3.) To induce us to give attention to
these things he now pronounces a blessing on all
who " read, hear and keep " the words of this pro-
phecy. Such a benediction is pronounced in respect
to no other portion of scripture. Surely we should
be anxious to understand what ^it is a blessing to
read_, hear and keep_, and we should be cautious
how we discourage attempts to explain this pro-
phecy. Here, too, is another motive. The time of
the fulfilment of most of these predictions is at
hand. And if this was true nearly eighteen hun-
dred years ago, at present many of them have
been accomplished, and the residue are hastening
to their consummation. " The time is at hand "
signifies, not that the events were soon to reach their
accomplishment, but only that the series would
speedily commence. That representation accords
with usage. We speak of successions of events —
liowever intcrmiiialdc — as being nigli, when their
beginning is at hand.
12 LECTURE FIRST.
Vs. 4-6. Ancient letters always commence
with the name of the writer and the names of the
persons addressed. Having hibored among the
seven churches of Asia Minor, he addresses himself
to them in the three first chapters. May favor and
peace he unto you from the rather. Spirit and Son.
The phrase, '' which is, and which was, and which
is to come," alluding to the Father, implies his
eternity, and is singularly appropriaie as an intro-
duction to a prophecy concerning the mutability of
creatures. The phrase "seven spirits" alludes to
the abundant gifts and graces of the Holy Spirit,
denominated seven because symbolized by seven
lamps. See chap. 4:5. As the number seven is
the symbol of perfection, and as there were seven
churches, so the phrase " seven spirits " describes
the rich and copious influences of the Holy Spirit.
To the blessing of the Father and Spirit he adds
that of Jesus Christ as a '' faithful witness " to the
truth of this prophecy — as the first who had risen
from the dead, and as the possessor of authority
over all earthly rulers. How consoling to the per-
secuted saints! He cannot leave the name of Jesus
without a sweet doxology. " Unto him that loved
us, and washed us from our sins in his own blood,
and hath made us kings and priests unto God, even
his Father ; to him be glory and dominion for
ever and ever. Amen."
He directs his suffering people to his second com-
ing for their consolation. (7.) The Jews that
LECTURE FIRST. 13
pierced him, and the idolatrous G-entiles, shall see
hira and bewail, while his redeemed shall respond
amen to the tidings of his advent, and to the
judgments of his throne. (Vs. 8.) This language
must refer to Christ as speaking of himself. Alpha
is tlie first letter, and Omega the last of the Greek
alphabet, and the phrase is explained in the fol-
lowing words. The eternity and omnipotence of
Jesus afford comfort to his afflicted churches, and
terror to his enemies ! The asseveration Yea,
amen, (vs. 7,) and the proclamation of his attri-
butes, (vs. 8,) denote the certainty of his coming,
and that it is to carry to all his creatures a resist-
less proof that he is the Self-existent — the Eter-
nal — the Almighty. (Vs. 9-20.) Banished to the
Isle of Patmos by Domitian for preaching the gos-
pel, A. I). 95, the spirit of prophecy came upon
John on the Lord's day, the first day of the week ;
that is, he was thrown into the state of prophetic
ecstacy, in which visions were beheld and revela-
tions received — and lie heard the sound of a trum-
pet behind him, 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 Smyr-
na, and unto Perganios, and unto Thyatira, and
unto Sttrdis, and unto Philadelphia, and unto La-
odicea." — vs. 11. Being turned, he perceived
that the voice proceeded from the Son of Man^ in
the midst of seven golden candlesticks, and having
2
14 LECTURE FIRST.
in his hand seven stars. There was a golden can-
dlestick in the temple, which had seven branches.
Here, there were seven golden candlesticks. Tlie
seven stars are explained, vs. 20, as teachers who
spread the light of God's word through the circles
around them — the seven candlesticks, as churches
supporting such teachers in the stations in which
they fill their office. So glorious a vision over-
powered the beholder, and he who familiarly
leaned on Christ's bosom at supper now fell as
dead at his feet. He is roused up and hears these
consoling words: "lam 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." All the other apostles had
fallen — he was left alone, and was now banished.
Death and hell threatened to devour him, but
Jesus says, I have the keys of hell and of death.
The design of this vision was to apprise the pro-
phet from whom the commands and messages
about to be uttered proceeded, and to raise him to
becoming thoughts of him and his government.
How well this august spectacle was suited to pro-
duce this result^ must be apparent to every mind.
He is commanded to write the things seen, the
things that then existed, and the things that were
future. These are the three divisions of the book^
embracing a general view of the gospel dispensa-
tion, from the ascension of Christ to the end of the
world.
LECTURE FIRST. 15
Before proceeding to tlie seven cliurcLcs, it
should be observed —
1. That the descriptions of them refer to the
state in which they then were, and are designed to
furnish encouragements, warnings and reproofs to
all future churches in similar circumstances.
2. These epistles are addressed to the pastors of
the churches in their official character. They are
called angels, i.e., messengers, in these several ad-
dresses, because they were probably sent by the
churches to visit the apostle during his exile, to ex-
press to him their affection, and to receive from him
encouragement and counsel in their difficulties.
3. In every address Christ assumes a distinct
character, selected from some one part of the de-
scription given of him in the preceding vision — a
character probably suited to the condition of the
church addressed.
4. Every address begins with a commendation,
provided there be any thing to commend. If we
wish to reclaim our brethren who have fallen into
sin, we must appreciate wliat is good in them
and commend it, before we reprove their faults.
Paul introduces his censure of the Corinthians for
desecrating the Lord's supper, by saying, "Now,
I praise yon, brethren, tliat ye remember me in all
things, and keep tlie ordinances as I delivered
tliem unto you."
5. Most of tliese churclics deserved rebuke for
some portion of their conduct or faith. If the
16 LECTURE rmsT.
earliest and purest churches seemed thus to Him
whose eyes are as a flame of fire, how would those
of the present day appear ? But the same eyes are
upon ris !
6. Every address closes with a promise to him
that overcometh, and an exJiortation to hear what
the Spirit says to the churches. Does not that
Spirit still address us ?
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 thj- la-
bour, 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 bast not fainted. Neverllieless
I have sometohat 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 re-
move 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. 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. — Rev. ii : 1-7.
Ephesus was the metropolis of Proconsular Asia.
The gospel was planted here by Paul. When he
took leave of them at Miletus, they were in a good
state, but he forewarned them of trials. The char-
acter in which Christ addresses them is that of one
holding the seven stars in his right hand, and walk-
ing amid the seven golden candlesticks — i. e., de-
fending, sustaining_, inspecting his people by his
presence and grace. Their state was still highly
commended. They worked — even labored for
LECTURE FIRST. IT
Christ ; and when persecuted were patient — main-
tained a sound discipline against evil men and false
teachers, and endured these labors and trials with
becoming fortitude. Yet Christ had somewhat
against them. They had left their first love. Here
we see that God looketh at the heart. Thougli we
may not fall into open apostacy, yet a declension
in our affections is criminal. To feel less interest
in Christ, his cause, his people, his ordinances, is
to reproach Ilira. It is to say. We have not found
that in his religion which we expected to find. Of
this sin the Ephesiana were exhorted to repent, and
disobedience was threatened with their extinction
as a church. A declension in love is followed by
degeneracy in good works, to which they are urged
to return. He again commends them for hating
the doctrine of the Nicolaitans — a people who
practiced a community of wives, and lived in open
excesses. The address closes by promising*the
victor the fruit of the tree of life, wliich is in the
midst of the paradise of God. No flaming sword,
no cherubim should prevent access to this tree.
And unto the angel of the church in Smyrna write ; These tilings
eaith the first and the last, which was dead, and is alive ; I know thy
works, and tribulation, and poverty, but thou art rich ; and / know
thn bla.'pbemy of them which say tliey are Jews, and are not, but are
the gynagojruo of Satan. Fear none of those things which thou shalt
nufler : behold, the devil ahall cast »omc of you into i)ri8on, that ye
may be tried ; and ye shall have tribulation ten days : bu thou faithful
unto death, and I will give thee a crown of life. He that hath an ear,
let him hear wiiat the Spirit saith unto the churches; Ue that over-
co'iieth shall not be hurt of the second death. — ii : 8-11.
18 LECTUKE riRST.
The character under which Christ speaks to the
church in Smyrna is as "the first and last,"
who was " dead and is alive." The former is ex-
pressive of his Godhead, the latter gives an exam-
ple of jjersecution and of deliverance from it. He
commends their works and poverty for conscience
sake, while they were rich in spiritual graces.
We hear much of respectable congregations, but the
Saviour esteems those most worthy, who, though
poor in this world's goods, are rich in divine influ-
ences. These brethren had to contend witli the
unbelieving Jews, who, by denying and blasphe-
ming their Lord, now merited the appellation of
the synagogue of Satan. They were taught to ex-
pect more trials from the agents of the devil, and
exhorted to courage and fidelity, by the promise
of a crown of life and exemption from 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 tliou dwellest, e»en where Satan's seat is : and thou
holdest fast my name, and hast not denied my faith, even in those
days wherein Antipas «•«« 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 over-
cometh will I give to eat of the hidden manna, and will give him a
white stone, and in the stone a new nam^ written, which no man
knoweth saving he that receiveth it. — ii : 12-17.
LECTURE FIRST. 19
The character now assumed is that of one who
has a sharp sword, with two edges, and wears a ter-
rible aspect against a corrupt party of the church
in Pergamos. The great body of the church, how-
ever, is commended for their steadfastness amid
prevailing vices and persecutions. One of their
number had even been slain for his attachment to
the gospel. Still, there was a shade in the picture.
Some of the members tampered with idolatry, and
its ordinary attendant, fornication, and the rest
connived at it. This is called the "doctrine of
Balaam," because in this manner that wicked
prophet drew Israel into sin. Numbers, 31 : 16,
25 : 1. They also had among them adherents to
the doctrines of the Nicolaitans, who, perhaps,
sanctioned idolatry. Tlicy are exhorted to repent,
on pain of Christ's dis})leasure, who threatens to
execute against them the judgments of his word.
To those who vanquish these spiritual foes he
])roraiscs 'Miidden manna," i.e., secret spiritual
blessings — a white stone, i. e., acquittal from all
their sins, (the Romans put a black stone into
the urn for condemnation, and a white one for jus-
tification,) and a new name, i. e., exalted honor,
wliich only he could ajjpreciate who should enjoy it.
The Greeks gave white stones to the conquerors in
the Olympic games, with their names upon tluMii.
And nnto the an^cl of the church in Thjalira write : Thene Ihinps
Hailh the Son of God, who lialii his cycB like unto a fhuiic of (ire, and
hia feet ftre like fine brass; I know tliy workn, and charity, and ser-
20 LECTURE PIRST.
vice, and faith, and thy patience, and thy works; and the last to he
more than the first. Notwithstanding I have a few things against
thee, because thou suffercst that woman Jezebel, which calleth herself
a prophetess, to teach and to seduce uiy servants to commit fornica-
tion, 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 Thjatira, as many as have not this doctrine, and which have
not known the depths of Satan, as they speak ; I will put upon jou
none other burden. But that which ye have already, hold fast till I
come. And he that overcometh, and keepeth ray 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 shiv-
ers ; even as I received of my Father. And I will give him the morn-
ing star. He that hath an ear, let him hoar what the Spirit saith
unto the churches. — ii : 18-29.
The glorified Saviour here possesses eyes like a
flame of fire, indicating the i:)ower to search the
heart, and feet of fine hrass, denoting the stabil-
ity and glory of his proceedings. He highly com-
mends tlieir works, and charity, and service, and
patience, and loorks. Nor is this last word re-
peated without cause. It implies their jjersevering,
and even abounding, in good works. ^' The last
were more than the first." Of some churches and
some Christians it may be said, Christ may know
their ivorhs and their worhs, i. e., their first and
their last works, but the first are more than the
last. Of this cliurch_, the last were more than the
first. Nevertheless, he had a few things against
tlierrij even. Ahab, the king of Israel^ married
LECTUREFIRST. 21
Jezebel, the daughter of the king of the Zidonians.
By her influence he and his people served Baal,
and were drawn into idolatry and fornication. 1st
Kings, 16 : 31. In allusion to this fact, the corrupt
part of the church, given to idolatry, and inducing
others to commit the same sin, is here called Jeze-
bel. As that woman made pretensions to divine au-
thority, and drew the servants of God into literal
and spiritual fornication, so these had a. kind of re-
ligion that would comport with eating and drinking
at idolatrous temples, and thus of being guilty of
spiritual adultery. These corrupt members he
threatens most awfully 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." To kill with
death is to destroy by a natural disease, in contra-
distinction from violence, as by a sword. He now
commends those who hold not that doctrine, and
wlio had not experienced the depths of Satan's
guile, promises to the faithful the honor of judging
the ungodly, and ultimately triumphing over them,
and that he would give them the morning star. To
have power over the nations, and to rule tliem with
an iron sceptre, is to be made king over them, and
to reign with Clirist after the first resurrection. As
tlic morning star is one of the names assumed by
himself, it may denote that he himself will be their
eternal portion ; or, as Christ is the morning star
whicli is to rise on the New Jerusalem, and to su-
22 LECTUREFIRST.
pcrsede the need of the sun or moon, to have that
star is to helong to the New Jerusalem at its de-
scent from heaven. Let us hear what the Spirit
says unto tlie churches. In the address to this
church we are taught hy the Spirit that we may he
members of a true church, and yet not he true
members of the church.
And unto the angel of the church in Rardis 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 over-
cometh, 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. — Rev. iii : 1-6.
The character in which Christ addresses the Sar-
dian church, is that of one who hath the seven
spirits of God, and who hokls the seven stars.
This may be designed to direct them and their
pastor where to look for reviving grace. Such
grace they greatly needed, as they had ''a name
to live, while they were dead." Individuals
among them are commended, but the great mass
of the members were deplorably wrong. He ex-
horts them to watchfulness — to a resuscitation of
their languishing graces. It is bad for the world
to be dead, but for a church to be so is worse.
LECTURE FIRST. 23
This is for tlie salt of the earth to lose its savor —
for the light of the world to become darhness ! If
any of us are like these brethren, let us heed the
warning. And the best way to do it is that each
one should hegin ivith himself and end ivith another.
The means of recovering from such a state are,
" remembering how we received and heard " the
gospel at the first. Call to mind the former days,
not to get comfort under our declension, but to re-
cover those sweet emotions which we had at the
beginning of our Christian course. This church is
threatened with the visitation of sudden judg-
ments, unless they should repent. The few names
in Sardis that liad not defiled tlieir garments are
highly approved. To walk with God at any time
is acceptable to him, but to do tliis while others
around us are corrupt, is more so. This is being
faithful among the faithless. Tliey shall walk with
Christ in white, i. e., in ])urity and lionor, Tliis
promise of being clad in white raiment is again
repeated to those wlio shall overcome. To be
clothed in a white robe is to be adorned as a bride,
wlien prepared by a resurrection for a descent as
the New Jerusalem. They ehould not have their
names blotted out of the book of life, but should
be confessed before his Father and the holy angels.
God is here represented as keeping a register of his
professed followers, and if any turn back their
names are crase<l. In other places, those not
found in that book are spoken of as forbidden to
24 LECTURE FIRST.
enter the New Jerusalem, but as being cast into
the lake of fire. lie tliat hath an ear, let him
hear what the Spirit saith unto the churches.
And to the angel of the church in Philadelphia write : These thinss
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 1 have loved thee. Because thou hast kept
the word of my patience, I also will keep thee from the hour of temp-
tation, 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, tchich is new Jerusalem, which cometh down out of heaven
from my God : and IwUl write upon him my new name. He that hath an
ear, let him hear what the Spirit saith unto the churches. — iii : 7-13.
There is a great difference between the church
at Sardis and that at Philadelphia. In that there
was nothing to commend ; in this nothing is cen-
sured. The character under which they are ad-
dressed accords with the address itself. He that
is "holy and true" approved them — he that
hath the key of David, that openeth and no man
shutteth, and shutteth and no man openeth, had
set before them an open door which no man can
shut. Not distinguished by opulence or worldly
influence, they had made a good use of their
"little strength" — had held fast to the truth
under persecution. Christ therefore promises that
LECTURE FIRST. 25
the hostile Jews residing in the city shoukl be
finally reconciled. The ninth verse may either
signify that these Jews shall he won over by their
example, and sliall sincerely worship God among
them, or that the Christians should so increase in
number, that the Jews in their wars with the Ro-
mans would feel the need of their friendship, and
should come to them with cringing submission, and
own that God sustained their cause. He proceeds:
*' Because thou hast kept the word of my patience,'
i. e., hast been patient according to my word under
past trials, I also will keep thefe in that fearful
season of persecution that shall originate either
from the heathen or from corrupt Christians. As
the Lord punishes sin by giving men up to it, so
he rewards righteousness by preserving them in its
paths. He announces to them his sj^eedy advent
either by their individual death, or by his coming
to the earth in the way of judgments. And though
he had confidence in them, yet he admonishes theiQ
to hold fast to their integrity that no man take
their crown. We may counsel those in whom we
see all things right at present, and none are more
willing to receive counsel than those who need it
least. Pie strengthens this admonition by a prom-
ise. They that overcome these approaching diffi-
culties shall be made pillars in the temple of my
God — denoting stability and support in his king-
dom. This may refer either to their useful and
influential lives in the church militant, or more
3
26 LECTURE FIRST.
probably to their bigh station in the millennial
kingdom. Unlike the pillars of the Jewish temple,
which were removed by the Chaldeans and Ro-
mans, they shall go no more out, but shall remain
as permanent supports to the cause of salvation.
They shall stand as pillars of beauty and strength
in the heavenly temple. He proceeds : I will write
upon him the name of my God and of New Jeru-
salem, and my own new name. These terms imply
the honor that awaits them. God shall recognize
them as his in the last day by the impress of his
own name on their souls, and he shall admit them
to exalted honors in his eternal kingdom.
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 thj works, that thou art neither cold nor
hot: I would thou wert cold or hot. So then because thou art luke-
warm, and neither cold nor hot, I will spew 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 mis-
erable, and poor, and blind, and naked : I counsel thee to buy of me
gold tried in the lire, 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 sup with him, and
he with me. To him that overcometh will I grant to sit with me in
my throne, even as 1 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. — iii : 14-22.
This church was in the worst state of any of the
seven. Even Sardis had a few good names, but
Laodicea is censured without distinction. The
LECTURE FIRST. 27
merciful Saviour, however, does not give them up,
but rebukes them in love. The character under
which he addresses them is that of the " Amen,
the faithful and true witness," which implies that
unpleasant as was his complaint against them, it
was true. Christ is here called the beoinnins: of
O O
the creation of God. It is true that as to his human
nature, he was created, but the text cannot allude
to this, because as to his body, it was not the first
that God created. It therefore means that he is
the first cause, the origin of creation, {^i ap;i:»?) A
message from such a being deserved their serious
consideration. He knew their works, but did not
approve them. They were *' neither cold nor hot."
To be cold is to have no religion and pretend to
none — to be hot is to be zealously occupied in
Christ's work. But these people were neither this
nor that — they were not decidedly religious, nor
would they let religion alone. This state of mind
is peculiarly offensive to Christ. To halt l)etween
truth and error, God and the world, is worse, in
many respects, than to be openly irreligious. Cor-
rupt Christianity is more offensive to God, and
more hurtful to society, than open infidelity. No
man thinks the worse of the gospel for what he
sees in the openly profane, l)ut it is otherwise in
regard to professors of religion. 11 he that nameth
the name of Christ depart not from inicjuity, re-
pro.ach must fall on the honor of Christ. Ilenco
lie says, *' / would thou wcrt cold or hoi" — bo
28 LECTURE FIRST.
fervent, honest, tliorougli going Christians, or make
no pretensions at all to religion. The cause of their
deadness is next assigned — they were rich, and in-
creased witli goods and had need of nothing.
Worldly prosperity is often a great hindrance to
vital piety. If God send us opulence, we should
pray mightily for humility and benevolence. The
two states of worldly and spiritual success may
both be united in one man. But it is often not the
case. While the Laodiceans were in temporal
things so well circumstanced, in religion they were
wretched,, and miserable, and poor, and blind, and
naked I What a dreadful contrast ! He counsels
them as sinners in common, who knew not the
Saviour. Such were many of them , and if any had
known him, yet being in a backslidden state, their
only remedy was to come as sinners immediately to
the Saviour. They were directed to seek the true
riches, (tried gold,) the true righteousness, (white
raiment,) and the true wisdom^ (""anoint thine
eyes.") They could not give any valuable consid-
eration for such blessings^ being already spiritually
bankrupt ; but still it is called buying, because they
were in a certain sense to part with all for them.
This is what the prophet means when he says, buy
wine and milk without money and without price.
The only way for sinners and backsliders to find,
mercy, is to give up all and come to God through
Jesus Christ. He next assures them that love was
his motive for rebuking them. How often does
LECTURE FIRST. 29
hatred among men lead to reproof! Not so with
Jesus. He has the greatest cause to hate us, and
yet his love is the greatest ! He manifests a singu-
lar perseverance in trying to win them back to his
friendship. "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." I am seeking entrance into
your hearts,, that our fellowship may be sweet and
mutual. He promises to those individuals among
them who should hear his call, open their heart,
and endure to the end, a participation in his own
glory, even as he shared, after his conquest, in his
Father's glory.
LECTURE SECOND.
REVELATIONS IV., V., VI. : 1-4.
After this I looked, and, behold, a door too* 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, be-
hold, 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
teas 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 crys-
tal : 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 teat 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 with-
in : and they rest not day and night, saying, Holy, holy, holy. Lord
God Almight}', which was, and is, and is to come. And when those
beaots 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 dovvn be-
fore 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, Lord, to receive glory and honor and power : for thou hast
created all things, and for thy pleasure they are and were created. —
Rex). iv. : 1-11.
The Apostle having, in the three first chapters,
informed us of the things that he had seen, and
LECTURE SECOND. 31
things that then existed, now proceeds to describe
those which in his day were future. The whole of
the fourth chapter, however^ is introductory to what
follows. This vision was designed to show that
the revelations about to be made were from the
Deity. It was also designed to raise the prophet
to a becoming sense of the infinite majesty of the
divine character, and of the exalted rectitude of
his government. The scene of the vision is, there-
fore, the heavenly world. No where else could it
have been with equal propriety. Where but at
the throne of Intelligence could a creature learii
the secrets of futurity ? Where better than in his
immediate presence could the mind of man form
suitable conceptions of God ? A door being
opened in heaven, the Apostle was invited to enter
in. Having entered, he immediately finds himself
under prophetic inspiration. He was not removed
from the eartli as to his body ; but, as Ezekiel was
carried by the Spirit to Jerusalem, and savv what was
transacted there, wliile his body was still in Chal-
dca, 80 John was still in Patmos, while wrapt by
divine inspiration and introduced into the invisible
world. He beheld a throne set in heaven, and one
sitting on it, who was the Supreme Ruler. His
countenance was like a jasper and a sardine stone,
and a rainbow arched over the throne, in api)ear-
ance like an emerald. As the bow in the cloud
was a sign of peace and good will to men, it may
here denote that the glory of God will be displayed
32 LECTURE SECOND.
towards his cliurcli in the way of covenant mercy.
He next describes the retinue of this august Being.
There were twenty-four subordinate thrones encir-
cling Him, on which sat twenty-four elders, clothed
in white, and wearing crowns of gold. The num-
ber is probably taken from the twenty-four orders
of priests ; and the elders may, therefore, be tlie
representatives of those of all nations who are re-
deemed by the blood of Christ. The lightnings,
and thunders, and voices proceeding out of the
throne, possibly indicate that from Him who sat
on it should come all the terrible judgments that
would afflict the earth. The seven lamps of fire
burning before the throne, explained to be the
seven spirits of God, denote the abundant influence
of the Spirit as the source of all divine knowledge.
As a lamp gives light to the body, so the Holy
Spirit illumines the mind. Before the throne was
a sea of glass, like unto crystal. This crystal sea,
as it was in* appearance, but which was so solid
that the harpers are afterwards described (15 : 2)
as standing upon it, stretching out in vast extent
before the throne, may imply the grandeur and
stability of the divine government, as opposed to
the turbulence and uncertainty of human thrones.
The four living creatures — unfortunately rendered
leasts in our version — are stationed nearer to the
throne than the elders — are superior to them in
rank, and precede them in acts of worship. They
probably represent those who conduct the worship
LECTURE SECOND. 33
of God in the cliurch. That they are the same as the
cherubim, is apparent from the strong resemblance
of these to those seen by Ezekiel, and called by
him cherubim ; and from the fact that in the taber-
nacle and temple, that were made after the pattern
of heavenly things, there were four cherubs in the
holy of holies — i. e., two on each side of the mercy
seat. They are spoken of as distinct from angels,
and as belonging to the human race, because re-
deemed by the blood of the Lamb. If they do
symbolize the leaders of divine worship, their dif-
ferent faces may describe the qualifications of the
ministers of Christ, as varying with the necessities
of successive ages. The face of the lion imports
courage — of the calf or ox, patience of toil — that of
a man, intelligence — and that of the eagle, enter-
prise. Each of them had six wings — to denote
their zeal and swiftness to obey God — while their
vast knowledge of the ways of the Almighty, both
past and future, is shown by their being full of eyes
before and behind. Tliat these living creatures are
superior to tlie elders in office, is evident from the
statement that it is in concurrence with them that
the elders fall down and worshi}). "And when
those living creatures give glory and honor and
thanks to liim tliat sat on tlie tlirone, wholiveth for
ever and ever, the four and twenty elders fall down
before him that sat on the throne, and worsliip liira
that livetli for ever and ever, and cast tlieir crowns
before the throne, saying. Thou art wortliy,
34 LECTURE SECOND,
Lord, to receive glory and honor and power : for
thou hast created all things, and for thy pleasure
they are and were created." The worship of these
beings bespeaks a lofty perfection of knowledge, and
a singular beauty of rectitude. Their sensibility to
the glory of God's moral perfections, is raised to a
refinement and strength equal to the perfection of
their intelligence. They see an infinite beauty in
his spotless righteousness, his unchangeable truth,
his boundless benignity, his majestic condescension,
and in the vast, the all-perfect and the innumerable
forms in which these qualities are displayed towards
his creatures, and they are borne by an irresistible
impulse of delight to their perpetual celebration.
And I saw in the right hand of hiin that sat on the throne a book
written within and on the back side, 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, nei-
ther 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 Judah, 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 el-
ders, 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 pray-
ers 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
LECTURE SECOND. 35
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, Wor-
thy is the Lamb that was slain to receive power, and riches, and wis-
dom, 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 I saying,
Blessing, and honor, and glory, and power, he 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 wor-
shipped him that liveth for ever and ever. — licv. v : 1-14.
John saw on the right hand of Him that sat on
the throne a book written witliin and on the out-
side, and sealed with seven seals. We must not sup-
pose that what is here called a book resembled the
form of our books. Imagine seven pieces of parch-
ment, written on both sides, and rolled round a stick
as we roll up a map. Each of these parchments had
a seal at the end on the outside, so that until the seal
was broken the contents were invisible. This book
was the symbol of the purposes of God. The wri-
ting on both sides indicates the many things to be
revealed; while its being in the right hand of Him
who sat on the throne, and being sealed, denote that
his designs in regard to the administration of the
chnrcli and world were hidden from creatures. The
proclamation by a strong angel — " Who is worthy
to open tlie book, and to loose its seals?" shows that
no created being wus able, unassisted, to discern it,
or was of a dignity equal to the office of revealing
it to the hosts of heaven, or to the church on earth.
The beloved John wept much because no one was
36 LECTURE SECOND.
found. He cherished a fervid interest in the divine
purposes, and expected that great and wonderful
events were approaching. He had been invited up
to heaven to learn things that were yet to interest
the church — here was a roll tliat contained thera,
but no one could break its seals 1 He wept much !
One of the elders, observing his distress, said,
'' Weep not : behold, the Lion of the tribe of Ju-
dah, the Boot of David, hath prevailed to open the
book, and to loose the seven seals thereof." This
language unquestionably designates the Lord Jesus
Christ. The object of this great scene was to show
that He is exalted to the throne, and exercises the
government of the universe — that he attained that
exaltation by his work as Redeemer — that thence
the right belongs to Him alone to reveal to crea-
tures his designs, and that he is to conduct his
administration in the redemption of his people ac-
cording to the eternal purposes of God. John,
therefore, beheld the risen and glorfied Saviour,
designated a lamb, as it had been slain, having
seven horns — the symbols of all-perfect dominion
and power — and seven eyes — the symbols of all-
perfect knowledge, or of the every- where present
and potent influence of the Holy Spirit under his
direction. This wonderful personage, uniting the
majesty of the lion with the gentleness of the
lamb, takes the book out of the hand of him that
sat on the throne, and prepares to open the seals.
And now the whole church of God, by their repre-
LECTURE SECOND. 37
sentatives, are described as falling down before the
Lamb, and joining in a sublime chorus of praise.
As the priests offered incense under the law, so the
living creatures and elders, having harps, and sus-
taining to the whole church the relation of priests,
present to the Lamb, in prostrate homage, the
golden phials full of odors, which are the prayers
of the saints. How pleasing the intimation thus
given that the supplications of believers are heard
and laid up in heaven. Thej also sing a new
'song, as suited to a new manifestation of mercy —
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 jjriests : and
we shall reign on the earth." Nor could the pri-
meval angels, though not redeemed by his blood,
be silent on such an occasion. How vast a multi-
tude was there to give dignity to the scene! "And
I beheld^ and I heard the voice of many angels round
about the throne, and the living creatures and the
elders : and the number of them was ten thousand
times ten thousand, and thousands of thousands.'*
All these countless and glorious beings render
their united, joyful and splendid adorations to
the Lamb. Tliey exclaim, " Worthy is the Lamb
tliat was slain to receive power, and riches, and
wisdom, and strength, and honor, and glory, and
blessing." Observe that they ascribe to him those
4
38 LECTURE SECOND.
very qualities of wliicli he divested himself on
earth. Thou art worthy to receive power, though
once in the form of an infant and servant, and
riches, though on earth thou wast poor, and ivis-
dom, though of no repiitation in the world_, and
strength, though formerly subject to infirmities and
death, and honor, though despised by men as a
Gallilean, and glory, though by sinners spit upon
and crowned with thorns, and blessing, though
once loaded with curses as a glutton,, a drunkard,
and blasphemer ! Nor is the song confined to an-
gels. The whole creation acquiesce in the praise
of God and the Lamb. " 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 honor,
and glory, and power, be unto him that sitteth
upon the throne, and unto the Lamb for ever and
ever." At every pause in this grand symphony,
the twenty-four elders and the four living crea-
tures add their loud amen, worshipping him that
liveth for ever and ever.
The presence of angels and of the redeemed on
the occasion of opening the volume, shows that
the revelation was made to them as well as to men.
In view of these anthems sung by angels and the
redeemed on high to Christ, wljo will say that he
is possessed only of human or only of angelic en-
dowments ? And who will insist that the volume
which the Lamb unsealed is yet closed and unin-
LECTURESECOND. 39
telligible ? And who will charge with presump-
tion, and vain curiosity, an attempt to understand
events, the disclosure of which thrilled the celestial
hosts with rapture ?
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 : aud 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 conquer-
ing, and to conquer. — i?ef. vi : 1, 2.
"We must not suppose that there was on the
scroll a mere picture of a warrior on horseback.
Tlie white horse and his rider were presented to
the view of the prophet as real agents — performing
real acts — and both the agent and his acts were
significant. The opening of the seal only denoted
that it was by the agency of the Kedeeraer that
the purposes of God about to be unfolded were re-
vealed. It was, therefore, the mere signal for the
manifestation to the prophet of the symbolic spec-
tacle by which it was followed. The seal was first
broken — one of the living creatures exclaimed to
the horseman, "come," with a tone so loud that
all the angelic armies might liear, and immediately
the warrior horseman came fortli. The expression,
" come and sec," has usually been understood as
addressed to the Apostle ; but the best copies read
simply '^ come," and if it be the correct version,
the summons was adilresscd to the horseman. The
persr)nage on the liorse is a warrior, manifestly,
from his being armed with a bow — an instrument
40 LECTURE SECOND.
used at that loeriod in the East hy cavalry in at-
tacks at a distance. The crown was given to liiin,
after his appearance, for the conquests he had al-
ready gained. It denoted that he had gained them
in behalf of the power from which he derived his
authority^ and that he had conducted his warfare
conformably to the end and laws of his office. The
horse was merely subsidiary to his exerting a repre-
sentative agency ; and his color was white, because
in triumphal processions generals rode on white
horses, in token of victory. This symbol is the
representative, not of one individual, but of tlie pure
teachers of Christianity at large, who went forth
from the period of the visions, and fulfilled their
office conformably to the Word of God, assailing
with the arrows of truth the hostile armies of idol-
atry, and subjecting them to the sceptre of Christ.
A warrior who canquered provinces transferred the
allegiance of the vanquished from their old to their
new rulers. He placed them under new laws. He
impressed a new character on all their civil and
military relations. So the ministers of Christ,
who, by proclaiming the gospel, became the in-
struments of converting men to faith in Him,
transferred their supreme love from self, and their
religious homage from idols, to the true God.
They introduced them into a new community —
subjected tliem to new laws — and worked a radical
change in their moral relations. In accordance
with this view, writers tell us that there was a
LECTURE SECOND. 41
rapid spread of the gospel from the close of the
first to the middle of the third century. In the
celebrated letter of Pliny to Trajan, he informs the
emperor that an amazing number of persons had
avowed themselves Christians. " Informations are
pouring in against multitudes, of every age, of all
orders and of both sexes. And more will be im-
peached. For the contagion of this superstition
hath spread, not only through cities, but villages,
and hath even reached to farm houses. The tem-
ples of the gods were almost deserted, the solem-
nities of idol worship were intermitted, and sacri-
ficial victims found but few purchasers." And the
intelligence was true, not only of Asia Minor and
Syria, but of various other countries. Rome, the
mistress of nations, was becoming obedient to the
faith, and the diadem of the Ctesars was soon laid
at tlie foot of the Cross.
And when he had opened the second seal, I heard the second beast
say, Come and see. And there went out another horse that xca» red :
and />oic«r was |;ivcn to him that sat thereon to take peace from tho
earth, and that they should kill one another : and there was given unto
him a great sword. — vi : 3, 4.
The summons by the living creature was proba-
bly addressed in tins instance, as before, to the
Hyiiibolic agent, not to the projihet. He exclaimed
" cfjme," and there went forth another — a red
horse. This horHonian is a warrior also. The
sword, like the bow, is an instrument of contest
and dominion, but more destructive. Used only
42 LECTURE SECOND.
in close combat, it is employed with greater pas-
sion, and is the implement alike of defence, of am-
bition, and of revenge. This warrior takes peace
from the" earth. He is aggressive, therefore, as
well as the former, but unlike him, he interrupts
the security and peace which he is bound to pro-
mote, and grasps at an authority and dominion
that do not belong to him. fle uses his sword,
therefore, for personal and sinister objects, and
against the ends for which it is designed. He is
accordingly not crowned, but only obtains a great-
er sword, by which his power to destroy is in-
creased. The agents whom this symbol denotes
are also teachers of the church. To slay one ano-
ther with the sword is to destroy each other's
spiritual life by violence. This was done by a sen-
tence of exclusion from salvation by an authorita-
tive decree. It was done in a still higher sense by
compelling one another through'the power of their
office to embrace an apostate religion, by which
they necessarily perished. What class of teachers,
then, is there in the church in whose agency these
peculiarities meet — a usurpation of powers which
Christ has not authorized — a destruction thereby
of religious peace from the earth, and finally a
compulsion of men to apostacy in order to confirm
and perpetuate that usurpation ? All these are
conspicuous characteristics of diocesan bishops,
especially of the Asiatic^ African, Greek and Ro-
man churches. When the gospel was first propa-
LECTURE SECOND. 43
gated, each church had its presiding officer. He
was called pastor, bishop, elder, overseer, presby-
ter or teacher, according to the different lights in
which his office was viewed. Between all the
churches, and all their bishops, there was perfect
equality. No one had any official precedence of
the others. All the communicants of a city were
considered as one church, and all the elders as be-
longing to that church ; but as no spacious edifices
for worship were then erected, and as persecution
forbade their assembling in large bodies, they met
in small companies at private houses, each with a
pastor to conduct their devotions. The churches
of the several cities were in like manner equal in
right and authority, and wholly independent of.
each other. In process of time, however, strifes
for distinction and i)Ower arose among the presby-
ters of the cities. Each one claimed a peculiar
right to his own congregation^ and endeavored to
retain his control to tlie exclusion of the other
presbyters. To prevent the jealousies and ani-
mosities thence arising, tlie councils, wliich then
began to be heW, decreed that one chosen by the
presbyters of their own number should be placed
over theotliers and denominated their bisliop. The
new office, however, instead of a check to ambition,
tended rather to increase tlieir competition for
honor, wealth and influence. It gave rise to in-
trigues, rivalries and contests that destroyed the
peace of tlic church and of the empire, and has
44 LECTURE SECOND.
continued to generate them througli every subse-
quent age. The bishops, thus created, soon
began to assume the power to legislate over the
church and thence over the rights and will of
God. They decided what was orthodox — claim-
ed the privilege of conferring or withholding or-
dination, and by the injunction of celibacy, by
the imposition of cruel penances, by compelling
a partici2)ation in rites felt to be idolatrous, they
destroyed the peace of millions. Then followed
in quick succession the decrees of councils en-
joining the invocation of saints, the homage of
relics, and the worship of images. These were en-
forced by the most solemn anathemas that carried
terror wherever they were published. The excom-
municated were not only forbidden to enter reli-
gious assemblies, but were debarred from society,
deprived of civil rights, divested of their property^
and rendered infamous. They thus filled up the
prophetic symbol of John — peace was taken from
the earth — they killed one another with spiritual
deatli — they brandished the great sword that was
hurtful to the souls of men.
LECTUEE THIRD.
REVELATIONS, CHAPTER VI : 5-17.
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
iniddt 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.— vi : 5, 6.
This symbol is taken from political life, and is a
ruler who reduces his subjects to want and misery
by taxation. This is denoted first by the balance,
the symbol of a civil magistrate — next by the
Avheat, the barley, the oil and the wine — articles
over which he exercises authority ; thirdly, by the
price, which implies that he determines the rates
at which they are to be valued ; fourthly, by the
command to injure not the oil and the wine, which
denotes that the taxes are so oppressive that the
liusbandmun prunes the olive and the vine to pre-
vent their bearing and to exempt them from as-
sessment, and finally by the color of tlie horse,
whicli indicates ullliction.
The voice from the living creatures describes the
agency the horsonian is to exert, but is not pro-
46 LECTURE THIRD.
phetic of restraints to Avliich he is himself to be
siihjectcd. The price of a day's labor in that age
was a penny, the choenix of wheat was the usual
allowance for a day's sustenance, so that it took
the entire proceeds of a man's labor to support
himself, to say nothing of his family. The scarcity
and the high price of provision caused greater ex-
actness to be used in weight and measure. This sym-
bol is drawn from the Roman Emperors, who taxed
their subjects until famine desolated the whole
empire. But it is designed to foretell the famine
of spiritual food which was brought on the church
by its professed teachers. They withheld from the
people the supports of spiritual life — that know-
ledge of God, of their own condemnation, and of
the way of life through the Saviour, to which they
were entitled, and which was requisite to a vigor-
ous piety. And this perversion of their office dis-
tinguished the ministers of the church during the
whole of the third and a quarter of the fourth
century.
Let us specify —
1. They failed to hold up the peculiar doctrines
of the gospel, the sanctity of God's claims, the
alienation and guilt of man^ the full atonement
made by the death of Christ — justification by faith
in his blood, and the nature and necessity of re-
generation by the Holy Spirit. In their contro-
versies with idolaters they relied on the doctrines
of a vain philosophy, instead of those from the
LECTURE THIRD. 47
Bible, which are mighty through God to the pull-
ing down of strong holds.
2. When the Bible was appealed to, its great
truths were obscured by the mystic and allegorical
methods of interpretation which were then intro-
duced. Men were taught to disregard its natural
and obvious meaning and search for that which
was distant, fanciful, and often absurd. History
was converted into fable and parable, laws, doc-
trines and promises into types, and the whole vol-
ume of revelation was thus made a chaos of sha-
dows.
3. The scriptures were farther set aside by the
fabrication of apocryphal gospels, marked by ex-
treme meanness of conception, abounding in gross
errors, and adapted to lead to low and false appre-
hensions of the government of God and of the work
of redemption.
4. Not only the doctrines of theology, but the
ordinances of Christ were now perverted. Justin
Martyr held that remission of sins was conferred
in baptism on those who were already regenerated.
Clemens, Alexandrinus, Tertullian and Origen
held that the influences of the Spirit, as well as the
remission of sins, were bestowed in baptism. By
a large part of the bishops it was soon believed
that the ordinance was a spiritually regenerating
rite, and its mere reception was thence made an
absolute ground of reliance for salvation. The
transition was (^uite easy and natural to the belief
48 LECTURE THIRD.
and practice of infant baptism. If baptism be the
medium of forgiveness and salvation, then the un-
baptized are lost. The fears and affections of ten-
der parents could not long fail to find a soothing
remedy for such an alternative. And the weakness
and delicacy of the subjects surely required the
least painful and unpleasant mode of applying the
baptismal water. Hence in after time originated
the change of the action of baptism from a burial
to the use of a few drops ! Thus a mere sacra-
mental religion was substituted in the place of re-
pentance, faith, adoration and obedience. The
church was taught to look to the minister instead
of the Spirit of God for renovation. And as he
alone claimed the right of administering the ordi-
nances, a foundation was laid for the towering
structure of priestly authority and power.
5. In like manner the eucharist began at this
period to be regarded as fraught with a saving vir-
tue, its reception deemed an ample preparation
for death, and a presumptuous trust reposed in it
that led to a neglect of personal holiness. Men
would live the most wicked lives, in the belief that
the bath of regeneration and the consecrated bread
and wine, received at the eleventh hour, would en-
title them to heaven. This misconception was
carried so far that at last the communion was given
to infants — was administered in all cases at the
approach of death to those under penance, though
LECTURE THIRD. 49
they became delirious, and was sometimes even
placed in the lips of the dead !
6. In this aoje also flourished those false ideas of
sin and holiness which led to excessive fasting, to
celibacy and to asceticism. Instead of being taught
to restrain their appetites within the limits pre-
scribed by the law of God, the people were made
to believe that every impulse of hunger, thirst or
desire, however irresistible, was degrading and
sinful, and was to be suppressed by a stern and
merciless violence. Marriage, the first social in-
stitution of the Almighty, and the most propitious
to all the forms of virtue towards men and piety to
God, was denounced as merely sensual and sinful.
Men withdrew from the spheres of usefulness to
which Providence had as.signed them, disowned
all the social and domestic virtues, retired into
solitudes, and struggled by starvation, self-torture
and watchfulness, to annihilate their passions and
to render themselves incorporeal beings. Paul of
Thebais, (A. D. 200,) lived sixty years in a soli-
tary cave. Anthony, of Lower Egypt, continued
nearly seventy years in the most perfect seclusion.
These examples became infectious. Then started
up monasteries and nunneries, with their long and
gloomy train of crime and superstition. And all
this was dignified with the name of religion.
By these mctliods the jjiofessed teachers of the
church verified the prophecy and occfjsioned a
destitution of the means of spiritual life similar
6
50 LECTURE THIRD.
to the dearth of bread produced by oppressive tax-
ation.
And when he had opened fho fourth seal, 1 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 bell followed
with liiin. And j)Ower 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.— vi : 7, 8.
Tlie agencies of the preceding horsemen wore
employed chiefly in varying the conditions of life.
The office of this is to kill, and his name is for that
reason Death. This character is indicated also by
the " pale horse," and by his attendant the grave,
which a^n? — here translated hell — undoubtedly de-
notes. His instruments of destruction are also
mentioned. He kills with the " sioord," i. e., by
violence; and with ^^ famine," that is, by op-
pressive taxation, producing poverty ; and with
^^ death," i. e., by tainting the air with pestilence
resulting in death ; and by " twYcZ beasts," i. e ,
the ferocious agents that he employs to execute his
will. This symbol again describes a series of
agents in the religious world. As death kills the
body, 80 an apostate religion murders the soul.
And the teachers of that religion accomplish this
object by breathing from their lips the pestilence of
false doctrine, by causing a famine of the bread of
life, by wielding the sword of ecclesiastical au-
thority, and by an alliance with civil rulers, whose
tyrannical power likened them to the wild beasts
of the earth. All these peculiarities meet in the
LECTURE THIRD. 51
archbishops and other superior prelates of the
fourth and following ages, and especially in the
patriarchs of the Greek and the popes of the Roman
church.
1. They breathed a pestilence of false doctrine,
which infected the whole body of the church and
carried spiritual death to thousands. Some of these
false doctrines were such as the following : — That
the relics of the apostles, prophets and martyrs
possessed miraculous virtues — tliat cliurches erected
over their graves and dedicated to their memory,
rendered worshippers peculiarly acceptable to God
— tliat the spirits of the holy dead could intercede
in our behalf on high, and were, therefore, the ap-
propriate objects of our prayers — tliat the bread
and wine used in the eucharist were transformed
into the real body and blood of Christ — that there
was a real sacrifice for sin repeated at every com-
munion — that the officiating minister, therefore,
became a priest, and that the elements were fit to
receive adoration — that the images of the saints
might be safely and ])rofitably worshipped — that
prayers were needful for tlie dead, so tliat they
might esca[)e purgatorial fire and be atlmitted at
once into paradise — that the creature could not
only work out a righteousness ade(|uale to the de-
mands of the law, but doing more than was re-
quired, could transfer a portion of his merit to tlio
benefit of his fellow creatures — that the priests
could absolve the penitent confessor from the guilt
52 LECTURE TUIRD.
and the punishment of sin, and to finish the climax
of absurJity and Lhispliemy, that they coiikl even
grant indulgence to commit future sins without
liability to punishment! Millions of money have
been paid by deluded souls for the privilege of sin-
ning with impunity ! And catalogues of crimes
were even published, with the price of indulgence
for each crime annexed^ to pr;jvent exorbitant
charges !
2. As death by the sword in distinction from
fixmine and disease, is a death by violence, so a re-
sembling spiritual death must be by an analogous
violence^ in distinction from a deprivation of know-
ledge symbolized by famine, or an infusion of false
doctrine denoted by pestilence. As when a fatal
wound is inflicted by the sword, the body by its
own constitution works an immediate death by the
expulsion of the blood, so the wound that produces
spiritual death must be such that the subject of it
works his destruction by rejecting the means of
life — not by being deprived of spiritual sustenance
on the one hand and inhaling a pest on the other.
And such is a compulsory apostacy, or abjuration
of essential truth at the dictation of authority. Its
effect on the soul is like that of a deadly wound on
the body. Every act under it is a rejection of God
and his t^alvation, and i)recipitates the soul into a
more inevitable and speedy death. And the great
chief's of the hierarchies have inflicted death in this
manner on a large scale. The i)ersuasion that
LECTURE THIRD. 53
bishops have legislative authority over the faith
and worship of the church, and tliat the pope is
the vicar of Christ and of absolute power to deter-
mine doctrines and rites, phiced the Greek and
Roman communions at the will of the great pre-
lates of those churches. Authority has been the
great sword by which they have, at every period,
struck down the objections of reason, awed con-
science into silence, and pierced the ca[)tive and
helpless soul with a deadly wound.
3. Their agency is also symbolized by famine,
because like the third horseman they continued to
withhold the great doctrines of the gospel — the
aliment of the soul — from the people. 1 will only
add to what was said when expounding the third
seal — that this famine was kept up by denying the
Scriptures to the people. For long ages the Bible
was not allowed to be translated into the dialects
spoken by the various nations who embraced Chris-
tianity. Public worship was conducted and in-
struction given in Latin, which soon became un-
known not onl}^ to the peoi)le at large, but also to
many of the clergy^ and the great essentials of
Christianity were as coniplctely swept from the
knowledge of the multitude as if they had never
been revealed.
4. They employed, in Ihis work of destruction,
the civil rulers of tlic ancient and modern empire,
symbolized by the wild beasts of the earth. Since
the days of Constantiue, the church has been, in
54 LECTURE THIRD.
all Catholic countries, leagued witli the State, and
has used the civil authorities to inflict its cruel
anathemas. As we shall dwell on this in future,
we will no' now enlarge.
Power was given to this destroyer over a fourth
part of the earth, hy which is meant the Roman
Empire. This is called the fourth part, because
in Daniel the civil history of the world is spoken
of under four grand divisions — Babylonian, Medo-
Persian, Grecian, and Roman — the last being here
particularly alluded to.
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 testi-
mony which they held : and they cried with a loud voice, saying, How
long, 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 fellow servants also and their breth-
ren, that should be killed as they icere, should be fulfilled. — vi : 9-11.
During the preceding ages God had always pre-
served a pure church and a chosen people on earth.
Many of them had laid down their lives in testi-
mony to the truth. It was very apparent that
agencies were still operating that would result in
the martyrdom of many more then living, and of
many yet to live on earth. This vision seems to
be designed to encourage those against whom the
heathen or papal fury should still be directed.
John saw under the altar the disembodied souls of
those who had been slain for the word of God and
for the testimony of Jesus. Unlike the agents de-
LECTURE THIRD. 55
noted by the symLols of the foregoing seals, these
martyr-souls are exhibited in their own persons^ and
obviously because no other beings could serve as
their symbol. No creature on earth could present
to them any analogy on which their symbolization
could be founded. They are stationed under the
altar, or at its foot, as a symbol of the cross, the
instrument on which the expiation had been made
which was the ground of their trust. As the fire
burned on the altar, so the fire of God's justice
had burned on the cross. There his rights had
been vindicated — his truth and rectitude main-
tained. The design of the altar, then, was to ex-
hibit them as believers in Christ, having relied on
his sacrifice for justification, and now appealing
through it to his faithfulness for a redress of their
wrongs. Their cry implies an expectation, found-
ed on a promise, that he would interpose and de-
stroy those wlio were slaughtering his people,
that a long period had intervened since the utter-
ance of that promise, and that liis truth and right-
eousness were concerned in its fulfilment. Tliey
were not, tlierefure, impatient under sufferings, or
resentful against their persecutors, but cherished a
regard for the word and glory of the Redeemer,
whose victory cannot be completed till his promises
be fulfilled. The period of uttering tlie cry was
that between tlieir death and their jtublic accept-
ance, in token of wliich white robes were given to
them. Their wonder at the delay of the promise
56 LECTUREXniRD.
was excited by tlie vision of the incarnate Deity,
by their loftier sense, thus acquired, of the sanctity
of his rights — of his power to accomplish his pur-
poses — of his forbearance towards his foes — of the
greatness of his love to his people, and of the glory
of the salvation to which he exalts them. They
also felt a pity and love for those whom they had
left exposed to the sufferings of persecution, and a
desire that their sufferings should terminate. The
form in which they uttered their surprise at his
delay, is eminently beautiful, becoming beings for
the first time approaching his visible presence,
meeting his smile, beholding his dazzling majesty,
and realizing the splendors of the existence to
which he raises his redeemed. It exhibits them
as entering his presence with a profound interest
in his glory, a fervent desire to understand his
ways, confidence in his rectitude, and a sense that
the new and immortal career on which they had
enter,ed is to owe its beauty and blessedness to the
accomplishment of his purposes. The gift of a
white robe to each of tliem, denotes that they were
formally accepted, and adjudged to the inheritance
of life — a white robe being the symbol of justifica-
tion. The response to their appeal, that they
should rest yet for a short time till their brethren,
who were to be killed also, were completed, indi-
cates a great and blissful change in Christ's ad-
ministration over the world, when he should de-
scend to vindicate their blood — that that change
LECTURETHIRD. 57
was to take place as soon as the number of martyrs
was completed, and that the period to intervene
was but short, in comparison with the length of
the persecutions that were past. The vision con-
tains no statement as to the period to which it be-
longs. It was probably towards the close of the
Reformation, in the sixteenth century.
And I beheld when he had opened the sixth seal, and, lo, there was
a great earthquake ; and the sun became black as sack-cloth 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 ? — vi : 12-17.
The symbols of this seal represent a succession
of violent and disastrous changes in the political
world, ending at length in the dissolution of all
forms of civil government. The eartlujuake de-
notes a violent commotion in the subjects of gov-
ernment, by which they are thrown out of their
former position, into new relations — the high
brought low — the obscure raised to stations of in-
fluence, and confusion and violence spread througii
every scene. The conversion of tlie sun into the
color of sack-clotli, and of the moon into Idood,
represents a change in the civil rulers, (thus sud-
58 LECTURE THI 11 D.
denl}' raised to power,) from the beneficent influ-
ence which they shouhl exert, to oppression — to a
hiwless viohition of the rights, clevustation of the
I)roperty, and destruction of the happiness of their
suhjec!s. Then follows the precipitation of tliese
oppre.vsors from their stations to a level with the
multitude, symbolized by (he fall of stars to the
eartli, like the dejection of unripe figs from a tree
shaken by the wind. Next, a total dissolution of
government and obliteration of all political dis-
tinctions, indicated b}'' the passing away of the
heavens, and tlie removal of the mountains and
islands out of their places ; and lastly, the con-
summation of the catastrophe by the visible advent
of the Redeemer to judge his enemies, to accept
his people, to take possession of the earth, and to
commence his millenial reign. This is shown by
the terror of the kings and their subjects, their
retreat from the splendors of his presence to dens
and caves, and their cry to the rocks and moun-
tains to hide them from his wrath. This is in ac-
cordance with the symbol of the seventh trumpet,
and with the Saviour's prediction, (Mat. 24 : 29,)
that his coming in the clouds of heaven, with
power and great glory, is to follow a darkening of
the sun and moon and a fall of the stars.
We must not suppose, however, that all these
events will take place together, or within a brief
period. They must naturally occupy a long series
of years. Political convulsions, and the change of
LECTURE THIRD. 59
rulers from justice to oppression, indicated by the
earthquake and the color of the sun and moon, re-
quire a long period. It is subsequently that the
fall of the stars takes place, by which the dejection
of rulers symbolized. The final disappearance of
the heavens, the removal of mountains and isl-
ands, and the promiscuous flight of rulers and
subjects from the presence of the Lamb, are to fol-
low at a still later period.
The first three of these great events have prob-
ably already taken ])lace. If so, the first,- the
earth(}uake, symbolized the revolution in France,
extending from tlie beginning of that political agi-
tation to the fall of the ancient government. The
second (the sun being darkened and moon becoming
as blood) represented the change of the new gov-
ernment into a despotism, and its exercise, through
a series of year's, of a violent tyranny. The third,
(the fall of the stars,) the overthrow of that op-
pressive dynasty, at the fiall of Bonaparte in 1815,
and of Louis Philipjjc in 1848. Between that fall
and tlie final subversion of the governments of the
earth, denoted by the passing away of the heav-
ens, the sealing of the servants of God, symbol-
ized in the next vision, is to tjike place. Then
will follow the annihilation of civil governments —
the visible advent of the Son of God — the resur-
rection of the holy dead — the confinement of Satan
in the abyss, and tlie reign of the risen saints on
earth with Christ during the i)eriod designated by
the thousand years. See Ist Thes, 4 : 16, 17.
LECTUKE FOURTH.
REVELATIONS CHAPTERS VII., VIII : 1-11.
And after these things I saw four anjjels standing on the four cor-
ners 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 liv-
ing God : and he cried w^ith 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 a hundred and forty and four thousand
of all the tribes of the childen of Israel. Of the tribe of Judah irere
sealed twelve thousand. Of the tribe of lleuben were sealed twelve
thousand. Of the tribe of Gad were sealed twelve thousand. Of the
tribe of Aser were sealed twelve thousand. Of the ti'ibe of Nepthalim
were sealed twelve thousand. Of tbe tribe of Manasseh were sealed
twelve thousand. Of the tribe of Simeon were sealed twelve thousand.
Of the tribe of Levi were sealed tw^elve thousand. Of the tribe of
Issachar were sealed twelve thousand. Of the tribe of Zebulun ivere
sealed twelve thousand. Of the tribe of Joseph were sealed twelve
thousand. Of the tribe of Benjamin irere sealed tweUe thousand. —
Jiev. 7 : 1-8.
The four winds denote all the winds, and the
four angels, all the powers that excite and direct
their violence. They are obviously tempestuous
winds, which, when roused, are to sweep land and
sea, and spread them with desolation. The pecu-
liar ofBce of the angels is, not to restrain them,
LECTURE FOURTH. 61
but to excite and direct tlieir violence — not to
make 'them salutary, but the instruments of uni-
versal devastation. The restraint from injuring
with them till the servants of God can be sealed,
is a restraint, accordingly, from entering on their
official work till that sealing can be accomplished.
What, then, are these symbolic winds? What is
there that sweeps over the great surface of the so-
cial and political world with a power analogous to
wasting whirlwinds ? The answer is, combina-
tions and masses of men, under the influence of
new and exciting opinions — multitudes roused to
passion, uniting to destroy social and political in-
stitutions, and to overwhelm those that obstruct
their designs. And who are the angels that
arouse those tempestuous blasts ? The authors
and propagators of those opinions — the fomenters
and directors of the violence to which they excite
men. That they are not to enter on their work
till the angel from the sun-rising can seal the ser-
vants of God, implies that though the elements of
destruction are already in existence, yet their be-
ing blown into a Avhirlwind^ is to be a consequence,
in some manner, of that sealing. It is by that
process that the religious and political atmosphere
is to be brought into the requisite state for the
generation of tlic desolating tempest. No descrip-
tion is given of the figure of the four angels, on
account of the extreme distance of their station.
To seal the servants of God, is not to constitute
6
62 LECTURE FOURTH.
them such, but to fix a mark on their brows by
which they are conspicuously shown to be his.
It is as his servants, not as his enemies, that they
are sealed, and the change wrought by their seal-
ing is not in their character, but in their aspect.
The symbol denotes, therefore, that the servants of
God, ere the whirlwind of ruin begins, are to be
led to assume a new attitude towards the apostate
church and the usurping civil rulers, by which,
and in a manner never before seen, they are to be
shown to be indubitably his true people. What
that relation is to be, is revealed in a subsequent
vision, in which their characters are described as
opposite to those of the apostate church. They
are virgins, i. e., not seduced by the great harlot
of Babylon to worship the beast or its image, as do
apostates. They are followers of the Lamb, wher-
ever he may go — not of the wild beast or false
prophet. They are without guile, and without
spot, not like those whose religion adds to their
guilt. The sealing, therefore, is to be a pulDlic
and formal dissent from the legalized hierarchies
of the earth — a renunciation of the dominion over
the people of God which they have assumed — a
testimony against it as an arrogation of authority
over the laws of God. The angel who bears the
seal represents those who excite and conduct this
separation and testimony ; and their agency, we
shall see, is to precede the slaughter of the wit-
nesses and the fall of great Babylon. The tribes
LECTURE FOURTH. 63
denote the denominations of the cliurcli. As the
twelve tribes were all the divisions of the ancient
church, they represent all the branches of the
Christian profession that contain the true servants
of God. This movement, therefore, is not to be
confined to one denomination, but is to be extend-
ed to all that contain true worshippers. The pre-
cision of the number indicates a limitation, per-
haps, rather than a universality of the sealing; —
that a part, only — not tliat all the servants of God
are to share in this movement. This is shown,
also, by the summons of his people to come out of
Babylon after the slaughter and resurrection of
the witnesses, and after her fall. The sealed and
the witnesses are undoubtedly the same.
No body of believers has ever yet assumed an
attitude towards God and the nationalized church
which is represented by this sealing. This proph-
ecy is, therefore, yet to be fulfilled. The great
and palpable fact, that to establisli a church by
law, and to dictate its faith and worsliip, is not
only to usurp the prerogatives of God, but to as-
sert a dominion over his rights and laws, has never
been fully discussed and proclaimed. The ground
on whicli religious toleration has been urged has
ever been, that compulsion is a violation of the
rights of conscience, not that it is an arrogjktion of
dominion over the prerogatives and laws of the
Ahniglity. But such it really is. When civil
rulers nationalize a church, tliey assume the right
64 LECTURE FOURTU.
of determining Avhat the faith and homage of their
subjects shall be. They appoint a creed — they en-
join a worship — they prohibit all others. They
offer their will as a reason why that creed should
be held and that worship offered, and they treat
dissent as a violation of their rights, and punish it
as a crime. They thence clearly assume that the
laws which God imposes on their subjects are un-
der their dominion. They arrogate a jurisdiction
over the duties which their subjects owe to Him,
and thence over his right to their obedience and
homage. They thus enjoin and compel a homage
to themselves that is due only to Him. This is the
relation, accordingly, in which their usurpation is
exhibited in this prophecy. Those who approve
and support their legislation over the doctrines of
the gospel, are called the worshippers of the wild
beast, and they who assent to a similar usurpation
by papal ecclesiastics, are said to worship the image
of the wild beast. Civil rulers enjoin either a
right or a wrong worship. If they enjoin a wrong
worship, i. e., a different religion from that which
God has instituted, they clearly assume the power
of rescinding his laws and substituting their own.
If tliey enjoin a right worship, i. e., the same that
God appoints, they thrust themselves between God
and hi^ creatures, and affect to make his laws bind-
ing because they enjoin them. Whether, therefore,
the state-church hold false doctrine or true, it is
an impious assumption of the divine throne for any
LECTURE FOURTH. CS'
civil authority to establisli religion by law. But
this principle has never been prominently asserted
by any community, as it will be by the sealed.
The advocates of toleration have all taken lower
ground. Oue says, no doctrine or worship should
be imposed but such as God has enjoined — as if
his injunction were not sufficient: another, that
such imposition is a violation of the rights of the
citizen — not that it is an arrogation of divine
rights. And even the English Dissenters hare
not opposed the principle of an establishment, so
much as the rites and ceremonies which the legis-
lature have imposed.
The scaling of the servants of God, then, is not
a symbol of their conversion or of their preserva-
tion from the blast of the tempest, but of their
more public testimony to the great truth that
Christ is the only King and Laicgiuer of the church,
and that all national churches are lilasphenious as-
sumptions of his throne.
After this I briiold, and lo, a preat multitude, which no raan could
number, of all nations, and kindred, and j)cople, and tongues, stood
before the throne, ^and before the Lamb, clothed in white robes, and
palms in their hands; and cried with a loud voice, saying, Salvation
to our God which eitteth upon the throne, and unto the Lamb. And
all the angels stood round about tlic throne, and about the elders and
the four beasta, and fell before the throne on their faces, and worship-
ped God, saying. Amen: IJleMsing, and glory, and wisdom, and
thankngiving, and honor, and [tower, and iiiiglil, be unto our God for
ever and ever. Amen. And one of the elders answered, saying unto
mc, What are thenc which are arrayed in white robes? and whence
came they? And I said unto him, Sir, thou knowest. And ho said to
me, These are tbcy which came out of great tribulation, and have
66 LECTUREFOURTH.
washed their robes and made them white in the blood of the Larab.
Therefore are they before the throne of God, and serve him day and
night in bis temple: and he that sitteth on the throne shall dwell
among them. They shall hunger no more, neither thirst anymore;
seither 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
onto living fountains of waters : and God shall wipe away all tears
from their eyes. — vii : 9-17.
The scene of this vision is the divine presence.
The countless multitude stand before the throne of
God and the Lamb, and are the redeemed raised
from the dead,, publicly accepted and exalted to
the station of heirs of God and joint heirs with
Christ in his kingdom. They are clothed in white
robes, implying their justification. They have
palm branches in their hands — the emblems of joy
on account of victory. They ascribe their salvation
to God and to the Lamb, which shows that it is
accomplished. They are come out of great tribu-
lation, which implies that their trials and their
sufferings have reached their close. Their sancti-
fication is also completed. They have washed
their robes and cleansed them in the blood of the
Lamb. They are, therefore, exalted to stations in
the presence of God and to the honors and joys of
an eternal service in his kingdom. He that sits
on the throne is to dwell in a tent among them.
They are never more to feel sorrow or suffering,
but the Lamb is to guide them as a shei)herd, and
to lead them to the fountains of the waters of life.
That these beings had been raised from the dead is
evident from the fact that their salvation was com-
LECTURE FOURTH. 6*7
plete — a statement that could not be made if their
bodies remained nnransomed from the curse of sin.
How interesting, then, was that multitude ! What
an elevation of nature, what a grandeur of intelli-
gence, what a beauty of affection do they exhibit !
How vast a change from the sins, the conflicts, the
miseries of their })revious life — from the agonies of
death and the darkness and ruin of the grave to
which they had been doomed ! How grand, too,
is the homage of the angelic hosts ! They behold
and justify the acceptance of the redeemed, and
while they perceive the beauty and greatness of
their salvation, they ascribe it all to the might,
and wisdom, and love of the Redeemer. Their
homage im}>lie8 that the redemption of the innu-
merable throng is finished — that they understand
the arrangements by wliich it has been effected,
and that its infinite glories will excite the wonder,
admiration and joy of eternal ages.
And when he had opened the seventh seal, there was silence in hea-
ven about the sjiacc of half an hour. And I saw the seven angels
which stood before God ; and to tliuiii were given seven trumpets. And
another angel came and stood at the altar, having a golden censer ;
and there was given unto liiin much incense, that he should odor it
with the prayers of all saints upon the golden altar wliich was before
the throne. And the smoke of the incense, which came with the
prayers of the Kainls, ascended up before (Jod out of the angel's hand.
And the angel took the censer, and filled it with lire of the altar, and
cast it into the earth : and there were voices, and thundcrings, and
lightnings, and an carliiquake. — viii : 1-5.
Having fini.slied one series of proidiccies that
extended down to the era of tbe resurrection of tlio
68 LECTURE FOURTH.
holy dead and their final accqitance, the Apostle
now begins a new series, without, however, a for-
mal announcement. This series goes back and
foreshadows events from the early period of the
Christian era to its termination. The silence in
the heaven of the divine presence was doubtless
symbolic, as well as the agents and acts that fol-
lowed. It was a period of thoughtful ness, of awe,
and of expectancy — denoting that ere the great
judgments about to be symbolized were to be in-
flicted, the worshippers in heaven were to be called
by contemplation, submission and faith, to a pre-
paration for the displays of justice which they were
to witness. It implies also that during a short
period no new agents were to go forth to work im-
portant changes in the world, and that there should
be a brief space of tranquility compared with that
which had preceded and was to follow — a space
marked in a preeminent degree by fervent suppli-
cations of the church for deliverance from the
power of a persecuting government. The period
on earth corresponding with that silence was prob-
ably that of repose between the close of the perse-
cution by Diocletian and Galerius in 311, and the
commencement, near the close of that year, of the
civil wars by which Constantino the Great was
raised to tlie imperial throne. That period was
marked by impassioned desires and hopes of the
church for the elevation to power of a Christian
prince who should free it from persecution.
LECTUREFOURTH. 69
The seven angels, though tliey a})pear immedi-
ately after the silence and receive their trumpets,
do not enter on their office until the prayers of the
saints have been offered and answered by a tempest
and an earthquake in the empire. This denotes that
the events symbolized by their agency could not
take place until those supplications had received
an answer. You will understand the action of tlie
angel with the golden censer by bearing in mind
that in the Jewish temjile there were two altars.
The one called the altar of sacrifice, that stood im-
mediately before the vestibule of the temple, on
which the fire burned continually. The other was
called the golden altar, situated within the sanc-
tuary, on which incense was offered. (Lcvit. xvi :
12, 13.) And another angel came and stood at tlie
altar of sacrifice with a golden censer. While in
that station, an attendant gave to him much in-
cense to offer with the prayers of all saints on the
golden allar. Receiving the incense and filling
the censer with coals, lie proceeded into tlie sanc-
tuary and fired the incense on the golden altar,
while the smoke ascended before tlie holy of holies
in which was the throne of the Almighty. Then
returning to the altar of sacrifice in the court, he
again filled the censer with coals, and cast them to
the earth, and there were voices, and lliunders,
and lightnings, and an earth([uake. All this was
Hymbolicof an agency, not on earth, but in heaven.
It denoted that there was to be a visible recognition
70 L E C T U 11 E F U R T II .
in the Redeemer's presence of the supplications of
the church on earth. Tiie angel, in offering the
incense, personated the order of beings that ful-
filled that office. As the fire of the altar is the
symbol of the instruments of divine justice, the
angel's filling his censer with coals from the altar
after his return from the sanctuary and casting
them to the earth, denoted that the prayers of tlie
church were to be answered by avenging justice.
And the voices, lightnings, thunders and eartliquake
denote that that justice was to be inflicted in a suc-
cession of violent commotions in the empire, in
which the visible church was to have an immediate
interest. In fact, these voices, &c,, were symbols
of the contests and revolutions which attended the
downfall of paganism and the elevation of Constan-
tine to imperial power.
And the seven angels which had the seven trumpets prepared them-
selves to sound. The first annuel sounded, and there followed hail and
fire mingled with blood, and tliey were cast upon the earth : and the
third part of trees was burnt up, and all green grass was burnt up.—
viii : G, 7.
The angels' preparation of themselves that they
might sound, was probably a removal from before
the throne to a station over that part of the earth
which was to be the scene of their respective sym-
bols. They are not here to be regarded as sym-
bols, but their office is simply to aid in conducting
tlie revelation — in distinguishing the periods of
the several events and in exhibiting them in their
LECTURE FOURTH. ^^
relation to God. The proper symbol in this visit.,
was a violent storm, in which the lightnings, in-
stead of limited flashes, were diffused through the
whole atmosphere. They were equally dispersed
with hail and bloody rain, and spread devastation
wherever the tempest fell. The earth denotes the
Roman empire. The third part of the trees signi-
fies not all the trees of one-third of the territory,
but a third of the trees on that part over which
the tempest swept. All the grass was destroyed
wherever the storm fell. It was natural that a
growth so frail as green grass should be wholly
destroyed by a heat sufficient to burn one-third of
the trees. What now, in order to accord with the
symbol, must be the characteristics of tliat wliich
it denotes ? It must be a combination of miglity
and destructive agents. It must descend on the
apocalyptic earth from without. It must, on ful-
filling its office, disai>pear, or mingle with the sur-
rounding elements, as hail, rain and fire, wlien
cast to the earth, soon enter into new combinations
or assume new forms of existence. It must belong
to some other department than tlie physical world
and exert its agency on some different and analo-
gous class of objects. We find a most exact and
conspicuous agreement with all these characteristics
in the Gothic hordes who invaded the Roman empire
about tlie beginning of the fiftli century. They
entered tlie empire from without. They were
forced into it by the more northern hordes, who
IrO ilEFOURTU.
in t.' a from their dwellings, as the
•^•. 11 UUm l/UUll u.v»t;iiiiij^o,
' -&
"^z ty of a storm are driven over a
powers inherent in tliemselves,
.. Their incursions were marked
iaiierhter of the inhabitants, and a
their crops and dwellings. Deprived
of 1. shelter, the young, the feeble and the
aged, whic.i to the stronger are as grass compared
to trees, sunk in greater proportion than the active
and sturdy. And finally, on fulfilling their office
of destruction, they disappeared as organized bo-
dies, either by slaughter and pestilence, or by in-
termixture with the surviving population, or by a
retreat from the empire.
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
Bca, and had life, died ; and the third part of the ships were destroyed.
— viii : 8, 9.
This symbol is a volcanic mountain thrown up
at a great distance by an explosion of the flaming
elements at its base, and then precipitated into the
Mediterranean sea. Its burning lava is projected
over the neighboring waters, discoloring them by
the gleam of its fires or the intermixture of its
ashes, strewing them with fish destroyed by its
poisonous minerals or heat, and firing the ships or
dashing them by the descent of heavy masses. An
agent descending into the Roman empire, to cor-
respond with this symbol, must obviously be one
LECTURE FOURTH. 73
of great power, impelled from its ancient position
by an irresistible force, carrying witbin itself tbe
elements of annoyance and destruction to surround-
ing objects, assuming a fixed position in tbe em-
pire, and tbence frequently projecting the instru-
ments of devastation and death on the neighboring
regions. And such most conspicuously were the
Vandals under Genseric, who, forced from their
native seats by the Hunns, passed through France
and Spain into Africa, conquered the Carthaginian
territory, established an independent government,
and thence, through a long period, harrassed the
islands and shores of the Mediterranean by preda-
tory incursions, intercepting the commerce of the
sea, plundering and burning the cities, and slaugh-
tering tlie inhabitants. They differed from the
earlier Gotbic armies as widely as a volcano differs
in its fixed station and destructive agency, from the
rapid movements and transient influence of a burn-
ing tornado.
And the tbird anpel sounded, and there fell a ffrcat star from hea-
ven, barninf^ as it were a lamp, and it ftll upon the third part of the
rivers, and upon the fountains of waters; and the name of the star is
called Wiirinwood : and tlie third part of the waters became worm-
wood ; and many men died of the waters, because they were made bit-
ter.— yiii : 10, 11.
Tbe star obviously was not a solid globe, but a
thin transparent meteor, which as it swept along
near the surface and sank to tbe ground, still left
tbe objects it enveloped perceptible to the apostle,
and were soon absorbed by the waters and the
5
Y4 LECTURBFOURTH.
earth. He bolield the rivers and fountains still
running — perceived a cliange wrought in them by
the meteor, and saw that it was the new element
infused into them, that rendered them deadly to
many of those who, dwelling on their banks at a
distance, drank of them. As the scene exhibited
to him was the apocalyptic earth, and the waters
its real rivers and fountains, the meteor doubtless
descended on a part of the Roman empire, where
fountains abounded and rivers began their course,
and, therefore, on a mountainous region. As the
Alps give rise to a number of considerable streams,
the angel sounding the trumpet probably stood
over their heights, and the meteor fell on the lofty
ranges, whence the streams flow, and on the val-
leys through which they descend to the neighbor-
ing seas. The meteor was called the Wormwood,
because it embittered tlie waters^ and made them
fatal to many, who resided on their borders in the
distant regions which they traversed, or where they
mingled with the sea.
For the counterpart of this symbol analogy re-
quires us to look to the civil world. As in a great
empire like the Roman, embracing many tribes-',
and nations, the central and most numerous people
is to distant and tributary communities, what the
sea is to the fountains and streams that descend
into it, the fountains and streams on which the
meteor fell represent communities and tribes at a
distance from the capital, which are always de-
LECTURE FOURTH. 75
scending towards the centre and intermixing witli
the main population. As the fountains and streams
denote those tribes, the men who were killed by
their bitter waters are not men of those tribes, but
others, dwelling on their banks in the distant
countries through which they pass, or in the cen-
tral population towards which they descend. Oth-
erwise the waters and those who drank them were
the same. The symbol thus denotes the descent of
a terrible agent on the skirts of the empire^ occu-
pied by various communities, and the infusion into
their policy of a new element, by which they be-
came destructive to the central population. And
such were the characteristics of the Scythian hordes
under Attila, and the effects of their invading the
northern and western skirts of the empire. Like a
meteor descending from the distant regions of the
atmosphere, they came from the remote solitudes
of Asia. As the elements of the star were soon
absorbed by the waters where it fell, so they were
wasted, in a large degree, in their disastrous battles
with other liordes, and finally were disbanded and
absorbed by the tribes of Germany and the Danube
,on the death of Attila. The military successes of
these last tribes caused them to subsist afterwards
as separate and independent nations, and to assume
relations towards Italy that became the occasion to
it of slaughters through a long succession of ages.
Tliey tims infused a poisonous element into the
streams of population that descended in In the into-
7G LECTURE FOURTH.
rior. Their warlike youth, left unemployed by
their independence, enlisted in large numbers in
the Italian armies, became a scourge alike to the
people and rulers, and prepared the way for their
subjugation. The nations around the Alps, like
their rivers, which have never ceased to flow, have
continued from age to age to descend into Italy and
make it their battle-field, and to waste it with
hlaughter.
LECTURE FIFTH.
REVELATIONS VIII. : 12-X. : 11.
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. — viii : 12.
We have seen that the land, the sea, the foun-
tains and streams are used to denote the popula-
tion of an empire, in their political and military
relations. The sun, moon and stars, which pre-
side over the land and sea, and give them light
and warmtli, represent the rulers who appoint
laws to the people, and exert a chief influence in
determining their physical and civil conditions.
The stroke on the sun, moon and stars, hy which a
part of them was to be darkened, denotes, tliere-
fore, a violent extinction of some of the political
organizations of the empire — tlie third part ex-
pressing the proportion of the influence of tlioso
that were to be overthrown to the whole. That
catastrophe was i)r()hal;ly \he subversion of the
Western imperial government, and the institution
in its })lace of a new rule, by the Ileruli, in the
year 476.
78 LECTURE FIFTH.
The two-thirds of the sun, moon and stars that
still shone were the corresponding governments of
the Eastern Empire, which at that period greatly
surpassed the other in strength and splendor, and
still continued to shed either a brilliant or a feeble
ray through nearly a thousand years.
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 ! — viii : 13.
This angel is, like the others that fly through
heaven, a symbol, and denotes a class of men who,
after the fall of the Western Empire, expressed
fears of a similar catastrophe to the Eastern from
the Scythian and other distant tribes. They also
proclaimed to the churches that antichrist was
soon to rise and be overthrown, and that the dawn
of the millennial rest was about to commence. At
any rate, the writers of that period tell us that
through the whole of the sixth century the East-
ern Empire was filled with apprehensions, from
the attacks of various barbarous tribes that hov-
ered on its skirts, and threatened its speedy over-
throw. With this feeling was conjoined the ex-
pectation by the church of the advent of the Judge
of the world. If this angel does not symbolize
these forebodings of the public mind, he represents
merely the importance of the remaining revela-
tions. They were to be significant of great and
disastrous events.
LECTURE FIFTH. 79
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 dark-
ened 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 teas 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
beads 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 wa» 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 fire months. And they had a king over them, which
it the angel of the bottomless pit, whose name in the Hebrew tongue
is Abaddon, but in the Greek tongue hath hit name Apollyon. One
woe is past J and, behold, there come two woes more hereafter. — Jiev.
ix : 1-12.
Tlie mclcor (tlie star) liad fallen (Ttf^fwxora) to
the earth when first seen by the Ajjostle. Its head
was an intelligent being, to whom was given by
its porter the key of the bottomless i)it. As the
head was an individual, and bore, doubtless, a duo
proportion to its train, the latter must have been
of moderate dimensions. lie opened the dungeon
gate, and out of the smoke which ascended and
filled the atmosphere, locusts went forth to tho
earth — agents of a diflercnt class^ and having a
80 LECTURBFIFTH.
different office, from those constituting the meteor.
Their figures vt^ere like horses caparisoned for bat-
tle. They had faces as of men, hair as of women,
and teeth as of lions. Tliey had on breastplates
as of iron^ crowns as of gold, and such was their
multitude that the sound of their wings was like
the sound of many chariots of horses rushing to
battle. A power was given to them like that of
the scorpions of the earth, and they were not to
injure the grass, crops^ or trees, but only the men
who had not the mark of God on their foreheads —
and not by slaughter, but by a scorpion torment.
They were to exercise their power during five
months, the usual period of locusts, and in such a
form as to render life insupportable. As they had
life, they represented intelligent beings ; and as
they were of both sexes, and propagated their
kind, they denote human beings. The remaining
description would show them to be of a usurping,
crafty, sensual, voracious and unpitying nature —
that they would go forth from their native seat
into other lands, and be, therefore, a warlike and
an invading nation. The men who were to be in-
jured by them were such as had not the seal of
God on their brows, i. e., apostates, who ascribe
the prerogatives of God to creatures, and pay to
them the homage that is due only to him. An
exact and conspicuous agreement with these sym-
bols is found in the Mahometan Saracens. With
his small band of associates, Mahomet fled from
LECTURE FIFTH. 81
Mecca to Medina, like a meteor that falls from the
place where it is generated to the earth. He there
received liberty to unfold and propagate his opin-
ions, and soon diffused them through Arabia ; and
they were smoke from the abyss, instead of an ef-
fulgence from the sun. The denseness of the cloud
from the abyss denotes not only the utter false-
hood of his doctrines, but the absoluteness with
which they enveloped his followers, excluding ev-
ery direct ray from heaven, and every refraction
from surrounding objects. The disciples of Ma-
homet entertain no doubts whatever of the pro-
priety of their scheme — never modify it by the
adoption of doctrines from others — nor admit the
possibility of a higher degree of truth in any an-
tagonist system. From this smoke locusts went
forth to the earth. His doctrines generated in his
followers that locust disposition, by which they
were prompted to go forth from their native seat
to other lands — gave them their scorpion power —
enjoined it as their office to torture idolaters, to con-
quer other nations^ and to extend tlie sway of tlieir
king. Tiiey were not to injure the grass of the
eartli, nor any thing green, nor any tree, but only
the inhabitants. H' we are to construe these words
literally, this was a singular injunction prophet-
ically laid on these destroyers. And though in
this respect they were unlike the literal insect, yet,
strange to say, this injunction, almost in the words
of the prophecy, was actually given by Abubeker,
I
82 LECTURE FIFTH.
a Mahometan leader, to the army invading Syria.
'* Destroy no palm trees, nor hurt any fields of
corn, cut down no fruit trees, nor do mischief to
any cattle." Their apparent aims were to differ
from those of ordinary warriors. They were not
to be ostensibly impelled by desire of power, honor
or wealth, but were to profess themselves the
special ministers of God to disseminate a new
religion, to extirpate idolatry, and to inflict a tor-
turing punishment on apostate and corrupt Chris-
tians.
All the subordinate characteristics were united
in them, also, and denoted their dispositions and
conduct, rather than their personal appearance.
Their crowns denoted their daring pretence to
right ; their human faces implied cunning ; their
long hair, efieminacy; their lion's teeth, voracity;
and their iron breastplates, insensibility to the mis-
eries of their victims. The commission of the Sar-
acens did not, however, allow them to hill the body
politic of the Greek Empire. They were to tor-
ture the apostate men for five months. They dis-
membered the empire, depriving it of Egypt,
Syria, and other provinces, but as often as they
approached Constantinople, the heart of the em-
pire, they were repulsed. The scorpion sting of
these symbol insects probably refers to the doc-
trinal poison which the Mahometans infused wher-
ever they went. They sought to instil that poison
by giving equal privileges to proselytes of every
LECTURE FIFTH. 83
nation, wliile those who rejected their faith had to
continue in a suffering and degraded condition.
The two-fold character of a military tyrant and a
religious impostor is admirably indicated by the
teeth of the lion and the sting of the scorpion.
The period of five months, during which they were
to torture, is explained variously by commenta-
tors. One says it refers to the practice of the Sar-
acenic warfare, which seems to have been limited
to five months in each year. Another, to the tor-
menting portion of the history of the Saracenic
power, which embraced a period of one hundred
and fifty years, reckoning each day of the five
months as a year. Although it did not then be-
come extinct, yet it may be said no longer to tor-
ture. Tlie aggressive and tormenting period of
their empire, in which they obtained all their
main victories and secured their greatest con-
quests, occurred between the years 612, when Ma-
homet began to propagate his doctrines, and 762,
when the Caliph Almansor began the city of Bag-
dad, calling it " tlie city of peace." A third ex-
jdains tlic period thus : The time occupied by the
Maliometans, in their course from success to luxury,
and from luxury to decay, was to bear the same
proportion to the career of victorious nations gene-
rally as five months do to the usual life of locusts.
The character of the nations harrassed by them
corresponded, also, with the prophecy. Thoy had
sanctioned the arrogation of the rights of God
84 LECTURE FIFTH.
by civil and ecclesiastical rulers, had turned to the
open and zealous worship of relics^ saints, and im-
ages, and had sunk to the lowest depths of profli-
gacy and debasement. Finally, of this numerous
and desolating host, Mahomet was the king — an
angel from the infernal world to vex the sons of
men. The name Abaddon is the Hebrew word for
destroyer, and the name Apollyon is a Greek term
of the same import. It was given to him in both
languages because he was sent as a scourge as well
to the Jews as to the Greeks. And liow well he
executed his commission is seen in the millions
that he tormented and deceived.
And the sixth angel sounded, and I heard a voice from the fonr
horns of the golden altar which is before God, saj-ing to the sixth an-
gel 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, (or
to slay the third part of men. And the number of the army of the
horsemen tcere two hundred thousand thousand: and I heard the num-
ber 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 months. 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.— ix : 13-21.
The one voice from the four horns of the golden
LECTURE FIFTH. 85
altar was either a joint voice, formed by voices
from the four horns uttering in harmony the com-
mand to loose the angels at the Euphrates ; or a
similar voice uttering successively from each a
command to loose one of the angels. The golden
altar was that on which incense was offered with
the prayers of the saints, and was a symbol of the
cross, the instrument of Christ's death, by which
men have access to God, and obtain pardon and
acceptance. The cry from the horns of that altar
denoted, accordingly, a connection of the judg-
ments which those symbolized by the angels were
to inflict, with the sacrifice of Christ, and that his
honor as mediator required vindication by an in-
fliction of the avenging judgments which the sym-
bol foreshows, on those who had set him aside and
substituted others in his place. The Euphrates
was, perhaps, visible to the Apostle, and passed
apparently beneath the station of the sixth angel.
The four angels were leaders of bodies of men, and
doubtless of four armies, that, with their succes-
sors, constituted the two hundred thousand thou-
sand. The release of the angels from bonds at the
I']ui)hrates, sim[)ly denotes the removal of obstacles
to their invasion of the apocalyptic earth. The
analogy is drawn from the relations of the Eu[)hra-
tes to ancient Babylon, and the access which Cyrus
and his troops gained to that city by the diversion
of the river from its channel. See Is. 45 : 1. Some
barrier resembling that, not a mere indisposition,
8
86 LECTUREFIFTH.
was to "be removed in order to their incursion into
the empire. This is indicated hy the statement
that they had heen prepared for the hour, and day,
and month, and year; i. e., not merely for the
year, but for the very hour to begin the invasion,
when the barriers should be removed.
The breastplates of the horsemen, of the color of
fire, or flaming red, of hyacinth, or blue, and of sul-
phur, or bright yellow, denote their vehement and
aggressive spirit, and disposition to slaughter and
devastation. In the Greek of John the terms are
all adjectives, and signify like fire, like the hya-
cinth, like brimstone, not made of these materials.
The lion-like appearance of their horses is intended
to depict the destroying effect of their invasions.
The fire, smoke and brimstone, issuing out of their
mouths, are thought by some to be an allusion to
the use of fire arms by the Moslem cavalry. To a
person who had never seen a horseman discharge a
pistol, the appearance was very similar to that
here described. When the Spaniards invaded
South America, the impression produced on the
inhabitants by their cavalry when they leaned for-
ward on their horses and fired their pistols, was,
that the horse and his rider formed a supernatural
being, from whose mouth issued '' smoke, fire and
brimstone." Other commentators think this en-
tire description merely denotes that these invading
armies would be to those whom they assailed what
fire and smoke and brimstone are to those envel-
LECTURE FIFTH. 87
oped by them. Both the heads and tails of the
horses were destructive, i. e., they would be ter-
rific assailants on the one hand, and subject those
who escaped slaughter to a horrible form of suffer-
ing on the other.
The nations whom they were to scourge with
these plagues were to be worshippers of demons
and idols, and those who survived the attack were
to continue wholly unreformcd. All these descrip-
tions are realized in the Tartar tribes who invaded
the eastern Roman Empire, frojn the eleventh to
the fifteenth century. They came from without
the apocalyptic earth. They were four different
divisions, under their respective leaders. Their
entrance into the empire was preceded by the con-
quest of intermediate enemies, and other events,,
which gave the chiefs the requisite power. They
and their descendants were innumerable in multi-
tude. They were objects of terror beyond any
other conquerors, alike to those whom they as-
sailed and those whom they threatened. Like burn-
ing whirlwinds, they spread devastation through
the scenes of their conquests. Tliey tortured with
a serpent venom those whom they conr^uercd. And
the nations overrun by them were ajjostates to idol-
atry, and remained unrcfornied ])y their miseries.
And I paw armthiT rni^;lity an;;(!l coino down rroiii heaven, clothed
witli a cloud : and a rainbow wiim upon his head, and liis I'aco was as it
were the son, and his feel as pillara or fire; and liu had in his hand a
little botik open : and he set his rij^ht foot upon the sea, and his left
foot on the earth, and cried with n loud voice, aa when a iiun roareth:
88 LECTUREFIFTH.
and tvhcn 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 tno. Seal up tliose
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 arc, 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
ehould be finished, as he hath declared to his servants the prophets.
And the voice which I hoard from heaven spake unto nie 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 bully was bitter. And he
eaid unto me. Thou must prophesy again before many peoples, and na-
tions, and tongues, and kings. — x : 1-11.
The splendor of the angel's form and aspect de-
notes the conspicuity of those whom he represents
and the effulgence of the light they were to impart
to the nations. His setting his right foot on the
sea and his left foot on the land indicates, that some
■whom he symbolizes were to cross the ocean to
distant islands and continents, and that the agency
which they were to exert was to continue through
a long period. The seven thunders that followed
the utterance of his message, denote violent expres-
eions of thought and passion hy those wliom the
agents he represented were to address. They ut-
tered an intelligible response to his message, as
appears from John's procedure to write, and the
LECTURE FIFTH. 89
direction lie received not to write what tliey liad
spoken. The loudness denotes the vastness of the
multitude by whom that which they symbolized
was uttered. That the apostle was about to write
it on the assumption that it was prophetic, may
perhaps indicate that s6iQe persons would regard
what they had spoken as inspired. The reason
that it was not to be written, doubtless, was that
it was not inspired. It was expressive of popular
thought and feeling — of much, therefore, that was
mistaken and evil, and which, if written, would
have led the reader to dangerous misconceptions.
The solemn oath of the angel was a response to
those thunder voices designed to correct an error,
which they had expressed, in regard to the period
when the empire of the saints was to be established
on earth. The time shall not he yet — vs. 6 ; but in
the days of the voice of the seventh angel, when he
can proceed to sound, the mystery of God should
be finished as he declared to the prophets — vs. 7.
The appeal of tlie angel to God for tlie truth of his
assertion, denotes that those whom lie symbolized
were to found tlieir teachings, respecting the com-
mencement of that reign, on tlie word of God
alone, and make it tlie sole rule of tlieir faith and
ground of their hope. Tlic mystery of God is liis
permission of the sui)reniacy of the wild beast and
false projthet over the church during the twelve
hundred and sixty years, before his descent to
establish his kingdom.
90 LECTUREFIFTH.
In receiving the open boot, the apostle acted as
a symbol. He represented the recipients, as the
angel did the comrannicators, of revealed truth.
His eating it with a sense of sweetness foreshal >\ved
that they should receive and study the volume
with eagerness and delight ; and the bitterness it
excited symbolized the inquietudes, aversions, ani-
mosities and contests of which it was to prove to
them the occasion. That he must prophesy before
many kings, and peoples, and tongues, implies that
they should act as witnesses for God in the pres-
ence of anti-christian rulers, and the people at
large.
All these characteristics point us, most obvious-
ly, to the Reformers of the sixteenth century.
They were as conspicuous to the men of that age,
and invested with as dazzling a splendor, as a
mighty angel would have been, descending from
heaven, robed in a cloud, and crowned with the
brilliancy of a rainbow. They uttered their mes-
sage with a lion-voice that resounded through all
the valleys of Europe — echoed from her remotest
mountains, and struck their foes with terror. Their
voice drew from great multitudes instantaneous
and passionate expressions of thought and feeling,
that shook the ecclesiastical and civil governments
to their foundations. One of the first and most
violent of these utterances was a false protence to
inspiration, and an expression of the belief, that
Antichrist would soon fall, and the millennial
LECTURE FIFTH. 91
kingdom of Jesus would soon be establisTied. That
expression prompted the Keformers to correct the
error by an appeal to the Scriptures, and a demon-
stration that Christ is not to come till the sound of
the seventh trumpet, as he had announced to his
servants the prophets. They delivered to their
followers the word of God, open to their perusal by
translations into their sevetal languages^ and re-
duced in size and cost by the art of printing. Like
the angel, they urged men to receive and study it as
the only authoritative revelation of the divine will.
The Bible Avas received and studied by their fol-
lowers with the utmost eagerness and delight, but
diversities of opinion and fierce contentions soon
sprang up that distracted the Protestant churches,
and embittered their spiritual joys. The Reformers
and their successors have fulfilled the office of wit-
nesses for God in opposition to the usurpations of
the wild beast and false prophet, and they are to
continue to sustain that office till the mystery of
God is finished.
It would be easy to verify all these stalements
by evidence from history, did our limits permit.
We will close by a few general remarks :
1. During tlie long period tliat. intervened be-
tween tlie reign of Constantino and the fifteenth
century, the church as a body (so called) had be-
come awfully corrupt in doctrine and manners.
One single fact will illustrate tbe condition of
things. Aljsolution from past sins, and indulgence
92 LECTUREFIFTH.
to commit future sins, were sold by the priests to
the people at a stipulated price. More than forty
editions of the ''Tax Lists" are still extant, in
which the amount to be paid for the most horrid
crimes is prescribed. One price was affixed for
murder, another for perjury, another for incest,
and so on. Such was the state of things, when
God raised up a German Monk — the world-famed
Martin Luther — wlio with his associates, exposed
the corruptions of his day, and introduced a purer
system of faith and a higher standard of morals.
In 1522 he published his translation of the New
Testament — a little book, and open for the perusal
of all. From that period the great and leading
distinction between the true and false religions has
ever been, and still is this : — the one directs the
people to the Bible to learn a creed — the other sets
up its creed by authority of councils and the fa-
thers, and either withholds the Bible entirely, or
distorts its obvious meaning to su2:)port the creed.
2. There is_, perhaps, nothing which God hates
with so much abhorrence as he docs a perverted
religion. In the Jewish nation he denounced the
sorest vengeance on those that corrupted his insti-
tutions, vitiated his ordinances, and led away his
people into idolatrous practices. Under the gospel
dispensation, he has, viith unvarying precision,
attaclied his woes to those who make void his will
by inculcating human tradition. A corrupt Chris-
tianity has filled the world with lamentation, and
LECTURE FIFTH. 93
mourning, and woe. It has occasioned more per-
secution and bloodshed than open and avowed
paganism and infidelity. It has veiled the truth
from the eyes of the Avorld, and caused thousands
to die in profound ignorance of the way of salva-
tion, though born in Christendom.
3. Nor is it sufficient to belong to the true
church. We may study and understand the gospel
and still not love its truths, and not obey its pre-
cepts. Let us aim to conform our most secret affec-
tions to the holy will of God — to regulate all our
secular and all our religious conduct by his pre-
ce[)t.s, and to dedicate our whole lives to the one
object — Jiis glory. And let the whole earth be filled
with his glory. Amen and amen !
LECTUKE SIXTH.
REVELATIONS, CHAPTER XI.
And there was given me a reed like unto a rod : and the angel stood,
saj'ing. 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. —
liev. xi : 1, 2.
Tlie scene of this action was obviously the earth
also, to which the Apostle had descended to receive
from the rainbow-angel the little book, Jeru-
salem, with its temple and courts, was displayed,
therefore, before him. Tlie rod is the symbol of
the revealed will of the Deity, in conformity with
which the temple was built. The temple was the
edifice erected hy his command, in which worship
was publicly offered. It consisted of the holy of
holies and the sanctuary. The former symbolized
the heavens, where God visibly manifests his pres-
ence ; the latter, the places on earth in wliicli the
true worshippers offer him their homage. The al-
tar on wliich incense, the symbol of prayer, was
offered, represented the cross of Christy the me-
dium of reconciliation and access to God ; and the
LECTURE SIXTH, 95
worshippers denoted those who conduct the wor-
ship which he has appointed. To measure the
temple, then, was to learn the truths taught in the
Scriptures, and symbolized first by the inner sanc-
tuary, respecting the throne of God in heaven, the
exaltation and intercession of Christ in his pres-
ence^ and the relations to him there of the spirits
of the redeemed, denoted by the cherubim. It was
to learn, also, the truths symbolized by the outer
sanctuary, respecting the places on earth which he
has appointed for his worship — respecting the ex-
piation on which they are to rely for pardon and
acceptance, denoted by the altar, and respecting
the ministers who conduct the worship he enjoins,
represented by the offerers of the worship in the sanc-
tuary. The court which was on the outside, was
that in which the congregation stood while incense
was offered, and denoted the station of the congre-
gation of visible worshii)pers, in contradistinction
from theirs who conduct public worship. To reject
it as no part of the temple, was, therefore, to re-
ject the body of the visible as not true worship-
pers. The command to reject it was equivalent to
a proj)hecy tliat tjic nominal was not to be tiie true
church — that the vast crowds who were to tlirong
the court, professedly to pay homage to God, were
not to be his adorers. The prediction that this
court should be given to the Gentiles, and that
they should tread the holy city forty-two months,
denoted that they should constitute the body of
96 LECTURE SIXTH.
visible worshippers during that period, and exer-
cise the civil polity under which the church should
subsist. And as during the continuance of the
temple, the Gentiles were aliens from God, and
idolaters, in contradistinction from the Jews, who
were his covenant people, it denotes that the vis-
ible should be an apostate and idolatrous church
during that period, and give occasion thereby for
the testimony of the witnesses to the truth against
false teachers and persecuting rulers. If this is
the true exposition of the passage, it excludes the
papal church from being a portion of the real
kingdom of Christ. It also i)lace8 the Church of
England in an awkward position. She does not
unchurch the Church of Rome, though she charges
upon her grievous errors. And why not unchurch
her? Because, forsooth, she derives from that
church her episcopal ordination, and she sees no
method of defending its validity or of tracing it in
unbroken succession up to the Apostles, except by
admitting the authority of those from whom and
through whom she professes to have received that
succession. But in the passage before us that com-
munity is left out of the measurement, as no jmrt
of the temple of God. It is not Mount Zion, but
Babylon. Some of God's people might be found
in her, but they are commanded to come out. She
is not the bride, the Lamb's wife, but the mother
of harlots. If the church of Rome continued, af-
ter she assumed the work of persecution, to be the
LECTURE SIXTH. 97
true cliurch of Christ, what must be that body who
fled from her persecutions into the wilderness?
This argument is decisive. The kingdom of God
could not have been divided against itself.
And I will give poteer unto my two witnesses, and they shall proph-
esy a thousand two hundred and three-score days, clothed in sack-
cloth. These are the two olive trees, and the two candlesticks stand-
ing before the God of the earth. — li : 3, 4.
The promise to give power to the two witnesses,
referred to such gifts as were requisite to qualify
them for their office. To prophesy as a witness, is
to proclaim the revealed will of God, and to vindi-
cate his prerogatives against false teachers and
usurping rulers. The period of their testimony
was to correspond to the apostacy of the church,
twelve hundred and sixty days — forty-two months
of thirty days each being the same. A day in
prophecy being a year in history, this period is ev-
idently twelve hundred and sixty years. Sack-
cloth is a symbol of humiliation and sorrow. To
prophesy in sackcloth, therefore, denoted their wit-
nessing for God in humiliation, under a profound
sense of his rights and grief at the apostacy of his
professing people. The two olive trees and two
lamps, which symbolize the two witnesses, are
those exhibited in vision to Zechariah — iv : 4, 11,
14. The trees that distilled the oil into tlie lamps,
represented the teachers, and the lamps, tliat re-
ceived the oil, represented those that embraced
their doctrine. The two witnesses, then, are the
9
98 LECTURE SIXTH.
teachers, and the recipients of the truth, in whom
it exerts and displays its power, as the oil trans-
mitted from the olive trees to the lamps burned
and diffused its light through the temple. This
exposition of the witnesses, and of the period of
their testimony, accords beautifully with a proph-
ecy of Daniel. Speaking of this time, he says, " A
little horn shall grow up among the ten horns,
that should wear out the saints of the Most High
until a time, times and the dividing of time,"
i. e., for a year, two years and half a year, making
three and one-half years =forty-two months=
twelve hundred and sixty days. According to
John, the witnesses, during this period, were to
prophesy in sackcloth, and to be persecuted and
slain. Accorc.ing to Daniel, the saints were to be
worn out during the same period. The saints of
Daniel and the two witnesses of John are, there-
fore^ the same.
And if any man will hart them, fire proceedeth out of their month,
and dcTOureth 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, aa often
as they will.— xi : 5, 6.
The fire proceeding from their mouths to devour
their enemies, is a prediction that they should de-
fend themselves from their persecutors by their
words, as witnesses for God, and by these alone ;
and that the threatenings of vengeance which they
LECTURE SIXTH. 99
were to proclaim from his Word were to be ful-
filled on his enemies. All who have perseveringly
set themselves against the gospel have been slain
by it, not only as incurring the wrath to come, but
frequently temporal and spiritual judgments — the
presages of eternal death. That tlie witnesses had
power to shut heaven, that rain should not fall,
and to turn water into blood, denotes that the de-
nunciation of terrible judgments on apostates was
to be an eminent part of their office. There is a
plain allusion to Elijah, whose prayer against Is-
rael was followed by a dearth of rain, and to Mo-
ses, whose prayers against Pharaoh converted the
waters of the Nile into blood, and produced other
grievous plagues. By these expressions, we need
not understand that miracles were still to follow
the supplications of believers. Tliese examples
are adduced as specimens of the efficacy of prayer,
and though the era of miracles is past, yet tlie ag-
onizing petitions of God's suffering children may
still drawdown temporal calamities on persecuting
nations. Tlieir ministry often receives from Ciod
th(^ most evident sanctions, in the destruction of
those who, though faitlifuUy warned, persist in
apostacy. The agency symbolized by tlie meas-
uring of the temple had an exact counterpart in
the ministry of the Reformers and tlieir successors.
The great truths which tliey drew from the Scrip-
tures, and proclaimed in opposition to the apostate
church, were precisely those that were symbolized
100 LECTURE SIXTH.
by the inner and outer sanctuary — that God alone
has the rights of deity, and is the object of wor-
ship, in oi)position to antichrist, to canonized crea-
tures, and to idols — that Christ's sacrifice is the
only expiation for sin, in contradistinction to the
sacrifice of the mass and voluntary inflictions —
that he is the only intercessor, in opposition to
saints and angels — that the spirits of the redeemed
pass immediately into His presence after death, in-
stead of into purgatory — that acceptable worship
may be offered wherever two or three assemble in
the name of Christ, in opposition to the idea that
homage can only be offered in houses consecrated
by superstitious rites, and sanctified by the pres-
ence of relics, images, &c. — and finally, that they
are legitimate conductors of worship who are pub-
licly set apart to that office, and who proclaim the
truths and present the homage which God enjoins,
in opposition to the dogma that those alone are
the true ministers who derive their authority from
the pope, or from patriarchs, or from bishops.
The prediction of treading the holy city by the
Gentiles during twelve hundred and sixty years,
and of the prophecy of the witnesses in sackcloth,
has also had a conspicuous fulfilment. That pe-
riod commenced in the early part of the seventh
century. The Greek and Latin communions had
then openly apostatized from God, paying to crea-
tures, and even to images, the worship due only to
him. They have continued and advanced in that
LECTURE SIXTH. 101
apostacy through all subsequent ages. On the
other hand, at every period of that long night of
idolatry and persecution, God raised up a few wit-
nesses, both teachers and recipients of their doc-
trine, who proclaimed the truth, in opposition to
those errors, and denounced the judgments which
God has threatened to inflict on the idolatrous
church, and on persecuting civil rulers. Such
were many of the Paulicians, the Waldenses_, the
Albigeuses, the WicklifStes, the Lollards, andt he
Bohemians, and such have been a vast number of"
the Protestants for the last three hundred years.
And when they shall have finished their testimony, the beast that
ascendeth out of the bottomless pit shall make war against them, and
eball overcome them, and kill them. And their dead bodies thall 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 ia
graves. And they that dwell upon the earth shall rejoice over tlium,
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 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 a.scund<.d up to heaven in u cloud ; and
their enemies beheld them. And the same hour was there a great
earthquake, and the tenth part of tho oity fell, and in the eartlujuake
were slain of men seven thousand : and the remnant were all'righted,
and gave glory to the God of heaven. The second woo is past; and,
behold, the third woe comctb quickly.— xi : 7-14.
The witnesses would finish their testimony before
tlic close of the twelve hundred and sixty years,
doubtless under tlic a])prclicusion tlmt it was no
102 LECTURE SIXTH.
longer to be necessary — that the great changes
wrought in public opinion and in the condition of
the apostate church, divested it of its dangerous
power, and insured its speedy overthrow — and that
they might, therefore,, turn to the happier task of
proclaiming the truth to those who never heard its
glad tidings. And such was the persuasion of the
Protestants generally on the subversion of the
French hierarchy and the conquest of the papal
states towards the close of the last century. That
the priesthood could so far recover from its depres-
sion, as it has already done, resume its influence
over most of the cabinets, and renew a persecution
of the witnesses, was neither anticipated, nor re-
garded as possible. The Protestants accordingly
commenced their great efforts for the conversion of
the world, and continue generally to the present
hour to cherish confident expectations of success.
The wild beast that ascends out of the abyss is the
symbol of the persecuting civil rulers of the Gen-
tile nations that tread the holy city forty-two
months. Its usurping career is not to terminate
till the close of the forty-two months. Its judg-
ment, however, is already begun, and it is in the
exasperation and despair to which future judg-
ments will drive it that it is to endeavor to pur-
chase support or disarm opposition by slaughtering
the witnesses. As the event symbolized by the
slaughtering of the witnesses is yet future, it be-
comes us to speak with modesty of the precise
LECTURE SIXTH. 103
meaning of this slaughter. I incline to adopt the
opinion that the slaughtering of the ivitnesses is to he
literal. It is a law of symbolization that when any
event presents no analogy to any other event, that
event is made the representative of itself. Now,
the death of the witnesses could find no condition
of life, no variation of existence, that is adapted to
symbolize that change, and hence it is employed to
symbolize itself. In other words, it is to be lite-
rally understood. The city in whose streets their
dead bodies are to be exposed is the great city
Babylon, the associated teachers and rulers of the
nationalized churches. Its character is pointed out
by the name? it bears. It is a Sodom for its filthi-
ness, an Egypt for its intolerance and idolatry, and
a Jerusalem for its malignant hatred of the Lord
Jesus Christ. The place where Christ was cruci-
fied was an open elevated space, without the walls
of Jerusalem, and on one'of the principal entrances
to the city. The street where the dead bodies of
the witnesses arc 'o be placed, represents, therefore,
parts of the ten kingdoms bearing the same rela-
tion of importanco to the aj)ostate liierarchios, that
the great entrance to Jerusalem did to that city —
i. e., i)art8 of those kingdoms from wliich those
hierarchies largely derive their sustenance, wealth
and worshippers. The people and nations who
gaze on their bodies, are the subjects of the wild
beast who approve their Hbiughtcr. Tlie refusal to
allow their burial, implies that there are to be per-
104 LECTURE SIXTH.
sons who will desire to perform for them that office,
and yields additional proof that their death is to
be literal. The exultation over them and mutual
congratulations of those who dwell on the earth,
imply that they are to deem them and their ad-
herents as forever silenced. They will think them-
selves freed from the annoyances of a refutation of
their principles and a censure of their conduct with
which the two prophets tormented them.
In this slaughter all the witnesses are to fall.
As the two symbol witnesses represent all who are
to fulfil their office, and as the symbol war was
made on both of them, and they were both slain,
their death must be regarded as symbolizing the
death of all whom they represent. There is no
indication that any are to escape. They are all
exhibited as dead and denied a burial, and all are
raised and called to heaven in a cloud. The exul-
tation of their enemies at their slaughter and ex-
posure to the public gaze, indicates that they are
to be regarded as totally destroyed. As they are
the same as the 144,000 sealed of all the tribes of
Israel, the persecution is to extend to all the de-
nominations of the church that contain true be-
lievers, and is to be common to all the ten king-
doms. It implies also that the persecuting powers
are to act in concert, and agree beforehand in
respect to the time of the slaughter, and the pre-
servation and exposure of the dead bodies. What
a tremendous crisis that is to be when all evangel-
LECTURE SIXTH. 105
ical teachers and confessors who faithfully maintain
allegiance to God, and refuse submission to the
usurping powers of the State, are thus to be ex-
terminated, and not an individual left openl}^ to
resist the wild beast and false prophet and to vin-
dicate the rights of God ! What an exasperation
of those anti-christian powers it bespeaks ! What
an impious defiance of the Almighty ! The three
days and a half — the period of the exposure and
exultation — are to be understood symbolically as
three and a half years. Their resurrection is then
literally, publicly and miraculously to occur. It is
not to spring from any agency of their friends, who
would have buried them, nor from any political
revolution, nor from any natural cause. The spirit
of life from God is to enter into them, and they are
to stand on their feet and overwhelm with fear
those who witness the spectacle. They are then to
hear a great voice from heaven, saying, '' Ascend
hither;" and while their enemies sball behold,
they will ascend to heaven in the cloud of tlic
divine presence. Their assumption to heaven is to
be a wholly different event from their resurrection.
But like that, it is to be, not the result of their ex-
ertion or contrivance, nor tlie work of their friends,
but of God. It is to be literal, visible and super-
natural. Their resurrection and ascension, tlicrc-
fore, are to be a public and stupendous testimony
of God to their truth and fidelity, and a refutation
of the calumnies of their persecutors. They are to
106 LECTURi: SIXTH.
be felt to be such. For as an instant consequence
there is to be a great earthquake, by which the
tenth of the city is to be thrown down, and seven
thousand men of name killed. An earthquake de-
notes a sudden and violent revolution of the feel-
ings of a people in respect to their government, in
which their rulers are ejected from their stations
and their ancient institutions overthrown. The
tenth of the city is the tenth of the hierar-
chies denoted by the great city. It is the hie-
rarchy, therefore, of one of the ten kingdoms.
Its fall is to be the consequence of a political
revolution of a persecuting government symbol-
ized by the wild beast. The fall of a hierarchy
is its fall from its station as a national establish-
ment. The slaughter, by the earthquake, of seven
thousand men of name, is the destruction, doubt-
less, of all the men of chief station in that civil
government. The resurrection and the ascension
of the witnesses, then, is to prove so powerfully
that they are the true worshippers of God, and that
their persecutors are guilty of an impious invasion
of his rights in assuming authority over their wor-
ship, that the people will no longer submit to such
a usurped dominion over their consciences, but will
hurl from their stations those who had been guilty
of such arrogance. A similar change of feeling is
to extend to the religious establishment. Its prin-
ciples, its spirit and its agency, are to be seen to be
those of anti-Christ — it is immediately to sink, in
LECTURE SIXTH. 107
the judgment and feeling of all, to the rank of an
apostate — its dignitaries are to be slain along with
the tyrannical civil rulers — and their associates
who survive, overwhelmed by these proofs, are to
give glory to the God of heaven by acknowledging
his exclusive right to appoint the faith and homage
of his creatures.
When these events shall have taken place, the
second woe will have passed, and the period of the
third woe will have approached.
And the seventh angel sounded ; and there were great voices in hea-
ven, 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,
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
Dame, 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 light-
nings, and voices, and thunderings, and an earthquake, and great
hail.— xl : 15-13.
The angelic liosts here announce that tlieir Lord
and his Messiah have entered on the empire of the
world, and shall reign as its king forever and ever.
It is to be a new era, tlierefore, in the government
of the earth, the commencement by Christ of a
widely different and an eternal administration.
The great acts that are to mark its introduction are
celebrated by the elders. They give thanks to the
Self-existcut, the Eternal and the Almighty — that
108 LECTURE SIXTH.
he has exercised his supreme right through the
long period from the creation, during which the
nations were angry — that the time is come to show
his wrath at their rebellion — to judge and to re-
ward his servants and to destroy those who destroy
the earth. The holy dead are now to he raised
from the grave, freed in full from the penalty of
sin, and publicly adopted as heirs of his kingdom.
The living who fear his name, both small and
great, are to be placed under a now administration
and to receive the gift of transfiguration promised
to those who shall be living at his advent. The
opening of the inner temple and the exhibition of
the ark of the covenant, denote, probably, that the
mysteries of the former administration are finished,
that thenceforth the reasons of his conduct are to
be understood, and especially that he is to reign
visibly to his people on earth, complete the re-
demption of the sanctified, and exalt them to more
intimate relations to himself.
The lightnings, voices, thunders, earthquake
and hail that followed, denote excitements and
revolutions among the nations and the descent
among them of destroying judgments.
The seventh trumpet, then, is to be followed by
three momentous events — first, the beginning of
the visible reign of Christ ; second, the resurrection
of all the pious dead and the acceptance of all the
righteous living to the honors of his kingdom ; and
third, the destruction of the wild beast and false
LECTURE SIXTH. 109
prophet and all tlieir wicked supporters. All tliese
events may occupy a long period in tlieir accom-
plishment. The seventh trumpet, the seventh vial
and the sixth seal, all foreshadow the same gene-
ral events.
This view is confirmed by Daniel vii : 13, 14^ 18,
22, 21 ; 1 Cor. xv : 51 ; 1 Thes. iv : 15. The wicked
dead will remain for the present in their graves !
10
/
LECTURE SEYENTH.
REVELATIONS, 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. — Hev. xii : 1-6.
The woman is the representative of the true
people of God. This is evident from the persecu-
tion she endures from the dragon, her flight into
the desert, and her subsistence there through the
period during which the witnesses prophecy. The
churcli is comparable to a female clad in the gar-
ments of light. The sun of righteousness illu-
mines her countenance — the shadowy dispensation
of Judaism is under her feet, and the twelve stars
— the doctrines and examples of the twelve apos-
LECTURE SEVENTH. Ill
ties — adorn her brow. Possibly tbese ornaments
may indicate merely her greatness, conspicuousness
and majesty. Her cry and labor to bear, denote
tlie importunate desire of the church to give to the
empire a son who should rise to supreme power,
rule the nations with an iron sceptre, and secure
for Christianity toleration and peace.
The great red dragon symbolizes the rulers of
the Roman empire, the seven heads denoting the
seven orders of its ancient rulers, the ten horns
the chiefs of the kingdoms into which its western
half was divided. Its sweeping its tail through
the sky, and casting one-third of the stars to the
earth, represents its violent dejection of one-third
of the Christian teachers from their stations. Its
standing before the woman to devour her offspring,
indicates that the rulers suspected that the people
of God would favor the elevation to the throne of
a Christian prince, and that their design was to
destroy the object of their favor as soon as he
might be known. Her bearing a male child who
should rule the nations with an iron scejjtre, de-
notes that the people of God were })artial to one
who was a candidate for the imi)crial throne, and
who was destined both to ascend it and to repress
their pagan persecutors with a;i iron sway. His
being caught up to God aii<l to His throne, denotes
that he was rescued in u rcniarlcablc ujanticr fV(»ni
the attenii)tR of the pagnn emperors to deRtroy hinij*
and tliat being exalted to su[ircme power, he became
112 LECTURE SEVENTH.
a usurper of the rights of God, and an ohjcct of
idohitrous homage to his suhjects. That the wo-
man fled into the desert, signifies that the people
of God, disappointed in their expectation of a more
favorable rule from monarchs professing to be
Christian, and exposed to greater evils than they
had suffered from their pagan persecutors, were
compelled, in order to safety, to retire from the
nationalized church into seclusion. That she was
to be nourished there twelve hundred and sixty
days, denotes that they were to continue in seclu-
sion, upheld by the special care of God, through a
period of twelve hundred and sixty years. As the
woman is the representative of a multitude and a
succession of believers, so the man-child represents
a dynasty or succession of princes. That the ac-
tors and agencies foreshown in this vision are not
subsequent to the seventh trumpet, is manifest
from the symbols. That trumpet is the signal of
the overthrow of the Roman Empire in its last
form, and the establishment of Christ's everlasting
kingdom on earth. But this symbol exhibits the
government of that empire in its power, as the
diadems — the badges of imperial rule — indicate,
and at an early period, as the woman's seclusion
for twelve huudi-ed and sixty years indicates.
There is evidently, therefore, the beginning of a
new chronological series with this vision. And
it refers to the period of Constantine and his suc-
cessors. Just before his accession to the throne.
LECTURE SEVENTH. 113.
there was a period of persecution, during which,
great numbers of the Christian teachers were
struck from their stations, as the stars were swept
by the dragon from the sky, and consigned to the
prisons, to the mines and to martyrdom. The peo-
ple of God were led by the tolerance of his father,
to desire that Constantine might be elevated to the
imperial rank, in the hope that he would restrain
the pagan persecutions. He was the first of the
series represented by the man-child. Tlie emper-
ors were alarmed at these desires of the Christians
towards Constantine, and at his kind feelings to-
wards the church, and attempted to destroy him,
but he was extricated from their plots and raised to
imperial power. He became in that station a usur-
per of the rights of God, by assuming an absolute
authority over the religion of his Christi m subjects.
He prescribed their faith and worship, and made
tlieir obligations to God subordinate to his contnd,
and dependent on his will fur their efficiency. He
assembled synods, and dictated what topics they
should discuss and adjudge, and tlien treated tlioir
decrees as dependent on his authority for thoir
ratification. He endeavored to compel his subjects
to acquiesce in his faitli. To this end lie issut-d a
decree prohiltiting all assemblies of dissentients
from the Catholic Church — confiscating their pro-
j)erty and siip])ressing their books. He a(;<;onl-
ingly deposed and appointed bishoj)s at his plea-
Bure ; and he even banished some of them to dis-
114 LECTURE SEVENTH.
tant provinces, and threatened others with death.
He claimed the express sanction of God in these
acts, and thereby arrogated an absolute right to
legislate over the laws of God. He incorporated
the Catholic Church with the national govern-
ment — constituted himself its civil head — gave it
the right to purchase and hold property — released
its ministers from liability to civil offices, from the
payment of taxes, and from the jurisdiction of the
civil courts. He made provision for their support
from the public treasury. And along with all
these usurpations, he introduced a flood of super-
stitions, errors and idolatries, which debased the
church, offended the true worshippers, and forced
them to withdraw from the national establishment,
in order to maintain the truths of the gospel, and
to offer a pure homage. A body of the true people
of God, thus disappointed in their hopes, retired
into seclusion — continued for many ages with-
drawn from notoriety, and still subsist in total
separation from the apostate church. Such are
the Waldenses and others of different names, but
kindred faith. They have had a ministry of their
own, consisting only of elders and deacons, and
perpetuated by their own ordination. They have
held the great doctrines of the gospel, as evangeli-
cal Protestants now hold them, and have been dis-
tinguished for simplicity, purity and piety of man-
• ners ; and finally they have been preserved and
nourished in the valleys of the Alps and elsewhere,
I
LECTURE SEVENTH. 115
by the peculiar care of Divine Providence. "With
the exception of the Jews, no people have ever
been preserved through so vast a period without a
change of institutions, principles, or manners.
And there was war in heaven : Michael and his angels fought against
the dragon ; and the dragon fought and Lis 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 kin^jdom 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, hav-
ing great wrath, because he RLOwelh that he hath but a short time.
— xii : 7-12.
This serpent is obviously a different being from
the great red dragon which endeavored to devour
the man-child. He is not said to have seven heads,
ten horns, a tail that swept the stars, and an
appetite for fle.sli. Instead of this, he is called tho
old serpent, the devil and Satan, that deceiveth the
whole worhl— tiths tliat belong only to the great
apostate spirit, lie has subordinates of a similar
nature also, that fight uii(hr his standard — while
his opponents are Micliucl, tlie archangel, and his
subordinate angels. Here, tlicn, are two classes of
spirits exhibited as waging war with each otlier in
heaven. Ratan and his hosts, unable to maintain
their ground, are at Icngtli driven from heaven and
116 LECTURE SEVENTH.
dejected to the earth. That they are both repre-
sentatives of men, is clear from the song in heaven
which exhibits the conquerors as not loving their
lives unto death — a remark suited to men and mar--
tyrs, not to angels — and as overcoming their ad-
versaries by the blood of the Lamb, and by the word
of their testimony — language which is predicable
only of witnesses for God and believers in Christ.
Michael and his angels, therefore, are symbols of
believers in Christ — who gain a victory by faith in
his blood, by proclaiming his word and by submit-
ting to martyrdom rather than swerve from fidelity
to him. And the victory is thought to indicate
the approach of the kingdom of God and the tri-
umphant reign of Christ. Satan and his angels,
on the other hand, symbolize unbelievers and pagan
priests, who try by contradiction or persecution to
destroy their testimony and to maintain the su-
premacy of idolatry. Inasmuch as Satan accused
their brethren before God, the question between
them must have been one of religion, not of politi-
cal power.
The kingdom of God chanted by the voice from
heaven as at hand, is evidently that in which Mes-
siah is to reign. That chant was uttered by the
victors, and indicates that the church was to regard
its growth to a majority as insuring the speedy
advent of Christ. The heavens summoned to re-
joice are the new heavens — the symbol of the risen
and glorified saints, who are to descend with the
LECTUKE SEVENTH. 117
Redeemer and reign with him as kings. They
who dwell in those heavens are the sanctified na-
tions who are to live under their sway. On the
other hand, the land and the sea on which the woe
is denounced, denote the nations at rest and in agi-
tation prior to the estahlishment of that millennial
kingdom. That the descent of Satan and his an-
gels was to be a woe to the earth and to the sea,
indicates that the decline of the pagan party into
a minority was to exasperate its priests and rulers
and lead them to more violent methods to over-
whelm their antagonists. The period of this con-
test was anterior to the retreat of the church into
the wilderness and the commencement of the twelve
hundred and sixty years.
This angel war, tlicn, was symholic of the strug-
gle between the faithful teachers of the gospel, on
the one hand, and the pagan priests and perse-
cuting rulers on the other, in behalf of their re-
spective religions. It occurred just before Con-
stantine ascended the throne, and resulted in his
espousal of the cause of the Christians and in the
rejection of paganism as the religion of the State.
The very cruelties of the heatlien, and the con-
stancy, meekness and joy of the Cliristians, tended
to produce this result. Ijoth parties considered
the ([uestion at issue in the contest to be, whicli of
their religions was genuine and to prevail. The
triumph of the gospt'l and tlic legal recognition of
Christianity by Constantino inspired a general per-
118 LECTURE SEVENTH.
suasion that the happy period denoted by tho mil-
lennium was at hand. Historians describe the
church as uniting in thanksj^ivlngs for deliverance
and congratulations at the overthrow of idolatry
and the speedy approach of Christ's kingdom. At
the same time, the prediction of a woe to the land
and sea had a signal fulfillment in the increased
violence of pagan chiefs towards their subjects to
prevent their submission to the victorious faith.
The dying struggles of paganism were fitly prefig-
ured by the language, '^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 swal-
lowed 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.— xii : 13-17.
The dragon who followed (sStcol?) the woman sym-
bolizes the pagan priests and their abettors, who
had been defeated in their attempt to maintain their
idol-worship, and had fallen into the minority.
Their following after her (not persecuting her) de-
notes their attempt to join her society by a profes-
sion of Christianity.
The serpent that cast water from its mouth was
LECTURE SEVENTH. 119
not the devil that fought with Michael, the symbol
of the pagan party, but the monster dragon of
seven heads, that denoted tlie civil rulers. This is
apparent from that act which is appropriate to an
inhabitant of water, but not to an angelic being.
It represents the rulers of the Roman empire,
therefore, from the elevation of Constantino on-
wards — embracing both the western and, the eastern
dynasties.
The gift to the woman of the wings of an eagle
denotes, that aids were granted her in her flight
that were supernatural and peculiarly suited to
bear her above the dangers with which she was
threatened by the intrusion of pagans into the
church. As the wings were an addition to her
body and became a part of her nature, they denote
not an exterior instrument, but gifts that formed a
part of herself — intellectual and spiritual gifts,
therefore, as knowledge, faith, wisdom, constancy
and love, by which she was borne above the torrent
of false doctrines and superstitious rites in which
the dragon aimed to ingulf her. Tiiese false doc-
trines were symbolized by the flood of water cast
from the dragon's moutli. The earth which ab-
sorbed that flood and thus helped the woman,
denotes the people generally of the empire. By
eagerly embracing the religion thus adulterated to
their taste, and by their exulting reception of its
pomps, they occupied the attention of tho rulers,
and allowed the small body of diasentcra to CHcupc
120 LECTURE SEVENTH.
from their sight. Her retreat into her place from
the face of the serpent, denotes that the scene of her
residence was unknown to the nilers. The anger
of the serpent indicates their continued disposition
to destroy her if in their power, while its going on
to make war with the rest of her seed, denotes that
they continued, after her disappearance, to perse-
cute the isolated individuals that from time to time
dissented from the corrupt church and professed
the pure faith.
The phrase, ''a time, times and half a time/'
the period during which the woman was nour-
ished in the wilderness, denotes twelve hundred
and sixty years — i. e., a year, two years and
half a year=twelve hundred and sixty days, re-
presenting as many years. These symbols, then,
indicate, that on the usurpation by Constantine
and his successors of authority over the church,
the pure worshippers began to dissent, to withdraw
from the public assembly and to worship apart ;
that on the nationalization of the church a crowd
of pagans soon entered it ; that a vast torrent of
corrupt doctrines and rites was introduced into its
faith and worship by the emperors and their sub-
ordinates, that threatened to bear away the true
people of God, from the impulse of which they
were signally protected ; that a body of them re-
tired from the observation of the rulers, into a
place where they were sustained for a long period,
and that the rulers continued to wreak their mal-
LECTURE SEVENTH. 121
ice on the individuals w^lio rose occasionally in the
empire and dissented from the popular faith.
All these symhols, as thus explained, had a sig-
nal fulfillment, from Constantine through a long
succession of ages. History shows —
1, Tliat when the church became nationalized, a
vast body of pagans entered it, and thus verified
the prediction, that after being cast to the earth
they would follow the woman. Eusebius speaks of
'* the indescribable hypocrisy of those who entered
the church and deceitfully assumed the Christian
name." Christianity became the religion of the
court, and a profession of it a passport to office
and honor. Corruption was the legitimate conse-
quence.
2. That Constantine and his successors introdu-
ced a flood of false doctrines into the cliurch which
swept thousands into the vortex of apostacy. Such
were the veneration of the cross, the homage of
relics, the invocation of saints, the conversion of
religion into gorgeous ceremonies, the encourage-
ment of celibacy, and the arrogation of the riglits
of God by civil and ecclesiastical rulers.
'A. That soon after tlicse superstitions began to
prevail, (iod raised up many who disapproved of
them, and when cftbrts were made to coerce them
into the adoption of these false views and practices,
they submitted to various forms of persecution,
rather than renounce their ])rimitive faith. They
were deposed from their stations, subjected to tor-
11
122 LECTURE SEVENTH.
ture, deprived of tlieir goods, banished from their
country, and many of them put to deatli. Finally
as a body, they retired into the wilderness.
4. As it was by spiritual aids that the true wor-
shippers were enabled to resist these temptations,
and to fly to the desert^ no specific record of those
aids is to be sought on the page of history. The
facts are, that a body of dissenters from the corrupt
church was found in the valleys of the Alps at a
later age — that they are known from the testimony
of Catholic writers to have existed there as early as
the 11th century — that it was then, and is now
claimed by themselves, and admitted by their
enemies, that they had subsisted there from a
much earlier age — that they were organized into
churches — that they regarded the Scriptures as a
revelation from God, and a rule of faith — that they
had a ministry of tlieir own, and were distinguished
by the simplicity and purity of their lives. They
have been preserved there, and nourished by extra- ■
ordinary means.
5. That the population at large received, with
the utmost eagerness, the corrupt religion dictated
by the emperors. Not a single conspicuous prelate
appears to have objected to their measures. The
great body of ecclesiastics and members on the con-
trary exulted in the prosperity which seemed thus
to be bestowed on the church. This circumstance
satisfied the rulers in a measure^ and rendered it
easier for obscure individuals who dissented to escape
LECTURE SEVENTH. 123
their notice, and to retire into remote solitudes.
Here they have maintained the pure worship of
God.
6. That the existence of a body of dissenters
from the Catholic Church was for ages unknown to
the persecuting authorities.
7. And, finally, that they oppressed such indivi-
duals as from time to time rejected the errors of
the estahlished church, and maintained an evan-
gelical faith and worship. Let us close with a few
reflections:
1. What a singular vigilance God has ever kept
over his church ! Sometimes it has seemed nearly
overwhelmed with destruction, but deliverance has
arisen from sources whence it was least expected.
In seasons of depression, Zion has often exclaimed
in unbelief, " The Lord hath forsaken me, and my
Lord hath forgotten me I" But his gracious re-
sponse hath been, '' Can a woman forget her suck-
ing child that she should not have compassion on
the son of her womb? Yea, they may forget, yet
will I not forget thee. Behold, I have graven thee
on the palms of my hands ; thy walls are con-
tinually before me."
2. Worldly prosperity is often a snare to the
church. This is applicable alike to individuals and
to the collective body. Priilc, an 1 luxury, and
pomp, follow in the train of secular authority and
of worldly po[)ularity. Tiic most wicked in<'n will
join the church when it is fashionable. On the
124 LECTURE SEVENTH.
contrary, persecution has been a great purifier of
the disciples. It has caused them to die to sin, to
be crucified to the world, and to cherish a more
intimate communion with God.
3. As we are now free from this annoyance, let
us guard against the insidious smiles of the world —
the stupifying influence of fashionable religion —
and since God does not chastise us into holiness,
let us seek it by a diligent use of his own appointed
means — especially tlie study of his precious word.
LECTUKE EIGHTH.
REVELATIONS, CHAPl'ER XIII : 1-10.
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
heada 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 givi.'n
onto him to continue forty and two months. And ho opened
his moutli in blasphemy against God, to blaspheme his name, and his
tabernacle, and them that dwell in heaven. And it was given unto
bim to make war with the saints, and to overcome them : and power
was given him over ail kindreds, and tongues, and nations. And all
that dwell upon the earth hliall 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 car, let liim hear. He that Icadoth
into captivity shall go into captivity : he that kiileth with the sword
must be killed with the sword. Hero is the patience and the faith of
the saints. — liev. xii : 1-10.
Tho wild beast is a symbol of rulers. Tljis is
manifest from tlie budges of royalty ascribed to it —
crowns, a throne and great authority. It is a sym-
bol of cotemporancous rulers, obviously, from its
ten liorns with tlicir diadems, which represent sc-
126 LECTURE EIGHTH.
parate dynasties. It symbolizes a combination of
dynasties that succeed a dominion formerly exer-
cised by the dragon. This is evident, from its re-
ceiving from the dragon its power, its throne and
great authority. It is indicated also by the seven
heads, which are representatives of the same spe-
cies of rulers that are symbolized by the heads of
the dragon. That dragon, you will remember,
wore the diadems on his heads, (xii : 3) this wild
beast, rising from the sea, wears them on his horns
(verse 1). This change denotes that those orders
of supreme rulers which the seven heads repre-
sented, are no longer in authority, but are suc-
ceeded by the new dynasties prefigured by the
horns. In other words, both the beast of this
chapter, and that of chapter xii: 3 represent the
rulers of the Roman Empire ; but that refers to it
as governed by seven orders of rulers — this, as di-
vided among ten kingdoms. The body of the wild
beast was like a leopard's, its feet like a bear's, and
its mouth like a lion's — a union of the utmost
agility, with the greatest strength to grasp and ap-
petite to devour. All this indicated a combination
of aggressive, bloody and insatiable tyrants. That
one of its heads was wounded to death, and its
death- wound healed, denotes that one of the suc-
cessions of rulers symbolized by its heads, was cut
off by the sword, and supplanted by one of the
others for a time, but afterwards restored. That
the whole earth wondered after the beast, indicates
LECTURE EIGHTH. 12T
that the whole population of the ten kingdoms re-
garded the monarchs whom it represents, with ad-
miration and awe, and eulogized the heroism of
their exploits and the wisdom of their rule. That
they worshipped the dragon because it gave it au-
thority _, implies that they regarded the important
rights which tlieir monarchs exercised as derived
from tlie dragon, and as lawfully assumed by them
because they had been arrogated and exercised by
that ancient rule. That their ascriptions to the
dragon and wild beast of that authority as legiti-
mate was worship, denotes that the assumption of
that authority was an arrogatiou of the preroga-
tives of God, and their assent to it, therefore, the
ascription to them of a homage due only to Him,
That arrogation of His rights is denoted also by
tlie names of blaspliemy on tlie heads of the
dragon, and by tlie blasphemies of His name,
whicli the wild beast is represented as uttering.
The name of God is descriptive of what he is in
his relations to his creatures, and is the symbol
tlience of his ])eculiar attributes and prerogatives.
The wild beasts' l)la.s[)lieniy of his name, then, is
its denial to him of his peculiar prerogatives, and
the claiming of tliem as its own. The tabernacle
was the tent erected by the command of God, as
the place of offering tlie worship which he enjoined.
The inner sanctuary syinbolized the heaven in
which he manifests himself and receives tlie hom-
age of the spirits of the just made perfect, and of
128 LBCTURB EIGHTH.
the angelic hosts. The main sanctuary, in which
worship was offered hy the priests and Levites, re-
presented the places in which the ministers of tho
Christian Church presented acceptable worship.
To calumniate his tabernacle, therefore, was to as-
cribe to it something inconsistent with its office,
and detracting from his honor. Of this kind was
the representation of the heavens as the residence
of other beings besides himself who are entitled to
worship. Such also is the declaration that edifices
in which idols are placed, and in which homage is
paid to other objects than God, are the proper
places of the worship which the church on earth is
to offer. To blaspheme those who dwell in heaven
was in like manner to calumniate them as claiming
the attributes and prerogatives of God, and as de-
siring and receiving a religious homage that is due
only to him. That it was given to it to make war
with the saints and to overcome them, denotes that
it persecuted the pure worshippers who refused
submission to its claims, and inflicted on them
what evils it pleased. That it had authority over
every tribe and people, and tongue and nation, and
was worshipped by all, except the true people of
God^ signifies that all the nations ruled over by
the monarchies which it represents, submitted to
their arrogations of the rights of God, and that
none dissented, and acknowledged and vindicated
the prerogatives of the Almighty, but those whose
names were written in the Lamb's book of life.
LECTURE EIGHTH. 129
That he who led into captivity was himself to be-
come a captive ; and he that slew with the sword
must himself be slain, indicates that those who
should defend themselves by force against the reli-
gious tyranny of those monarchies, would be de-
feated in their endeavors, and involve themselves
in the very evils they attempted to escape. That
here is the faith and the patience of the saints, de-
notes that the true witnesses of God were not, in
fulfilling their office, to resort to violence for deliv-
erance from those persecuting tyrants, and for the
maintenance of religious freedom, but in meekness
and faith content themselves with uttering that
testimony for God, which he has promised to make
a devouring fire to their enemies.
The period of the wild beasts' triumphant au-
thority, like that of the woman in the desert and
the witnesses, was to be forty-two months,, the
symbol of twelve hundred and sixty years. All
these characteristics meet most conspicuously in
the Gothic rulers, who establi.shed governments in
the Western Roman Empire in tiie fifth century,
and their successors and subjects to the present
time.
The emergence of the wild beast from the sea is
not to be regarded as having been accomplished in
a brief space. It occuj)ie(l such a period as would
be required for many Kej)arate tribes to come from
a distance, to engage in numerous wars, and
finally, after victory, to establish new and indc-
130 LECTURE EIGHTH.
pendent governments. Nor are the cliiefs who
ruled over parts of the empire to be considered as
symbolized by the horns while they remained — as
in France for a long time — in subordination to
Kome. They emerged from the sea as dynasties
when they became rulers of portions of the empire
in independence of that power. The institution of
the horns, therefore, took ])lace at different periods,
and they represented those who subsisted when the
conquest of the empire was completed, and the im-
perial power extinguished. History teaches :
1. That on the conquest of Italy and termina-
tion of imperial rule, A. D. 476, the barbarians
held nearly the whole Western Empire, and were
distributed under ten kingly governments, viz:
the Vandals, the Suevi, the Visigoths, the Alans,
the Burgundians, the Franks, the Britons, the Os-
trogoths, the Lombards, and the Heruli. These
separate dynasties are united in one symbol, and
exhibited as one great combination of usurping ty-
rants, from the similarity of their claims, policy
and rulers. They all adopted, to a great degree,
the laws of the ancient empire as their common
law. They united in the same usurpation of di-
vine rights, in imposing the same false religion on
their subjects, and in similar hatred to the true
people of God. They all nationalized the church,
and all persecuted dissenters. So much for the
ten horns.
2. That these rulers were to their subjects in
LECTURE EIGHTH. 131
strength, ferocity and bloodiness, what an animal
would be to its victim, that united in itself, the
agility of the leopard, the strength of the bear,
and the voracity of the lion.
3. That after the decease of Constantine, the
succession of Christian emperors, represented by
the seventh head of the wild beast, was inter-
rupted by the death of all those of the family who
might naturally have continued the succession.
The sceptre, therefore, descended to Julian, the
apostate, the only surviving male of the family en-
titled to it. Immediately after his accession to the
throne he publicly disavowed Christianity, re-
established the worship of idols, and endeavored
to render it again tlie popular and national faith.
Thus one of the heads of the wild beast was, as it
were, wounded to death. After a reign of only
eighteen months, however, lie was removed by
death, and the wound of the seventh head was
healed by the elevation to the throne of Jovian, a
Christian. From this time, the line of Christian
emperors continued until the supreme jjower j)assed
irom the Komaris to the Goths in the West, and to
the Turks at Constantinople.
4. That the ]K)]iulation of the empire regarded
their rulers with awe and admiration. The com-
mon people, sunk for ages to the most degraded
vassalage, revered the monarchs, the various ranks
of nobles, and their armed followers, as a superior
race, while poets and historians celebrated their
132 LECTURE EIGHTH.
warlike exploits, and philosophers and priests jus-
tified their usurpations, and eulogized the wisdom
and benignity of their rule. Thus all the world
wondered after the beast.
5. The people of these kingdoms sui)posed their
monarchs to have derived important rights from
the rulers of the ancient empire, symbolized by the
heads of the dragon, and to be authorized by their
example to arrogate the same powers that they
had assumed. Thus they approved of their adopt-
ing the laws of the empire, in respect to ecclesias-
tical affairs,, and justified by the example of the
emperors, their usurpation of authority over the
church, and their persecution of dissenters. Thus
the dragon gave to the wild beast his power, and
his seat (throne) and great authority.
6. The ancient Koman rulers and the Gothic
monarchs were guilty of blasphemy against God,
by usurping authority over his rights and laws.
They rescinded his commands and institutions, in-
troduced a different code, established new religious
rites, constituted creatures, images and relics ob-
jects of worship ; appointed new mediators and
modes of sanctification, and hunted with fire and
sword those who refused submission to their will.
As God claims exclusive control over the faith and
conscience of the creature, those who set up a
counter claim accuse him of usurpation. Thus the
beast opened his mouth in blasphemy against God
to blaspheme his name.
LECTURE EIGHTH. 133
7. The rulers symbolized by the wild beast tra-
duced the tabernacle of God. They calumniated
the heavens of the divine presence by exhibiting
them as the residence of many other beings than
God, that are entitled to divine worship. Such
were the saints and angels whom they invoked.
By ascribing to them the attributes of God, and
representing them as dwelling in heaven and enti-
tled to worship along with the self-existent and
eternal Being, they blasphemed the tabernacle of
God.
8. They traduced the places for worship on
earth, by representing them to be only such as
were consecrated b}' superstitious rites, and de-
voted to tlie worship of saints, of angels, of relics,
and J)f inanimate beings. Worship was not al-
lowed to be offered, except in edifices consecrated
to that use, nor were edifices allowed to be conse-
crated except by the celebration of the mass.
9. They blasphemed those who dwell in heaven,
by representing the spirits of the just, and the an-
gelic orders as arrogating the rights of God^ and
seeking and receiving from men the homage duo
only to Ilim. In legalizing the worshi]) of thoso
beings, they proceeded on the assuni])ti()n that
they acquiesced in it as suited to their nature and
station, and accused them, therefore, of usurping
the tlirone and j)rerogativc8 of God, and demand-
ing a homage as deities. This was to ascribe to
12 •
134 LECTURE EIGHTH.
them the greatest impiety of which creatures can
he guilty.
10. They persecuted the true people of God,
and inflicted on them the most Avanton and atro-
cious cruelties. They formally nndertook to exe-
cute the decrees of the councils and bishops against
dissenters. In every age the ecclesiastics devolved
on them the execution of their sentences to im-
prisonment, confiscation, exile and death. It was
the civil powers that hurned the martyrs in the
south of France in 1017— that slaughtered the Al-
bigenses and Waldenses in the twelfth and follow-
ing centuries — that persecuted the Wicldiffites and
Lollards in England — that committed Huss and
Jerome of Germany to the flames, and that put to
death the vast crowd of martyrs in various Euro-
pean countries in the sixteenth and seventeenth
centuries. Thus it was given unto the beast to
make war with the saints, and to overcome them,
even among all kindreds, and tongues and nations.
11. Whoever attempted to deliver themselves by
force from this religious tyranny were involved in
a still deeper destruction. The Albigenses were
almost exterminated by the armies against which
they attempted to defend themselves. The small
number which remained after the devastation of
their fields and cities, were either forced to con-
form to the Catholic church, or driven into other
lands. The Waldenses perished in far greater
numbers by the sword, in their struggles for free-
LECTURE EIGHTH. 135
dom, than by the fires of martyrdom, and sunk,
after their contests, to a still more hopeless vassal-
age. A resort to the sword by the Bohemians and
Huguenots of France to defend their religious
freedom, resulted, after vast slaughters, in their
entire subjection to the tyranny from which they
souglit deliverance. And the Protestants of Swit-
zerland, Holland, Great Britain, and other nations,
who succeeded in resisting their ancient tyrants,
instead of securing religious liberty, only placed
themselves under Protestant instead of Catholic
masters. Thus he that killed with the sword was
himself also killed by the sword.
12. The true witnesses of God exhibited their
patience and faith, by meekly enduring the cruel-
ties inflicted on them, and contenting themselves
with the utterance of tlieir testimony. Of the
hundreds of thousands who were called tliruugh
twelve centuries to maintain their allegiance to
God at the peril of their lives, the number who
faltered was comparatively small. And of those
who, under the agonies of the scourge and the
rack, recanted, or promised to recant, a large i)ro-
p(jrtion, on being released from tlie sufferings that
overcame them, ultjured their recantation, re-
professed the religion of Clirist, and met with
firmness the hideous deatli to which they were im-
mediately hurried, in many instances the young,
the delicate, the bcjaiitiriil, the cultivated, endured
the most repulsive and shameful tortures, and wel-
136 LECTURE EIGHTH.
cohied the gibbet, the axe and the flames, with a
sublimity of calmness, fortitude and trust in God
worthy of the disciples of Jesus. "Here is the
patience and the faith of the saints."
13. The triumphant career of the wild beast as
a blasphemer has continued through nearly twelve
hundred and sixty years. Its agency as a reli-
gious tyrant did not commence at its emergence
from the sea, but at its full assumption of au-
thority over religion, its concurrence with the pope
in enforcing his false doctrines and superstitions
on its subjects, and in persecuting the witnesses of
Jesus for their dissent. It is in that relation that
it has acted as a blasphemer of God, his tabernacle
and his saints. On that it did not enter until a
long period after its emergence from the sea.
From the best calculations, it seems probable that
the period of the twelve hundred and sixty years is
drawing to a close. It may extend to the latter
part of the j)resent century, but certainly not
longer.
The commentators who regard the wild beast as
symbolizing the Roman Empire, agree that the
seven heads denote the seven forms of its ancient
government : six of these are the kingly, the con-
sular, the dictatorial, the decemviral, tlie tribuni-
tial, and the imperial. It is not so clear what cor-
responds with the seventh. Constantino and his
successors introduced a new principle into the gov-
ernment, by incorporating Christianity as the reli-
LECTURE EIGHTH. 13T
gion of the state. He made it an element of the
constitution and a basis of power, and wrought
thereby a revolution in the laws and administra-
tion of the empire. It was thus a political change,
and fitly represented as one of the heads of the
wild beast. This was, therefore, probably tho
seventh head, whose wound was healed.
As my space forbids the taking up of the next
vision in this chapter, I will conclude with a few
reflections.
1. Tlie history of the church as portrayed in
prophecy, and verified in the lives of its true ad-
herents, teaches the great truth that holiness ever
has met with opposition in the world. From the
hour that the blood of Abel cried from the ground
for vengeance till the present day, wicked men
have hated good men, because the works of the one
were evil, and of the others righteous. The an-
cient prophets, the inspired apostles, the primitive
Christians were all more or less persecuted. Mil-
lions have sealed the truth of their testimony with
their blood. Tliey have died rejoicing in tlie pri-
vilege of following their Lord in his sufferings.
No form of torture has been omitted — no influence,
which hope or fear, or flattery or force, or igno-
miny or death could wield, has been neglected, in
order to suppress divine trutli.
2. But the gospel has still prospered. The very
means used to retard its progress have tended to
its diffusion. This fact is bo generally admitted.
138 LECTURE EIGHTH.
that It lias given rise to a sort of proverl) — " The
blood of the martyrs is the seed of the church."
When human governments, on the contrary, took
the gospel under their protection, it immediately
began to languish. Both these facts proclaim the
divine origm and the divine nature of Ch; i. '. ianity.
A religion must come from heaven that can neither
be sustained by mere human effort, nor destroyed
by human opposition.
3. Why is not the gospel more opposed by the
world at the present day ? Has it outlived its ene-
mies, and entrenched itself in the affections of so-
ciety ? This is true only to a partial extent. The
world is still hostile to pure religion. The carnal
mind is yet enmity against God. Why then is
there not more collision ? It is because professors
of the gospel exhibit so little of its genuine spirit
— a spirit of self-denial, of deadness to sin, of cruci-
fixion to the world. They make rare and feeble
aggressive efforts on the kingdom of Satan. They
are too much like the world to excite its hatred.
The great mass of Christendom is sunk into an
awful state of formalism and worldliness. But
when the primitive holiness of the church shall be
restored, and its members assume their legitimate
character, opposition will surely be excited. Could
you now bear such effects ? If you could not re-
tain both your Christian profession and your
worldly popularity, your religious opinions and
your earthly possessions, your rights of conscience
LECTUREEIGHTH. 139
and your personal liberty, wliicli would you re-
nounce? Were it literally necessary to give up
father and mother, brothers and sisters, wife and
children, houses and lands, and even our own lives,
in order to be disciples, who of us would still hold
fast to our integrity ? May God help us to exam-
ine ourselves by this test !
4. And if to professing Christians such close
and riged tests are to be applied, how clearly is it
seen that the destruction of the openly wicked will
be complete, inevitable and remediless ! You are
now '■'lost/' ''condemned already," and "the
wrath of God abidetli " on you 1 But while the
execution of the sentence is suspended, mercy calls,
Jesus invites and intercedes, the Spirit strives,
the promises encourage, and heaven holds out its
glittering crowns ! Oh ! will you not submit to
the authority of God, and thus partake of the
honors and joys of his eternal kingdom?
LECTURE NINTH.
REVELATIONS, CHArTER XIII: 11-18; XIV: 1-5.
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 de-
ceiveth them that dwell on the earth by the meaiiH of those miracles
which he had power to do in the sight of the beast ; saj'ing 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 num-
ber 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 i» Six hundred threescore and six. — Bev. xiii: 11-18.
The earth, when distinguished from the sea, de-
notes the pojiulation of an empire under a settled
government, prior to any invasion. And when
distinguished, as in the twelfth verse, from those
who inhabit it, appears to represent its native
population, in discrimination from its conquerors.
LECTURE NINTH. 141
The ascent of this wild beast from the earth, there-
fore^ signifies that it drew its origin from the na-
tive population of the empire-7-not from the for-
eigners who conquered it, and erected the ten
kingdoms out of its ruins. It was not the creature
of the Gothic nations. It sprung not from their
faith, their manners, or their policy. But it was
generated by the Latins, Avhom they subdued, and
was the offspring of tlie corrupt faith, and the vile
superstition of that people, imbibed before their
subjection.* It had two horns, the symbols of a
two-fold authority, and like a himb's, apparently
for ornament and defence, not for aggression. But
it spake as a dragon — an aggressive, carniverous
and merciless brute. It exercises all the power of
the first wild beast — similar power as a civil ruler
and tyrant of its vassals — similar power as an am-
bitious and lawless warrior — similar power as a
usurper of dominion over the rights of God and
the consciences of its subjects. And it exercises
this power in the presence of (before) the ten-
horned wild beast — i. e. simultaneously with it —
by its allowance, and with its sanction. It excites
the earth (the native Latin i)oi)ulation), and those
who inhabit it (the Gothic nations, who conquered
them), to worship the wild beast, whose death
wound was healed. The rulers of the empire —
whom the people were excited to worship — were
those who were rei)resented by the head that re-
ceived the death wound. Their principles and
142 LECTURE NINTH.
practices were, therefore, eminently congenial to
those of this two-horned wild beast. It works
great wonders. It produces effects that seem to
be miraculous, and by which it seeks to prove
the co-operation and sanction of the Almight}^, as
the ancient prophets proved their divine commis-
sion by calling from heaven fire to consume their
sacrifices. By these pretended miracles it deceives
those who dwell on the earth — i. e. the conquering
nations, into the belief that it is a proj)het of the
Lord, and through the influfence thus attained,
prompts them to make an image to the wild beast,
which has the wound of the sword, and lived. As
this wild beast syrabtilized a succession of civil ru-
lers, its image (of the same form, but of a different
nature from that which it represents) must denote
a religious organization. To prompt tlie Gothic
conquerors to make an image of the wild beast,
under its seventh head, was to prompt them to
erect an ecclesiastical government co-extensive with
their territories, embracing a regular gradation of
ranks, like the government of the empire under
Constantino and his successors, founded on like
principles, and animated by a similar spirit. Into
the imperial hierarchy which was- thus erected, it
infused such power, such zeal, such ambition, and
such a unity of purpose, that it acted as one gigan-
tic individual, moved by its own inherent energies,
and swayed by a single spirit. It claimed an ab-
solute dominion over the religion of the sub-
i
LECTURE NINTH. 143
jects, and caused those who wouhl not submit to
its assumptims to be put to death. And it caused
all — the small and great, the rich and poor, the
bond and :rce — to impress on themselves a mark,
in token of their submission to its claims, and that
no one could, witliout that mark, enjoy the right of
property, or opportunity to gain a living. That
mark is the name of the wild beast in that form,
in which it subsisted under the head that received
the death wound, or it is the number of that
name. Here is wisdom. Let him who has un-
derstanding compute the number of the beast, for
it is the number of a man, and its number is six
hundred and sixty-six. As the Greeks used their
letters to represent numbers, the letters of every
name might be taken as signs of arithmetical num-
bers as well as of sounds. To compute the number
of a name, therefore, is to ascertain tlie sum total
of the numbers which its letters represent. This
number of the beast is the number of a man — i. e.
of a family of men, a race, or a nation. It is the
name of that family, therefore, from which the na-
tion ruled by the wild beast under its seventh head
drew its origin. It is also the name of the beast
after whose pattern the new structure is formed.
What, then, is the great combination of agents
denoted by the two-horned wild beast. All its
characteristics are found in the Koman Catlnilic
hierarchy within the pnpal dominions, or in the
papacy.
144 LECTURE NINTH.
1. As the ten-liorned wild beast rose up out of
the sea, denoting the origin of an empire, from the
troubled state of things in the world, so the pre-
sent beast is seen rising up out of the earth, deno-
ting a power that grew up insensibly, like a weed
in a garden, out of the established and quiet order
of things. Such was popery. It had its origin in
the ancient Latin population, not in their barbarian
conquerors. Rome, its metropolis, was in Latiura,
the native seat of the people that founded the Ro-
man empire, and was the capital from which the
church drew its name. It had subsisted as a na-
tionalized hierarchy 163 years at the time of the
conquest of Rome, and the full emergence of the
wild beast from the sea.
2. It was subsequently invested with a civil do-
minion also over Latium, and some other countries,
and thence became a two-fold monarchy, answering
to its symbolization by two horns. The po])es
accordingly represent themselves as wielding both
the temporal and the spiritual sword. Boniface
VIII says in his bull, " For when the apostle said
behold, here are two swords, the Lord did not
reply they are too many, but enough." As a tem-
poral prince, and as a universal bishop then, the
Roman pontiff fills up the symbol of a two-horned
wild beast.
3. Its horns were like a lamb's, indicating a
harmless spirit, but it spoke with a dragon voice.
This perfectly answers to that affectation of Chris-
LECTURE NINTH. 145
tian meekness which was accompanied with the
doctrine and deeds of the wicked one. At one
time it can be the servant of servants — at another,
the deposer of kings, and the disposer of empires.
The standard of the papal kingdom is a lamb at
the foot of a cross ; but its history is that of a
ferocious brute, spreading terror by its imperious
voice, and preying on the blood of the unoffending
and helpless. No other monarcliy in Europe has
been so jealous of its prerogatives, so quick and
implacable in its resentments, and so devoid of pity
towards its victims.
4. It exercised the same power as the first wild
beast, and at the same period with it. It was a
civil and military power, like the surrounding
monarchies. It claimed, like them, absolute au-
thority over the property; persons and lives of its
subjects ; issued and executed decrees, and levied
taxes. Like tliem, it rarised armies, made war on
its neiglibors, fouglit battles and conquered ter-
ritories.
5. It prompted the earth — the native population
— atjd those who inhabited it — the Gothic conquer-
ors — to worship tlie fiist wihl beast, wliose death
wound was healed — i. e. Constaiitine and his suo-
cessorH. The worship whicli the native uiid har-
barian popuh-ition was iii<luced to ofler to those
em[)eror8 was involved in the ascription to them of
tlie rights of God, and in admitting as just their
arrogation of authority over his laws and his
13
146
LECTURE NINTH
church. If a man claim the peculiar prerogatives
of God, those who assent to his claim are said to
worship him. Constantino and his successors
made that claim^ and the popes, by influencing the
people to yield to it, are said to have caused them
to worship the beast. They even forged a decree
for Constantino, in which he is represented as
claiming absolute authority over all the churches
of God, and then, by virtue of it, investing the
popes with a dominion still more exalted over the
faith and worsliip of the churches. In other
words, the ten-horned beast, claiming divine
rights, conferred them on the two-horned beast,
who, in his turn, persuaded the people that the
claim was lawful, and therefore that the gift was
valid.
6. The popes and thSir subordinates have pro-
fessed to enjoy miraculous powers through every
age since their origin, and have thus sought to
convince the rulers and the people of their divine
commission. The miracles pretended to have been
performed by them are too generally known to re-
quire detail. Ecclesiastical history is crowded
with them. Nor is this claim yet abandoned. A
Roman divine of some eminence published not long
ago a vindication of the miracle of the "Holy
House of Loretto" — the story that the house of
Joseph and Mary flew tlirough the air from Pales-
tine to Italy 1 The public journals some years ago
contained an account of the pretended healing of
LECTURE NINTH. 147
an inveterate disease by the prayers of the pope.
As recently as 1856, John Wyse, a Catholic priest
of England, published a book, entitled the
''Manual of the Confraternity of La Salette," in
which he gravely narrates the Apparition of the
Virgin Mary on the mountain of La Salette, Italy,
September the 19th, 1846, to two illiterate peasant
children of the ages of eleven and fifteen years I
This book received the ''approbation" of Dr.
W. B. Ullathorne, Catholic bishop of Birmingham,
who himself put forth a book in 1855, giving an
account of his pilgrimage to La Salette in the pre-
vious year. Although this fraud has been amply
exposed, yet the anniversary of this pseudo-miracle
is celebrated by the visit of thousands to the spot.
The instructions of the Virgin, said to have been
given on the occasion, are carefully preserved and
disseminated, and a new order of "saints" is likely
to be establislied to give notoriety and force to the
marvellous story. See Edinburgh Revieiu for July,
1857. That the apostle John did not intend to sanc-
tion these pretensions is evident from his words:
*^ And deceiveth them that dwell on the earth by
means of those miracles, which he had power to do
in the sight of the beast." Paul too mentions this
as a characteristic of the man of sin, whose coming
would be *' with all power, and signs, and lying
wonders." The very evidence, therefore, which
popery adduces to prove its apostolic authorify,
demonstrates its identity with the man of sin.
148 LECTURE NINTH.
7. The papacy influenced the Gothic rulers to -
make an image to the wikl beast wliich received
the death wound and lived, by the union of their
several national churches into a single hierarchy,
and subjection of them to the pope as their supreme
legislative and judicial head. This was modeled
after the ancient civil empire under Constantino
and his successors, and hence called an image to
the wild beast. For nearly two centuries after the
conversion of the Gothic kings, the Roman Catho-
lic bishops neither exerted nor claimed any juris-
diction over the churches out of their own limits.
They were acknowledged as successors of Peter,
respected as of high authority in doctrine and dis-
cipline, and consulted by princes and prelates on
questions of importance. But their decisions were
advisory — not legislative and judicial — and became
obligatory on the church only by the ratification of
princes and councils. The pastors of churches
were till the eighth century elected by their con-
gregations, or appointed by the bishops of the dio-
cese in which they were installed. The bishops
were elected by their clergy with the consent of the
princes to whom they owed allegiance, and the
metropolitans by their bishops. All questions be-
tween the bishops were settled by national coun-
cils ; or if appeals were made to Rome, they were
voluntary and from motives of expediency, not of
necessity. Soon, however, after the erection of the
papacy into a civil kingdom, the popes began
LECTURE NINTH. 149
openly to aspire to a domiaion over the cliurches of
the other kingdoms. They claimed for their de-
crees universal authority, and endeavored to estab-
lish that claim by forging letters for the earlier
popes as contending for similar power. They ana-
thematized all who disputed their pretensions, and
thus brought the fear of eternal death to bear upon
the question. Finally, this arrogant claim of the
pontiffs was admitted by the church at large, and
they were esteemed the supreme legislative and
judicial head of the great spiritual organization
formed by uniting the local establishments. This
vast hierarchy was in all its great features a coun-
terpart to the imperial rule under the Christian
emperors, and is appropriately called an image of
the wild beast that received the death wound and
rived.
8. This image was erected by the inhabitants
of the earth — the princes, ecclesiastics and people
of the kingdoms exterior to the papal territory —
not by tlie pontiffs themselves. They had no power
by their mere will to alter the constitution of tlioso
hicrarcliies. It was not till they had become in-
vested with the prerogatives of a spiritual despotism
that they could exert that power. They derived it
from the official acts of the princes and j)relate8,
and from the consent of the people. Although tlie
scheme originated with the pontiffs, and was pur-
sued and acconiplishc<l by their arts, still it was
Ofltensibly effected by rulers, clergy and people.
150 LECTURE NINTH.
Thus the two-horned wild beast said, " to them
that dwell on earth, that they should make an
image to the beast which had the wound by a sword
and did live."
9. The popes, thus exalted to supreme power
over the church of the ten kingdoms, caused that
as many as would not worship the hierarchy of
which they were the head, should be put to death.
Dissent from the faith and worship of the Catholic
church_, and a denial of the right of the pontiff to
legislate over the laws of God, were made capital
offences, and all who were convicted of them were
delivered over to the civil magistrate and punished
with death. Thus the secular beast is said to
make war with the saints and to kill them, while
the ecclesiastical is only said to cause them to be
killed. The council of Lateran decreed not to put
heretics to death, but to deliver them over to the
civil power to be killed.
10. The ancients used the letters of the alphabet
to designate certain numbers. Hence they fre-
quently referred to their deities by announcing, not
their names, but the number which the letters
of their names would yield by addition. Thus
Thouth, the Egyptian Mercury, was designated by
the number 1,218; Jupiter by 737; the Sun by
608. The worshipers of these idols used to in-
scribe on their persons conspicuously the names of
their deities, or the numbers which the letters of
their names made. In like manner John tells us
LECTURE NINTH. 151
that the image caused all classes to impress the
name of the wild heast, or the number of its name,
on their right hand, or on their forehead. To
mark themselves with that name, as with an in-
scription or brand was, therefore,, formally and no-
toriously to assume it, to show by open acts that
they were the worshipers of that hierarchy formed
after the model of the wild beast, and bearing his
name. Such acts were a union with the Catholic
church — adoption and profession of its faith, re-
ception of its sacraments and obedience to its laws —
acts by which men gave as public and ample proof
that they worshiped the image, as if they had
testified it by branding its name on their foreheads
or hands. But what was the name? It was
manifestly ^Mtuvoi — the letters of which in their
numerical value make exactly six hundred and
sixty-six, as you may see by turning to a Greek
Grammar.
Tims : — A = 30 1 Modern authors on prophecy
claim no credit for this wisdom.
It appears in the writings ot
Iren.'L'Us, who was a disciple ot
Polycarp^ who was a disciple of
John. He says — '' The name
' Lateinos' contains tlie number
six hundred and sixty-six, and
GGG J it is very likely, because the
last kingdom is so called, for they are the Latins
that now reign." Bishop Newton says that Lat-
A= 1
T = 300
E:r= 6
1= 10
N = 50
o = 70
•2; = 200
152 LECTURE NINTH.
einos (witli ei) is the true orthogrcapliy of the
•word, as the Greeks thus wrote the long i of the
Latins. Certainly no name could be more descrip-
tive of the papal hierarchy than that of Latin.
Whatever nation of Europe was converted to the
church of Eome, received with that faith the Latin
language. All the official proceedings of the
church have ever been, and still are in Latin.
Children are christened in Latin ; youth confirmed
in Latin ; young men and maidens are married in
Latin ; their prayers and praises are Latin ; the
office for the visitation of the sick is in Latin ; and
the dead are buried in Latin. It is called the
Latin church.
11. And finally the two-horned wild beast
caused that no one should be able to buy or sell,
except such as had the mark, the name of the wild
beast, or the number of its name. All social in-
tercourse with heretics was forbidden. Thus the
council of Tours 1163 enjoined that no one
"should venture to yield them a retreat on his
lands, give them succor, or have any communion
with them by purchase or sale^ so that, having
lost all human aid, they may be compelled to re-
turn from the error of their way. Let whoever
shall dare to contravene this command, be struck
with an anathema, as a partaker of their ini-
quity." In like manner the third Lateran council
sentenced "them and their defenders and harbor-
ers to an anathema, and forbade that any should
LECTURE NINTH. 153
presume to keep them in their houses, or on their
lands, sustain them or transact any business with
them." Such is the exact correspondence between
the representations of the prophecy and the great
recorded and universal agency of the popes, sym-
bolized by the two-horned wild beast.
And I looked, and, lo, a Lamb stood on the mount Zion, and with
him a 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 beasta,
and the elders : and no man could learn that song but the hundred ojid
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, beinr/ 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. — Jiev. xiv : 1-5.
What a contrast between this vision and the
preceding 1 There we saw ferocious beasts, op-
pressing tlie ])eople of God. Here we behold a
Latnb on Mount Zion, standing amid the one
hundred and forty-four tliousand, who bear on
their forelioads, not the name of the wild beast,
but his own name, and the name of his Father.
John was situated on the earth, but the scene of
tlie vision was tlie heavenly tabernacle. This
multitude stood on tlie sea of ghiss, and the song
which he heard — as the voice of many waters and
of loud thunderings — as of liarpers har[iing on
their harps, was their song, not the song of tho
154 LECTURE NINTH.
other redeemed or of angels. It was a new song,
uttered on a new and peculiar occasion_, and for
new and peculiar gifts. And no one could learn
that song but the one hundred and forty-four
thousand. The peculiarity of the occasion is the
near approach of Christ's reign on earth, as shown
by the resurrection of a part of his people, and
their exaltation to the stations in his presence,
which they are thenceforth to fill. These are
doubtless the same as the one hundred and forty-
four thousand sealed of the seventh chapter, and
are probably the witnesses of the eleventh chapter,
who were slain, and after three-and-half years,
raised from death, and taken up to heaven. In
the second vision of the seventh chapter a great
multitude of all nations was exhibited, as standing
before the throne and before the Lamb, with white
robes and palms. That vision comprises the
whole of the redeemed, the present represents the
sealed, as first crowned with that salvation, and
presented as the first fruits to God and the Lamb.
1. They follow the Lamb whithersoever he
goeth.
2. They were not defiled with idolatry or false
worship, but were espoused, as chaste virgins, to
Christ.
3. They were without guile — without fault.
LECTUKE TENTH.
REVELATIONS, CHAPTER XIV : 6-XV : 4.
And I saw another angel fly in the midst of heaven, having the ever-
lasting gospel to preach unto them that dwell on the earth, and to
every nation, and kindred, and tonijue, and people, saying with aloud
voice, Fear God, and give glory to him ; for the hour of his judgment
ifl come : and worship him that made heaven, and earth, and the sea,
and the fountains of waters.— /?ee. xiv : 6-7.
The gospel is everlasting. It is the same now
that was preached by Christ and his apostles, and
it is to remain unchanged, and to be preached to
successive generations through countless years. It
relates to the everlasting government of God, and
reveals the princiides on which it is to be forever
conducted. The angel who has it is the represen-
tative of a body and succession of men. His flight
in raid-heaven denotes the conspicuity of their mis-
sion. Those who dwell on the earth are the in-
habitants of the ten kingdoms, while every nation,
and tribe, and tongue, and ])cople, arc the other
nations of the world. His first summons is to fear
God and to give him glory. To fear him is to re-
gard him with the supreme awe that is due to his
infinite greatness and exalted station. To give
156 LECTURE TENTH.
him glory is to manifest that awe by a public ac-
knowledgment of his being, perfections and works,
and by recognizing his rights and submitting to
his will. The reason offered for that summons is,
that the hour of his judgment is come — the period
in whicli he is to reclaim the rights which men
have usurped — vindicate the prerogatives they have
denied, and punish both those who arrogate his
throne, and those who pay them homage.
His next injunction is to worship Him who made
the heaven, and the earth, and sea, and fountains
of waters. The heaven, earth and sea, when thus
distinguished from each other, denote the world of
men, in their relations as rulers and subjects. The
sun is the symbol of the rulers of a nation — the
earth, of a people ucder a settled form of govern-
ment — the sea, of" a multitude agitated with war or
revdution, and the fountains, of remoter tribes and
com n' unities intimately related to a great central
peo])le The command implies, therefore, that the
nations of the earth are worshipping their rulers —
or making their settled customs the law of con-
science, or giving that honor to the usages of other
communities, or yielding it to the passions of an
excited multitude. And it is a summons to with-
draw their homage from creatures and confer it
only on the Creator. This symbol, then, repre-
sents a body and succession of men, who are to
bear the everlasting gospel both to the nations of
the ten kingdoms and to all other tribes and Ian-
LECTURE TENTH. 157
guages of the earth, and to summon them to fear
God and glorify him by a just confession and hom-
age, to warn them that the hour of his judgment is
come in which he is to punish them who usurp his
throne and arrogate his rights, and to enjoin them
to worship, not rulers or their subjects, but Him
only, their Creator. This office has, doubtless,
already been fulfilled in part by those who for the
last seventy years have been giving the word of
God, translated into their several languages, to the
nations of the earth, and have been publishing its
glad tidings of salvation. The warning that the
hour of the judgment of usurping rulers and apos-
tate priests is come, is yet but very partially
littered. So is the summons to worship the Crea-
tor, not creatures, whatever may be their stations,
their pretensions or their number. The great ob-
stacles which the heralds of the gospel have every-
where to encounter, are notoriously those which
this summons implies — the authority of anti-chris-
tian rulers — ai)OHtate priests — establislied constitu-
tions — hereditary opinions, prejudices and passions.
A nil tlie first step towards the conversion of the
nations to God is their deliverance from an abject
vassalage to man. Such is eminently the condi-
tion, not only of tlie niilli<ins of India, llindostan,
15urmah and China, ol' all Mahometan and Catholic
nations, of the Cireck, tlie Armininn, and the Sy-
rian communions, but also of the Trotestant estab-
lished churches.
14
158 LECTURE TENTH.
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. — Bev. xiv : 8.
Great Babylon is the aggregate of the national-
ized hierarchies of the ten kingdoms, Avhatever be
their names. She symbolizes the teachers and
rulers of the churches with whom the kings of the
earth join in the institution, practice and dissemi-
nation of a false religion. Her difference, accord-
ingly, from the image of the wild beast, is, that she
embraces the Protestant hierarchies of the ten king-
doms, as well as the papal, which constitute that
image. Babylon, then, is the vast structure of
nationalized ecclesiastical rulers of every name,
who usurp the rights of God, hold a faith essen-
tially false, offer an unauthorized worship, and act
with the anti-chrietian civil powers in their usur-
pations and persecutions. The fall of the city is
accordingly her dejection from that station as a
legal establishment, as the creature and organ of
the civil governments, deriving her revenues from
their treasuries, and sujiporting her usurped do-
minion by their power. This is apparent from her
continued existence after her fall, and by the sum-
mons of the people of God by the angel in the
eighteenth chapter, to come out of her, after having
announced that she had fallen. As she is to sub-
sist after feer fall, that fall cannot be her dissolution
as a community, but only her severance from the
civil governments, and her dejection from her sta-
LECTURE TENTH, 159
tion and power as a combination of national estab-
lishments. The angel here simply announces her
fall. He will hereafter add the reasons for it and
the character of her subsequent vassals.
This symbol, then, foreshows that the usurping
hierarchies denoted by great Babylon are to be
thrown down from their stations as national insti-
tutions. As the angel announcing this fact follows
the angel bearing the everlasting gospel, her fall
is to take place after those represented by the latter
have fulfilled their work. This angel, like tliat,
is the representative of a body of men — his fliglit
in mid-heaven denotes tlieir publicity and conspi-
cuity, and his annunciation that there is to be a
public and exulting celebration of her overthrow.
And the third angel followed them, saying with a loud voice, If any
man worship the beast and his ima^c, and receive his uark in his fore-
head, or in his hand, the same shall drink of the wine of the wrath o'
God, which is poured out without mixture into the cup of his indigna
tion ; 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 asceodeth up for ever and ever : and thej 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:
BlcMcd are the dead which die in the Lord from henceforth : Yea,
■aith the Spirit, that they may rest from their labors; and their works
do follow them. — Ilev. xiv : 9-13.
As this angel follows the others, the agents
whom he represents are to be of a later period than
ICO LECTURE TENTH.
those whom they symbolize. His warning implies
that although great Babylon has fallen from her
station, yet men are still worshiping the wild
beast and its image, and receiving its mark — that
these, though no longer in the same relations to
each other, still continue their usurpation of the
rights of God and dominion over the church. Those
Romish hierarchies, therefore, are still to subsist
after their fall, and to acknowledge the pope as
their head. The fearful punishment threatened to
those who continue to worship those anti-christian
powers, implies that their assumptions are a virtual
usurpation of the throne of God, and that whoever
submits to their claims, exalts them to the station
of the Almighty, and must necessarily be treated
as an incorrigible apostate. The principles on
which that worship proceeds are then to be so fully
discussed and developed, that all shall be able to
discern and appreciate their relations to the rights
of God and the obligations of creatures. That
"here is the patience of the saints," denotes that
those usurping powers will carry their efforts to
domineer over believers, to the extreme of a bloody
persecution. To die in the Lord is to die for his
sake as a witness to his truth. That their works
are to follow them, implies that they are soon
to be raised from death, and as kings and priests in
Christ's kingdom on earth, to resume their works
towards the nations in converting them to the
homage of God. This persecution is obviously to
LECTURE TENTH. 161
be of a later period than that in which the wit-
nesses are to be slain — as this is to follow the fall
of great Babylon, and that is to precede it.
This symbol, then, foreshows that after the over-
throw of Babylon, numerous teachers are to arise
who shall denounce avenging judgments on all who
shall continue to yield submission to her arrogant
claims, that the wild beast will still endeavor to
compel them to apostatize, and will put them to
death, but that they will sustain the conflict with
a patience and fidelity worthy of prophets, and will
receive for their reward a speedy resurrection to
the station of kings and priests — will share in the
momentous agencies on which the glorified saints
are to enter at the 'establishment of Christ's king-
dom on the earth. The great principles on which
the pure and the apostate churches proceed, are
thus immediately before the advent of the Re-
deemer, to be brought into the most open and vio-
lent antagonism, the worshipers of God are to
give the most public demonstration of their alle-
giance by resigning their lives rather than aposta-
tize, and the anti-christian powers and their vassals
are to give the most resistless proof of their delibe-
rate apostacy, by continuing rebellious, amid the
thrcatonings of avenging judgments. They will
thus show the propriety of the discrimination the
Son of God is about to make between them, in rais-
ing his slaughtered people from death, in exalting
them to the rewards of his kingdom, and in con-
162 LECTURE TENTH.
demning the apostates and consigning them to
everlasting punishments.
«
And I looked, and behold a white cloud, and apon 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 har
vest of the earth is ripe. And he that sat on the cloud thrust in his
sickle on the earth ; and the earth was reaped. — Bev. xiv : 14-16.
He who sat on the cloud is a symbol of a class
and multitude. He is like the Son of man. He
represents human beings, therefore, and human
beings doubtless raised from the dead in glory,
like the human form of Christ in his exaltation.
The golden crown on his head denotes that those
whom he symbolizes had already been presented
to the Father — had been adopted as sons and
joint-heirs with Christ, and assigned to stations as
kings and priests in his kingdom. The period of
this agency is after the revivication of the wit-
nesses, therefore, and doubtless also, from the vast
numbers requisite to such an office, after the visi-
ble advent of Christ, and resurrection of the holy
dead of all ages. They who are harvested by him
are also human beings on the earth — living, there-
fore, and mortal, and are doubtless the saints. -In
their symbolization by lifeless objects, they are ex-
hibited as passive subjects of the events foreshown,
not its efficient agents. As crops are gathered in
order to be preserved and appropriated to the uses
LECTURE TENTH* 163
for whicli they are raised, so the reaping of the sub-
jects of this harvest denotes their being collected
for preservation and appropriation to the ends for
which they are sanctified. That an angel came
forth from the temple and apprised the reaper
when to thrust in his sickle, denotes that a mes-
senger from heaven is to announce to those whom
the reaper symbolizes, the moment when they are
to enter on their work. This is in exact accord-
ance with the teaching of Clirist — that with the
voice of a great trumpet he will send his messen-
gers to gatlier together his elect. This beautiful
symbol thus foreshows, tliat ere the final destruc-
tion of the vassals of anti-Christ, the living saints
are to be gathered together for preservation, and
probably for the judgment and acceptance pre-
figured in tlie parable of the sheep and the goats ;
that that event is to take place after the witnesses
and the holy dead generally have been raised, ac-
cepted and crowned ; that special messengers are
to gather together the elect — that they are previ
ously to descend to the clouds, await the approach
of the appointed moment, and receive a signal
from heaven when to enter on their work.
And another angel came out of the temple which is in heaven, ho
aluo havinf: a nharp gickle. And another angel camo out from th«
altar, which had power over fire ; and cried with a loud cry to him
who had the sharp gickle, 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 girklo into the earth, and gathered
the vine of the canth, and cast it into the great winepress of the wrath
164 LECTURE TENTH.
of God. And the winepress was trodden withoat the citjr , and blood
eame out of the winepress, even unto the horses' bridles, by the spaco
of * thousand and six hundred furlongs.— i?ev. xir : 17-20.
The scene presented to the apostle in this vision,
and probably in the last, was the city by which
the apostate hierarchies are represented, sur-
rounded by the symbolic earth, covered with har-
vest fields and vineyards. The harvest had been
reaped and gathered into storehouses ; the grapes
had become ripe and ready for the vintage. The
angel's coming with the sickle from the temple in
heaven, and his descent to the earth, signify that
those whom he represents are to go from the divine
presence, and are therefore angels. The fire of
the altar, by which the sacrificial victims were
consumed, is a symbol of the instruments of
avenging justice. The command by the angel
having power over the fire, to gather the vine of
the earth, implies^ therefore, that those whom the
clusters represent, are to be gathered for ven-
geance, and thence are the worshii>pers of the wild
beast and its image. That the grapes of the earth
and the harvest were ripe, denotes that the princi-
ples of the two classes which they represent are
fully developed and defined — their character set-
tled and made conspicuous as worshippers of God
or apostates, so that it is manifest that his dispen-
sations towards them are in conformity with their
disposition and conduct. The casting of the vine
into the great wine-press of the wrath of God, sig-
LECTURE TENTH. 165
nifies that those whom the vine symbolizes are to
be cruslied by the vengeance of the Almiglity.
The treading of the wine-press outside of the city
— the symbol of the nationalized hierarchies — de-
notes that the grapes are from their vineyards, and
represent those, therefore, who have been subject
to their control, and devoted to their use. The
river of blood flowing from the press, indicates the
visibility and vastness of the destruction. This
symbol, then, foreshows that angels are to descend
from the divine presence, and gather together the
incorrigible enemies of God, who have been de-
voted to apostate religions, in order to their de-
Btruction. It is a different gathering, therefore,
from that at Armageddon, where the wild beast
and false prophet are to be taken, as that is to be
prompted by the unclean spirits — this by angels,
that is to be voluntary — this by compulsion. It
is the gathering, therefore, probably foreshown in
the parable of the goats, in wliich those who have
evinced tlie want of a proper temper towards
Christ, by refusing to aid his brethren, when per-
flcciited by tlie wild beast and false j)roj)het, are to
be judged and destroyed. It is to embrace those
only, as the parable implies, who have acted in
that iclation, dwelt within the territory of the
great city, owned her jurisdiction, furnished her
with reaourcos, and supported her in her tyrannies.
The dejectfon of the vine into the press is a differ-
ent work from the treading. The former is the
166 LECTURE TENTH.
act of the reapers — the latter is to be the work of
the Son of God (xix : 15). The wild beast and
false prophet are first to be taken alive and cast
into the lake of fire. Their armies — the whole
organized array of their supporters — are next to be
slain. Then as a shepherd, Christ is to gather
and judge the nations who have acted in immedi-
ate relation to him as Messiah, and assign the true
worshippers to everlasting life, and tread the apos-
tates in the wine-press of his wrath.
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, atid 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, Lord, and glo-
rify thy name ? for thoti only art holy ; for all nations shall come and
worship before thee ; for thy judgments are made manifest. — Rev.
XV : 1-4.
The whole of this spectacle was in heaven. The
sea was a space in front of the throne, and exterior,
therefore^ to the elders. It resembled, from its
translucent pavement, interspangled with gems, a
smooth, watery expanse, refracting the red glow of
sun-set, or the crimson tints of the sky. Its com-
parison to a sea indicates an extent far too great
for the interior of the temple. It was doubtless, a
vast area extending from its front, and implies a
corresponding greatness of the host stationed on
LECTURE TENTH. 167
it. They are the victors from the conflict with the
wild beast, and with its image, and with the num-
ber of its name — the vast crowd of witnesses who
have held the testimony of Jesus and refused sub-
mission to those anti-Christian powers, through
the long period of their triumph. They have nei-
ther sanctioned the civil rulers in usurping the
prerogatives of God, nor obeyed the authority of
the apostate hicrarcliies, nor, through fear of per-
secution, suppressed . their dissent and yielded a
nominal submission to their sway. This last is
the victory over its name, doubtless in distinction
from the victory over the wild beast and its image.
Their chanting the wisdom and rectitude of the
Almighty wlien about to judge those usurping
j)0wer8, shows a vast intelligence of the reasons of
that great measure of his administration, an ac-
knowledgement of its necessity to his vindication,
and an understanding of tlie salutary impressions
it is to make on tlie universe. Tiiey have harps of
God, given by him and devoted to his praise.
They sing the song of Moses, as it is like his, a
celebration of the greatness, wonderfulness and
justice of the divine ways ; and the song of the
Lamb, as he is the Lord God Almighty, who has
exercised the government of the universe during
the triumph of the wild beast, and the King of tho
nations who is now to judge that usurper, take
possession of the earth, and bring all its tribes to
obedience. Their song — ''Great and marvellous
168 LECTURE TENTH.
are thy works, Lord God Almighty, just and
true thy ways, thou King of saints " — is an ador-
ing confession that it was in boundless wisdom that
he had, through so many ages, allowed the tri-
umph of the wild beast, and the oppression and
slaughter of his witnesses, that spotless rectitude
and truth had noarked all his dispensations to-
wards them in their conflict with that usurping
power, and were now to mark the avenging judg-
ments by which he was to destroy it. The ques-
tion — "Who shall not fear thee, O Lord, and glo-
rify thy name, as alone holy?" — implies that the
grounds on which he proceeds are to be so fully
made known, and the greatness and wisdom of the
results of his administration to be so conspicuous,
that none can resist the demonstration of his be-
nevolence and skill, that none can escape the con-
viction that He alone — the All-knowing, the All-
wise, the All-good, the Almighty — is adequate to
condtict the government of his empire ; that all
the objections of his enemies are groundless, and
all the doubts, fears, and perplexities of his people
without foundation. And tlie prophecy — " All
nations shall come and worship before thee, for thy
judgments are made manifest" — denotes that the
terrific inflictions by which he is to destroy his
antagonists, are to be seen by the nations to be a
vindication of himself, and be the means of
awakening them from unbelief to a conviction of
his being, perfections, rights and dominion, and
LECTURE TENTH. 169
of bringing them to yield him acknowledgment
and homage.
How sublime the ascriptions of this song, from
those who had endured the most cruel persecutions
for his sake, and whom to human eyes he often
seemed to have deserted to the malice of their ene-
mies. There is not one of that long train of witnesses
and martyrs that refuses to join in the song. What
a sense it bespeaks of the rightfulness of his sover-
eignty ! What an acquaintance with the reasons
of his procedure ! What a comprehension of the
results that are to spring from the display that
men will make of their hostility to him, and from
the exhibition of his righteousness towards them !
What a knowledge and realization that his ways,
which have seemed unsearchable, are at length to
become invested, in the eyes of all his children,
with dazling light and beauty, to contribute to the
resistless energy of his government, to subserve
the conversion of the nations, and to add forever
to the grandeur and blessedness of his empire 1 I
conclude with a single reflection.
What a glorious being does this revelation dis-
cover Jesus Christ to be I No longer a sacrifice
for sin — no longer set at naught by his enemies,
he stands forth in all tlie radiance of his glory,
extolled by a countless multitude of shining, im-
mortal ones, and crowned with ineffable beauty
and splendor. Will you not worshij) such a Sa-
vior ? Is there any disgrace in serving such a
16
170 LECTURE TENTH.
Master ? No ! no ! ! It will dignify your nature,
associate you with all the good and great of the
universe, and open up to you scenes of glory and
blessedness through eternal ages.
LECTURE ELEVENTH.
REVELATIONS, CHAPTER XV : 5-XVI: 21.
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 livcth 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. — Rev. xv : 6-8.
The temple of the tahernacle which was opened
was the inner temple, in which was the throne of
the Almiglity. This is shown hy the fact, that
John saw tlie golden vials given to the angels hy
one of the four living creatures, whose station was
in the inner temple. The pure white linen and
the golden girdles of the angels denote their recti-
tude and dignity. The delivery to them of the
vials hy one of the living creatures, indicates tliat
the august attendants in the presence of God,
whom tliey represent, are informed of his avenging
judgments. The tem{)le was filled with smoke
from the glory of God and from his power. This
172 LECTURE ELEVENTH.
denotes that the awful displays of his justice and
sovereignty, which the destruction of his enemies
is to form, are to strike the heavenly hosts with
the profoundest sense of their infinite distance
from him, with the inflexibleness of his rectitude,
and the weakness of his enemies, thus filling them
with awe and submission. It is also said that no
one was able to enter the temple until the seven
plagues of the seven angels should be fulfilled —
i. e. no incense symbolic of prayers by the saints
on earth, for the salvation of his foes, is to be of-
fered during that period. His judgments are to
be felt, therefore, by the church on earth, by the
redeemed in heaven, and by the angelic hosts, to
be necessary to his vindication, and to the great
measures of grace that are to follow.
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. — Bev. xvi : 1—2.
With the beginning of the seven vials there is
evidently a new prophetic series commenced. We
go back to a period of time long prior to that re-
ferred to by the seventh trumpet and the recent
visions. And we advance again, as in the seven
seals and the seven trumpets, to the period of the
advent of the Son of God, and of the establish-
ment of his visible and universal reign on earth.
LECTURE ELEVENTH. 173
The office of the seven angels is merely to assist
the revelation, by designating the commencement
of the seven judgments, not to symbolize the
agents on earth by whom they are caused. The
direction by a voice from the temple to pour out
their vials, indicates that the appointment by the
Most High, of the great judgments thus pre-
figured, was to be publicly announced in heaven.
The land or earth, as distinguished from the sea,
rivers, fountains and air, denotes the population of
an empire under a settled government. The men
on whom this vial fell were those who have the
mark of the wild beast. They live under the gov-
ernments that are symbolized by that monster,
and are, therefore, inliabitants of the ten king-
doms. They worship its image also, and either
live therefore under the dominion of the Catholic
hierarchies, or acknowledge their authority and
offer their worship. The shower from the vial ex-
cited on those on whom it fell a malignant and in-
fectious ulcer, irritating to them and dangerous to
those who came within their influence. This ulcer
is symbolic, and roj)rcsent8 an analogous disease of
the mind — a restlcHsness and rancor of jjassion, ox-
asperated by noxious oj)inions, that fill it witli a
sense of obstruction and misery, like the torture of
an ulcerated body. Tin's vial is referred generally
to the first step in tlie French revolution. And no
symbol can be more suited to portray the restless-
ness under injury — the ardor of resentment, hato
174 LECTUEE ELEVENTH.
and revenge, and the contagion of false principles,
that marked the beginning of the disquiets of the
European states, towards the close of the last cen-
tury. The middle and lower classes in France
were suddenly seized with an insupportable sense
of their oppression by the monarchy — of their de-
gradation by the nobles — of the deception and ty-
ranny practised on them by the church, and of
their being deprived of the improvement and hap-
piness, in every form, to which they were entitled.
This feeling was roused to a ten-fold energy, by
the opinion, that the power of the monarch, the
nobility and the ecclesiastics was a sheer usurpa-
tion and, therefore, an atrocious crime, demanding
instant resistance and condign punishment. With
this denial of the title of the king and nobles,
were mingled new and false theories of liberty,
property, government, religion, and national
glory. The whole kingdom thus became restless
and inflamed. It resembled men whom some nox-
ious element has touched and covered with a burn-
ing eruption. But the exasperating vial fell not
alone on France. The angel, scattering a shower
on Belgium, Holland, and the valley of the Rhine,
crossed the Alps, drenched the vales of Italy,
swept around over the German Empire and British
Isles, and finally dashed the dregs of vengeance on
the peninsula of Portugal and Spain, and the dis-
tant southern shores of America. The whole ten
kingdoms thus became the scene of a similar dis-
LECTURE ELEVENTH. 175
content with the estaLlished governments, and of
wild and desperate projects of revolution. These
events began about the year 1786.
And the second angel poured out his vial upon the sea; and it be-
came as the blood of a dead man ; and every living soul died in the
sea. — Rev. ivi : 3.
The sea denotes the population of a central
kingdom in violent commotion. Wherever the
drops, showered from the vase, fell on the waters,
they became gore, as tliough one had bled there to
death. The expanse became spotted witli blood,
like a vast battle-field, over which thousands re-
cently slaughtered are strewn. And all the living
creatures to which the waters had been a source of
sustenance, were destroyed by them. The blood-
spots on the waves and tlie death of the fish, de-
note both that the blood of those whom the waters
represent was to be shed, and that they were to
shed the blood of others, sustaining a relation to
them like that of fish to the waters which tliey in-
habit. This is implied in the color of the waves
before the deatli of the creatures, and then in their
causing the death of those creatures. The sea is
to tlie animals that live in it what a jjeopk; is to
the monarch, nobles, and ecclesiastical dignitaries,
who owe to them their station and support. The
bloodiness of tlie water, therefore, by wliich all
creatures inliabiting it died, indicates tliat tiioso
slaughterers of one anotlicr, whom the waves ro-
1*1% LECTURE ELEVENTH.
present, are also to destroy all orders of their su-
periors.
This symbol denotes the second great act in
the tragedy of the French revolution, in which the
people 'slaughtered one another in feuds, insurrec-
tions and civil wars. They also exterminated the
king and queen, nobles and prelates, civil magis-
trates and priests, military commanders and sol-
diers, persons of illustrious descent, of distin-
guished reputation, talents and wealth. The
slaughter commenced in the attack on the Bastile,
July 14, 1789. Similar violences were soon after
perpetrated in every part of the kingdom. The
people of the rural districts rose generally in re-
bellion, and slaughtered the nobles, their families
and supporters. In Paris a revolutionary tribunal
was established, and the extermination of promi-
nent citizens was commenced on a vast scale. The
whole nation was drenched in blood.
And the third angel poured out his vial upon the rirers and foun-
'ains of waters, and they became blood. And I heard the angel of
the waters say, Thou art righteous, 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. — Jiev.
xvi: 4-7.
Eivers and fountains are to a sea what smaller
exterior communities are to a great central people.
As the Frencli nation was the sea, the rivers and
fountains are the remote inhabitants of the other
LECTURE ELEVENTH. 177
apocalyptic kingdoms. The blood with which the
rivers and fountains ran, wherever the shower of
the vial fell, denotes that their blood whom the wa-
ters symbolize was to be shed, and that they also
were to shed, the blood of others. This is shown
by the statement that blood was to be their drink
— a means by which they should gratify their pas-
sions, be nourished, and continue to subsist. The
exclamation of the angel who poured out the vial,
and the response of the angel at the altar, show
that the fountains and rivers symbolize nations —
that those who were to suffer and inflict the slaugh-
ters indicated by the blood, had persecuted the
saints and witnesses of God, and shed their blood ;
and that the destruction to which they were
doomed was to be in retribution of their crimes,
and was to be celebrated, as " true and righteous "
by the heavenly hosts.
This symbol denotes the vast bloodshed in the
other a2)0calyptic kingdoms by the wars that
sprang out of the French revolution. The contest
was begun by the French with Austria in 17'J2.
It soon extended to Holland, Sardinia, llussia,
Italy, Spain, England, Prussia, Switzerland, Den-
mark, and Portugal. It continued for more than
twenty years. The blood of millions of the French
was poured out on the soil of other kingdoms ;
millions of other nations were slain in resJHtinjr
their aggressions ; vast multitudes unarmed of
both sexes were put to death. All those nations
1Y8 LECTURE ELEVENTH.
h.ad been persecutors of the saints and prophets,
and blood was given them to drink. War became
their trade, and the means by which they main-
tained their national existence.
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. — Bev.
xvi: 8-9.
Those who govern a kingdom are to their sub-
jects what the sun is to the land and sea. Their
office is to protect, to instruct and 1o comfort, as
the office of the sun is to yield that measure of
light and heat which is most favorable to animal
and vegetable life. But when they acquire un-
limited power and employ it in oppressing their
people, they become to the victims of their ty-
ranny what the sun would be to men, were its rays
increased to a scorching heat. The symbol de-
notes, therefore, that the rulers of the people, on
whom the former vials were poured, were to be
armed with destructive powers, and employ them
in the most violent oppression, and that the vic-
tims of their cruelty would blaspheme the name of
God, who appoints those sufferings in punishment
of their crimes against him, and not change to
give him glory. A counterpart to this symbol is
seen in the despotic power of the revolutionary ru-
lers of France, and the oppressions with which
they scorched that people for more than twenty
LECTURE ELEVENTH. 179
years. Not to specify, I will merely say that
every kind of misery with which the wicked are
ever scourged by an avenging Providence, was in-
flicted on the nation in an extreme degree. Every
country which they invaded was devastated by simi-
lar outrages. Yet instead of being reclaimed from
idolatry and atheism, they continued to deny the
existence of God, to disown all responsibility to
him, or to claim his sanction of their crimes.
They repented not to give him glory, but con-
tinue even to the present day a nation of infidels
and apostates.
And the fifth angel poured ont his vial upon the seat of the beast .
and his kingdom was full of darkness; and they gnawed their tonguea
for pain, and blasphemed the God of heaven because of their pains
and their sores, and repented not of their deeds. — liev. xvi : 10-11.
The ascription of a throne and a kingdom to the
wild beast proves that he is the symbol of the ru-
lers of an empire. The effect of the vial on the
throne is not depicted, but only its consequence to
the kingdom. The darkness prefigures tlio hu-
miliation of its power, the obscuration of its glory,
and the extinction of its hopes. The action of the
survivors is such as might naturally sjjring from
the disappointment, the chagrin and the despair
excited by such a catastrophe. They gnawed their
tongues for pain, and continued to blaspheme God
by refusing to acknowledge his hand in their over-
throw.
The French nation is still alluded to, and tho
180 LECTURE ELEVENTH.
event indicated by the symbol is probably the sub-
version of the imperial throne_, and the re-establish-
ment of the Bourbon dynasty in 1814 and 1815.
Or it may be the total subversion of monarchy and
the expulsion of the royal family by the revolution
of 1848. The kingdom was felt to be shrouded in
darkness, its power forever broken, its glory
eclipsed, its prospects of greatness extinguished.
The nobility, the officers of government, and the
higher classes were devoured with chagrin, and
with atheistic impiety blasphemed God, by disavow-
ing his dominion, justifying their crimes, and
denying their merit of such retribution. They
changed from none of their works.
And the sixth angel poured out his vial npon the great river Eu-
phrates ; and the water thereof was dried up, that the way of the
kings of the east might be prepared. — Hev. xvi : 12.
It was by a diversion of the Euphrates from its
channel, that a way was prepared for the leaders of
the Medes and Persians, who were from the East, to
enter the walls of Babylon, and thus to subvert the
<»mpire. The river is here used as a symbol in an
analogous relation. It is by the diversion or exhaus-
tion of something having a likeness of Euphrates
in its relation to Babylon, that the way is to be
prt-pared for the assault and overthrow of some re-
sembling kingdom. But great Babylon, the city
of which the literal Babylon is the symbol, is the
body of rulers and teachers of the churches of the
LECTURE ELEVENTH. 181
ten kin<;(loms, erected into hierarchies, and na-
tionalized by their governments. Her fall is to be
a dejection from her station as civilly established.
The evaporation of her river is doubtless, there-
fore, to be the alienation and withdrawment from
her of her supporters, by the dissipation of their
faith in her pretensions, of their awe of her au-
thority and of their approbation of her rule, by
which they have been kept in subjection. The
kin»^s from the East are those who, after having
])rofluced that alienation of her supporters^ are to
assail and preci[)itate her from her station. This
symbol indicates, then, that agencies are to be ex-
erted by which vast crowds of the supporters of
national establishments are to be withdrawn from
them. Tlie reasons for their support by tlie civil
government, whether they lie in the I'aith of the
])eople, or the policy of the rulers, are to be re-
moved, and the general mind pre[)ar('d for their
di.scontinuance as estubliHhments. This vial has
Hlrcady begun to be poured ; the agents who are
to exhauKt the great Euphrates of the apostate
I'abyloii have commenced their oflice. The with-
drawal of a large body of ministers from the Scot-
ti^li national church ; the secession from the Catho-
lic churches of Germany, and the resignation of
their ollice by a portion of the ministers in Swit-
zerland, arc events that accord with the symboliza-
tion. They are the beginning of movements, j)er-
haj)S, that arc at length to reduce to a shallow
16
182 LECTURE ELEVENTH.
stream tlie mighty current that has hitherto run
heneath the walls of the great city. The Eu-
phrates thus will be dried up, that the way of the
kings of the East may be prepared.
And I saw three unclean spirits like frogs come out of the mouth of
the dragon, and out of the mouth of thq beast, and out of the mouth
of the false prophet. For they are the spirits of devils, working mira-
cles, which go fo'th 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 in he that watcheth, and keepeth
his garments, lest he walk naked, and they see bis shame. And he
gathered them together into a place called in the Hebrew tongue Ar-
mageddon.— /^eu. xvi : 13-16.
Unclean spirits are demons which enter into hu-
man beings and excite them to lawless appetites
and works. But these spirits were clothed with
forms, as apj)ears from their being compared to
frogs — hideous, > 'ovelling, noisy and amphibious.
The dragon is aUo a bodied shape, and is the sym-
bol of the rulers of the eastern Roman empire,
su; porting an apostate church. The wild beast re-
presents the civil rulers of the kingdoms of the
western Roman empire, and the felse prophet, the
ecclesiastic and civil hierarchy of the papal states.
These unclean spirits work wonders, as the false
prophet professes to work miracles. They are to
be ecclesiastics, therefore, and to claim a divine
sanction to their mission. They go to the kings of
the whole world to gatlier them to the battle of
th.it great day of God Almighty. That great day
is the day when the Son of God shall visibly des-
LECTURE ELEVENTH. 183
cend, and cast the wild beast and' false prophet into
the lake of fire, and destroy the kings and their
armies. As the kings of the earth are thus dis-
tinguished from the wild beast and dragon, and
false prophet, who represent eastern and western,
and papal Rome, they are the chiefs of other na-
tions, in which there are worsliipers of God.
The gathering of the anti-christian powers to the
battle of that day is to be their la^^t effort to oppose
the kingdom of the Redeemer. As the spirits
symbolize ecclesiastics, and go from the mouth of
the three great anti-christian powers, they denote
men who are to be prompted by the principles of
those usurping and apostate combinations. They
are to be sent forth by them, and are to go to ex-
cite in the rulers of the other nations the same hos-
tility to the kingdom of Christ as reigns in the
breast of the dragon, wild beast and false prophet.
They are to induce the kings of the whole earth to
unite in a war to prevent the establishment of
Christ's kingdom, and to assemble them at a place
called Armageddon, which denotes the place of
their destruction. Ah they would hardly contend
directly with tlie Almighty Avenger at his advent,
and as the true worshipers wcjuld scarcely defend
themselves by violence, the aim probably of the
kings is to be to refute the faith of believers in an
indirect manner. As this conspiracy is immedi-
ately to precede the advent of Christ, it is to fol-
low the drying of P^nphratcs^ the slaugbter and
184 LECTURE ELEVENTH.
resurrection of the witnesses, and the fall of great
Bahylon. It is doubtless to be at the period of
tliat last persecution of the saints, which is to fol-
low the final threatenings of vengeance on the
worshippers of the wild beast and its image (xiv :
9_I4). Behold I come as a thief. Blessed is ho
who watches, and keeps his garments, that he may
not walk naked, and they may see his shame.
This means that the people of God will be expect-
ing his advent, but that the world at large will be
taken by surprise, and that all who are not watch-
ing and ready for the dread event, will be exposed
by his appearing to public disgrace.
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, say-
in"-, 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.— iJev. xvi : 17-21.
The other vials were poured on different parts of
the symbolic world — this, into the air which en-
velops the globe — i. e. the great changes which
follow it are not to be limited to the Roman em-
pire, but to extend to all the kingdoms of the
world. Lightnings, voices and thunders are sym-
bols of the vehement thoughts and passionate ex-
LECTURE ELEVENTH. 185
pressions of multitudes, occasioned by the sudden
discovery of momentous truth. An earthquake
denotes a civil revolution, in which the whole sur-
face of society is thrown into disorder, and ancient
political institutions shaken down. This convul-
sion, the like to whicli had ndt been since men
were on earth, is the same as that of the sixth
seal, and is to extend to all the governments of
the earth. Great Babylon, which had previously
fallen, is then to separate into three parts, not geo-
graphically, but in respect to leaders, principles,
cr policy. The cities of the nations, as distin-
guished from the great city, are the hierarchies of
t!,e nations, without the ten kingdoms, as the
Russian, the Greek, the Armenian, the Syrian-
These are also then to fall. God is then to pour
on Babylon that storm of wrath by which she is
to be utterly destroyed. Every island — i. e. small-
er combination of men — is to be dissolved, and
every mountain — i e. miglity government — is to
vanish away. A luiil-storin is a symbol of sudden
and resistless strokes, by which men arc smitten
down from happiness to misery. Such a tempest
is to beat on the men who belong to the train of
anti-Christ, and, they are to blaspheme God, be-
cause of the greatness of their cahimitie><. The
revolutions and contests indicated by tlicse sym-
bols, are doubtless to follow tlic advent of Christ
to raise the dead saints : they are to precede the
vintage and the harvest, and to occupy a considera-
ble period.
LECTURE TWELFTH.
REVELATIONS, CHAPTER XVII: 1-XIX: 10.
And there came one of the seven angels which had the seren 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 drnnk 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 wa«
arrayed in purple and scarlet colour, and decked with gold and pre-
cious stones and pearls, having a golden cup in her hand full of
abominations and filthiness of her fornication : And upon her fore-
head wat 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. — liev. xvii : 1-6.
Having gone through the seven vials, the apos-
tle, or the Holy Spirit through him, pauses in his
narrative, for the purpose of illustrating what had
preceded. If there be repetition, it is designed to
make the entire subject more intelligible and im-
pressive. The opprobrious name giv^n to the wo-
man determines its application to a corrupt and
false church, aa opposed to the '' Bride, the
LECTURE TWELFTH. 187
Lamb's wife." This epithet could not be given to
pagan or Mahometan religions, as they have not
been false to faith previously pledged. It belongs
exclusively to a church that has fallen away, that
has apostatized from her spiritual head, and has
been playing the liarlot spiritually with the kings
of the earth. She is said to sit upon many waters.
In verse fifteenth these waters are explained as re-
presenting many nations — i. e. the nations of the
Roman empire after the emergence of the ten
kingdoms. "The kings of the earth that have
committed fornication with her" are all those
governments which have been within the pale of
her communion, and whose subjects have imbibed
her doctrines, worsliip and practices, until they
have been made drunk with the wine of her forni-
cation. Being wrapt in the spirit of inspiration,
John is conducted into the wilderness, where the
scene of his vision is laid. He saw a woman sit-
ting on a beast — a significant emblem of a church
supported l)y an empire. The beast is covered
with names of blasithemy, symb(;lizing its arroga-
tion of the rights of God, and its assumption of
authority over his legislation. It also has seven
heads and ten horns. This is manifestly the same
beast as the one described in tlie thirteenth chapter,
and here as there, the seven heads imply the seven
forms of government that successively prevailed in
the Roman empire ; and the ten horns refer to the
ten kingdoms, into which that empire was finally
183 LECTURB TWELFTH.
divided. The purple and scarlet of the woman —
her gold and gems, denote her wealth, luxury and
pomp. Her golden cup indicates her artful agencj
in seducing the nations to apostacy. The inscrip-
tion on her forehead is significant of her character.
*' Mystery." Her deeds are wrapt in darkness.
The apostle Paul has denominated the whole sys-
tem '' the mystery of iniquity." Another inscrip-
tion is *' Babylon the great " — i. e. the nationalized
hierarchies of the papal kingdoms. What Baby-
lon was to the old testament church, she is to the
new, and such is to be her end. She is also styled
^' The mother of harlots and abominations of the
earth." There are other national and corrupt
churches besides that of Rome, but they have de-
scended from her. She is, therefore, the mother,
and they are the daughters. Every church that is
connected with the state is essentially papal in its
spirit. She must receive members, knowing them
to be unreconciled to G-od — must adopt a faith pre-
scribed by the civil rulers — must persecute those
who dissent from that faith. And these are the
original elements of Romanism. ''She was drunk
with the blood of the saints" — words indicating
the infuriate joy she derives from the slaughter of
the witnesses of Jesus. John's wonder at this,
plainly evinces that Christian, and not pagan
Rome was intended. It could be no matter of sur-
prise to him, that a heathen city should persecute
Christians. He himself had seen, and was even
LECTDRB TWBLFXn. 189
then suffering persecution under Doraitian ; but that
a city professedly Christian should riot in the blood
of the saints, caused him '' to wonder with great
admiration."
And the angel said unto me, Wherefore didst thou marvel 7 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 (he bottomless pit, and
go into perdition : and they that dwell on the earth shall wonder, whos«
names were not written in the book of life from the foundation of tht
world, when they behold the beast that was, and is not, and yet is. —
Jitv. xvii : 7-8.
It was not sufficient to represent these things ia
a vision. The angel now promises to explain the
meaning of the woman and of the beast that car-
ried her. The wild beast on which she is borne
was, and is not, and yet is. You remember that
the wild beast has been regarded throughout our
exposition, as a symbol of the civil rulers of the
Human emi>ire. Its seven heads denote the sevea
orders of rulers in the ancient empire ; and its ten
horns denote the ten kingdoms into which it was
finally divided. At the time indicated by the
vision, the supreme authority had passed from the
heads to the horns. While these^ seven heads
ruled successively, the wild beast was, but as at
the period referred to by the vision, tiie dominion
was to pass over to the horns, the ivn kingdoms
were to be established, the government of a head
was no longer to be exercised. This state of
things is, therefore, described by the expression —
190 LECTURE TWELFTH.
** the wild beast is not." And yet these ten king-
doms exert a sway essentially the same, maintain-
ing the laws of the ancient empire in»a large de-
gree, uniting to support the same religion as that
■which the rulers denoted by the seventh head sup-
ported, and like those rulers, usurping the pre-
rogatives of God, and nationalizing the church.
Hence it is said " the wild beast yet is." It was
once as the head of the ancient empire ; it is not,
at the period referred to, because the government is
no longer centered in one head, but divided into
ten kingdoms ; and yet it is, because these king-
doms have one mind, and give their power and
strength unto the beast. In this respect they are
an eighth, formed of the seven, and appropriately
symbolized by the same monster under the horns.
The abyss (in our version improperly rendered the
bottomless pit), out of which the wild beast was
about to ascend, vvas the sea of many waters^ by
which the people, multitude and nations of the
empire, after the fall of the imperial rule, were
symbolized.
And here it the mind which hath wisdom. The seven heads are
seven mountains, on which the woman eitteth. 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.— ^eu. xvii : 9-13.
This subject deserves the deepest attention — af-
LECTURE TWELFTH. 191
fords a proper exercise of the understanding, and
demands mature wisdom. The seven heads are
seven mountains. This is prohably an allusion to
the fact, that ancient Rome was built on seven
hills. But it is explained by the angel as referring
not to the geographical position of the city, but to
the seven kinds of rulers who exercised the gov-
ernment of tiie ancient empire. There are seven
kings — i. e. kingdoms or forms of government.
" Five are fallen." Five of these forms — the
kingly, the consular, the dictatorial, the decem-
viral, the tribunitial — had already passed away
when John wrote. One then existed, which was
the pagan imperial, and the other, which had not
yet come, and was to continue a short time, was
the Christian imperial. It commenced with Con-
stantine, A. D. 312, and fell at the subversion of
the Western empire in 476. The eleventh verse
has been already explained, as including the whole
of the ten kingdoms under an eighth head, be-
cause of similar character with the seven. These
are destined, like the others, to destruction. Tlie
ten horns denoted the dynasties of the kings who
had not arisen at the j)eriod of the vision, and who
were not to exist until the emergence of the wild
beast from the abyss of the waters, but were to re-
ceive power at that period, the same *Miour," and
to perpetuate the beast itself in an eighth form, by
giving their power and authority to tlio wild
beast.
192 LECTURE TWELFTH.
These shall make war with the Lamb, and the Lamb shall overcoms
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 eawest, where the whore sitteth, are peoydes,
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 tire.
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 ful-
filled. And the woman which thou sawest is that great city, which
reigneth over the kings of the earth.— ii«v. xvii ; li— 18.
The -wild Least is in this eighth form to go into
perdition, for the kings are to make war with the
Lamb, and the Lamb is to conquer them, because he
is King of kings and Lord of lords, and his soldiers
are called, and chosen, and iaithful. The ques-
tion between them, therefore, is one of preroga-
tives and su])remacy. He is to destroy them, be-
cause he is not subordinate to them, as they as-
fiume, in trying to exalt their authority above his,
but has an absolute control over lords and kings,
as well as subjects. They who are with him have
paid the homage that accords with his rights — are
the worshipers whom he calls and chooses, and
who, by their fidelity, give })roof of their raect-
ness for his acceptance. The waters have already
been explained to signify the poj.ulation of the
empire.
When this woman has nearly run her career, the
kings are to hate her — to rob her of her wealth
and ornaments — make her naked, devour her flesh
and burn her with fire. God hath put into their
LECTURE TWELFTH. 193
hearts to fulfill his ■will, and act the part ascribed
to them, until his words are accomplished. The
conversion of the kings to hatred of the great
idolatress, is beginning already to take place in
the disallowance of her claims in most of the Euro-
pean Slates, in the confiscation of her property,
and the slaughter of many of her priests in France,
in the conquest of the papal states, in the de-
thronement of the Pope by Napoleon, and his re-
cent exile and humiliation, and in various exhibi-
tions of ill-will in Spain, Portugal, Austria and
Great Britain.
Finally, the woman seated on the wild beast is
explained to be the city that reigneth over the
kings of the earth — i. e. the great Babylon — the
great combination of hierarchies, that is sustained
by the power of the civil arm, and yet reigns over
the consciences of kings and subjects.
And after these things I saw another angel come down from heaven,
having great power; and tlie eartii wai» lightened with his glorjr.
And ho cried mightily with a strong voice, saying, Bahylon 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 her fornication, and the kings of
the earth have committed fornication with her, and the merchants of
the earth arc waxed rich through the abundance of her delicacies.
And I heard another voice from heaven, saying, Come out of her, my
people, that je be not partakers of her sins, and that ye rcceiro not of
her plagues. For her nins have reached unto heaven, and God hath
remembered her iniquilieii. J'.eward her even as she rewarded you,
and double unto her double according to her works: in the cup which
she hath filled, till to her double. Mow much sin i.(ill) glorified her-
self, and lived deliciously, so much torment and sorrow give her : for
17
194 LECTURE TWELFTH.
she saith in ber 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
■trong 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 ofl' for the fear of her torment, saying, Alas,
alas, that great city^ of Babylon, that mighty city I for in one hour ia
thy judgment come. And the merchants of the earth shall weep and
mourn over ber; for no man buyeth her 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 pre-
cious wood, and of brass, and iron, and 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 that thy soul lusted after are
departed from thee, and all things which were dainty and goodly are
departed from thee, and thou thalt find them no more at all. The
merchants of these things, which were made rich by her, shall stand
afar ofl" for the fear of her torment, weeping and wailicg, 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 J
For in one hour so great riches is come to nought. And every ship-
master, and all the company in ships, and sailors, and as many aa
trade by sea, stood afar otf, and cried when they saw the smoke of her
burning, saying, What city is like unto this great city I And thej
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 crafts-
man, 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 sor-
LECTURE TWELFTH. 195
ceries wer e all nations deceived. And in her was found the blood of
prophets, and of saints, and of all that were slain upon the earth.—
Jiev. xviu : 1-24.
The angel descending from heaven and pro-
claiming the fall of Babylon, is doubtless the re-
presentative of a body of men. The effulgence
which he flashes over the earth, denotes the resist-
less light in which they are to unveil the apostate
character of Babylon, and the dazzling splendor in
which they are to set the rectitude and wisdom of
God in her punishment. The vehemence with
which he proclaims her fall, indicates that tliey
are to regard it as an event of the greatest import-
ance. Her fall is to be her dejection from her sta-
tion as a national establishment. It is to be pro-
duced by violence, as a city is overthrown only by
a violent cause, an earthquake e. g., and as the
millstone was hurled by the angel with violence
into the sea. That it is to be the work of the
multitude instead of the rulers^ is shown by the
regrets of the kings and nobility at her destruc-
tion. As ancient Babylon, after her overthrow,
became the habitation of wild beasts ; her desolate
houses were filled with doleful creatures ; owls and
satyrs, and dragons cried in her ph-asant palaces:
BO this analogous Babylon is to become, after lier
fall, the resort of the most vile and detestable
beings. Those who afterwards shall unite them-
selves to her, arc to be as much more depraved
and savage than her former adherents, as dragons,
196 LECTURE TWELFTH.
owls and satyrs are more hideous and hateful than
the ordinary population of a wealthy and powerful
city. They are to throw off their disguises, and
exhibit their enmity to God, in all its deformity.
All these things show that her fall is to be a change
most momentous to her, to the people of God,
and to the world. Her overthrow, like thai of an-
cient Babylon, is to be in consequence of her idola-
try, because all nations have drunk of her wine,
and the kings have united with her in the practice
and propagation of idol-worship. This represen-
tation accords with the different agency which she
has exerted towards them. She has seduced the
multitude to her false-worship, by her arts. But
the kings needed no such seduction. They have
been as ready to usurp the rights of God, and to
exalt their authority over his, as she.
After this proclamation of her fall, John heard
another angel summoning the people of God to
come out of her, lest they partake of her sins and
receive of her plagues. This angel is likewise to
be regarded as a symbol of a body of men. His
warning shows, that after her fall some of the
people of God are still to linger within her com-
munion, and that after the public announcement of
her fall, another class of men are to arise, and
summon the true worshipers to withdraw from her,
lest by continuing under her jurisdiction, they
sanction her sins and expose themselves to her
punishment. The city is thus distinguished from
LECTURE TWELFTH. 197
its inhabitants, the one referring to the hierarchies
of the church, the other to the members. What
the walls and dwellings of a material city are to
the people whom they protect, the hierarchy of a
church is to the members under its authority. Her
punishment is to be a wholly different event from
her fall — is quickly to follow that catastrophe, and
is to be inflicted by the hands of men. Give to
her as she gave. Double to her double, according
to her treatment of others. Into the cup into
which she poured, pour to her double. These re-
tributions are to overtake her suddenly. In a day
her plagues shall come — death, and mourning and
famine, and she shall be burned with fire. The
kings of the earth who had united with her in her
idolatry are to witness and lament her punishment.
They will not be its authors, therefore, nor will
they attempt to hinder it. They are to stand at a
distance, and leave the executors of the divine
wrath, who are to be the multitude, to fulfill their
office without obstruction. As the kings are to
survive her, her fall is to take place before the
great battle, in which they are to be destroyed.
Iler merchants, who are the great ones of tho
earth, symbolize the nobles and dignitaries that
held the ])atronage of her benefices. They also,
and others who have grown rich by licr luxury,
are, like the kings, to witness her overthrow, with-
out attcmjiting to ])revent it, and they alone are to
lament it. Heaven — i. e. the angelic hosts and
198 LECTURE TWELFTH.
the saints, the apostles and prophets — are sum-
moned to rejoice over her, because God hath con-
demned her condemnation of them. And her de-
struction is to he entire. As a millstone when
thrown into the depths of the sea, sinks forever
from the sight of man, so she is to he swept from
the earth, and leave not a trace of her greatness or
mischievous dominion. The cause assigned for all
this is, that she is a sorceress, whose sole agency
has been to seduce men from God , and a murder-
ess, who has shed the blood of the prophets and
saints, and of all who had been slain on the earth.
What a tremendous doom thus awaits those apo.s"
tate hierarchies I What a demonstration it is to
form, that God rejects them ! What a refutation of
their impious pretences, that they are his ministers ;
that they alone are authorized to teach his will,
and that he sanctions their usurpations, blasphe-
mies and persecutions ! And what a noble vindi-
cation of the witnesses and martyrs, who resisted
alike their seductions and their vengeance, and
who maintained allegiance to the King of kings.
And after these things I heard a great voice of much people in hea-
ven, 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. — liev. lix : 1-4.
LECTURE TWELFTH. 199
The angelic hosts utter a shout of praise to
God for the display of his truth and justice
in the destruction of the apostate powers. The
four and twenty elders and the four living crea-
tures, in responding to this shout, symbolize an
answering song from the redeemed. This song of
exultation denotes that they are not only to be
spectators of her overthrow, but to discern its up-
rightness and wisdom. They are fully to know
her character and agency, the dispensations of God
towards her, and the influences that are to spring
from her punishment. What a vastness of know-
ledge does this imply ! What a sense of the divine
rights ! AVhat an acquaintance with the reasons
why he allows men to rebel, and displays his jus-
tice in punishing them 1 What a realization of
the guilt of rebellion, and what an assurance tliat
that great measure of his administration is to sub-
serve the well-being of his kingdom tlirough eternal
ages ! This sublime hymn gives further proof that
Babylon is not a material city, but the representa-
tive of apostate men. As a material city is not an
agent, and not the subject of praise and blame, its
destruction could not form such a display of God's
righteousness, or of the vindication of tliose whoso
blood it had shed.
And a voice came out of the throne, sajinfi^, Praise our Qod, all je
his Kcrvantfl, and je tliatfcar Iiim, boUi mnali and ^rvnt. And I heard
DB it were the voice of a great inultitud';, and as the voire of many wa-
ters, and as the voice ofmiglitj tliunderings, saying, Alleluia; fur tho
Lord God omnipotent reigncth. Let as bo glad and rejoice, and givo
200 LECTURE TWELFTH.
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 bo
arrajed in fine linen, clean and white : for the fine linen is the righte-
ousness 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 fel-
low servant, and of thy brethren that have the testimony of Jesus:
worship God ; for the testimony of Jesus is the spirit of prophecy. —
Jlev. xix : 5—10.
A voice from the throne summons all the ser-
vants of God of every rank to praise him. This
indicates tliat a great epoch is then to be reached
in his government — a manifestation made of the
result of his mysterious dispensations that shall
vindicate their rectitude and wisdom. The halle-
luiah of the multitude that the Lord God Almighty
has reigned, (i^aaatvat^ indicates that they are to see
that the peculiar administration which he has ex-
ercised is most skilfully adapted to the great ends
of his empire — is worthy of his infinite attributes,
and that it has prepared the way for the reign of
grace that is to follow through everlasting ages.
The summons to rejoice and give him glory because
the marriage of the Lamb has come and his bride
has made herself ready, denotes that the period of
the resurrection and adoption of the holy dead has
arrived — that his previous administration has serv-
ed to fit them for the new relations to which they
are to be exalted, and that it is to be to them an
epoch of peculiar joy and triumph. Her being ar-
rayed in fine linen, bright and pure, signifies their
LECTURE TWELFTH. 201
public justification — her marriage, their exaltation
to stations as heirs and joint heirs forever in his
kingdom. As a bride by her marriage is united
to her husband through life, so the redeemed are
by their marriage with the Lamb, to be raised to
that relation to him which they are forever to sus-
tain. They are never to descend to a lower sta-
tion — never to ascend to a higher, but are to reign
with him as kings and priests forever and ever.
Their marriage is therefore to involve their resur-
rection from death, and exaltation to the thrones on
which they are to serve him through their endless
existence. They who are to be called to the sup-
per of the marriage of the Lamb, are different per-
sons from the raised and glorified saints who arc
denoted by the bride, and are doubtless the unglo-
rified saints on earth. What a splendid nuptial
ceremony that will be when all the risen saints,
arrayed in fine linen, white and clean, shall be
publicly recognized by the Lamb as his bride, and
all the saints, then living on earth, shall be called
to witness the glorious consummation 1 Nor nro
these mere fancy sketches. " These," said tho
angel to tlie astonished prophet — " These are tho
true sayings of God." The response of the angel
to the a])Ostle who fell down to worship him, is
eminently beautiful. It indicates a befitting sense
of the sanctity of God's rights, and exalts the ser-
vices of the witnesses of Jesus to an equality with
his own. I am a servant of the same order as you
202 LECTURE TWELFTH.
and your brethren, who hohl the testimony of
Jesus. You and they, in proclaiming that testi-
mony before men, are to fulfil essentially the same
office as I, guided by the revealing Spirit, have ful-
filled in interpreting the prophecy to you. Wor-
ship God — for the spirit of prophecy by which I
speak is like your confession — only the testimony
of Jesus.
Keflection.
How lowly in mind are the angels of God — how
exalted in office are the disciples of Jesus who bear
•witness to the truth !
LECTURE THIRTEENTH.
EEVELATIONS, CHAPTER XIX: 11-XXI: 8.
And I saw heaven opened, and behold a white horse; and he that
sat upon him uaa called Faithful and True, and in righteousness ho
doth judge and make war. Ilis eyes irere as a flame of fire, and on his
bead were many crowns ; and he had a name written, that no man
knew, but he himself. And he trai clothed with a vesture dipped in
blood ; and his name is called The Word of God. And the armies
uhich uere in heaven followed him upon white horses, clothed in lino
linen, white and clean. And out of his mouth goeth a sharp sword,
that with it be 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 vef^ture and on his thigh
a name written, KING OF KINGS, AND LORD OF LOKDS.—
liev. xLr : H--1C.
lie who sat on the wliite horse is shown hy his
cliaracters and titles to be the Son of God. He is
*' iaithful and true " as j)eriorminj^ all his engage-
ments to God and fulfilling all liis promises to
man. In righteousness he doth judge and make
"War. The cause in which he is engaged is just,
and all his nieasures are in harmony with it. His
eyes were as a flame of lire, burning with ludy in-
dignation against his enemies. " And on his head
were many crowns " — denoting his great authority
204 LECTURE THIRTEENTH.
and many conquests. That he had a name that
no one knew hut he himself, indicates that the
aims of his incarnation, exaltation and reign over
the universe through eternal years, wholly tran-
scend the grasp of created intelligences, and are
comprehensible only by Omniscience. That he is
known by his diadems, however, to be the incar-
nate Word, is shown by the name by which he is
designated — The Word of God, the revealer of the
Deity to creatures, the Creator of all things, the
Eedeemer of men. The vesture dipt in blood with
which he is clothed, probably refers to the destruc-
tion of his foes, by which he had been and would
be distinguished — so do tlie sharp sword, the iron
sceptre and the winepress. And on his robe and
on his thigh are written the titles of the office
which he descends to assume on earth — King of
kings and Lord of lords. He appears in his own
person, because no created agent is adequate to
rei)resent him, either in nature or office. The office
of the horse is merely to symbolize his descent to
the earth as a king, and like the splendor of his
countenance, the effulgence of his crowns, his gar-
ments and his armies, it shows that his advent is
to be visible and with the power and pomp of a
victorious monarch. The armies in heaven that
follow him are of the same corporeal nature as he.
This is manifest from their being seated on horses.
Tli'cjy are shown to be raised and glorified saints,
also, by their robes of fine white linen in which the
LECTURE THIRTEENTH. 205
bride, by whom they were symbolized in a former
vision, was arrayed. They also appear in their
own persons, because no other beings, real or ficti-
tious, are suited to represent them. And their
descent is likewise to be visible. The opening ot
the heavens to reveal them, denotes that their de-
scent is to be from paradise, the world where the
Redeemer now reigns and the ransomed dwell.
All these things show beyond question that the
Son of God is to make a personal and visible ad-
vent to our world, and assume his glorious reign
with his saints on earth. It is expressly said in
the introduction of the Apocalypse, ''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."
And I saw an angel standin;^ in the sun ; and lie 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 jo
may cat the flehh of kings, and the flesh of captains, and the flesh of
mighty men, and the flesh of liorses, and of them tliat fit 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 tliora that worshipped his
image. These both were cuxt alive into a lake of fire burning with
brimstone. And the remnant were slain with the sword of him that
eat upon the horse, which mcord proceeded out of liis mouth : and (dl
the fowl* were filled with their flesh.— /f««. xix : 17--21.
The sun in this vision is doubtless, as under tho
fourth trumpet and fourth vial, a symbol of tho'
18
206 LECTURE THIRTEENTH.
rulers exercising chief authority in the ten king-
doms. The angels stationed in it and summoning
the birds to come and eat the flesh of the anti-
Christian host, is a symbol of some conspicuous
person or class, that is to be in close communica-
tion with those rulers — but not of their number, —
and that is to warn them of their impending de-
struction. As the armies with their commanders
and horses are to be literal armies^ and the slaugh-
ter to be a literal slaughter, so the birds that fly in
mid-heaven are to be literal birds, and carnivorous,
as that species soar at great heights, and discern
their prey at a distance. To suppose the birds,
the slaughter and the carcasses are not to be literal,
is to suppose that the death symbolized is not
to be the death of the body, but of the soul,
which is to contradict the whole representation. As
the wild beast is the representative of all the civil
rulers of the ten kingdoms, except those of the
papal states denoted by the false prophet — the
kings and their armies who are assembled with the
wild beast, are to be regarded as the kings and ar-
mies of other anti-Christian kingdoms. All the
usurping and persecuting enemies of Christ are to
share in that catastrophe. The wild beast, i. e.,
the rulers of the ten kingdoms, and the false pro-
phet, i. e., the hierarchies of these kingdoms, were
cast alive into the lake of fire which burns with
brimstone. This implies that the bodies of those
whom they symbolize are to be made immortal,
LECTURE THIRTEENTH. 207
like those who are to be consigned to that abyss
after a resurrection to shame and everlasting con-
tempt. The rest of the armies are to be slain by
the sword which proceeds from the mouth of the
Word of God — the symbol that a sentence of
avenging justice is to be pronounced on them — and
the birds are to be filled with their flesh. This
great battle, in which all the civil, ecclesiastical
and military enemies of Christ, arrayed in open
war against him, are to be destroyed, is doubtless
the same as that of Armageddon, to which the
kings are to be gathered by the unclean spirits. It
is a wholly.different gathering Irom that denoted
by the vintage and the parable of the goats. This
last is to take place subsequently, and is to em-
brace those who sustain the relation of supporters
and approvers to the wild beast and lalse })rophct,
and who refuse all succor to the persecuted breth-
ren of Christ.
As the glorified saints are to attend the Saviour
at this advent, their resurrection, acceptance and
exaltation as kings and priests^ are to precede that
great battle. And it is on that occasion, doubt-
less, that Clirist's promise (cliap. ii : 20,) is to be
fulfilled, that he will give them power over the
nations, and they shall rule them with an iron
sceptre, as earthen vessels are broken.
And I saw an anjjel come flown Trom hnavon, hnvinji; llic key or (ho
bnttornlcM pit and a great cliain in Inn hand. And hi- laid hold on tho
dragon, that old surpcDt, which i:t the duvil, aud Satan, and bound biia
208 LECTURE THIRTEENTH.
a thousand years, and caat 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, — liev. xx : 1-3.
The angel with the key and chain in his hand,
is obviously a literal angel, or a symbol of unfallen
angels, not of men. The agency ascribed to him
is such as none but angelic beings are competent to
exert. He is distinguished here from those who
are seduced by the devil, and he cannot, therefore,
be a symbol of those nations, nor of a part of them.
He is a representative of angels, then, not of men,
and they are symbolized by one of their own spe-
cies, because no being of another order is adequate
to represent them. The dragon whom he seized is
expressly declared to be the ancient serpent, who
is the devil and Satan — the seducer of the nations.
He is bound with the chain — cast literally into the
abyss — and shut up and sealed for a period indi-
cated by a thousand years. The purpose of his
imprisonment is that he might not seduce the na-
tions any more during this period. But what is
meant by the period of a thousand years ? Is it
literal or symbolic ? Most expositors have regard-
ed it as literal. I am rather inclined to consider
the thousand years symbolic. Each day represents
a year, and the thousand years, containing three
hundred and sixty thousand days, would thus de-
note three hundred and sixty thousand years of our
time ! Whether we regard this period as literal,
LECTURE THIRTEENTH. 209
or as symbolic, it does not affect the general inter-
pretation of the prophecy. The events are the
same, whatever space they occupy. After the ex-
piration of this i)eriod, Satan must be again re-
leased from his confinement, and will go forth to
resume his favorite work, as we shall presently see.
Tliis great vision, then, foreshows that the devil
and his legions are to be seized by the holy angel
and imprisoned in the abyss for three hundred and
sixty thousand years, and that afterwards they are
to be released for a short season. That imprison-
ment is to take place after the advent of the Re-
deemer — after the resurrection of the holy dead,
and after the destruction of the wild beast and
false prophet.
And I saw thrones, and they sat upon them, and judgment was
given unto them: and I gaw the souls of them that were beheaded for
the witness of Jesus, and for the word of Ood, and which bad not
worshipped the beast, neither his ima;^e, neither Jiad received hit mark
upon their foreheadH, or in their hands ; and they lived and reigned
with Christ a thouBand years. But the rest of the dead lived not
ap;ain until the thousand yi-ars were finished. This is the first resur-
rection. iJles.sed and holy ti he that hath part in the first resurrec-
tion : on such the second death hath no power, but they shall bo
priests of Uod and of Christ, and shall reign with him a thousand
years. — Jiev.xx: i-C.
The order in whicli the objects of this great
Bpectacle arc cnumeraled is doubtless tliat in which ^
they were presented to tlie apostle. lie first saw
thrones, perhaps a great multitude, as the martyrs
and saints of all ages are innumerable. Next,
august forms approached and sat ou them, and a
210 LECTURE THIRTEENTH.
sentence was pronounced on tliem, probaWy ad-
judging them to the station of kings and priests in
Christ's kingdom on earth. Then he distinguished
among them, first the martyrs, who had been slain
for the testimony of Jesus, and for the word of
God ; next, those who had not worshiped the
wild beast, nor its image, nor received its mark on
their forehead or their hand. Finally, he learned
that the spectacle was a symbol of the first resur-
rection, that they who were then to be raised were
to reign with Christ the thousand years, that they
were to be forever freed from liability to the second
death, and that the rest of the dead were not to
live till the thousand years should be finished.
As thrones are the stations on which kings exer-
cise their office, their elevation to thrones indicates
their appointment to the office of kings. Their
authority being the sovereign gift of Christ, is to
be exercised wholly in subordination to him.
They are to reign with him and under him, as
King of kings and Lord of lords, communicating
his will to his subjects, vindicating his rights, and
unfolding his great designs. They will reign over
the nations then living on earth. They are also to
be priests of God and of Christ, acting in that re-
lation as representatives of their subjects, and pre-
senting in his presence symbols of homage in their
behalf.
The souls of the martys and others were their
souls by symbolization, not their souls literally,
LECTURE THIRTEENTH. 211
inasmuch as many of tliem were not then in exist-
ence. They are exhibited in their own persons,
not by a symbol of a different species, because no-
thing else could adequately represent them. They
are exhibited as souls, not as embodied saints, be-
cause they only are to be raised at the first resur-
rection. The living saints are to be raised by
transfiguration to a similar glory, but probably at
a later period. At any rate no mention is made of
them in this vision.
The specific mention of martyrs, and of those
•who had not worshiped the wild beast, nor his
image, does not imply that the whole were of those
classes. They were doubtless but a part of the
vast crowd. They who sat on the thrones and re-
ceived judicial authority, symbolized the whole
body of the saints who had died in all former ages.
The martyrs are specified probably because of their
peculiar consj)icuity and honors. This vision,
then, foreshows that at the advent of Christ, all
the holy dead are to be raised, ])ublicly adjudged
to thrones in his kingdom, and to reign with
him as kings and priests on earth during the
vast succession of ages, symbolized by the tliou-
sand years. ''Blessed and holy t.v he tliat hath
part in the first resurrection : on such tlic second
death hath no power, but they shall bo priests
of God and of Christ, and shall reign witli him
a thousand years." Other parts of the Iliblo
concur with this exposition : "As in A (bun all
212 LECTURE THIRTEENTH.
die, even so in Christ shall all be made alive. But
every man in his own order : Christ the first
fruits ; afterwards they that are Christ's at his
coming. Then cometh the end," &c. — I Cor. xv :•
23. ''For the Lord himself shall descend from
heaven with a shout, with the voice of the arch-
angel, and with the trump of God ; and the dead
in Christ shall rise first."— I TAes. iv : 16. All
this while the bodies of the wicked dead are to lie
dishonored in their graves. Satan and his hosts
are to be locked up in the abyss. The nations of
the earth are to submit to the authority of the Son
of God, and peace, and righteousness, and love
and joy are to cover the earth, as the waters cover
the seas. — Isaiah xi : 6-9.
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. — Rev. xx : 7-10.
Satan is here doubtless, as in the vision of his
binding, a symbol of the whole body of fallen
angels ; and his release from prison is symbolic of
their return to the seduction of men on earth.
Gog and Magog are thought by interpreters gen-
erally to be the nations of northern Asia. Ezekiel
LECTURE THIRTEENTH. 213
speaks of them (xxxix : 2) as coming from the
North; hut John's allusion to the nations which
are in the four corners of the earth, and to their
number as the sand of the sea, would seem to im-
ply a more general gathering than from the North.
As Gog and Magog were the last enemies of Israel,
60 the last foes of Christ are called Gog and Ma-
gog. The camp of the saints probably denotes the
unglorified rulers of the obedient nations — i. e.
those whom Satan has not seduced. The beloved
city is the New Jerusalem, which is the symbol of
the glorified saints in their relations of kings and
priests to unglorified men. (This will be seen in
the next chapter). Satan's enticing Gog and Ma-
gog to assemble for battle, and their surrounding
both the camp of the saints and the beloved city,
may denote their attempt to subvert the rule both
of the glorified and unglorified saints, and to ele-
vate themselves into their places. Tiiat it is by
his influence that they are to be excited to war,
indicates that they had before been universally
obedient. Tlie descent of fire from heaven on the
revolter.s, denotes that they are to be destroyed,
like the wild beast and false proi)het, not by or-
dinary instruments, but by the immediate ngrncy
of the Almighty. And the casting of Satan into
the lake of fire and brimstone to be t<jrmented for-
ever with the wild beast and false propliet, fbrc-
shows tliut he and his legions are thereafter lo bo
precluded from the earth and all other obedient
214 LECTURE THIRTEENTH.
orbs, and consigned to the chains and darkness of
the abyss.
This prophecy then announces that after the
risen saints have reigned with Christ three hun-
dred and sixty thousand years, Satan and his le-
gions are to be allowed again to return to the earth
and to tempt men — that seduced by them, remote
nations are to revolt from the sway of the saints,
which Christ has established over them, and to
attempt to exalt themselves to supreme authority ;
that they are to be destroyed, not by war and
human resistance, but by a direct interposition of
the eternal Word, and that the tempting angels
thereafter are to be consigned to perpetual im-
prisonment in hell.
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 tlie hook 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. — Rev. xx : 11-15.
These solemn verses contain a prophecy of the
resurrection of the unholy dead, and of their pub-
lic and final judgment. The language is so sim-
ple as not to need, and so grand, as far to trans-
cend any commentary. Suffice it to say, that a
great white throne is set — great, to denote the dig-
LECTURE THIRTEENTH. 215
nity of the judge, and white, to show the purity
and justice of his decisions. The flight of the
earth and heavens from the presence of the judge,
indicates that the scene of the judgment was at a
distance from their orhit. As the subjects of this
vision were, on their resurrection, withdrawn from
the earth, no reason existed, as in former visions,
for its continued presence ; and its flight accor-
dingly, and that of the pLanets, was that of their
real motion in their orbits. That no place was
found for them, denotes simply, therefore, that
they continued in motion. Tlie dead, small and
great, stand before the throne, having been raised
from death. This is manifest from the sea's giv-
ing up the dead that were in it, and death and
the grave giving up the dead that were in tliem.
It is the bodies of the dead, not their souls, that
descend into the sea and the grave, or remuiii un-
buried in the realms of death. Tlie books are
symbols of God's perfect knowledge of all the ac-
tions of those who are judged. Their being
opened, denotes that he will manifest to them that
knowledge, and will demonstrate to their con-
sciousness that his judgment of them is according
to their works. Men, because of the imperfection
of their memory, make use of books to record hu-
man actions. But (iod's infinite knowledge needs
no such aid. While, therefiirc, it is said symboli-
cally, that these books contain the deeds of men,
by which they arc to be judged, yet it is strictly
216 LECTURE THIRTEENTH.
true, that the all-comprehending, all-retaining
mind of Deity will be the book from which he will
accurately and infallibly judge the world. It is
also said that death and the grave (translated hell
in our version) were cast into the lake of fire. The
grave is the depository of the buried dead, and death
of the unburied dead, and both are places, or states,
not agents. This construction of death as a place
is confirmed by the symbolization of the second
death by a place, not by an agent. This is the
second death — the lake of fire. The dejection of
death and the grave into that lake, denotes that no
place of the dead is any more to exist on earth.
All the wicked dead of all ages are to be the sub-
jects of this resurrection and judgment. Whoever
was not found written in the book of life was cast
into the lake of fire. And they only are to be its
subjects, because, according to a former vision
(xx : 4-6), all the holy who die before the millen-
nium are to be raised at its commencement, and to
reign with Christ throughout that period, which is
the first resurrection, and we shall see in the next
vision that none are to die during that period. It is
therefore, evident that this vision embraces all the
impenitent dead, and them only. Their resurrec-
tion from the dead and their formal consignment
to eternal perdition with the wild beast and false
prophets, will not occur until the expiration of the
millennial period. That they will not suffer pun-
ishment until then, does not follow any more than
LECTURE TniRTEEXTH. 217
tliat Satan and his legions will not suffer until
they are confined in the abyss.
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 holj city, new Jerusalem, coming down from God out of
heaven, prepared as a bride adorned for her husband. And I hoard a
great voice out of heaven, saying, Behold, the tabernacle of God it
wiih men, and he will dwell with them, and they shall be his people,
and God himself shall be with them, and It 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, 1 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. 1 am Alpha and Omega, the beginning and the end. 1 will give
un^> him that is athirst of the fountain of the water of life freely. He
that orercometh shall inherit all things; and I will be his God, and
ho ^hall be my son. But the fearful, and unbelieving, and the abomi-
nable, and murderers, and whoremougers, and sorcerers, and idolaters,
and all liars, shall have their part in the lake which burnelh with fire
and brimstone : vvhich is the second death. — Hcv. xxi : 1-8.
The heaven, earth and sea are undoubtedly here,
as under tlie trumpets and vials, symbolic. The
new heaven represents rulers of a new order ; the
new earth subjects of a new cliaracter, and the
disappearance of the sea, along with the former
heaven and earth, that the natictns are no more to
be agitated by storms of revolution and war. If
this passage be literal, it coincides exactly witli
the statement of Peter : " But the day of the J.ord
will come as a thief in the night ; in the which the
heavens shall i>ass away with a great noise, and
the elements shall melt with fervent heat, tho
earth also and the works that are therein shall bo
19
218 LECTURE THIRTEENTH.
burned up.* Seeing then that all these things shall
be dissolved, what manner of persona ought ye to
be in all holy conversation and godliness, looking
for and hasting unto the coming of the day of God,
wherein the heavens being on fire shall be dis-
solved, and the elements shall melt with fervent
heat ? Nevertheless we, according to his promise,
look for new heavens and a new earth, wherein
dwelleth righteousness." — II Peter iii : 10-13.
The New Jerusalem is the symbol of the raised
and glorified saints, in their relation to men as
kings and priests, who are to reign with Christ.
It does not denote a literal city, but an organiza-
tion of rulers extending a beneficent influence over
those whom they govern^ like the shelter of a city
to those who dwell beneath its roofs. It must,
* We need not infer that the earth will be annihilated by the fires
here spoken of. Indeed, the elements of matter are as indestructible
as spirit. When you burn a piece of wood in the hearth, its constitu-
ent particles are not absolutely destroyed. They are dissolved— their
relation to each other is changed, but all the original matter still ex-
ists. In fact there is now no more and no less matter in existence than
when God formed all things. In like manner the material heavens and
earth may be'acted on by the fires here foretold. They will be puri-
fied from the stains and vestiges of sin, and made the fit abodes of
righteousness. And instead of the redeemed going away to a distant
heaven, they may all live together, and with God here, on the same
earth, thus renovated, and under these same heavens, thus made more
beautiful 1 If this be Peter's idea, it accords strikingly with John,
who represents heaven as coming down to earth in the latter day.
The incarnate "Word, with all his glorified saints, and all his primeval
anjels, will Jiue reign in righteousness over the race of living men,
through the progress of eternal ages.
LECTURE THIRTEENTH. 219
therefore, denote the risen saints as kings and
priests, as they alone are to descend from heaven
to earth, and to exercise a sway over men. It is,
in a subsequent vision, expressly termed "the
bride, the Lamb's wife," (xxi : 9) hy whom the
risen saints have been already symbolized. As
then the corrupt organization of churches was pre-
figured by the city of Babylon, so the organized
reign of the glorified saints is symbolized by the
New Jerusalem. John heard a voice, saying,
" Behold the tabernacle of God is witli men, and
he shall dwell in a tent (Tjo^twati) 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 cry-
ing, neither shall there be any more pain : for the
former things are passed away." All this denotes
that the glorified saints are to be visible to men, as
a tent is visible to those in whose presence it is sta-
tioned, and that God is to be visibly present with
the glorified saints, as his presence was manifested
in the ancient temple when it was filled with the
smoke and flame of his ghtry. Men universally are
to be sanctified — to own and honor him as God, and
enjoy manifestations of his presence and favor.
Ho is to wipe away every tear from their eyes.
They are no more to be 8tibjectc<l to death, nor to
know any thing of sorrow, mourning, or toil. For
the former things have jmsscd away. All the
220 LECTURE THIRTEENTH.
forms of penal evil, brouglit on the race by the
fall, are to cease, and a new era to commence. To
confirm the idea of the heavenly state thus brought
down to earth, he Avho sat on the throne, said,
'' Behold I make all things new 1 " and then ad-
dressed his servant John thus : " Write : for these
words are true and faitliful." All that you have
seen shall surely be fulfilled. He proceeds to de-
clare this period as the grand consummation : "It
is done. I am Alpha and Omega, the beginning
and the end. I will give unto him that is alhirst
of the fountain of the water of life freely." All
the purposes of mercy that a faithful, eternal,
unchanging God had cherished, are now accom-
plished ; the fountain of eternal life is unsealed ;
the victor inherits all things that God possesses ;
because he is now a son of God, and God is his
father. All good centres in, and flows from that
relaticm. The unholy of all classes are to be ex-
cluded from this joyous community, and consigned
to the abyss of misery. The descent of the city is
to occur at the beginning of the millennium, and
Gog and Magog will not be destroyed till its ter-
mination ; so that their overthrow is not inconsist-
ent with the statement, that death will not exist
during this period.
Reflection.
What glorious prospects await all the people of
God 1 Lift up your heads — hope, wonder, and
rejoice.
LECTURE FOURTEENTH.
REVELATIONS, CHAPTER XXI : 9-XXII: 21.
And there came nnto me one of the seven angels which had the seven
vialB full of the seven last places, and talked with me, saying, Como
hither, I will show thee the bride, the Lamb's wife. And ho carried
me away in the spirit Ui a great and high mountain, and shewed mo
that great city, the holy Jerusalem, descending out of heaven from
God, having the glory of God : and her light va$ like unto a stone
most precious, even like a jasper stone, clear as crystal ; and had a wall
great and high, mnd had twelve gates, and at the gates twelve angels,
and named written thereon, which are the namct of the twelve tribes of
the children of Israel: on the east three gates; on the north three
gates; on the sfmth 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 aposth-s of the Lamb. And he that talked with ine had a
golden reed to measure the city, and the giites thereof, and the wall
thereof. And the city lieth foursquare, and the length is as largo M
the breadth : and ho mcaKured the city with the reed, twelve thousand
furlongs. The length and the breadth and the htiglit, of it are equal.
And ho measured the wall thereof, a hundred and forty and four cu-
biU, according to the measure of a man, that is, of the angel. And the
building of the wall of it was o/ jajiper : and the city t(«. pure gold,
like unto clear glass. And the foundations of the wall of the city tr«r»
garnished with all manner of precious stones. Tin- first foundation
uat jasper ; the second, sapphire ; the third, a chalcedony ; the fourth,
»n emerald ; the fifth, sardonyx; the sixth, sardius ; the seventh,
chrysolite; the eighth, beryl ; the ninth, a topaz; the tenth, a chrys-
oprasus; the eleventh, a jacinth ; the twelfth, an amethyst. And the
twelve gBt« tcert twelve pearls ; every several gate was of one pearl !
222 LECTURE FOURTEENTH.
and the street of the city wat 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, nei-
ther of the moon, to shine in it : for the glory of God did lighten it,
and the Lamb t» 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 biing
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 anything that defileth, neither whattoever worketh abom-
ination, 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, wa» 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 na-
tions, 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. — liev. xxi : 9-27 ; xxii : 1-6.
The city is here declared to be the symbol of the
bride, the Lamb's wife — the raised and glorified
saints who are adopted as joint-heirs with Christ,
exalted to thrones and associated with him in his
reign on earth. It is styled the New Jerusalem.
Its descent to the earth symbolizes their descent
from heaven after their justification and investiture
as kings and priests in his empire. The splendor
of the elements of which it is built denotes the
beauty of their persons and the perfection of their
character. Its magnitude denotes the incompre-
hensible greatness of their multitude. That mag-
nitude transcends the vastest extent over which the
LECTURE FOURTEENTH. 223
unaided eye can discern the most brilliant objects
on the surface of the earth. It is a square area of
twelve thousand furlongs — fifteen hundred miles.
The regularity of its form, the harmony of its
parts, and its massiveness and strength, imply the
symmetry of their relations to each other, the unity
of their spirit, and the energy of their sway. The
phrase " and the height of it," ia thought by some
to be spurious. The height of a city must refer to
the walls ; but they are afterwards said to be, not
twelve thousand furlongs high, but one hundred
and forty-four cubits, or two hundred and sixteen
feet high. If this ])hra8e be genuine, the whole
verse means, not that the length, breadth and
height are the same, but that its length is the same
at whatever point it is measured — that its breadth
is the same at all points, and that its height is the
same at all points. Those dimensions are unifurni.
The gates symbolize the access to the glorilied
saints which the nations are to enjoy. That they
are distributed finally to ull the sides, indicates
that they are to be accessible alike to tlie nations
wherever they may reside. That there is to be no
night there, sliows that they are never to be with-
out the visilile presence of (iod. That its gates are
never shut, denotes that the nations are to enjoy
uninterrupted access to the, glorified, and the sta-
tioning of an angel at each gate, that that access is
subject to conditions, and regulated by an exalted
order assigned to that oiUce.
224 LECTURE FOURTEENTH.
The twelve tribes of the sons of Israel were the
gymbols, in the vision of the sealing, of all the
branches or families of pure worshipers. The in-
scription of the names of those tribes on the gates
denotes, accordingly, that all the branches of the
un glorified race are to have access to the glorified
saints, but each with a part or division peculiarly
appropriate to themselves. As in a walled city in-
habited by different tribes, the inscription on sepa-
rate gates of the names of the several tribes would
imply that each tribe was to pass through the gate
distinguished by its name, so it is here.
In the temple in Jerusalem, the mercy-seat, the
symbol of the throne of God in the visible displays
of his presence, was in the holy of holies, entirely
withdrawn from the sight of the worshipers, and
beheld only by the high priest once a year. That
there is no temple in the New Jerusalem, denotes,
therefore, that the presence of the Eedeemer is to
be visible to the worshipers at large, and not, as
under the Mosaic dispensation, veiled irom their
sight.
The sun and moon are symbols of the supreme
legislative and executive rulers in a state. When,
therefore, it is said that the city has no need of the
sun nor of the moon to shine in it, for the glory of
God enlightens it and its lamp is the Lamb, the
meaning is that it is to have no need that the un-
glorified or glorified saints should make laws for it,
as God is to be its Lawgiver, and Christ is to sup-
LECTURE FOURTEENTH. 225
ply it with all the commands and counsels Avhich
its exigencies are to require. That the nations are
to walk by its light signifies that they are to be
guided by the teachings which Christ communi-
cates to the glorified saints. That the kings of the
earth bring their glory and honor into it, implies
that the chiefs of the nations are to exercise their
office in perfect subordination to the saints whom
it symbolizes, and employ themselves in subserv-
ing the ends which they enjoin. That no one is to
enter it that is unclean, or that works defilement
or falsehood, indicates that sanctification is requi-
site in order to that relation to the glorified which
admission to its gates denotes, and thence, as all
nations are to walk in its light, that the race is
uuiversally to be holy. The river of the water of
life, proceeding from the throne of God and the
Lamb, is the symbol, doubtless, of the renewing
and sanctifying influences by which the nations
are to be imbued with spiritual life. The leaves of
the tree of life, which are for the hciiling of the
nations, symbolize the means of their restoration
from mortality, and the friiit of that tree denotes
the ])ledgc of tlieir transfiguration to glory, for
there shall be no curse any more. Every individ-
ual is to be perfectly redeemed from the dominion
of sin and freed from its j)enalty. That tbetbrone
of CJod and of the Lamb sball be in it, and tliut bis
servants, i. c., the nations that are healed, not the
glorified saints whom the city symbolizes, shall
226 LECTURE FOURTEENTH.
serve him and shall see his face, this indicates that
they are to yield a perfect submission to his au-
thority, and to enjoy his visible presence. His
name being on their foreheads, implies that they
are to exhibit the clearest evidence that they are
truly his children. And finally, that they are to
have no need of the light of lamp nor sun, but that
the Lord God shall shine on them, as he does on
the glorified saints, and that they shall reign for-
ever and ever — all tliis denotes that they are at
length to have no need of any teacher but God, and
are therefore to be transfigured to glory, like those
who have been raised from death and exalted to
the stations of kings and priests in his kingdom.
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 bis servants
the things which must shortly be done. Behold, I come quickly :
blessed t» he that keepeth the sayings of the prophecy of this book.
And I John saw these things, and heard the77i. And when I had heard
and seen, I fell down to worship before the feet of the angel which
ehewed me these things. Then saith he onto me. See thou do it not :
for I am thy fellow servant, and of th^' 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. lie 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 be-
hold, 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 begin-
ning 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
Borcerers, and whoremongers, and murderers, and idolaters, and who-
soever loveth and makcth a lie. I Jesus have sent mine angel to tes-
tify unto you these things in the churches. 1 am the root and the
LECTURE FOURTEENTH. 227
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 which are written in thia
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 frotii 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. — Rev. xxii : 6-2L
The prophecy closes with the fifth verse of the
twenty-second chapter. The angel confirms all his
revelations by a solemn assurance that they are
" faithful and true." This denotes that they ex-
hibit a true representation of the purposes of God
and of the actors and events of which the world
was soon to become the scene, and that they are to
be perfectly verified. The things that were soon
to come to pass are the whole train of agencies
foreshown in the visions^ considered as one series,
and were nigh, inasmuch as the commencement of
the series was at hand. The homage which the
apostle was about to pay to the angel was probably
not of adoration, but of gratitude, fur his conde-
scension in showing him the great things which
were soon to be, and especially the grandeurs of
the reign of the glorified saints witli Christ. It
indicates a fervid sense of tlie significance of the
visions he had beheld, the vastness and glory of
tlio Kedcenier's designs, the splondor of tlio destiny
assigned to his people, and the beauty and blessed-
228 LECTURE FOURTEENTH.
ness to whicli the nations are to "be exalted under
his sway. The angel exhibits in liis reply the
spirit of the true worshipers^ in contrast with the
usur])evs of the rights of God and their idolatrous
vassals. It was God who ajjpointed him to that
work, not himself, and in fulfilling it, he acted in
the same relations to him as a servant, in which
the apostle himself acted, the same in which the
prophets, and they who keep the words of the book
■were called to act, in fulfilling their office as his
"witnesses.
The words, "Seal not the sayings of the pro-
phecy of this book, for the time is at hand ; he that
is unjust, let him he unjust still," etc., are ad-
dreswsed to the prophet, doubtless, as the represen-
tative of God's witnesses in all ages. The import
of them is, thou must not withhold from the church
Dor misrepresent the revelations of this book, but
proclaim them in their truth, representing those as
unjust whom the prophecy exhibits as unjust, and
thotie as defiled whom the prophecy represents as
defiled, and those as righteous and holy to whom
it ascrihes that character. The Redeemer enforces
tliis injunction by announcing his deity and his
title to implicit obedience, and by the assurance
that he is to come quickly, to retribute to every one
as his work shall be.
The benediction which is next pronounced on
those who obey his commands, is a benediction of
those who live under his reign after the establish-
LECTURE FOURTEENTH. 229
ment of the kingdom of the glorified saints on
earth. This is manifest from the statement that
they are to acquire by their obedience a title to the
tree of life and an entrance through the gates into
the city. They are to live after the descent of that
city, therefore, and not before it, and are to be of
those who enter and dwell within it, not of those
who constitute the city itself. They are to include
the whole race then existing, inasmuch as all oth-
ers — the dogs, the sorcerers, the fornicators, the
murderers, the idolaters, and whoever loveth and
maketh a lie — are to be excluded, and these are to
be banished from the earth, as the city is to open
its gates to all nations. The annunciation that he
who sent his angel to testify these things to the
churches is Jesus, the Messiah promised to the an-
cient prophets — that the Spirit and the bride say
come, and that whoever hears is to say come, is
marked by a beauty and grandeur of meaning
scarcely surpassed in any other passage of the book.
As the saints, who are the bride, do not in their
intermediate state, i. e., between their death and
resurrection, address men^ the invitation they utter
is to be referred to their reign with Clirist on earth,
when they are to exercise the oflice of kings and
priests. The passage indicates an agency, therefore,
which they are to exert throughout tlio interminable
ages of redemption. The Root and the OfTspring of
David, the bright, the morning Star, is the inavr-
nate Word, who is to reign and carry on the work of
20
230 LECTURE FOURTEENTH.
salvation forever and ever. The Spirit is to con-
tinue his renewing and sanctifying influence, and
say to the sons and daughters of the race, as they
are summoned from age to age into existence,
Come. The raised and transfigured saints are to
repeat the call through the flight of everlasting
years ; the unglorified who hear it^ are to take it
up and reiterate the call to those around them,
and every breast is to he filled and transported with
a sense of the infinitude and freeness of the Sa-
viour's grace. The terrific threat to those who add
to the prophecy, or take from it, indicates that men
are to be under violent temptation to reject or per-
vert it in order to evade the application of its pre-
dictions to themselves. And how needful to pre-
sumption, to party zeal and to ambition, is the
restraint it is suited to impose ! With what a
daring spirit have some, especially the friends of
the nationalized hierarchies, set aside the obvious
meaning of its symbols, and forced on them con-
structions the most unauthorized and the most
unnatural. This they have done to escape the de-
monstration that the great apostate powers which
it foreshadows are those to which they belong.
This threat shows the estimate which the divine
Being places on his revealed truth. It is neither
too much nor too little. We must receive just
what God says, and labor simply to understand
and to obey his will. For the third time the Sav-
iour says, '' Surely I come quickly." To thiB tea-
LECTURE FOURTEENTH. 231
timony John adds his cordial Amen. Even so,
come Lord Jesus. The benediction closes the
epistle and closes our exposition.
Conclusion.
1. This prophecy exhibits the true worshipers as
perpetually involved, until the advent of Christ,
in a fierce conflict with antagonist powers. It is
made a question throughout the whole period —
Who shall reign ? Who has the chief right of
dominion over men ? Christ claims exclusive
homage, on the ground of his deity and work as
Redeemer. But a long succession of opposing
powers dispute his rights, and usurp his throne.
First come the pagans ; then the civil authorities ;
then the ecclesiastical. The true worshipers are
reduced to a small number, and ascend to heaven
out of great tribulation.
2. This conflict is conducted in the presence of
the redeemed of heaven, and of angels, and en-
gages their profoundest attention. They wit-
nessed its symbolization in the visions; understood
its nature and design, and saw its gradual pro-
gress. They offer in the divine presence, symbols
of the prayers of the saints for deliverance ; cast
fire to tlic earth, in token of avenging judgments;
and hymn the praises of God at the commence-
ment of the punishment, and at the final over-
throw of the wild beast and false prophet.
3. The usurpation of his empire by hia enemies.
232 LECTURE FOURTEENTH.
through so vast a period, is allowed for reasons of
wisdom and love. It was perhaps, at first, unex-
pected to all his creatures, and wrapped in clouds
and darkness. But the songs of the heavenly
hosts show that they regard it as founded on rea-
sons worthy of the Supreme, forming a dazzling
display of his perfections, and destined to suhserve
his glory, and the well-being of his kingdom
throughout his everlasting reign. When the great
tragedy draws to a close, they give thanks that he
has reigned, amid all the seeming confusion, and
that all things will result in glory to Him, and in
salvation to his church.
4. When the usurping powers have reached the
end of their career, Christ is to interpose, and by
tremendous judgments refute their pretensions,
vindicate himself from their blasphemies, and pre-
pare the way for their destruction. At that crisis
the true worshipers are to be more distinctly sep-
arated from the anti-christian powers, and the con-
test between them is to rise to greater violence.
The witnesses are to be slaughtered in such num-
bers as to fill their enemies with the confidence of
triumph. But at that dread epoch the Son of God
is publicly to raise them from death, take them to
heaven, and thus show that they are his true wor-
shipers. And at a later period^ when persecu-
tion is renewed, he is again to interpose, and by
the resurrection and assumption to heaven of all
his saints, and by the destruction of their foes, is
LECTURE FOURTEENTH. 233
to present to all the survivors of the race over-
whelming proofs, that they who had so long
claimed to be his vice-gerents were his enemies,
and thus prepare the way for his acknowledgment
as their God and King.
5. Though this great process of judgment has
already commenced, yet the train of great events
which is still to precede the advent of the Ke-
deemer must naturally occupy many years. These
events are a fuller proclamation of the gospel to
all nations, and a warning of his approaching
judgments ; the sealing of the servants of God ;
the revolutions that are to follow the excitement of
the winds after their sealing ; the persecution and
slaughter of the witnesses ; their resurrection ; the
changes that are to succeed their resurrection and
assumption to heaven ; the fall of the apostate
hierarchies ; the summons of the people of God to
come out of them after the fall ; another and last
persecution ; and the procedure of the unclean
spirits from the dragon, wild beast and false pro-
phet, to gatlier the kings to battle against God.
6. Political agitations over the wliole earth are
also to follow the seventli trumpet, that must oc-
cupy a long period before the destruction of the
anti-christian powers at the great battle. That
destruction will fall only on the U8ur])ing civil ru-
lers, the ai)08tate hierarchies and their armies.
These are to be cast alive into tlic lake of fire. The
harvest of the saints is probably to follow that bat-
234 LECTURE FOURTEENTH.
tie, and is to constitute a public acknowledgment
of all the truly sanctified who survive on earth, as
the children of God. The vintage is to take place
at a still later period, and is to constitute the judg-
ment and condemnation of those who have ap-
proved and sustained the anti-christian powers in
their war on God — not of the race at large. When
all these foes have thus been destroyed, Satan and
his legions are to be cast into their prison, and re-
strained, during the millennial period, from tempt-
ing the nations.
7. At length the incarnate Word is to descend
and establish his throne on the earth, as King of
kings and Lord of lords. The glorified saints
are to enjoy stations in his kingdom as princes and
priests, suited to the grandeur of their faculties,
the vastness of their knowledge, and the beauty of
their rectitude. All the nations are to be sancti-
fied and freed from exhausting toil, sufiering, sor-
row and death. The earth is to be converted into
a paradise of righteousness, blessedness and life,
and thus shown to be the fit abode of a holy and
happy race. The saints living at his advent are,
probably after his kingdom has thus been estab-
lished, to be transfigured and united with those
raised from death, and in that mode are the gen-
erations of the race thereafter to be glorified.
Both classes are to behold the Kedeemer, bend at
his throne, and enjoy his smile.
8. When he has thus reigned throughout the
LECTURE FOURTEENTH. 235
millennium, Satan and liis hosts are again to be
released, and allowed to seduce men into apostacy.
They will thereby show that their thirst for evil
remains unquenched, and that men, though in
conditions most propitious to obedience, when left
by the Spirit and assailed by temptation, instantly
revolt, and thence renew the demonstration, that
their salvation is wholly of God.
9. Satan and his hosts having thus manifested
their steadfast hate, and the danger of their being
allowed access to other orders of beings, are then
to be consigned to the abyss of darkness, through-
out their immortal existence, and infinite proofs
having been given during the millennium of the
righteousness of his reign whom they refused to
obey, the unholy dead are then also to be raised
from the grave, publicly judged, and consigned to
eternal punishment.
10. Men are thereafter to continue obedient
through everlasting years, and swell to numbers
as vast as would have descended from the first pair
throughout eternal ages, had they never revolted.
How infinite are the designs of the Redeemer I
How worthy of him the results that are to spring
from his interposition 1 How sublime the destiny
of his i)eople I Come, Lord Jesus 1
II
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