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YALE UNIVERSITY
LIBRARY

Gift of the
YALE DIVINITY SCHOOL

VISION OF. THE AGES;

OB

Lectures on The Apocalypse.

? OOKPLETS TIEW 07 THB BOOK OF BBTBLATIOV.

Bt B. W. JOHNSON.

"And the city had no need of the ran, neither of the moon, t« Ma*
In it; for the glory of Qod did lighten it, and the Lamb is tit* light
thereot"

FOimTH editios.

CHRISTIAN PUBLISHING CO.,
ST. LOUIS, MO.

Copyright By
CENTRAL BOOK CONCERN,
1881.

PREFACE.

When I began the study of Revelation no thought of
the present work had entered my mind. The splendor
of the imagery and the sublimity of its descriptions had
always attracted me, but I had read as one who walks
through an unknown and mysterious country. Like
many others, I believed that the book could not be un-
derstoodi and was ready to pronounce the man a vision
ary who sought to interpret John's visions. Several
years have passed since I entered seriously upon the
study of the book. I was led to do so by the reflection
that the "Word of the Lord was not composed of enig-
. mas and dark sayings which no man could understand;
that it was all written "for doctrine, for reproof, for
correction, for instruction in righteousness," and hence,
must -be written in such a way that it could be under
stood; that a special blessing was pronounced upon those
who hear and keep the words of the prophecy, which
would certainly never have been done if it was impossi
ble for men to fathom its meaning; lastly, that a great
part of the prophetic portion must have been fulfilled
before this last quarter of the nineteenth century, and
therefore be explained by the corresponding events of
history. In my studies I ever kept in mind that the
book is a series of symbolical pictures; a panorama of
great events until the end of time; and by a careful
(3)

iT PKEFACE.
comparison of the pictures, in their order, with history,
beginning at the date of John's exile to Patmos, I have
been enabled to evolve what is to me a satisfactory view
of the whole scope of Revelation. The prophecies are
so wonderful, their fulfillment so striking, and there is
such an exact correspondence between the prediction
and the events of history, that it seems impossible for a
candid student to doubt that the prophet of Patmos was
filled with the Spirit of God. It is with the hope that
its publication will not only increase the knowledge of
the Holy Scriptures, but will serve to confirm the faith
of saints and to convince the skeptical, that I have con
sented to add another to the vast number of books flung
out in this book-making age. I think the reader will,
at least, find that there is a wonderful correspondence
between the symbols and historical events, and that this
continues in such invariable order as to leave no doubt
concerning the meaning of the prophecy. It will be
found that a complete system reaches from the opening
of the First Seal, until the Seventh Trumpet blows the
signal for the coming of the Lord.
An eminent writer has recently said: "There is great
need of a clearer apprehension of the natural, simple,
rational, self-consistent principles for the interpretation
of Scripture prophecy." I would fain indulge in the
hope that the verdict of the reader will concede the em
ployment of such principles in the present work. A
somewhat extended examination of books on Revelation
has aroused unmixed astonishment over the wild dreams,
vagaries, and meaningless speculations which have been.
presented as interpretations of prophecy. The princi
pal efliect of most of these works is only to confuse the

PREFACE. T
mind of the reader and to involve him in an endless
labyrinth of obscurity. It is not wonderful that a pub
lic, having access to these books, should reach the con
clusion that Revelation cannot be understood.
It is with pleasure that I acknowledge my indebted
ness to two or three authors who are honorable excep
tions to the mass of rubbish which the discussion of
Revelation has evolved. I have derived substantial aid
from the HortB Apocalypticce of E. B. Elliott, The Criti
cal English Testament, and Barnes' Notes on Revela
tion. In many respects these coincide in their views^
and, in the interpretation of the first Five Seals, I have
found that some of them had anticipated my line of ex
planation. On the meaning of the Sixth Seal I believe
that they have all made a mistake, as well as concern
ing thi' entire chapter following. While gratefully ac
knowledging my indebtedness, the reader who makes
comparison will find that at various points the present
work proposes interpretations never before published,
and it is hoped that these will be found rational and
harmonious. I take occasion here to mention that the view of chap.
V:9-10, on page 49, is confirmed by the revised trans
lation of the New Testament issued since that portion
was written. This is the more satisfactory from the
fact that the views there expressed of the Pour Beasts
and The Elders have been considered somewhat revolu
tionary. I will further add, that in deference to those
who have passed middle life, a class to whom the sun
set of life gives a keener relish for the study of proph
ecy, I have chosen a bold type that can be easily read
by every age. I trust that all who are waiting for the

VI PBEFAOS.
" consolation of Israel," by the triumph of the Saviour's
kingdom and his blessed appearing, will find comfort in
these pages. John wrote in order that the saints, when
the dark waves of persecution and sorrow and trial roll
ed over them, might be enabled to look beyond and see
the brightness of the coming morning. If this work
shall be the means of cheering, comforting and encour
aging my weary fellow-travelers to that "city which
hath foundations," I shall feel that I have not written
in vain.

CONTENTS.

CHAPTER I.
PBELIMINAKY OBSERVATIONS.
When Written. — In the Reign of Domitian. — The character of
Domitian. — Patmos. — The Circumstances. — Can the Book be
Undentoodt — Reason for Blunders. — The Object and Scope
of the Book  16.
CHAPTER II.
THE SEVEN OHUKOHBS.
The Lordsday. — ^The Three Parts of Revelation. — The Seven
Angels. — The Letters to the Churches. — Why Seven Churches!
Their Character. — Their Subsequent History  81.
CHAPTER IIL
VISION OF HEAVEN.
"Oie Open Door of Heaven. — The Glory of God. — ^The Throne.
— The Four Beasts. — ^The Four and Twenty Elders. — The
(7)

TIH eONTBWTB.
Sealed Book.— Its Significance.— The Weeping Prophet.—
The Lamb. — ^The Doxologies. — The Atonement  43.
CHAPTER IV.
THE FIBST SEAL OPENED.
The White Horse. — The Crowned Warrior. — An Epoch of Tri
umphant War.— Is Christ Meant?— Why Not— The Era ot
Trajan. — The Greatness of the Empire; its Conquests and
Prosperity. — ^The Significance of the Bow  63.
CHAPTER V.
THE SECOND, THIRD AND FOURTH SBALS.
The Vision of the Second Seal. — The Red Horse; Peace Taken
Away. — The Era of Civil Discord. — Commotion for Nineiy-
two Years. — ^The Gift of the Great Sword. — ^The Third Seal.
—The Black Horse.— The Balances.— The Seal of Want.—
The Fourth Seal. — The Pale Horse. — Death and Hades. — The
Era of Death from War, Famine, Pestilence and Wild Beasts.
— Gibbon's Striking Testimony  74.
CHAPTER VI.
THE SEAL OF PEBSEOUTION.
The Fifth Seal Opened. — The Symbolism Changed. — ^The Horse
Seen no More. — The Change of Symbols Indicates a Change
of Theme. — Souls under the Altar.- -The Cry of Martyrs. —
An Era of Persecution. — The Attempt of Diocletian to Abol
ish the Christian Name. — The White Robes. — Appendix on
the State of the Church from the Time of Nero to that of
Diocletian  94.
CHAPTER VIL
THE ERA OF REVOLUTION.
The Sixth Seal Opened. — The Startling Phenomena in Earth
and Sky. — The Meaning of the Symbols. — A Period of Rev
olution. — The Political and Religious Agitation of the Reign

CONTENTS. ix
!>f Constantine. — Paganism Destroyed, — A New Civilization.
— ^The Mightiest Change Known to History. — Rome no
Longer Capital of the World.— The Four Winds Held.— The
Sealing. — ^The Song of Salvation. — The Triumph of the
Church over Paganism  109.
CHAPTER VIII.
THE FOUR WINDS LET LOOSE.
The Silence in Heaven. — The Prayers of the Saints. — The West
ern Roman Empire, the Theatre of the Four Angels. — The
Rush of the Goths upon Rome. — The Land Scourged, Red
with Blood and Blackened with Fire.— The Term Third Part
Discussed. — The Second Angel and the Scourge of the Sea. —
The Vandals. — The Romans Swept from the Seas. — The City
Pillaged. — Wormwood. — Attila, the Hun; Buried under the
Danube. — The Fourth Angel. — Rome Overwhelmed. — The
Sun, Mood and Stars of a Third Pa/rt of the Earth Smitten.
- The Dark Ages  130.
CHAPTER IX.
THE ARABIAN LOCUSTS.
The State of Christianity. — The Dyiag World. — The Eastern
Symbols.— The Fallen Star.— The Key of the Caaba.— The
Locusts. — The Scourge of the World. — The Duration ot the
Scourge  160.
CHAPTER X.
THE EUPHBATBAN HORSEMEN.
The Sixth Trumpet.— Tho Angels of the Euphrates. — The
Turks. — The Myriads of Horsemen. — Gunpowder. — The
Power of the Tails. — The Rest Who Repented Not.— Catho
lic Sorceries, Murders and Thefts  178.
CHAPTER XI.
THE OPEN BOOK.
The Radiant Angel. — The Open Book. — The Seven Thunders —

S CONTENTS.
The Book Eaten.— The Reed.-— The Standard of Measure for
the Church. — The Two Witnesses. — Prophesying in Sack
cloth. — Forty-two Months. — The Slaying of ihe Witnesses.-
Their Resurrection and Exaltation — The Great City.—
The Earthquake. — The Seventh Trumpet. — The Reign of
Christ  192
CHAPTER XII.
THE CHUEOH IN THE WILDERNESS.
The Open Temple. — The New Vision. — The Crowned Woman.
— The Red Dragon.- The Man Child.— The War in Heaven.
— The Flight into the Wilderness. — The Sea Mi)nRter.— The
Seven Heads.— The Deadly Wound Healed. — The Forty-two
Months  231.
CHAPTER XIII.
THE FALL OF BABYLON.
Fhe Revival of Religion. — The Gospel Angel. — Mystic Baby
lon.— The Earth Reaped.— The Wine Press of Wrath.— The
Open Tabernacle. — The Seven Plagues. — The Vial Poured on
the Earth. — The Vial on the Seas. — The Vial on the Rivers.
— The Scorching Sun. — The Martyrs Avenged. — The Vial on
the Throne of the Beast. — The Euphratean Power Overthrown.
—The Battle of Armageddon.— The Seventh Vial  374.
CHAPTER XIV.
THE MILLENNIUM AND THE NEW JERUSALEM.
The Word of God.— The Great Triumph.— The Fate of the Beast
and the False Prophet. — The Lake of Fire. — The Millennium.
—Satan Chained. — The First Resurrection. — The Golden
Age.— The World's Last Battle.— The Judgment Day.— The
Glorious City. — The Tree and River of Life. — The Eternal
Glory  331

ANALYSIS OF REVELATION.

PART L

CHAPTEES I. -XI.
Introduction. — Chap. 1:1-3.
Salutation to the Seven Churches; 4-8.
Author, and place and time explained; 9-10.
The First Vision. — The Son of Man between the
Colden Candlesticks. Letters to the Churches, chap
ters II. and III.
THE BOOK OF THB FUTUEE OPENED.
The first four chapters are not prophecy, except as
the history of the Seven Churches' is outlined. The
future history of the world and the Church is symbolized
by a sealed book. It has seven seals. These are seven
epochs that reach into the future until the end of time.
The First Seal—Th.e White Horse. The Era of Tri
umph. The Glorious Period of Roman History; 6:3-4,
A. D. 96 to A. D. 180.
The Second Seal.—Tlae Red Horse. The Era of Blood
and of Civil Discord; 6:3-4. Beginning A. D. 198.
The Third Seal.— The Black Horse. The Seal of
Calamity, and of National Distress; 6:5-6. Beginning
about A. D. 200.
TheFov^rth Seal— The Pale Horse. The Era of Fam
ine, Pestilence and Death; 6:7-8. About A. D. 240 to
A. D. 270.
The Fifth Seal.—Th.6 Era of Persecution. The last
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xii ANALYSIS OF EEVELATION.
effort of Paganism to blot out the Christian name; 6:9--
10. A. D. 303.
Tlie Sixth Seal.—Tlhe Seal of Revolution. The Era
of the Overthrow of Pagan Civilization; 6:12-17. Be
ginning about A. D. 310 and extending to A. D. 350.
The Four Winds. — A vision of destructive forces that
shall destroy the Roman Empire, but held back until it
shall be Christianized. — The Four Winds represent Four
Northern Invasions, also indicated by Four Trumpets;
9:1-17. Fulfilled from A. D. 340 to A. D. 395.
THE FALL OF THE WESTEEN EMPIEB.
The First Trumpet under the Seventh Seal. — The
Gothic Invasion fulfilled by the Invasion of Alaric; 8: 7.
A. D. 409.
The Second Trumpet. — The Vandal Invasion. The
Conquest of the Seas; 8:8-9. A. D. 422.
The Tliird Trumpet. — The Invasion of Attila, the
Hun. The Scourge of the Rivers; 8:10-11. A. D. 440.
The Fourth Trumpet. — The final overthrow of Rome
by Odoacer. The end of Ancient History; 8: 12. A. D.
476. These Four Trumpet Invasions are the Four
Winds which were withheld.
THE FALL OF THE EASTEEN EMPIEE.
The Fifth Trumpet Sounded. — The Mahometan Up
rising. The Saracen Empire; 9:1-12. A. D. 632 to
A. D. 772.
The Sixth Trumpet. — The Euphratean Angels Loosed.
The Rise of Turkish Power; 9:13-21. A. D. 1057 to
A. D. 1453. EEVIVAL OF ANCIENT CHEISTIANITT.
The Little Book and the Seven Thunders.  Symbols
of the Reformation of Luther; 10:1-11. A. D. 1518.
The Old Paths Souc/ht.~The Church Measured- 11:
1, 2. From A. D. 1516 to the present time. '
The T'WO Wittiesses.— The Two Books of the Word of
God. In Sackcloth for twelve hundred and sixty yea's.

ANALYSIS OF EEVELATION. XlU
feJIain in 1793. Resurrected near the beginning of this
century; 11:3-12.
Babylon Falls. — 11: 13. Yet future.
The Seventh Angel Sounds. — Christ comes. The judg
ment; 12: 14-18. This ends the first part of Revelation
and ends the world.

PART IL
With the last verse of Chap. xi. heaven is opened to
permit a new vision. The first vision of the future has
carried the reader to the end of time. In that vision
the Church, in its relation to secular history, has been
prominent. In the new vision the history of the True
Church, its tribulations, and its final glorious triumph,
are outlined upon the one hand, and upon the other the
history of the great Apostasy.
The Vision opened. — 11:19.
The Crowned Woman. — The Church in Progress: 12:
1-5. The Church in the Wilderness.—12: 6-17. A. D. 533
to about A. D, 1800.
The Beast. — Seven Heads and Ten Horns. Imperial
and Secular Rome; 13:1-10. The period referred to is
from A. D. 533 to A. D. 1793.
The Two Horned Beast. — Spiritual Rome; 12:11-18.
A-bout the same period.
The Gospel Triumph. — The Means of the Overthrow
jf Rome. The Everlasting Gospel. The Triumph;
i4: 1-20. In progress at this time.
THE SEVEN LAST PLAGUES.
These give an outline of the worldly instrumentalities
<rhich work together to overthrow Rome and bring
/bout the millennial reign of Christ. This closing vision
begins with Chap. xv.
The First FmZ.— The French Revolution; 16:2. A.
0. 1793.

XIV ANALYSIS OF EEVELATION.
The Second Vial— The Catholic Powers Driven from
the Seas; 16:3. A. D. 1793 to A. D. 1815.
The Third Vial— The Rivers Tumed into Blood; 16:
4-7. A. D. 1796 to 1805.
The Fourth Vial. — The Sun, a Scourge. The Napo
leon scourge of Europe; 16:8, 9. A. D. 1798 to 1815,
The Fifth Vial — The Uprising of Italy and the over
throw of the States of the Church; 16:10. 11. A. D.
1866 to A. D. 1880.
The Sixth Vial. — The Drying up of the Euphrates.
The gradual extinction of the Turkish power: 16:12.
This process began over one hundred years ago; it is not
yet completed, but the end seems near. The Battle of
Armageddon. Tlie Seventh Vi'al — These events are yet future, and
are followed by the total overthrow of Babylon, and the
Millennium; 16:13-21. THE GEEAT HAELOT.
The seventeenth chapter describes more fully the Pa
pacy, also called Babylon, and here described as a Har
lot. The eighteenth chapter describes the mourning
over her fall. The nineteenth shows that the Word of
God is the mighty instrumentality that overcomes the
Harlot, and conquers the world. In the latter part of
this chapter there is another description of the battle of
Armageddon. THE MILLENNIUM.
The Great Conquest. — The Triumph of the Word.
The Rider of the White Horse; 19:11-16.
Armageddon. — The False Prophet and the Beast cast
into the Lake of Fire; 19: 17-21.
Satan Chained. — 20:1-3.
The Fii-st Resurrection. — 20:4-6.
'Satan's- Last Battle. — 20:8, 9.
The Judgment. — 20:10-15.
The New Jerusalem. — The twenty-first and twenty-
¦econd chapters describe the final glory of mankind.

LECTURES ON THE APOCALYPSE.

CHAPTER L
PRELIMINARY OBSERVATIONS.
When Written.— In the Reign of Domitian. — The Character
of Domitian. — Patmos. — The Circumstances.— Can the Book
be Understood? — Reason for Blunders. — The Object and
Scope of the Book.
The Prince of Prophets is John, the Apostle.
The grandest of prophecies is the Apocalypse.
Its subject is the most sublime, its imagery the
richest, and the panorama it unrolls the grand
est of any portion of the Book of God. In order
to approach the study of the closing book of
the Bible with profit, it is necessary to make
some preliminary observations.
It is difficult to have a clear understanding
of any writer, unless we have some knowledge
of the time, place and circumstances under
which he wrote. This is essential in the study
of prophecy. We must know the date at which
it was written in order to determine what
things were past and what were future to the
uiind of the writer. We need to know some-
(15)

j€ LECTURES ON THE APOCALYPSE.
thing of the place, for often the locality has
something to do with the origin and meaning
of the symbols employed. We should be fa
miliar with the circumstances surrounding him
and the times in which he lived, because these
often explain the reason of the prophetic utter
ances and throw their tinge over the events re
vealed. We are definitely informed that John,
the last of the Apostles and the beloved disci
ple, is the writer; that the place was the isle
of Patmos, and that the time was the Lords-
day, but it is needful that we learn the year
in which he wrote, and 1 will devote this pre
liminary chapter to the study of the date and
place, when and where, and the circumstances
under which the Book of Revelation was writ
ten. The Date: — I shall examine with some care
the date of John's exile to Patmos, as the time
when Revelation was written is a matter of
importance to its correct interpretation. A
certain class of expositors have held that John
was banished to Patmos during the reign of
Nero, about A. D. 64, and before the destruction
of Jerusalem, which took place A. D. 70. This
assumption is necessary to their system, which
holds that the destruction of Jerusalem is the
great subject in the mind of the prophet. Had
it not been that a date earlier than the over-

LECTURES ON THE APOCALYPSE. 17
throw of the Jewish nation was rendered
necessary by this theory, it is probable that no
one would ever have held that John's exile was
earlier than the reign of Domitian,
Dr. Smith in his Bible Dictionary states the
case as follows:
The date of the Revelation is given by the great majority of
the critics as A. D. 95-97. The weighty testimony of Irenseus
is almost sufficient to prevent any other conclusion. He says
that "it (the Revelation) was seen no very long time ago, but
almost in our generation, at the close of Domitian's reign."
Eusebms also quotes tradition, which he does not reject, that
in the persecution under Domitian, John, the Apostle and
Evangelist, being yet alive, was banished to the Island of
Patmos, for his testimony of the Divine word. Allusions in
Clement of Alexandria and Origen point in the same direction.
There is no mention in any writer of the first three centuries of
any other time or place. Epiphianus, evidently by mistake,
says that John prophesied in the reign of Claudius. Tibo or three
later and obscure authorities say that John was banuhed in
the reign of Nero.
From this statement it will be seen that the
testimony to the date of Domitian's reign is
strong and convincing. Irenseus lived in the
second century, and was a convert and disciple
of Polycarp, who had been i convert and com
panion of John His positive testimony is sup
ported by the voice of the entire church until
the latter part of the fourth century, at which
time a writer, Epiphianus, assigns the date to
the reign of Claudius Caesar. This is certainly
2

l8 LECTURES ON THE APOCALYPSE.
a mistake, as Claudius died in A. D. 54, and at
that time the seven churches of Asia did not
all have an existence, and as far as we know
only one had been founded. The error of Epiph
ianus can be explained when we remember
that the full name of Domitian was Nero Clau
dius Domitianus. It is probable that he meant
the same Emperor named by Iren^us and Euse-
bius, but mentioned by him under another por
tion of his name. The fact also that the first
part of Domitian's name was Nero, is probably
the only warrant of the " obscure later author
ities" for placing John's exile in the reign of
Nero. As this latter prince ascended the
throne in A. D. 54, and his persecution was on
ly ten years later, it is still too early for the
founding, experiences and condition of all
of the seven churches in Asia, as they are de
scribed in the seven letters to them recorded in
the second and third chapters of Revelation.
It is thus seen that the array of testimony to
the date of Domitian's reign is so strong as to
leave no doubt, except where persons are com
pelled by their theories of interpretation to as
sume that John wrote in the reign of Nero.
It will be an aid to make some inquiry concern
ing Domitian and the persecution of his reign.
His father, Vespasian, was the first of the
family who filled the throne. He had hewn his

LECTURES ON THE APOCALYPSE. I9
way to the scepter by the sword, having con
quered and slain the Emperor Vitellius who
preceded him. During his reign the city of Je
rusalem had been destroyed by the Roman
armies, and the remnant of the Jewish race
were either scattered or carried into slavery.
The son of the Emperor, Titus, had conducted
the war that had visited upon the Jewish na
tion the awlul calamities predicted by Moses,
Daniel and Christ, On the death of his father
Titus became Emperor, but died after a short
reign and was succeeded by his brother Domi
tian. The latter was one of the most contempt
ible tyrants that ever cursed a nation. Of him
the great Roman historian, Tacitus, a contem
porary, says in a delineation of his character:
Even Nero had the grace to turn away his eyes from the
horrors of his reign. He commanded deeds of cruelty, but was
never a spectator of the scene. Under Domitian it was our
wretched lot to behold the tyrant and to be seen by him, while
he kept a register of our sighs and groans. With that fiery
visage pf a dye so red that the blush of guilt could never color
his cheek, he marked the pale, languid countenance of the vic
tims who shuddered at his frown.
Conscious that he was odious on account of
his crimes and ever mindful that his father
had reached the throne by violence, he was
filled with continual fear, and murdered many
distinguished Romans out of suspicion. Hav
ing heard the story that the Jews were expect-

20 LECTURES ON THE APOCALYPSE.
ing a King who would rule the world, he was
moved by the same dread that caused Herod
to seek the young child's life, and he began
a persecution of the Jews. As, at this early
period, Christians and Jews, both worshiping
the God of Abraham, Isaac and Jacob, were as
sociated by pagans, it is not wonderful that
this fury of the Emperor involved Christians as
well as Jews. Tacitus states that the tyrant
accused some of his own relatives of " Jewish
manners," a plausible charge against Roman
Christians, and put them to death. Among
others his niece Domatilla, who has been since
enrolled among the Catholic saints, was sent
into exile and her husband put to death. All
the ancient church historians testify to the
fact of a persecution in his reign, and nothing
is more probable than that John, the greatest
living personage in the Church, should be seized
by the proconsul of Asia, and either sent into
exile, or put to death, both being common
modes of punishment at this period.
We have now secured a firm starting point.
John says that the things revealed " must shortly
come to pass." The series of events must be
gin to unfold in a short time after his words
were written, and continue onward until "Time
shall be no longer." As the date at which he
wrote is A. D. 95-97, we must examine the

LECTURES ON THE APOCALYPSE. 21
pages of history within a few. years after this
date, or about the second century, for the
fulfillment of the predictions first in order.
The Place. — The place where John saw the
Lord and witnessed these wonderful visions
must possess some interest to the reader.
Sometime not far from the devastation of
his beloved Judea by the Roman armies,
he had taken up his abode at Ephesus, and
was spending the evening of his life
with the churches of that part of the
Asiatic Continent which , was then called
Asia. This was the peninsula lying between
the Mediterranean and Black Seas, and
bounded on the west by ^he ^gean. When
sent into exile he was imprisoned on a rocky
isle, about twenty miles from the coast of
Asia. If the reader will examine a map of the
eastern Mediterranean, he will observe in the
southern part of the Creek Archipelago a speck
called by the name of Patmo, or Patmos. John
leaves us in no doubt whether this was the
place of his banishment. He was " in the isle
of Patmos, for the word of God and the testi
mony of Jesus Christ." This place is a rock in
the sea, within sight of the coast of Asia. It is
only about a mile in diameter, by six or seven
in length. It was a custom of the Romans to
send those who nad fallen under their dis-

Z2 LECTURES ON THE APOCALYPSE.
pleasure into banishment, and no place was
chosen oftener for a place of exile than some
rocky islet. Patmos — isolated, small, unfre
quented by the world, was exactly suited to
their ideas of an island prison. Here John,
torn away from the churches that he so
loved, could still gaze upon the misty hills ol
Asia, in the far distance, and think of the
saints who were hidden in their valleys.
Circumstances. — A period of about sixty
years had passed since the first church was
founded in Jerusalem. The apostles had all
received the crown of martyrdom except him
concerning whom it had been said: "If I will
that he tarry till I come, what is that to thee."
Communities of Christians had been established
in the principal cities of Asia and Europe, but
the growth of the new religion had begun to
arouse the fears of the paganism that swayed
the Gentile world. Though to this time no
edict of extermination had been fulminated
against the faith by imperial Rome, yet the
pagan hatred of Christianity found its outbreaks
supported by the Government. As John stood
on Patmos, an exile by the decree of the
mightiest power the world has ever seen, he
probably knew of no country which was not
held under Roman dominion. All of Africa, as
far south as the desert which stopped the

LECTURES ON THE APOCALYPSE. 23
progress of the Roman armies; all of Asia, west
of the Euphrates; all of Europe, south of the
Danube and west of the Rhine, with the
island of Great Britain in the Northern Ocean,
were a part of the mighty Roman fabric. Judea
lay prostrate and bleeding and downtrodden
under the tread of Roman legions. The Church
of Christ, at this period, and for centuries later,
as far as we can determine, was all embraced
within the boundaries of the Roman Empire.
No apostle ever passed beyond its limits, unless
we accept a vague tradition of Thomas pene
trating India. - At this period, and for many
generations after this, when the Church is per
secuted, the persecutor is always pagan Rome.
With these facts before us, we need not wonder
that the last of the apostles, standing on the
confines of the first century, and forecasting
the fortunes of the Church, should have much
to record concerning the deeds, misdeeds,
fortunes and misfortunes of the mighty empire
which was the persecutor both of the Jews and
of the people of God.
CAN REVELATION BE UNDERSTOOD?
From the days of Emanuel Swedenborg, nay,
even from ancient times, this book has been
the favorite field of speculation for fanatical
visionaries. So many idle vagaries and extrav-

2 ¦ LECTURES ON THE APOCALYPSE.
agant fancies have been published, that many
intelligent Bible students have turned away
from the Apocalypse as a mystery which can
not be penetrated. They have pronounced it a
"sealed" book, which will not be opened to
human comprehension until the end of the
world. In some minds, grave doubts have been
thrown upon its inspiration by its impenetrable
obscurity. Some preachers of the gospel, men
of sound minds and excellent judgment, have
gone so far as to say that they would doubt the
reliability of any man who professed to com
prehend this portion of the word of God. I ask
all such men to pause a moment for refiection.
If the Book of Revelation is inspired, it can be
understood. 1. No portion of the Bible has been written
with the design that it should be sealed to
human understanding. The Divine Author has
proposed to make himself understood. It
requires no clerical order,, especially endowed
by supernatural light, to act as a medium
between God and the rest of their race, to
enable men to comprehend the Divine will. It
is necessary that men shall have the hearing
ear and the understanding heart. They must
diligently study the word of the Lord. If they
do so faithfully, they will be rewarded by views
of the Divine plan and purposes that will con-

LECTURES ON THE APOCALYPSE. 25
stantly grow richer and deeper. This is true
of the Bible as a w^ole, and it is reasonable
that it should be true of Revelation.
2. This portion of the Bible is called a "Reve
lation of Jesus Christ of the things shortly to
come to pass ". The Greek word for Revelation
is transferred into the English by the word
Apocalypse. This means uncovering. John uses
a word in the opening verse, the meaning of
which is that the covering was rolled off of the
future so that it could be seen and understood.
Did he tell the truth or not?
3. In the fourth verse of the opening chapter
a blessing is pronounced upon those who read,
hear, and keep the words of this prophecy. No
more emphatic blessing is pronounced upon the
study of any part of the word of the Lord.
This language certainly implies that the stu
dent of Revelation will not wander through a
region of impenetrable darkness.
4. Revelation is not a sealed hook. If the
reader will turn to the fifth chapter he will
find that a sealed book, the book of the un
known future, sealed from mortal eyes, was in
the hands of Him who sat on the throne, and
that the Lion of the tribe of Judah prevailed to
open the book. One after another in succession
the seals are loosed, and the map of the future,
especially the history of the Church and its

26 LECTURES ON THE APOCALYPSE.
enemies, is unrolled until its final triumph.
Not only are the seals opened and the future
disclosed, but the predictions have been in a
great part fulfilled, and can be read upon the
pages of history. REASON FOR BLUNDERS.
Why, then, if the oook can be understood,
have many pretended interpreters blundered so
ridiculously? There are three reasons.
1. They have often begun the study with a
hobby in their heads that they wished to main
tain. Any man who goes to the study of the
Bible determined to find a certain theory or
speculation, will be likely to insist that it is
there. Such a state of mind totally unfits one
for the intelligent study of the Scriptures.
2. It is a book of symbolism. There passed
before the eyes of John pictures of coming
events. He heard the words that were spoken.
He says that " he bore record of the word oi
God and of the testimony of Jesus Christ, and
of all things that he saw." As Daniel by the
river Ulai, or Ezekiel upon the banks of the
river Chebar, saw visions in which were rolled
before the mind a series of pictures representing
the events of the future, so John upon the Isle
of Patmos, stands forth as the great New Tes
tament prophet, Dy beholding a panorama of

LECTURES ON THE APOCALXTS?. 27
lae " things shortly to come to pass." As the
future was revealed to them by symbols which
fitly represented the things signified, so his
visions are filled with symbols. As in Old Tes
tament prophecy it is needful for us to inter
pret symbols according to the laws for symbol
ism, so there is the same need in the Book of
Revelation. I have met with intelligent per
sons who have told me that they were filled
with dread every time they opened the book.
They said they were horrified with the thought
of earthquakes, burning mountains, the direful
dragon, the dreadful beast, and other monsters.
They expected a literal fulfillment, forgetting
that these were symbols fitly representing
events that would take place in the religious or
political world. To understand Revelation it
is needful to turn to a symbol dictionary, and
to learn there the meaning attached in the
Bible and in Oriental lands to the various
symbolical pictures presented. Let every
reader remember that John records what he saw.
A prophet is a fore-seer. John saw upon the
sky, or upon the waters of the sea, or the sands
of Patmos, the exact events he describes. He
saw these events nearly eighteen hundred years
ago. It is our business, as we read of what he
saw, to examine the symbols and to determine
the meaning by a comparison with history.

28 LECTURES ON THE APOCALYPSE.
3. I give a third reason why the Book of
Revelation has not been understood. Too
many have failed to study it in the light
of history. John says that the things re
ferred to were "shortly to come to pass.'
They were future when he wrote, prophecy
then; they are nearly all in the past,
history now. The book of prophecy must be
held in one hand and the book of history in the
other. Who could understand Nebuchadnez
zar's vision of the image with the head of gold
without the aid of history? Who could com
prehend Isaiah's burden of woe against Babylon,
or Tyre, or Edom, without the aid of the
historian? By this help all is plain. The
general law for the interpretation of prophecj
must, in the very nature of things, apply to
Revelation. Too many would-be interpreters
have been shamefully ignorant of the history of
the Church, and of the perils of the Church
from its political or spiritual foes. A familiarity
with the great work of the Infidel Gibbon, The
Decline and Fall of the Roman Empire, a history
of mankind for over 1300 years, will flood the
meaning of Revelation with light. The Infidel
historian has unwittingly fortified the word of
God. The Scope.— Before we proceed to the inter
pretation, it is needful for us to determine the

LECTURES ON THE APOCALYPSE. 29
sr ipe of the book. The visionary Baldwin
found that in a portion, at least, the United
States was in the mind of the prophet. Others
have pronounced Napoleon Bonaparte the
beast. Others have selected Louis Napo
leon as a conspicuous figure, while others have
gravely presented almost every idle vagary
that could be conceived by the human mind.
This blundering almost all results from misap
prehending the scope of all prophecy.
The Old Testament prophets are confined in
their predictions to the fortunes of Israel,
temporal and spiritual, the typical nation, and
the spiritual nation, or in other words, to the
fortunes of the Jews and of the Church. With
this great object before them they predict the
fate of the great Gentile nations, with whom
the Jews came in contact. Hence we have
Assyria, Babylon, Tyre, Egypt, etc., made bur
dens of prophecy.
• Exactly the same is true of New Testament
prophecy. The prophets speak of the future of
Israel and of the Church, and necessarily
reveal much concerning the opposing and per
secuting nations. It was not in the mind of
Christ to give in Revelation the outline of all
history, but to outline the fortunes, tribulations
and triumphs of the Church. The Church was,
in the earlier centuries, almost wholly within

30 LECTURES ON THE APOCALYPSE.
the bounds of the vast, persecuting empire of
Pagan Rome. Hence this opposing power
would come before the prophetic vision, and we
will find that the symbolism often refers to the
Roman power. Let it be ever present to the
mind of the reader that John was the victim of
Roman persecution, and an exile on Patmos
when he wrote; that he had never been beyond
the boundaries of the Roman Empire, and that
there is no historical authority for supposing
that any apostle ever stepped upon soil that a
Roman citizen would call foreign. Since this
mighty empire affects so closely the interests of
the Church, it is in harmony with all we know
of prophecy to expect it to be the subject of
prophetic vision. There also arises a great
apostasy, a false church that produces for the
time a mighty infiuence upon the saints of
Jesus Christ. This is also a subject of prophecy.
I am then prepared to affirm that the general
scope of the Book of Revelation is similar to
that of the Old Testament prophets; that its
primary object is to outline the history of the
Church; that, in subordination to this primary
object, it portrays the fortunes of the two great
persecuting powers, Pagan and Papal Rome.
The rise and the development of the False
Prophet, another source of persecution, a power
that affects both the Roman Empire and the
Church, are also given.

CHAPTER II.

THE SEVEN CHURCHES.

The Lordsday - The Son of Man. — The Three Parts of Revela
tion. — The tx-Tcn Angels. — The Letters to the Churches. —
Why Seven seiurches?— Their Character. — Their Subsequent
History. The opening scenes of Revelation are of the
most striking character. Though the apostle
is confined upon a lonely rock of the sea and
is far away from the saints assembled in the
name of Christ, yet he is " in the spirit " upon
the Lordsday. This day, rendered sacred by
the resurrection of the Savior, the day on
which he appeared a second time, and upon
which the wonderful scenes of Pentecost oc
curred, had been observed by the Church from
its organization as a time set apart to congre
gational worship. John, though denied tho
privilege of joining in the exercises of a Chris
tian assembly, evidently devoted the day to
prayer And meditation, thereby setting an
example for every lonely saint; and his soul
(31)

32 LECTURES ON THE APOCALYPSE.
was lifted to a spiritual exaltation that pecu
liarly fitted him for communion with God.
While thus engaged, the silence and loneliness
of Patmos were broken by the sound of a
mighty voice which rang out loud and clear
like the tones of a trumpet, saying:
I am Alpha and Omega, the first and the last: and what thou
seest, write in a book, and send it unto the seven churches
which are in Asia; unto Ephesus, and unto Smyrna, and unto
Pergamos, and unto Thyatira, and unto Sardis, and unto Phila
delphia, and unto Laodicea.
John turned to see the speaker whose voice
had startled him, and his eyes rested upon a
vision of surpassing glory. He beheld seven
golden lamps, and among them walked one
" like unto the Son of Man." He was not like
the Son of Man as he had seen him when he
walked in humility upon the earth with his
divine glory vailed by the likeness which he
had assumed to sinful flesh, but more like the
transfigured Christ as he had appeared on the
holy mount to his wondering disciples. He
was arrayed in a kingly robe and girt with a
girdle of gold. Heavenly purity was indicated
by the dazzling whiteness of his head and hair,
and the splendor that shone from his counte
nance was like that of the unclouded sun.
Every manifestation of the divine glory is
accompanied with brilliancy and^ splendor.

LECTURES ON THE APOCALYPSE. 3J
"In him there is no darkness at all." The
burning bush of Horeb, the glory of Sinai, the
Shekinah of the tabernacle, the City of which
God and the Lamb are the light, the trans
figured Savior of Hermoii, the Son of Man of
Patmos, and all the visions of the prophets of
both covenants, indicate that whenever Deity
manifests itself, there is a revelation of heav
enly splendor. The Son of Man, the Man of
Sorrows, the Lamb of God, is also the Bright
and Morning Star, and the Sun of Righteous
ness. It is thus, crowned with majesty, garbed
in light, and shining as the sun, that John
beholds the Son of Man walking amid the
golden candlesticks and holding the seven
stars in his hands. Though he had been
familiar with the lowly Jesus as brother with
brother, had leaned upon his bosom, and had
seen the glory of the transfiguration; when he
beheld the wonderful vision of Patmos, his
heart sank within him and he fell to the earth
as one whose life had fled; but when the hand
that held the seven stars was laid upon him, it
was with the same familiar tenderness that he
had known in the bygone years in the earthly
Christ. Then the Lord declared the ^xurpose
of his coming, saying:
Fear not ; I am the first and the last ; I am he that liveth and was
dead; and behold, I am alive forevermore, Amen; and I have

34 LECTURES ON THE APOCALYPSE.
the keys of hell and death. Write the things which thou hast
seen; the thi'ngs that a/re, and the things that shall be hereafter.
A careful study of the first chapter shows:
1, That Revelation is a message of the Lord; 2,
It is made directly to the seven churches of
Asia; 3, It is written to the seven stars of the
churches; 4, The book records what John had
seen, or the vision of the Son of Man on
Patmos; the things that are, or the condition of
the churches as unfolded by Christ, and the
things that shall he, or a revelation of events yet
concealed in the womb of the future; 5, The
vision of the Savior walking among the golden
candlesticks and holding the seven stars in his
hand, teaches a lesson of trust in him. He is
with his people always; always in the midst of
the churches.
The letters written to the angels of the
seven churches occupy the second and third
chapters. I shall not consider these in detail,
but there are certain matters which pertain to
all of them, that it is not proper to pass over.
The Seven Angels. — I shall not take up
space to discuss the various views as to the
nature of the angels of the churches. It has
been held that they were heavenly angels, were
diocesan bishops of the cities, were pastors or
elders, or were messengers sent tVom the
churches to visit John in Patmos. The word

LECTURES ON THE APOCALYPSE. 35
anqel means a messenger, and is equally appli
cable to the messengers of God and those of
men. John the Baptist is called in Mark 1 : 2,
an angel, or messenger, and the term is often
applied to human beings. It is certain that it
is in this passage. John is told to write to these
angels, and certainly the letters were not sent
to the angels of heaven. Nor does this lan
guage suggest the idea of messengers sent to
visit John in Patmos. In that case the letters
might be sent hy them to the churches, but
would certainly not be written to them. It
becomes evident, therefore, that the angels
were men filling some office in connection with
the churches. There is not the slightest evi
dence that diocesan bishops existed in this age,
and hence I do not think that they are meant.
The, term can hardly apply to an elder, for
there seems to have been a plurality of eldets
in all the churches, and it is not likely that one
would be singled out. It is my judgment that
the angels were the preachers or evangelists of
the churches. As these evangelists not only
labored at home, but were often sent out, and
were messengers to carry the good tidings,
there is a fitness in applying the term to them.
We know from the epistles of Paul and from
church tradition, that Timothy was long the
evangelist at Ephesus, and it is possible that he

36 LECTURES ON THE APOCALYPSE.
may have lived and labored until the time of
John's banishment. If so, he was the angel to
whom the epistle to the church at Ephesus was
directed, Then we conclude that the seven
stars held in the hand of the Lord, supported
and strengthened by him, shining with his
light, are the seven preachers of the churches
of Asia.
The Seven Churches. — At the time when
John wrote there were hundreds of churches
in existence. On the Asiatic Continent many
had been founded in Judea, Syria, and else
where, and in the district of which Ephesus
was the commercial metropolis, and which was
especially designated as Asia, we know that
in the last quarter of the first century there
were not only the seven churches named, but
Colosse, Hierapolis, and perhaps many more.
Why then should the Lord direct his message
to the seven churches alone? If the reader
will turn over the pages of Revelation he will
be surprised by the frequency with which the
number seven occurs. There are the Seven
Spirits of God, the Seven Stars, the Seven
Churches, the Seven Horns and Seven Eyes
of the Lamb, Seven Trumpets, Seven Thun
ders, Seven Vials, etc., etc. It will help us
to understand the reason for the use of seven
in many instances to remember that it is

LECTURES ON THE APOCALYPSE. 37
the perfect number and denotes perfection,
or completeness. In several of the instances
just given this is evidently its meaning, espe
cially where it refers to the Spirit, or to the
Lamb, and I suppose that seven churches are
named for a similar reason. This complete num
ber would make them fitting representatives
of the entire Church, and those selected proba
bly represent every condition that ever prevails
among churches that have not apostatized
from the faith. There is first, the metropolitan
church of Ephesus, where some had departed
from their first love and zeal for Christ, and
which is commanded to repent under the pen
alty of the removal of its candlestick. There is
second, the persecuted church of Smyrna, whose
members would be cast into prison and endure
tribulation, and where a little later Polycarp
was burned alive. There is third, the martyr
church of Pergamos, persecuted by heathenism,
where most had held fast to the name of Christ,
but where some had fallen into the worldly
sins of Balaam. Next comes the church of
Thyatira, seduced hj false teachings and induced
to compromise with sin. In the fifth place,
there is the spiritually dead church of Sardis,
which is called to repentance. Sixth comes the
tried church of Philadelphia, which had not de
nied the Lord's name; and lastly, the lukewarm

38 LECTURES ON THE APOCALYPSE.
church of Laodicea, which he threatens to
spew out of his mouth. In addressing these
seven churches the Lord addresses the Church
universal in every phase of its existence.
The plan of the seven letters to these
churches is in each instance the same. In each
we find, 1. An order to write to the angel of
the church. 2. A glorious title of the Lord. 3.
An address to the church which describes its
condition and gives it an admonition to perse
verance or repentance, as its state demands.
4. An announcement of what will come to pass.
5. A promise to him that overcometh. 6. A
closing injunction: " He that hath an ear, let
him hear what the Spirit says to the churches."
The Fate of the Seven Churches. — It will
interest many to learn the subsequent history
and fate of the seven churches thus singled out
to represent the entire body. I will indicate
briefly. 1. The church at Ephesus was founded
by Paul (Acts, xvm. and xix.); enjoyed
the labors of Aquila and Priscilla, of Apollos
and of Timothy; had at one time the pres
ence of the great apostle for three years and a
half, and finally enjoyed the presence of John.
The seat of government for the province of
Asia, and the commercial metropolis of Asia
Minor, the strong church established in this
great center received an unusual share of at-

LECTURES ON THE APOCALYPSE. 39
teixtion, and was honored with two epistles, one
from the apostle of Christ, and the other direct
ly from the Lord. During the half century of
its existence, which had passed when John
wrote, it had fallen from its first love and was
threatened with extinction. It continued to
have a visible existence until the Mahometan
torrent swept over Asia Minor about six hun
dred years after John wrote. When the light
appears after a century of darkness, confusion,
and carnage, the church at Ephesus has passed
away, and the city is in ruins. In our genera
tion explorers are excavating the ruinous mass
es to discover the remains of the great ancient
city. 2. Smyrna appears first in sacred writ in
this connection, and we know nothing of the
previous history of the church. The letter to
it speaks only words of praise. The city of
Smyrna still exists as the most flourishing port
of Turkey in Asia, and has a numerous Chris
tian population. On account of the large pro
portion of Christians in its population it is re
garded by strict Moslems as unclean, and is
called " Infidel Smyrna." It is at this date the
chief center of missionary operations in the
East. 3. The city of Pergamos stood about
twenty miles from the sea, and was once cap
ital of a kingdom by the same name. It still
exists, is called Bergamos, and has a population

40 LECTURES ON THE APOCALYPSB.
of about 14,000, of whom 3,300 are nominally
Christians. 4. Thyatira is named first in Acts,
chapter XVI. It is probable that Lydia and
her household formed the nucleus of the church.
The name is not mentioned again until it ap
pears in Revelation. The city was situated
near Pergamos, still exists under a new name,
and contains about a thousand houses. The
church was rebuked in the letter of the Lord,
for falling under the influence of a woman
whose likeness to the idolatrous Queen of Ahab
gives her the name of Jezebel. There has al
ways been a professed Christian population. 5.
Sardis was the capital of the great ancient
kingdom of Lydia, which was overthrown by
the Persian Cyrus. It was the residence of the
rich King Croesus, whose name has passed into
a proverb. Of the history of the church we
know nothing ; but we do know on the testi
mony of Jesus, that it "had a name to live and
was dead." The ravages of the Saracens and
Turks, and the shocks of earthquakes have con
verted the ancient city into a ruin, with only
crumbled walls to tell of its ancient glory. 6.
Philadelphia stood about twenty miles from
Sardis and was the second city in importance
in the province of Lydia. It is first mentioned
in Revelation, and the praises bestowed upon
the church show that it was worthy of a city of

LECTURES ON THE APOCALYPSE. 4I
Brotherly Love. Though the old name has been
laid aside by the Turks, the city still has three
thousand houses and a Christian population.
There are said to be five churches in the place,
and it is the seat of a Greek bishop. 7. Laodi
cea is last named. The city was situated about
twenty miles from Ephesus, and near Colosse.
The church was honored with an epistle from
the apostle Paul. See Col. 4:17. Still, it had
fallen into the besetting sin of churches and
had become lukewarm. This sin is rebuked in
the severest language, and the consequences
are indicated by a most vigorous figure. The
ancient city and church have passed away, and
the ruins are entirely deserted. It has been
spewed out of the mouth of tbe Lord. •
I have now briefly outlined the introduction
and the . letters to the seven churches. This
carries us over the flrst and second parts of the
Revelation, or the things John " had seen, and
the things that are." The third part, which is
strictly prophetic and begins with chapter iv.,
will be entered upon next in order.

CHAPTER in.
VISION OF HEAVEN.
The Open Door of Heaven. — The Glory ot G^d. — The Throne
—The Four Beasts.— The Four and Twenty Elders. — The Sealed
Book. — Its Significance. — The Weeping Prophet. — The Lamb. —
The Doxologies. — The Atonement.
With the fourth chapter there is a remark
able change in the nature of Revelation. Two
parts, the record of the things John saw and the
things that were (are) have ended; the third
part, the declaration of the things that shall be
hereafter, begins with these words:
After this I looked, and behold, a door was opened in heaven:
and the first voice which I heard was, as it were, of a trumpet
talking to me; which said, come up hither, and I will shew
thee things which must be hereafter. See also chap. 1 : 19.
The prophetic portion, which embraces sev
enteen chapters, is now introduced by imagery
of the most striking character. The scene has
entirely changed. No longer does John behold
Patmos and the sea, or the vision of the Son of
Man moving among the golden candlesticks
(43)

LECTURES ON THE APOCALYPSE. 43
with the seven stars in his hands, but in the
spirit he is permitted to look through the open
door of heaven and to behold Him who sits
upon the throne in glory and surrounded by
the tenantry of the skies. While the fourth
chapter begins the prophetic portion it is not
itself prophetic, but introductory. It is a
picture of the divine glory, and it serves to
introduce the book of seven seals in the hands
of Him who sits upon the throne. This sealed
book is the book of the future, sealed from
mortal eyes, but which shall be opened and
revealed by the Lamb. God and his throne
must be seen in order to see this book.
It is well to understand fully the object of
this glimpse within the portals of the heavenly
world. John was led up thither in the spirit,
not to signify that the Church was caught up
to heaven, as some have erroneously insisted,
but to behold and to reveal what took place
with regard to the sealed book. About the
throne of God are determined the destinies of
men, and the " open door " signiflcantly declares
that the secrets of heaven are to be revealed.
It is noteworthy that the two greatest
prophets of the Old Testament, those who had
the clearest visions of the reign of Christ,_ were
permitted to behold a similar scene as a
preparation for their revelations. Ezekiel

44 LECTURES ON THE APOCALYPSE.
(Ezek. I.) and Isaiah (Tsa. vi.) are each allowed
to behold the glory of God. As the Old Testa
ment prophets, when about to enter upon their
work, were inaugurated to the office of making
known the future by a vision of the Almighty,
so John, the New Testament prophet, the last
prophet of the world, was permitted to have a
similar vision. Though the visions differ, the
most striking symbols are beheld by all three
of the prophets. All see and describe the
throne of God, with its sublime surroundings;
all speak of the One who sits on the throne,
though they make no attempt to describe his
person; all record his glory; Ezekiel beholds
living creatures around the throne, full of eyes,
with four wings and two hands; Isaiah sees the
seraphim with six wings who cry. Holy, holy,
holy is the Lord of Hosts. In John's vision the
four beasts are about the throne, full of eyes,
with six wings who cry, Holy, holy, holy, the
Lord God Almighty. In the case of all the
prophets the vision of God is preparatory and
indicates that he is about to impart the secrets
of the future, hitherto held in his own bosom,
to men.
While the fourth chapter is the opening of
prophetic vision, and is introductory rather
than prophetic, it is important that it should
be understood before we proceed to the inter-

LE( rURES ON THE APOCALYPSE. 45
pretation of the events that follow. As from
the throna of God proceeds all the revealed
knowledge of the future, so from this chapter
begins the sweep of vision that reaches to the
end of time. The throne of God, the four
beasts, and the four and twenty elders reappear
constantly throughout the book, and the grand
panorama that begins in this chapter in heaven
closes at the end of Revelation in heaven.
John describes what he saw when he looked
through the open door as follows:
Beh&ld, a throne was set in heaven, and one sat upon the
throne. And he that sat was to look upon like a jasper and a
sardine stone : and there was a rainbow about the throne, in
sight like unto an emerald. And around 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
OP. their beads crowns of gold. And out of the throne proceeded
lightnings and thunderings and voices; and there were seven
lamps of fire burning before the throne, which are the seven
spirits of God. And before the throne there was a sea of glass
like unto crystal : and in the midst of the throne, and round
about the throne, were four beasts full of eyes before and
behind. And the first beast was like a lion, and the second
beast was like a calf, and the third beast had a face as a man,
and the fourth beast was like a flying eagle. And the four
beasts had each of them six wings about him ; and they were
full of eyes within; and they rest not day and night, saying
Holy, holy, holy. Lord God Almighty, which was, and is, and ia
to come. The object of this description, as well as that
of the remainder of the chapter, is to unfold the

46 LECTURES ON THE APOCALYPSE.
divine glory. The things that attract our
attention are the throne, indicating the sover
eign power over the universe of Him who sat
upon it, the majesty of Him who sat upon the
throne, the sea of glass indicative of the serenity
of the divine power, and the four beasts and the
four and twenty elders. It will aid us to
understand the significance of the two latter
symbols to quote all the passages of Revelation
in which they appear, and thus to witness in
connected view, their words and deeds.
The four and twenty elders fall down before him that sat on
the throne, and worship him that liveth forever and ever, and
cast their crowns before the throne, saying, Thou art worthy,
O Lord, to receive glory, and honor, and power; for thou hast
created all things, and for thy pleasure they are and were cre
ated. 4:10, 11.
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 ot the elders, stood a Lamb as it had been slain,
having seven horns and seven eyes, which are the seven spirits
of God sent forth into all the earth. And he came and took
the book out of the right hand of him that sat on the throne.
And when he had taken the book, the four beasts and the four
and twenty elders fell down before the Lamb, having every one
(each one, in the Greek) of them harps, and golden vials full of
odors, which are the prayers of the saints. And they sang a
new song, saying, Thou art worthy to take the book and to open
the seals thereof: for thou wast slain, and hast redeemed ua
(omit us) to God by thy blood out of every kindred, and tongue,
and people, and nation, and hast made us (them) unto our God

LECTURES ON THE APOCALYPSE. 47
kings and priests; and we (they) shall reign upon the earth.
And I beheld, and I heard the voices of many angels round
about the throne, and the beasts and the elders: and the num
ber of them was ten thousand times ten thousand, and thou
sands of thousands, saying in a loud voice, Worthy is the Lamb
that was slain to receive power, and riches, and wisdom, and
strength, and honor, and glory, and blessing. And every crea
ture which is in heaven, and on 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 on the
throne and to the Lamb for ever and ever. And the four beasts
said. Amen. And the four and twenty elders fell down and
worshiped him that liveth for ever and ever. 5 :5-14.
And the angels stood about the throne, and about the elders
and four beasts, and fell before the throne on their faces, and
worshiped, saying, Amen ; Blessing, and glory, and wisdom, and
thanksgiving, and honor, and power and might, be unto our
God for ever and ever. Amen. And one of the elders answered,
saying unto me, Who are these which are arrayed in white
robes? Whence came they? And I said, Sir, thou knowest.
And he said to me. These are they which came up out of great
tribulation, and washed their robes, and made them white in
the blood ot the Lamb. 7 :11-14.

The elders do not appear again until the sev
enth angel (11:15) sounds his trumpet and the
kingdoms of the world are given over to Christ.
Then, again, they join in ascriptions of praise
to the Almighty. In chapter 14:3 they next
appear. Then the redeemed sing a new song
" before the throne, and before the four beasts,
and the elders." In chap. 19:4, when Babylon
has fallen, " The four and twenty elders and the

48 LECTURES ON THE APOCALYPSE.
four beasts fell down and worshiped God that
sat on the throne, saying Amen; Alleluia!"
With this complete view of the four beasts
and the four and twenty elders, I will proceed
to indicate what the Spirit has signifled by
these symbols; but first, it will be well to retum
to the translation of one of the above passages.
In chapter 5:8, 9 the elders and four beasts sing
a new song, in which the common version rep
resents them as praising the Lamb for their own
redemption " out of every kindred, and tongue,
and nation, and people," and declaring that God
had made them kings and priests unto God, and
that they should reign upon the earth. If this
fairly represents the new song they sung, they
are clearly human beings redeemed by Christ
But since, in every other passage in the book
in which they appear, they are surely sepa
rated from the redeemed, saints, and in a dif
ferent company, and sing a different song of
praise, the want of harmony of this song with
the rest of their revealed nature leads us to
suspect that there is something wrong in the
translation of this passage, or that the Greek
text has been corrupted. It is found that the
oldest Greek manuscripts give a different sense,
and it is the testimony of the great critics and
scholars that this passage has been corrupted.
Tischendorf, Alford and Lange agree in saying

LECTURES ON THE APOCALYPSE. 49
that the correct Greek text is translated as
follows: Thou wast slain, and hast redeemed to God by thy blood, out
of every kindred, and tongue, and people, and nation, and hast
made them unto our God kings and priests ; and they shall reign
on the earth. — Lange on Mevelation, page'i.52*
This gives an entirely different idea. They
do not praise the Lamb for their own redemp
tion, but for the redemption of the world. In
the other passages they join in doxologies, but
never hint that they are among the redeemed.
They are each around the throne, are associated
with the angels, are not among the martyrs, are
always separate from the throngs of those who
praise God for their redemption.
The Pour Beasts. — There are few subjects
concerning which there has been a wider range
of opinion and wilder speculation than the /owr
beasts. It has been held that they were sym
bols of the four Gospels; of the four leading
churches of the first three centuries; of four
ages of the Church; of the four quarters of the
earth; of the four elements — fire, air, earth aud

* The evidence for the current view rests solely upon the formerly accepted
text of the Doxology (song). In which the living beings and the elders are rep
resented as uniting, (Chapter 6 dO, 11.) Criticism has shown that, in this
Instance, the text of the Becepta Is corrupt; it has established the fact that
heemas (us) and IxxsiUusomen (we will rule) are corruptions of autous (them)
and bagUeusaiisin (they wlU rale), and has rendered probable (certain. In the
opinion of Lange, Alford and Tischendorf,) the further fact that the Tieemas
(OS) of verse 9 Is an Interpolation.— ilm. Editor of Lunge an Revelaiion,
page 152. 4

50 . LECTURES ON THE APOCALYPSE.
water; of Asia, Europe, Africa and America!
Where there has been such diversity of opinion
modesty is becoming, and it is with some hesi
tation that I suggest the conclusions I have
reached after long and patient study.
I am satisfied that the unfortunate rendering
of the Greek zoa in our common version has
greatly increased the obscurity. In the Septua-
gint the same word is used in Ezek, i,, where it
is rendered living creatures; in Ps. 68:11, where
it is rendered congregation; and in 2 Sam. 23:11,
13, where it is rendered a band; a troop of men.
Its literal translation is living creatures, and
almost all translators have so rendered it in
this passage. The Greek word rendered beast
in Rev., chap, xiii., is an entirely different term.
If the reader will turn to Ezek. i. he will find
that the exiled prophet of the old dispensation
saw by the river Chebar of Babylon, the same
beings that John described in this chapter.
While there are minor differences, the general
features are the same. Each prophet, John and
Ezekiel, sees (1) four living creatures; both see
(2) four faces, like those of a man, a lion, an
ox or calf, and a flying eagle; (3) the living
creatures of each prophet are full of eyes; (4)
in each case they are winged. There is one
minor difference in the wings: John sees six
wings, while Ezekiel mentions four wings and

LECTURES ON THE APOCALYPSE. 5 1
a pair of hailds under the wings, making the
six members. The seraphim of Isaiah had six
wings. The similar appearance, and the fact
that the same Greek term is used to represent
them, proves beyond doubt that the " four
beasts " of John are the " four living crea
tures " of Ezekiel. If we therefore can ascer
tain the significance of the symbols beheld by
the Old Testament prophet, we will be able to
ascertain what the same symbols mean in
Revelation. We are not left in doubt about the identity
of the beings described by Ezekiel. In the
tenth chapter he describes certain beings that
he beheld the second time; and in verse 22 he
says: " And the likeness of their faces was the
same faces which I saw by the river Chebar,
their appearances and themselves." He also
says, in verse 13, that these are the "living
creatures I saw by the river Chebar." Again,
in verse 20 he affirms the same thing, and says:
" I knew they were cherubim."
Here, then, is solid ground. The four living
creatures, or " beasts," of John are not the four
elements, four quarters of the earth, four con
tinents, or four evangelists, but are cherubim or
seraphim. The forms seen by these prophets
are probably symbolical of their nature and
work. The information given in the Scrip-

^2 LECTURES ON THE APOCALYPSE.
tures is scanty, but they are always represented
as being very near the throne of God. When
man sinned, it was cherubim who guarded the
way to the tree of life. In the tabernacle
cherubim hovered over the mercy seat and were
figured upon the curtains. The Almighty is
addressed elsewhere as the One who dwells be
tween the cherubim. The brightness of the
glory of the Lord is represented as attending
them in Ezekiel; and in the vision of John
they are "in the midst of and around the
throne." In the fifth chapter the Lamb stands
" in the midst of the throne and of the four
beasts." In some way the cherubim are imme
diately about the throne of God.
The forms seen by Ezekiel and John have a
symbolical significance. These angelic intelli
gences represent the courage of the lion, the
patient strength of the ox, the intellect of the
man, and the swiftness of the eagle. They are
full of eyes, or see all things; their wings are
always in motion, or they are distinguished by
tireless activity, and they continually cry, "Holy,
holy, holy. Lord God Almighty; " or, without
ceasing, they minister to the glory of God.
Their position about the throne, and the fre
quent allusion to the Almighty dwelling between
the cherubim, indicate that they are of the high
est rank of the creatures who do the bidding of

LECTURES ON THE APOCALYPSE. 53
God. Thus much can be said concerning the
" four beasts," or " living creatures," or " cheru
bim," without indulging in speculation. Cheru
bim are present at the fall of man; cherubim
also celebrate his redemption and the triumph
of the reign of Christ.
The Four and Twenty Elders. — What has
been said will aid us to determine the meaning
of these heavenly elders. It has been usually
held that they were men, representative of the
redeemed. The number has been troublesome,
but they have been supposed to represent the
twelve apostles and twelve patriarchs. I think
that a careful examination of all the passages
in which they occur will show that they are
of kindred character to the cherubim {the four
beasts) and to the angels. 1. They are about
the throne. — (4:4.) 2. When the cherubim give
glory to God, they also worship. — (4:10.) 3. To
gether they sing the new song. — (5:9.) 4. When
the angels honor the Lamb, these unite in say
ing, Amen. — 5:14.) 5. When the innumerable
multitude of redeemed, clothed in white robes,
praise God for salvation, the angels and elders,
and four beasts are not with these redeemed
ones, but about the throne, and join together in
a separate ascription of praise from that offered
by men. — (7:9-12.) 6. One of the elders informs
John concerning those arrayed in white robes,

54 LECTURES ON THE APOCALYPSE.
and it is evident that he does not belong to
their number.— (7:13.) 7. When the final tri
umph comes, and the seventh trumpet angel
proclaims that " the kingdoms of this world are
become the kingdoms of the Lord and his Christ,"
the four and twenty elders who were sitting on
their 'seats before the throne fell upon their
faces and gave thanks to God.— (11:17.) 8. In
chap. XIV., the Lamb has one hundred and forty
and four thousand saints about him, who sing
a new song " before the throne, and before the
four beasts, and the elders." From all these
passages it will be seen that the elders are
grouped, not with the martyrs, or redeemed, or
the one hundred and forty and four thousand;
not with saved men, but with the angels and
the cherubim about the throne of God. This
distinction marks their -character. They be
long to the heavenly intelligences; to the same
class as the cherubim and angels. They are
princes of heaven. They are twenty-four in
number. This number is probably taken from
the twenty-four courses of priests engaged in
the service of the temple, the institutions of
which were " patterns of things in the heavens."
They are of the retinue that surround the throne
and serve in the presence of God, and they
constantly join in the adoration of the an
gelic hosts.

LECTURES ON THE APOCALYPSE. 55
Having settled the character of the beings
which appear in this heavenly scene, we are
prepared to witness the march of events as the
seals of the book are opened by the Lamb.
In chap. IV. John has described his vision of
the throne of God as seen through the open
door of heaven. The object of that scene was
not primarily to reveal the glory of him who
sat upon the throne, or to describe the living
creatures and four and twenty elders, but to
record the vision of the sealed book in the hands
of the Almighty, and its delivery to the Lamb,
in order that it might be opened and its con
cealed history of the future revealed to man.
Chap. V. opens with these words:
And I saw in the right hand of him 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, neither to look thereon.
Let us look with John upon this symbolical
picture. The book is in the right hand of God.
It is not a printed book, such as we have upon
our shelves. There were no printed books then
in existence. It is a manuscript, written upon
both sides, and rolled together in the form of a
scroll, and sealed with seven seals. We learn,
from what is recorded in the next chapter, that
these seals were so arranged that when they

56 LECTURES ON THE APOCALYPSE.
were loosed in succession each one permitted a
part of the book to be read. Possibly there
were seven leaves to the book, since as each seal
was loosed, a leaf of the book was revealed.
This sealed book is the book of the future,
sealed to human vision, unknown even to the
angels of heaven. No one (the word man does
not occur in the Greek) was found able to open
the book, for no one can penetrate the future.
It is held in the strong right hand of Him who
sits on the throne, the omnipotent disposer of
the future, who controls the destiny of churches,
men and nations. Let the reader take distinct
note of this book. Revelation had not yet pict
ured forth the future. The sweep of the pan
oramic, that has pictured forth upon its canvas
the destiny of the Church and the world, cannot
begin until the seals of this book are opened.
Had no one been found able to open the seals,
the closing book of the Bible would never have
been written, or certainly would never have
been a book of prophecy. Those who find sym
bols of the future before a single seal of the
book that holds the record of human destiny
locked in its folds is opened, have studied the
meaning of the symbols in vain.
"And," continues John, " I wept much, be
cause no man was found worthy to open and
read the book, neither to look thereon." The

LECTURES ON THE APOCALYPSE. 57
exiled apostle is filled with anxiety to penetrate
the secrets of futurity, and to know the fortunes
of that Church which he loved better than he
loved his own life. He was then a prisoner on
a rocky isle of the sea. It was a time of per
secution. He was separated from the saints
who dwelt upon the shores, and among the
mountains that he could dimly observe as he
gazed to the east; and when he looks upon the
sealed book his burdened spirit implores, with
flowing tears, that the seals may be broken and
that he may behold the results, in the future, of
all the struggles, sufferings and blood of a per
secuted people.
And one of the elders said unto me, Weep not; behold the
Lion of the tribe of Juda, the root of David, hath prevailed to
open the book, and to loose the seven seals thereof.
His anxious heart is cheered by the assurance
that the book will be opened and that the Lion
of the tribe of Juda, his own dear Saviour, will
break the seals and reveal to him the wonder
ful history. It is an elder who gives him this
cheering assurance, and let it be distinctly noted
that such a duty as instructing a prophet in
heavenly things was never laid upon a human
being under either covenant. Such duties mark
the elders as belonging to the angelic realm.
When John was told that the Lion of the tribe

58 LECTURES ON THE APOCALYPSE.
of Juda had prevailed to open the book, he
looked —
And lo, in the midst of the throne, and of the four beasts,
and in the midst of the elders, stood a Lamb, as It had been
slain, having seven horns and seven eyes, which are the seven
spirits of God sent forth into all the earth. And he came and
took the book out of the right hand of him thp* >*at upon the
throne. When John looked to behold the Lion of
Juda, the root of David, who should open the
book, he beheld the only being in the universe
who could take it from the hand of God. There
is none other to whom the future is revealed.
He only, to whom all power in heaven and earth
has been given, can control the events of earth.
He only can hold in his hand the book of des
tiny, open its leaves, and reveal its record to
men. John looked to see this mighty one who
was deemed worthy to exercise the prerogative
of God. When his eyes rested upon him he
saw, instead of the majestic symbol of a Lion,
a Lamb, a sacriflcial Lamb bearing wounds, the
marks of having been slain. The Lion had be
come a Lamb. The Lamb became a Lion, a
conqueror, and "prevailed," so as to be able to
hold and open the book, or to hold the reins 6f
all power, by submitting unto death. As John
beholds the vision he observes seven horns and
seven eyes, the symbols of unlimited power and
the fullness of the divine spirit. The horn is

LECTURES ON THE APOCALYPSE. 59
always an emblem of power, and with the num
ber seven, the number of perfection, indicates
power that has no limit.
The Doxologies. — The action of this chap
ter is wonderfully dramatic. The Being upon
the throne with the sealed book in his right
hand; the proclamation of the strong angel
calling for some one who was worthy to open
the book; the declaration that no created being
of the universe could open it; the apostle weep
ing, in his anxiety to know concerning the
future, and from disappointment that no one
could open the book; the assurance of the elders
that the Lion of the tribe of Juda had prevailed
to open it; the appearance of the slain Lamb
who prevails as the Lion, and his taking the
book out of the right hand of God, are all cal
culated to fix the attention with breathless
Interest, and to strike the imagination with
etartling power. And the picture grows still
grander as the heavenly tenants sing their dox
ologies in praise of the victory of the Lamb.
Fiist, the four living creatures and the elders
sing a new song; new, because it celebrates a
new triumph of Christ, who has been deemed
worthy to hold and open the book, or to con
trol the future. They declare the reason why
he had been counted thus worthy. He had

6o LECTURES ON THE APOCALYPSE.
secured the heavenly scepter by dying for a lost
race. Thou art worthy to take the book and to open the seals
thereof: for Hum wast slain, and hast redeemed to God by thy
blood out of every kindred, and tongue, and people, and nation;
and made them kings and priests unto our God and they shall
reign on the earth. (See remarks on this passage on page 49.
Then a countless number of angels, about
the throne, the living creatures and the elders
joined in the chorus, shouting —
Worthy is the Lainb that was slaiii to receive power, and
riches, and wisdom, and strength, and honor, and glory and
blessing. , These praises ring through the heavens, and
the reverberations reach from heaven to earth,
and every creature " in heaven, and on the earth
and under the earth, and such as are in the
sea" joined in the ascription of praise to the
Lamb.
Before we behold the seals opened in succes
sion we wish every reader to note that it is the
Christ, not as a Lion, but as the slain Lambt
who is able to take and open the book. It is
the Lamb in the following chapters who opens
the seals. Nor should he fail to observe that
the fact that Christ became a slain Lamb, or,
in other words, the fact that he died for men, is
assigned as the reason of that supreme majesty
that enabled him to hold the book with the
power of God. The scenery of this vision and

LECTURES ON THE APOCALYPSE. 6l
the songs sung in heaven make the death of
Christ the great central fact of his being.
However earthly theologians may reason, these
higher intelligences held the doctrine of the
atonement. And finally, after beholding a
scene of such grandeur, to which such im
portance is given, it ought to be clear that this
sealed book contains the destiny of the world,
and that as its seals are opened the future his
tory of the Church and of the nations which
affect the Church is unrolled. With the open
ing of the first seal a hieroglyphic, an emblem
atic picture, is given of the first historical epoch
revealed by the pirophet. What it was designed
to reveal must be learned from a study of the
symbol and by comparing it with history. The
opening of the first seal leaves six seals yet
upon the book. These conceal six more epochs
that cannot be known until they are broken,
and which follow in succession. As each seal
is opened we will behold a symbol designed to
reveal the character of a new epoch. This
brings us to Chap, vi., and to the opening of
the First Seal.

CHAPTER IV.

THE FIRST SEAL OPENED.

The White Horse. — The Crowned Warrior. — An Epoch of
Triumphant War.— Is Christ Meant?— Why Kot.— The Era
of Trajan. — The Greatness of the Empire; its Conquests and
Prosperity. — The Significance of the Bow.
If the reader has followed the preceding
chapter he is ready to behold the sweep of
vision beginning with the opening of the first
seal. Let it not be forgotten that the sealed
book is the book of destiny, and that as it is
opened the symbolical map of the future is un
rolled. The sixth chapter opens with these
words: And I saw when the Lamb opened one of the seals; and 1
heard, as it were the noise of thunder, one of the four beast*
saying, Come and see.
And I saw, and behold a white horse: and he that sat on him
had a bow; and a crown was given unto him- and he went
forth conquering, and to conquer.
As the first seal was broken a vivid scene T^as
stamped upon the apostolic vision. There swept
along a white horse, upon which sat a crowned
(62)

LECTURES ON THE APOCALYPSE. 63
warrior, armed with a bow. And he went forth
conquering and to conquer. This is what John
saw. We are to remember that it is a picture
of some event or events of future history. We
are to remember that it is symbolical, and that,
instead of looking for a literal fulfillment, we
are to ask the meaning of the symbols. There
are several features of the vision that fix our
attention: 1. The horse. 2. His white color,
3. The armed warrior, 4, His crown, 5, His
bow. 6. His mission. It is certain that none
of these features would have been named if
they did not possess a significance.
The White Horse. — 1, What does the horse
signify in Bible symbolism? Any symbol dic
tionary will inform the reader that the horse is
a symbol of war. He was never used by the
Jews or Orientals as a beast of burden. The
ox and the ass were devoted to that office, and
the horse was reserved for war. Whenever the
horse is mentioned by the prophets it will lie
found in connection with war-like employments.
For the reason that he was solely a war-like
animal, the multiplication of horses was forbid
den to the Jews by the law of Moses. In the
sublime description of the horse found in Job
39:19-25, there is only notice of those qualities
which pertain to war. Hence this symbol
points to a period of war, though it alone does

64 LECTURES ON THE APOCALYPSE.
not declare whether the conflict is carnal or
spiritual, is triumphant or disastrous.
2. As there are three more horses in succes
sion under the three following seals, each of
different colors, the color must have a meaning.
White must have a different significance from
red, or black, or pale. What is indicated by
the color of the first horse? White is the color
of prosperity, of happiness. When the gen
erals of that great empire of which Paul was a
citizen, and John a subject, returned to the
Roman capital from victorious campaigns over
the enemies on the distant frontiers, they halted,
without the city walls, until the Senate decided
how they were to enter. If it was voted that
the general was entitled by his victories to a
triumph, milk-white horses were attached to his
chariot, and, drawn by these, followed by the
spoils of war and a long line of captive princes
or generals, he entered the gates and marched
through the streets of the imperial city. The
white horse indicates conquering war. As a
symbol it always indicates triumphant war.
In the nineteenth chapter, when the mighty
wearer of many crowns moves upon the na
tions with the two-edged sword of conquest, he
is represented as riding upon a white horse.
We also know that the bearer of the bow,
whoever or whatever may be signified, is a con-

LECTjJRES ON THE APOCALYPSE. 65
queror. He went forth conquering, and he
continued to conquer.
The Warrior, — The facts already noted de
clare the mission of this warrior. His mission
is to conquer. The language and symbols all
point to a period of triumphant war. The
bow is a warlike weapon. It could be an em
blem of only two things — of hunting and of war.
In this connection it certainly means the latter.
There were bowmen in all the ancient armies;
but if we can find any race whose national
weapon was the bow, this symbol would seem to
point to such a race. The crown upon the head
of this conqueror indicates that he shall be a
crowned monarch. Nor shall he be crowned as
the result of his conquests. The crown shall
be given him before he goes forth to conquer.
The special mission of the warrior will be con
sidered under the interpretation.
The Meaning. — ^We have now determined
the meaning according to the laws for the in
terpretation of prophetic symbols. It remains
to ask whether, near the period when John
wrote, "shortly," there are events in history
which would correspond with the symbols.
These events, too, must be within the scope of
prophecy. They must refer to the Church, or
to the Roman Empire, within whose vast bound
aries the Church was confined. The events will
5

66 LECTURES ON THE APOCALYPSE.
show that the reference in several of the seals
is directly to the Empire and indirectly to the
Church. As this is the first seal, it is of the utmost
importance to a correct interpretation of what
follows, that its true meaning should be learned.
A mistake made at this point will be fatal. He
who starts wrong cannot escape the conse
quences of his error. I shall therefore take an
unusual amount of space to determine its mean
ing beyond a reasonable doubt. John has indi
cated the time when the march of history sym
bolized in Revelation would begin. He has
said that the events must shortly come to pass.
This language implies that they would begin
within a few years, at most, of the time when
he wrote. As we have found that the date of
his banishment to Patmos was about A. D. 95-
96, it is therefore to be expected that the first
epoch would begin about the commencement of
the second century.
Many interpreters have held that the seal
symbolizes the progress of the Church, and
that the crowned conqueror is Christ, I dis
sent from this view for reasons that I will
indicate. (1.) Christ appears often in Revela
tion, and there is always something symbolical
about the manner in which he is represented.
In the fifth chapter he appears under the sym-

LECTURES ON THE APOCALYPSE, 67
bol of a Lamb; and again, in chapter xiv,, it is
the Lamb who stands on Mt. Zion. In the four
teenth verse of the same chapter one " like the
Son of Man " is seen upon a white cloud, with
a sharp sickle in his hand, to indicate that the
harvest time has come, when the earth shall
be reaped. In chapter i., the Son of Man is
seen, radiant as the sun, with a two-edged
sword proceeding out of his mouth. In chap
ter XIX. one sat upon a white horse, who was
called Faithful and True, wearing upon his
head many crowns, clothed in a vesture dipped
in blood, and out of his mouth proceeded a
sharp sword, emblematic of the sword of the
Spirit, which is the word of God. The sword,
the weapon by which the Roman soldier had
conquered the world, is constantly used as a
symbol of the Word, which is Christ's instru
mentality for reducing the world to his sway.
The conquering Savior is constantly pictured
forth with the sword proceeding out of his
mouth, but never appears with a bow. His
conquests are effected with the sword of the
Spirit. The bow must possess a significance. He
who rides upon the second horse has a great
sword, and the rider of the third horse carries
a pair of balances. If these symbols have a
meaning, so also must the weapon carried by

68 LECTURES ON THE APOCALYPSE.
the rider of the white horse. It is evident, from
the bow, that the rider is not Christ. I assign
still another reason why Christ is not meant.
There follow in succession, as the seals are
opened, four figures riding upon horses of dif
ferent colors. It cannot be that these kindred
symbols refer to entirely different realms. If
the first horseman represents a spiritual power,
the three others cannot represent material
agencies; yet nearly all interpreters admit that
the red horse is a symbol of carnage; the black,
of mourning, caused by distress and oppres
sion; and the pale horse, of famine and pesti
lence. It therefore follows that the white
horse also must represent some kind of an
earthly agency. It must refer to some period oJ
prosperity and triumphant war closely following
John^s exile to Patmos. As it has an earthly
signification, it is probable that we must look
for an epoch in the history of the Roman Em
pire, beginning near the opening of the second
century, I ask the reader to study the history
of this period.
The Epoch op Trajan. — ^I hold that these
symbols are surprisingly fulfilled by an epoch
beginning with the reign of the emperor Nerva,
of which Trajan is the principal figure. John
was an exile on Patmos in the last year of the
reign of Domitian, A, D. 96. In that year the

LECTURES ON THE APOCALYPSE. 69
tyrant was slain. The humane Nerva suc
ceeded him upon the Roman throne. With his
reign begins a new epoch, at once the most bril
liant and the most prosperous in Roman history.
He was the founder of a new family of Caesars,
He adopted, as his son and successor, the war
like Trajan, and four years later that distin
guished warrior and conqueror received the
crown. His reign, beginning some four or five
years after John wrote, constitutes one of the
most remarkable eras in Roman history. He
went forth " conquering and to conquer," His
incessant wars were uniformly triumphant, and
during his reign the Roman Empire reached its
greatest dimensions, since a great part of his
possessions were resigned by his successor,
never to be recovered. Vast as were the lim
its of the empire under Julius and Augustus
Caesar, the empire ruled by Trajan was much
more vast. The mighty kingdom of Parthia, in
the heart of Central Asia, which had before
successfully hurled back the Roman armies,
was laid prostrate at his feet, and his victorious
legions then turned southward, until they stood
upon the shores of the southern seas. The ter
ror of the Roman name was carried into king
doms that had never before seen the face of a
Roman soldier. While his greatest conquests
were in Asia, in Europe, also, he ruled a vaster

yo LECTURES ON THE APOCALYPSE.
empire than any Roman, either before or Mcei
him. The fierce nations in the dark forests of
the vast regions north of the Danube and east
of the Rhine had, until his time, successfully
resisted the progress of the Roman arms; but
his legions forced the passage of the Danube,
and, after five years of desperate conflicts, con
quered the kingdom of Dacia, occupying the
regions now marked upon the maps as Hungary
and Roumanig,.
I will quote from Gibbon's Decline and Fall
of the Rornan Empire; Vol.1., page 7, The edi
tion of Gibbon that I use, and from which all
my references will be made, is Milman's Gib
bon, in six volumes. After an account of the
the conquests of Trajan north of the Danube,
the historian speaks of his campaigns in the
East; " The praises of Alexander, transmitted by a long succession
of poets and historians, had kindled a dangerous emulation in
the mind of Trajan. Like him, the Roman emperor undertook
an expedition against the nations of the East; but he lamented,
with a sigh, that his advanced age scarcely left him any hopes
of equaling the renown of the son of Philip. Yet the success
of Trajan, however transient, was rapid and specious. The
degenerate Parthians, broken by intestine discord, fled before
his arms. He descended the river Tigris in triumph, from the
mountains of Armenia to the Persian Gulf. He enjoyed the
honor of being the first, as he was the last, of the Roman gen
erals who ever navigated that remote sea. His fleets ravaged
the coasts of Arabia; and Trajan vainly flattered himself that

LECTURES ON THE APOCALYPSE, 71
he was approaching the confines of India. Every day the aston
ished senate received the intelligence of new names and new na
tions that acknowledged his sway. They were informed that
the kings of Bosphorus, Colchos, Iberia, Albania, Osrhoene,
and even the Parthian monarch himself had accepted their dia
dems from the hands of the Emperor; that the independent
tribes of the Median and Cardiichian hills had implored his
protection ; and that the rich countries of Armenia, Mesopo
tamia and Assyria were reduced into the state of provinces."
This remarkable period of conquest, the
period when the mighty empire of Rome
reached its greatest magnitude, when a Roman
emperor followed in the track of Alexander
and stood upon the banks of the Arabian Sea,
when his armies reached, and the nations
obeyed his decrees, from the shores of that
Soiithern Ocean which a Roman had never seen
before, to the far distant waters of the Northern
Ocean that bathed the British isles, is certainly
fitly represented by the "symbolism of the
vision. Let it be remembered that these
events did not follow in some distant age. It
is the first seal of the book of the future that
was opened. The visions under this seal rep
resent the first events in the order of time that
are the subject of prophecy. Those events, it
is stated in the opening verse of the book,
were " shortly " to come to pass, Trajan was a
distinguished general when John wrote. Be
fore John had passed from earth Trajan had

73 LECTURES ON THE APOCALYPSB.
received the diadem, and before a generation
had passed he stood, the mightiest conqueror of
the Roman name, save Julius Caesar, upon the
shores of the Southern Ocean. His age was
not only an age of conquest and triumph, fitly
synibolized by the white horse and his rider,
but an age of internal peace and prosperity.
Gibbon (vol. I. p. 95) declares that "If a man
was called upon to fix the period in the history
of the world, during which the condition of the
human race was most prosperous and happy,
he would without hesitation name that which
elapsed from the death of Domitian to the
accession of Commodus." Of this happy period,
Trajan, who ascended the throne four years
after the death of Domitian, is the chief figure.
We have found that the symbols are strik
ingly fulfllled in the epoch of Roman history,
known as the age of Trajan, or of the Antonines,
beginning with the reign of Nerva. 1. It be
gan immediately after John wrote. 2. It was
a period of prosperity. 3, It was the period of
the mightiest extent of Roman power, 4, It
furnished one of the mightiest conquerors of
the Roman name, 5. He was a crowned con
queror, and, after he received his crown, went
forth to conquer, 6, This fulfillment is within
the scope of prophecy, which embraces the
Roman Empire,

LECTURES ON THE APOCALYPSE. 73
There is one circumstance, however, that has
as yet found no fitting explanation. The rider
of the white horse was armed with a bow. This
significant fact indicated that Christ was not
signified, nor was the bow a Roman weapon.
The Roman conquered the world with the short
sword. The only weapons he carried to battle
were the javelin, which he threw from a dis
tance, and the sword, which he used at close
quarters. There were bowmen in Roman ar
mies, but they were not Romans. The bow
marks some one else than a Roman warrior.
There were two races on earth at that time
who were famed as bowmen. The bow was
the national weapon of the Parthians beyond
the Euphrates, and of the Cretans, These
islanders were the most famous 'archers of the
world. In all Grecian history the bowmen of
their armies are Cretans. The Rhodian sling-
ers, the Thessalian horsemen, the Spartan spear
men, and the Cretan bowmen are constant feat
ures of Grecian history. The bow, the national
weapon, might signify some one connected with
Crete. Now I am ready to indicate the astonishing
historical accuracy of the prophecy.
The bow was not a Roman weapon. The na
tional weapons of the Romans were the jave
lin and the sword. Though there were bowmen

74 ECTUKES ON THK APOCALYPSE
in their armies, they were not native Romans,
If a Roman soldier was symbolized, he would
not be represented as armed with a bow. This
weapon would indicate that we must look else
where for its fulfillment than to a soldier of the
Roman race, A remarkable historical fact is
illustrated by the bow. Beginning with Julius,
the " Twelve Caesars " who ruled the empire in
succession were all of pure Roman blood. Domi
tian, the last of the " Twelve Caesars," the per
secutor of John, was of the Roman stock, but
he was the last emperor of an old Roman family
that ruled for ages. He was succeeded by
Nerva, the founder of a family that furnished
five Ceesars in succession, T,.ajan being the
adopted son and successor of Nerva, as was
Adrian, of Trajan, Antoninus, of Adrian, and
Aurelius, of Antoninus. Nerva, the first em
peror of this new family, the inaugurator of
this epoch of Roman history, was not of the
RouT.an blood. Dion Cassius, a historian of that
age, states that he was of Greek descent; and
another Roman historian, Aurelius Victor, says
that his family came from the Greek island of
Crete; or, in other words, he was a Cretan, We
have already found that the national weapon of the
Cretans was the bow, and that they were famous
as bowmen in all the ancient armies. The
sharpshooters employed in almost every cam-

LECTURES ON THE APOCALYPSE. 75
paign were Cretans, and they were as famous
for their skill with the bow as the Rhodians
were for their use of the sling, or the Roijians
with the short sword. Let it be distinctly no
ticed that the first Emperor of this epoch, and
founder of a family of emperors, was an alien —
the first alien who ruled Rome; that his family
was of Cretan blood, and that the national weapon
of the Cretans was the bow.
With all these facts before the mind it is not
possible to have a reasonable doubt concerning
the signification of the first seal. We have
therefore solid ground from which to start in
our interpretation of the other seals.

CHAPTER V.
the second, third and fourth seals.
The Vision of the Second Seal. — ^The Red Horse; Peace Taken
Away. — The Era of Civil Discord. — Commotion for Ninety-
two years.— The Gift of the Great Sword.— The Third Seal.—
The Black Horse. — The Balances. — The Seal of Want.— The
Fourth Seal. — The Pale Horse. — Death and Hades.— The Era
of Death from War, Famine,. Pestilence and Wild Beasts. —
Gibbon's Striking Testimony.
THE SECOND SEAL.
And when he had opened the second seal, I heard the second
beast say, Come and see. And there went out another horse
Vujt was red: and power was given to him that sat thereon to
take peace from the earth, and that they should kill one another:
and there was given unto him a great sword. — 6 : 3, 4.
Next in order, the second seal is opened by
the Lamb. Next in chronological order to the
history foreshadowed by the first seal, we may
expect the events of the second seal to follow.
Will the reader stand with John on Patmos and
behold the vision? John beheld the Lamb
open the second seal of the book, and the voice
of the second beast was heard to repeat the
(76)

LECTURES ON THE APOCALYPSE, 77
command "to come and see," Immediately
the first vision is replaced by a second, of a
startling character. There appears in the field
of view a second horse, no longer white, but
as red as blood. Upon the horse sat one with
a great sword in his hand, to whom "was
given power to take peace from the earth, and
to make men that they should slay one
another." The explanations already given will assist us
in determining what this symbolism must mean.
The horse is the symbol of war, but the changed
color indicates that the conditions of war are
entirely changed. It is no longer triumphant
war in the dominions of their enemies, while
within all is peace, but the land is drenched in
blood. During the period of the first seal the
fertile provinces of the Roman Empire never
saw the face of a hostile soldier, unless borne
as a captive from the distant frontiers, where
the Roman generals waged triumphant wars in
rhe countries of their enemies. All was peace
within. At no other period of the twelve centuries
that passed from the foundation of the city of
Borne, until it was taken by the Goths, was the
condition of the empire so happy, or its popu
lation so prosperous. Golden streams flowed
from every land into the coffers of Roman citi-

^8 LECTURES ON THE APOCALYPSE.
zens. No fear of hostile invasion or internal
disturbance ever troubled the tiller of the soil,
and artisan. Under the firm but mild rule of
Trajan, and the Antonines, security, peace, and
plenty smiled upon the civilized world. The
epoch of the first seal was one of triumphant
war, but of internal peace.
It is not such a period which is predicted by
the second seal. It indicates the existence of war,
but that internal peace will exist no longer. The
" earth " contemplated by John was the Roman
earth, or empire. From it peace shall be taken
away. Nor is it to be destroyed by foreign
invaders. " They are to kill one another," In
as plain language as symbolism can disclose, it
is indicated that the next great feature of
history is that the land shall be torn by civil
war. Civil War. — The meaning of the symbol is
plain. If it has been fulfilled, we must look
for an epoch of civil war, following soon after
the events of the first seal. History ought to
point out a period of civil commotion following
the glorious period of conquest indicated by
the first seal. That period of peace ends with
the reign of Commodus, who was slain A. D,
192. Let me repeat a passage of history that
will serve to illustrate the character of the
next period.

LECTURES ON THE APOCALYPSE.

79

Commodus, the son of the second Antoninus,
ascended the throne in A. D. 182. He was one ot
the most contemptible tyrants that ever cursed
a people, but was borne with for ten years on
account of the virtues of his father. At last
his excesses could be borne no longer, and he
was slain by the Praetorian Prefect, aided by
various inmates of the palace, whose lives were
threatened by the tyrant. His assassination
took place in A. D. 192, and immediately, the
Praetorian Prefect induced Pertinax to ascend
the vacant throne. Eighty-six days after, he
was murdered by the Praetorian soldiers whom
he refused to bribe. The crown was then sold to
the highest bidder, and was bought at auction by
Didius Julianus, As soon as the news of this
shameful sale of the sovereign power reached
the army of the Danube, it proclaimed its
general, Septimus Severus, Emperor, and
marched upon Rome. After a reign of sixty-
six days, Didius was defeated, dethroned, and
beheaded. The army in the island of Britain
and also that in Syria, each considered its right
to make an emperor as good as that of the
army of the Danube, and each nominated its
general for the throne. For four years the
empire was torn by civil war, and Severus,
after a desperate contest, vanquished succes
sively and put to death two rival competi-

8o LECTURES ON THE APOCALYPSE.
tors for the throne. Thus the next period
begins, but this is not the end. It is marked
in the history of man by the most prolonged
and sanguinaiy civil commotion that history
records. "Peace was taken from the earth" for
ninety-two years. During this long period of
nearly a century, the Roman Empire, that
portion of the "earth" which was the seat of
civilization and of the Christian religion, was
constantly torn by bloody, civil contests be
tween rival competitors for power. The his
tory of this epoch is epitomized by Sisinondi
in the following language:
With Commodus commenced the third and most calamitous
period. It lasted ninety-two years, from 193 to 284. During
that period thirty-two emperors, and twenty-seven pretenders
alternately hurled each other from the throne h} incessant civil
wa/rffre. Ninety-two ijea/rs of almost incessant eiml warfare
taught the world on what a frail foundation the virtue of the
Antonines had placed the felicity of the empire. Sismondi't
Fall of the Roman Empire, Vol. I p. 36.
A full history of this dark and unhappy
period is also given in the first volume of
Gibbon. That the reader may form a better
conception of this era of blood, I will give a
table of the emperors, indicating those who
died violent deaths. The first column of figures
indicates that the emperor whose name is
opposite died by violence. The second column,

LECTURES ON THE APOCALYPSE.

8l

with figures at such rare intervals, indicates
when an emperor died a natural death.

HAHE OF EUPEBOB.

Commodus 
Pertinax 
Didius 
Severus  
Geta 
Caracalta 
Macrlnus and his son.
Elagabalus 
Alexander Severus 
MaxlmlD and Ms son.
The Two Gordlans 
Maxlmus 
Balblnus  ,
Gordlanthe Third....
FhlUp and his son 
Declus and his son —
Gallus 
Voluslon 
.SmlUanus 
Valerian 
Galllenus 
Nineteen Tyrants 
Claudius 
Aurellan 
Tacitus 
Florlanus 
Frobus 
Cams 
Numerianus 
Carious 

192198193
212217
218222235337237238238
244249
2.51 263 253260260260-8 270
275
276 2762a-.j283283284

211

253

In this list are thirty-four emperors, besides
nineteen pretenders, known as tyrants. Of
these all but two died violent deaths. What
could more strikingly represent such a period
of civil contention, of incessant civil warfare, of
fratricidal bloodshed, than the red horse and its
rider, " to whom was given a great sword, and

82 LECTURES ON THE APOCALYPSE.
the power to take away peace, that men should
kill one another?" I suppose that no such
prolonged and terrible period of civil warfare
can be pointed out in the history of the world,
and there is certainly a wonderful correspond
ence between the vision and the events of
history. There is one feature of the vision that has
not yet been considered. There was given to
the rider of the red horse a great sword. It has
been found that the bow under the first seal
had a special significance, and there is reason
to believe that the sword marks particularly
some feature of the fulfillment of the second
seal. It is easy to understand that such a
symbol points to the military order as the
class " to whom it was given to take peace from
the earth." Wherever there is a standing army
there is a class whose profession is war. To
this bloody trade their whole lives are devoted,
as those of others are devoted to commerce, or
to agriculture. They are men of the sword.
At this period Rome kept immense standing
armies upon all the frontiers, in the outlying
provinces, in the great cities, and in' the capital
itself. It was the quarrels of this clas.* among
themselves, that filled the earth with blood and
desolation. Civil wars arise from various causes. Our

LECTURES ON THE APOCALYPSE. 83
own was a conflict of the citizens of the Repub
lic over the' extension of slavery; the last great
civil contest in England was concerning the
prerogatives of the crown, and divided the
nation into two great parties, under Parlia
ment and king; at an earlier date in Roman
history, a mighty contest between the popular
and aristocratic factions had convulsed the
state for generations; but this terrible period
of civil commotion, without parallel in the his
tory of a civilized state, was due solely to the
jealousy and ambition of the men of the sword.
No principle was involved in iJhe fearful strug
gles, and the nation had no interest, save in
being ruled by the least ferocious of the con
tending generals. It is an era of the sword,
of the total abeyance of civil rule for that
of the sword, of the earth drenched in
blood by the contests between the men of the
sword. What could more appropriately describe
such an epoch than the giving of a great sword,
the military emblem, to the figure that marches
before the vision of the prophet?
It is possible that a still more particular fact
may be indicated. There was stationed at
Rome an army corps which outranked all
others, received the highest pay, and peculiar
privileges. This band of soldiers was called
the Praetorian Guards, and their commander

84 LECTURES ON THE APOCALYPSE.
was styled the Praetorian Prefect. When he
was inducted into his office, by the emperor,
there " was given to him a sword." This was a
symbol of the fact that he had jurisdiction over
the life and death of citizens for one hundred
miles around Rome. He was the only officer,
besides the emperor, who had the right to
inflict death at the capital. It was this Prasto-
rian Prefect, inducted into office by the public
investment with a sword, and the Praetorian
Guards, who inaugurated this long period of
blood. It was the Praetorian Prefect who
secured the death of Commodus, and made Per
tinax emj)eror. It was the Praetorian Guards
who slew Pertinax eighty-six days after, and
sold the crown to Didius Julianus. It was the
Praetorian Prefect who slew Caracalla, the son
of the successor of Didius. It was these lawless
soldiers of fortune who precipitated the era of
blood. Those who dissent from this interpretation of
the second seal, must admit that the imagery
of a prophetic vision never received a more
striking fulfillment. THE THIRD SEAL.
The first and second seals mark distinct
epochs, clearly separated from each other. We
can determine the exact number of years that

LECTURES ON THE APOCALYPSE. 85
belongs to each period. It is not possible to
separate, with the same distinctness, the events
indicated by the third and fourth seals. The
prophecies are fulfilled with startling accuracy,
and the occurrences symbolized by each seal
follow each other in the same order as the
seals, but the events overlap, and are related to
each other as effects to cause. During the ter
rible period of civil commotion, indicated by
the red horse, the era of blood and anarchy
produces the events symbolized by the black
horse, and as the combined result of the two
preceding seals there follow the events indi
cated by the pale horse. The opening of the
third seal is described in these words:
And when he had opened the third seal, I heard the third
beast say, Come and see. And I beheld, and lo, a black horse;
and he that sat on him had a pair of balances in his hand.
And I heard a voice in the midst of the four beasts say, A
measure of wheat for a penny, and three measures of barley for
a penny: and see thou hurt not the oil and the wine. 6:5, 6.
Again there appear a horse and a rider.
Again the color of the horse is changed, as well
as the instrument held in the hand of the
horseman. If the white and red colors, the
bow and the great sword, had a significance,
this must be true also of the black color and
the balances.
It has been found that the horse, whatever

86 LECTURES ON THE APOCALYPSE.
his color, is the symbol of war. The black
horse makes it plain that the land is torn by
calamitous war, and is filled with sorrow,
mourning, and despair. Black is the color of
mourning. The prophet (Jer. 14: 2,) says: "Be
cause of the drought Judah mourneth, and the
gates thereof languish; they are in deep mourn
ing {lit. black) for the land." This single illus
tration shows the idea attached to this gloomy
color in all ages.
The things to be noted in this vision are, 1,
the horse; 2, his color; 3, the balances in the
hands of the rider; 4, the charge given to him.
As to the first and second of these, the mean
ing is plain. There is more difficulty about the
last two items.
If the balances were alone, we would say
that they were a symbol of justice, but in the
hands of the rider of the black horse, and in the
connection that follows, they are an indication
of a scarcity of food. "Bread by weight " indi
cates scarcity. The following passages indicate
the significance of the weight in connection
with food:
And when I have broken the staff of your bread, ten women
shall bake your bread in one oven, and they shall deliver you
your bread again by weight: and ye shall eat and not he
satisfied. Lev. 26:26.
Moreover he said unto me, son of man, behold, I will break
the staflF of bread in Jerusalem : and they shall eat breati b^

LECTURES ON THE APOCALYPSE, 87
•reight, and with care; and they shall drink water by measure,
and with astonishment : That they may want bread and water,
and be astonied with one another, and consume away for their
iniquity. Ezek. 4 : 10, 17.
The balances were also, in those days, used in
taxation. A portion of the produce was de
manded in Judea, is still in Turkey, and was a
part of the taxes extorted by the Roman Em
pire. The balances indicate a period of exces
sive taxation, as well as of scarcity. The prices
of wheat and barley are famine prices. The
" measure " was about a quart, and the term
rendered " penny " is the Greek denarius, which
was equivalent to about fourteen cents of our
money. A bushel of wheat, at the price desig
nated, would be worth four dollars and fifty
cents, and of barley one dollar andi fifty cents;
but in those days the relative value of money
was four or five times greater than at present.
A denarius was the usual price of a day's labor.
Hence, when we consider the changed value of
money itself, the prices of wheat and barley
must be placed at about twenty dollars, and six
dollars per bushel, respectively. Nothing but a
period of extreme scarcity could maintain such
exorbitant prices. Oil and wine were the
common articles of food for the people, but the
voice prohibits their use. Taken in connection
with the context it is implied that in this time

88 LECTURES ON THE APOCALYPSE.
of want they are no longer in use by the com
mon people. There is designated a period of
extreme taxation, of enormous prices, of great
scarcity and want.
This is just what continued civil war would
effect. Military expenses would multiply taxes.
This was done even by our civil war of four,
instead of ninety-two years. Lands would lie
uncultivated, crops would be destroyed, and
vast regions would be desolated by the march
of contending armies. High prices, scarcity,
and want, would necessarily be the result.
I will not consider the historical fulfillment
of those features of this seal, which refer to
scarcity and want, until I explain the next seal,
I have already stated that these seals are in part
coincident in time, and under the fourth seal,
the seal of Death, famine is one of the awful
agencies employed. The feature of crushing
taxation is, however, peculiar to the third seal,
and I will make quotations from our usual
historical authority, Gibbon, and also from
Lactantius, a historian of the fourth century.
Gibbon notes in strong language the ruinous
edicts promulgated in the reign of Caracalla (A,
D. 211-217) and his successors, as being among
the prominent causes of the decline and fall of
the empire. He says:
Nor was the rapacious son of Severus (Caracalla) contented

LECTURES ON THE APOCALYPSE. S^
with such a measure of taxation as had appeared sufficient to
his moderate predecessors. Instead of a twentieth, he exacted
a tenth of all legacies and inheritances, and during his reign he
crushed alike every part of the empire under the weight of his
iron sceptre. Vol. I. p. 95.
In the course of this history, we shall be too often summoned to
explain the land tax, the capitation, and the heavy contributions
of eo7^ (wheat), wine, oil, and meat, which were exacted of the
provinces for the use of the army, the court, the capital.
Swarms of exactors sent mto the provinces, filled them with
agitation and terror, as though a conquering enemy were leading
them into captivity. The fields were separately measured, the
trees and vines, the flocks and herds were numbered, and an
examination made of the men. * * * The sick and weak
were borne to the place of inscription, a reckoning was made of
the age of each, years were added to <^^he young and subtracted
from the old, in order to subject •them to the higher taxation
the law imposed. The whole scene ¦vas fllled with wailing and
sadness. — Lactantius.
Could there be a more impressive symbol of
such a period than is supplied in the vision and
charge of the third seal?
THE FOURTH SEAL.
And when he had opened the fourth seal, I heard the voice of
the fourth beast say. Come and see. And I looked, and behold
a pale horse : and his name that sat on him was Death, aud HeU
tbliowed with him. And power was given unto them over tho
fourth part of the earth, to kill with sword, and with hunger,
and with death, and with the beasts of the earth. 6 : 7, 8.
Again, for the fourth time, the exile of Pat
mos beholds a. horse. It is still a time of war.
The horse is now pale, the bloodless color of the

QO LECTURES ON THE APOCALYPSE.
sheeted dead. Upon him sits an undescribed
figure, called by the apostle. Death. Behind
the dread destroyer follows Hades, the unseen
world, swallowing up the dying mortals and
hiding them from human vision. The means
employed to destroy men are described. Death
and Hades employ, (1), the sivord, or war; (2),
hunger, or famine; (3), death, or pestilence, for
so is the word here used often translated, and
such is its meaning in this place; and, finally,
(4), the destruction caused by the wild beasts
of forests and field. The evident meaning of
this symbolism is so plain that all can under
stand its application, and we need only ask if
the facts correspond. Do we find the scarcity,
want, hunger, and pestilence, indicated by the
prophecy, during the latter portion of this
period of civil commotion? Do we have an
awful reign of Death in the forms signified by
the seal?
Let the reader turn to the tenth chapter of
the first volume of Gibbon's Rome. It recounts
the events of the reign of Gallienus, which
ended in A. D. 268, or about seventy-six years
after the death of Commodus. It details the
attempts of no less than nineteen pretenders to
the throne, who aroused rebellions that were
quenched in blood, and themselves forfeited
their lives by their presumption. It describes

LECTURES ON THE APOCALYPSE. 91
the dreadful sufferings of the Roman Empire
during the period of disaster and gloom, and
then the historian closes the chapter with the
words we give below, I ask the reader to
carefully read the words of the Scripture and
then compare them with the following words
of Gibbon:
But a long and general famine was a calamity of a more
serious kind. It was the inevitable consequence of rapine and
oppression, which extirpated the produce v>f tue present, and the
future harvests. Famine is almost always followed by epidem
ical diseases, the effect of scanty and unwholesome food.
Other causes must, however, have contributed to the furious
plague, which, from the years two hundred and flfty to the year
two hundred and sixty-flve, raged without interruption in every
province, every city, and almost every family of the Roman
Empire. During some time five thousand persons died daily in
Rome; and many towns, that had escaped the hands of the
Barbarians, were entirely depopulated.
Applying this authentic fact to the most correct tables of
mortality, it evidently proves, that above half the people of
Alexandria had perished; and could we venture to extend the
analogy to the other provinces, we miglit suspect that war,
pestilence, and famine, had consumed, in a few years, the moiety
of the human species.
Let all notice the correspondence. The
prophet asserts that one-fourth of mankind
would be destroyed, but the infidel historian
goes beyond the prophet, and doubtless exceeds
the facts when he makes the mortality twice as
great. The prophet names the sword, famine,

92 LECTURES ON THE APOCALYPSE.
pestilence, and beasts of the field as instru
ments of destruction. The historian affirms
that half the human race were destroyed by
the first three of these agencies, but fails to
mention the fourth. We might, without his
torical proof, dare to assert that on the terrible
depopulation of large districts, the beasts of
prey, wolves, hyenas and lions, would so multi
ply as to become objects of terror, but we are
not left to this necessity. Not a generation
later, about A. D. 300, Arnobius "Adv. Gentes,"
refuting the charges made by heathen that
various calamities were due to the enormous
increase of Christians, exclaims: "When were
wars waged with wild beasts and contests with
lions? Was it not before our time? When
did a plague come upon men, bitten by serpents?
Was it not before our time? "
I have thus far discussed the opening of four
seals. The second verse of chap, vi, reveals to
us the white horse and the crowned conqueror
who was his rider. This I have pronounced
the seal of conquest, foreshadowing the wonder
ful conquests of Trajan, in the second century.
The red horse of the fourth verse is the seal of
civil war, fulfilled in the awful convulsions that
began about A. D. 186, and agitated the whole
civilized world. The third seal, the black
horse and balance of the fifth verse, is the seal

LECTURES ON THE APOCALYPSB. 93
of want, while the next, the pale horse of the
eighth verse, is the seal of death.
Such is the symbolism of the first, second,
third and fourth seals. About its meaning
there can be no mistake. Nor can there be any
doubt as to its wonderful fulfillment. Prophecy,
on the one hand, points to the pictures upon
the panorama of Patmos, and says, " Here is the
future." Upon the other hand, history points
to its undubitable records, and replies, " Here
is the fulfillment," The intelligent reader be
holds with astonishment the wonderful agree
ment.

CHAPTER VI.
the seal of persecution.
The Fifth Seal Opened. — The Symbolism Changed. — ^The
Horse Seen no More. — The Change of Symbols Indicates a
Change of Theme. — Souls Under the Altar. — The Cry of Mar
tyrs. — An Era of Persecution. — ^The Attempt of Diocletian to
Abolish the Christian Name. — The White Robes. — ^Appendii
on the State of the Church from the Time ot Nero to that oi
Diocletian, THE 'FIFTH SEAL.
It is evident, from the entire change of the
imagery, that, after the fourth seal, the subject
of prophetic vision is entirely changed. The
horse now disappears, and is seen no more in
connection with the opening of the seals. Along
with the horse the armed warriors sweep out of
sight. The reader should mark carefully the
following language:
And when he had opened the flfth seal I saw under the altai
the souls of them that were slain for the word ot God, and foi
the testimony which they held : And they cried with a loud
voice, saying. How long, O Lord, holy and true, dost thou not
judge and avenge our blood on them that dwell on the earth?
(94)

LECTURES ON THE APOCALYPSE. 95
And white robes were given unto every one of them; and it was
said unto them that they should rest yet for a little season, until
their fellow servants also and their brethren that should be
killed as they were, should be fulfllled. — 6:9-11.
Instead of the warlike pictures which direct
our thoughts to the changing fortunes of earthly
kingdoms, the attention is turned to something
passing in the altar court of the apocalyptic
temple. This locality, an essential part of the
new vision, shows that it refers in some way to
the Church, of which the temple was the well-
known type. I wish the reader to note dis
tinctly that the subject of the fifth seal must
be entirely different from that of the four pre
ceding seals, and that it is conceded by all to
find its fulfillment in the Church,
The scene now depicted in the altar court is
one in which the worshipers are not living, but
have passed from life. The voice that is raised
is not of psalmody or praise, but of suffering.
It is heard proceeding from beneath the altar,
and comes from "the souls of them that had
been slain for the word of God, and the testimony
of Jesus." From these shadowy forms the cry
ascended: "How long, 0 Lord, holy and true,
dost thou not judge and avenge our blood on
them that dwell upon the earth?" There comes
the answer that they must wait until the time
of the slaying of their fellow servants should

96 LECTURES ON THE APOCALYPSE.
be fulfilled. What does all this signify? Our
attention is turned from scenes of battle, politi
cal convulsions, plagues, famine and general
calamity to a suffering Church. It is a time of
persecution. The fifth seal is the seal of per
secution, and it evidently marks some notable
era in the history of the Church, when more
fiercely than ever before it felt the intolerant
hand of "them who dwelt upon the earth."
The fulfillment is to be sought in a war of ex
termination waged against Christianity. Again
we ask if, following the events already de
scribed, history records events that fulfill this
prophecy? The persecution signified would not precede
the events of the first four seals. It could not,
if our interpretation of these seals is correct,
be that of Nero, or Domitian, or Trajan, or
Severus, It must be sought after the triumphs
of Trajan, the caxamities of the civil contest,
the period of want, famine and pestilence. It
must therefore be found after A, D, 284, when
this calamitous period came to an end.
The ninety-two years of civil turmoil began
A, D. 192 with the death of Commodus, They
ended in A. D, 284. In that year Diocletian
ascended the Roman throne, and his reign was
distinguished by the most terrible, most pro
longed, and most general persecution known in

LECTURES ON THE APOCALYPSE. 97
the history of the ancient Church. The Empe
ror was not by nature a persecutor, but the
great men of the empire, especially Galerius,
whom he had associated in the duty of Govern
ment, were alarmed at the astonishing progress
of the new religion, and demanded its extirpa
tion. At last Diocletian yielded, and became
a leader in the effort to root out the religion of
Christ from the very face of the earth.
There seemed to be little probability that the
empire, almost ruined by the calamities of
almost a century, should be in a condition to
engage in a persistent and sweeping attempt to
blot out of existence a Church that had already
become powerful, but at this period it was
raised from a state of imminent dissolution to
some of its ancient power. "Oppressed and
almost destroyed, as it had been," says Gibbon,
" under the deplorable reigns of Valerian and
Gallienus, it was saved by a series of great
princes, Claudius, Aurelius, Probus, Diocletian
and his colleagues; who within a period of
ttiirty years, triumphed over the foreign and
domestic enemies of the State, and deserved
the title of the restorers of the Roman world."
During the period of restoration the churches
enjoyed quiet, but in the very year that was
completed, the same year that Diocletian cele
brated his triumph over all enemies and the
7

98 LECTURES ON THE APOCALYPSE.
pacification of the empire by triumphal entry
into Rome, in A. D. 303, the persecution began.
Early in that year secret councils were held in
Nicomedia, concerning the destruction of Chris
tianity. "Perhaps," says Gibbon, "it was
represented to Diocletian, that the glorious
work of the deliverance of the empire was left
imperfect so long as an independent people (the
Christians) were permitted to subsist and mul
tiply in it." On the twenty-third of February,
the first blow was struck. An armed force was
sent to destroy the great church of Nicomedia,
and to burn the sacred books, so carefully
preserved in that day when the printing press
was unknown. This was the signal for begin
ning a persecution which was, by the consent
of all historians, the longest, the most gen
eral, and the fiercest ever waged against the
Church. It is a remarkable fact that a chrono
logical era, dating from the time when Diocle
tian began to reign, instituted not for religious,
but astronomical purposes, and used until the
Christian era was introduced in the sixth
century, has received its name from the perse
cution, and has been called the era of martyrs.
Again we are indebted to Gibbon. In his
second volume he recounts the gradual origin
of the persecution, first foreshadowed by an
imperial edict, issued about A, D, 301, prohibit-

LECTURES ON THE APOCALYPSE, 99
ing Christians from attending their religious
assemblies. In A. D. 303, the unfaltering pur
pose of Christians to persevere in the duties of
religion, aroused the Emperor to the sternest
and most extreme measures. The cruel" deter
mination of the monarch is recorded in Vol, II.,
page 69, in the following language:
The resentment, or the fears of Diocletian, at length trans
ported him beyond the bounds of moderation, which he had
hitherto preserved, and he declared, in a series of cruel edicts,
his intention of abolishing the Christian name. By the first of
these edicts, the governors of the provinces were directed to
apprehend all persons of the ecclesiastical order; and the
prisons, destined for the vilest criminals, were soon fllled with
a multitude of bishops, presbyters, deacons, readers and exor
cists. By a second edict, the magistrates were commanded to
employ every method of severity, which might reclaim them
from their odious superstition, and oblige them to return to the
established worship of gods. This rigorous order was extended,
by a subsequent edict, to the whole body of Christians, who
were exposed to a violent and general persecution.
The terrible persecution thus inaugurated has
been described by all church historians. It
differed from all others in various respects.
They were local, this was general; those were
for a little season, this raged ten years; those
were only designed to stay the progress of
Christianity, the purpose of this was "to abolish
the Christian name from the earth." It is impos
sible for us to determine the number of martyrs
who suffered from the i^jiperfect statistics that

ICO LECTURES ON THE APOCALYPSE.
have reached us, but if the estimate of 700,000
sufferers in Egypt is not an exaggeration, the
aggregate slain through the Roman Empire
must have numbered millions. Who shall
doubt, when such a persecution occurs next in
order after the events foreshadowed by the
symbols of the preceding seals, that the prophet
described this remarkable period of death and
tribulation in the history of the Church by the
prayers of the martyrs under the fifth seal?
Is it strange that this notable era in the history
of the Church, when it felt all the force of the
iron hand of Rome, when it was engaged in a
stern and deadly grapple with the monarch of
the world, when the blood of the suffering
saints fiowed in rivers, when whole congrega
tions were driven into their houses of worship
and burned with the buiMings dedicated to
God, when from the suffering, bleeding, man
gled Church throughout the world, arose the
cry, " 0 Lord, how long;" is it strange that so
striking a period should be the subject of an
apostle's prophetic vision? And, is it not cer
tain that the fifth seal is the seal of persecution ?
There is a feature of the cry of the martyrs,
and of the answer, that calls for notice. The
martyrs ask for judgment and retribution upon
their persecutors. We know that at this period
the Church held the belief that a terrible retri-

LECTURES ON THE APOCALYPSE. iOl
bution would soon come upon their enemies.
In the answer to the martyrs, there are three
things that are noteworthy. First, it is said
that they must await the great judgment, which
would not be until another distinct set of mar
tyrs was slain; These are evidently the
martyrs slain, not by pagan Rome, but by
anti-Christ. Second, they must wait " a little
season." This season is to be measured by
God's standard, and not by ours. Third, there
was given unto them white robes. White robes
are a symbol of justification and of triumph.
" The white robes are given to him that over
cometh." These souls are not in the inner
sanctuary, the type of heaven; but under the
altar of the outer court, the type of the world.
The white robes, therefore, imply their triumph
and justification upon the earth. This came
within twenty-five years of their suffering, through
the formal acceptance of Christianity by the
Roman Empire.
CHRISTIANITY UNDER PAGAN ROME.
It will interest the reader in connection with
the terrible outburst of imperial fury under
Diocletian, which sought the utter destruction
of Christianity, to study its condition under the
various seals before that of Persecution. I have
made extracts from Eliott which will be given

I02 LECTURES ON THE APOCALYPSE.
in order. The first will relate to the treatment
of Christianity before the period of the first seal
began, under Domitian and Nero.
I. From the people the outcry against Chris
tianity rose up to the Governors. At first they
treated it with indifference, then other results
followed. The first Imperial persecution of
Christians, that by Nero, was one of singular
character and origin, inasmuch as he took ad
vantage of the odium prevalent against the
Christian body in Rome, to fix upon them the
charge of the incendiarism of the city. Under
Domitian, the second Imperial persecutor, the
case was different. The numbers had now so
increased in the empire, that his jealousy, bei ng
awakened by informers against sundry classes
as plotting treason, naturally awakened against
Christians among others. Besides the usual
charge of atheism, it was said that this aspiring
body was seeking a kingdom. So the jealous
Emperor slew, in the person of his own uncle
Clemens, the Christian of noblest blood and
rank; banished the only surviving apostle of
the Christian faith to Patmos; and summoned
the nearest surviving relatives of him the
Christians called their king. But he found the
last-mentioned to be poor men, heard that it
was a kingdom not of this world, and dismissed
them with contempt. Thus far St. John him-

LECTURES ON THE APOCALYPSE. I03
-elf had beheld the progress of persecution.
Soon after, on Nerva's accession, Christians,
among other sufferers from Domitian's tyranny,
were set free. Against Christians, as Chris
tians, no direct law as yet existed.
II. Under the first seal. About this time, how
ever, or soon after, the effect on public habits
and feelings had become so striking, and con
stituted a social phenomenon so entirely new,
and on so vast a scale, as necessarily to arouse
both the curiosity and anxiety of the ruling
powers. The Governor of Bithynia, the younger
Pliny, wrote to the Emperor Trajan of the tem
ples being in disrepute and almost deserted in
his province, from the infiuence of the
body of men called Christians; and at the
same time, of the popular fury being such
against them, as to charge them with every
crime and violently to call for their punish
ment, though on examination their morals
seemed to him to be singularly virtuous and
innocent. This was an aera in the history of
the persecution of the Christian Church, In
Trajan's rescript, the law was first declared
respecting them, thus far mildly, inasmuch as
there should be no inquisition for Christians by
the public officers; but that, when brought in
regular process of law before the Governor,
and tried by the test of sacrificing to the

104. LECTURES ON THE APOCALYPSE.
gods, the recusants should suffer punishment.
Now began the apologies of Christians. Quad-
ratus and Aristides were the first to appeal in
behalf of the Christian body to Trajan's suc
cessor, Hadrian; then afterwards, Justin Martyr
to Antoninus Pius. And both Hadrian, in the
spirit of equity, issued his rescripts against pun
ishing Christians for anything but political
crimes, and the first Antonine, yet more decided
ly though not uniformly with success, protected
them against violence. But the second Anto
nine adjudged Christianity to be a direct crime
against the State; enjoined inquisition against
Christians, the application of torture if they
refused sacrificing, and if still obstinate, death
The wild beasts, the cross, the stake — ^these
were the cruel forms of death that met the
faithful. Many were now gathered under the
altar: among others the souls of Polycarp, of
Justin Martyr, and of the faithful confessors of
the Church at Lyons,
III. Under the second seal. As the period of
the red horse succeeded, and when, amidst the
civil commotions ensuing, they that shed Chris
tian blood had it given them in a measure to
drink blood, the Church enjoyed a temporary
respite which lasted through the reign of Com
modus and to the commencement of that of
Sulpitius Severus, But, shortly after, a law of

LECTURES ON TKB APOCALYPSE. 105
the last-named Emperor, forbidding conversions
to Christianity under heavy penalties, at once
indicated its increasing progress in the empire;
and also, as Christianity could not but be ag
gressive and proselyting, revived persecution
against it. Now Irenceus, Bishop of Lyons, suf
fered. But the brunt of the persecution fell on
the Churches in Africa and Egypt. And Ter-
tullian, the Carthaginian presbyter, rose up as
their apologist,
IV. Under the third seal. Under the third seal,
and when again, in God's righteous retribution,
the people that had so long instigated the mal
ice and the rapacity of unjust provincial Gov
ernors against Christians, had their lot dark
ened by the letting loose of that very rapacity
and injustice on themselves, at that time the
same voice in the Imperial Government that
called, but ineffectually, for equity in the gen
eral administration, called, but as ineffectually,
for equity also against Christians. Alexander
Severus confessed his admiration of Christian
morality, and of Him too who had been its first
and divine teacher. On a particular occasion
he even recognized the Christians as a lawful
corporation, and protected them at Rome
against their enemies. But it was protection
partial only and transient. Martyrs were still
slain. The name of Hippolytus, Bishop of

I06 LECTURES ON THE APOCALYPSE.
Porto, stands eminent among them. Moreover,
the former antichristian laws remained unre
pealed. And, after his death, his successor,
Maximin, renewed the imperial persecution
against them; the rather as against a body
which Alexander had favored. His edict was
directed specially against the bishops and lead
ers of the Church. But in its effects it went
further. It animated the heathen priests.
magistrates and multitude against Christians
of every rank and order. "Smite the shep
herds, and the flocks shall be scattered."
V. Under the fourth seal. Such was at that
time the anticipation of Origen; very soon it
had its fulfilment. The period of the fourth
seal succeeded to that of the tldrd. It was
seen by the Emperor Decius that if the State
religion were to be preserved, the Christian
must be crushed; that the two could not long
exist together. Thereupon he determined on
crushing Christianity. Like those of the second
Antonine, his edicts commanded inquisition of
Christians, torture, death. Then was the con
sternation great. The Bishop of Alexandria^
Dionysius, expressly records it. For the Church
had now lost much of its first love. There
were some apostasies; there were many faith
less: — the lihellatici and the acta facientes — pro
fessors who neither dared to confess, nor to

LECTURES ON THE APOCALYPSE. I07
apostatize, and bribed the magistrates with
money to spare them the conflict. But now
Death on the pale horse, having received his
commission, had entered the empire. The
sword of the Goths, one of his appointed instru
mental agencies, struck down the persecuting
emperor. His successor, Valerian, presently
after, animated by the same spirit, renewed
the persecution. The bishops and presbyters,
those that led on the Christians to the conflict
— and the Christian assemblies, that which
supplied the means of grace which strengthened
them to endure it — against these the imperial
edicts were now chiefly leveled. Then was
Cyprian, Bishop of Carthage, added to the
glorious army of martyrs. But God again
interposed. Valerian had his reign cut short
by the Persian sword. And Gallienus, his son
and successor, trembling under God's sore
judgments, though still unconverted, sensual,
hard-hearted, issued for the . first time (A, D.
261) an edict of toleration to Christianity. Their
churches and burial-grounds were now restored
to Christians; their worship permitted, Thotigh
the popular outbreaks against the disciples
were by no means altogether discontinued,
Christianity was legalized.
Such, in brief, were the persecutions of
Christians in the Roman Empire prior to that

lo8 LECTURES ON THE APOCALYPSE.
by Diocletian. During the progress of the
gradual restoration of the empire which com
menced soon after Gallienus' edict of toleration,
the toleration continued. But as soon as the
restoration was completed, persecution broke
out afresh after its slumbering, like a giant
refreshed with sleep. It combined in itself
the bitterness of all the former persecutions,
with the new feature superadded of war against
the Holy Scriptures, by the destruction of
which, it was now rightly judged, that Chris
tianity might best be destroyed, " When he
opened the fifth seal, I saw the souls of them
that were slain for the Word of God and for the
testimony which they held."

CHAPTER VIL

THE ERA OF REVOLUTION.
The Sixth Seal Opened. — ^The Startling Phenomena in Earth
and Sky. — The Meaning of the Symbols, — A Period of Rev
olution. — ^The Political and Religious Agitation of the Reign
of Constantine. — Paganism Destroyed.— A New Civilization.—
The Mightiest Change Known to History. — Rome no Longer
Capital of the World.— The Four Winds Held.— The Seal
ing. — ^The Song of Salvation. — The Triumph of the Church
over Paganism. THE SIXTH SEAL.
I must ask the reader to attentively examine
the latter portion of Revelation, chapter vi.,
before reading what I have to say under the
head of the sixth seal. It runs as follows:
And I beheld when he had opened the sixth seal, and lo, there
was a great earthquake; and the sun became black as sackcloth
of hair, and the moon became as blood; And the stars of heaven
fell unto the earth, even as a fig tree casteth her untimely flgs,
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 cap
tains, and the mighty men, and every bondman, and every free-
(109)

no LECTURES ON THE APOCALYPSE.
man, hid themselves in the dens and in the rocks of the moun
tains; and said to the mountains and rocks. Fall on us and hide
ns 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? — 6 : 12-17.
The scenes beheld by the apostle are start
ling, and calculated to fill the soul with awe
and consternation. The earth reels in a mighty
earthquake, that hurls mountains and islands
from their places, and the awful agitation ex
tends from the earth upwards to the heavens.
The sun is black as sackcloth, the moon is red
as blood, the stars fall from their places in the
heavens, and the heavens themselves are rolled
away as a scroll. As he gazes, the face of the
earth and sky is so changed that there might
be said to be a new heavens and a new eartL
At the same time he hears the agonized cries of
men, both great and small, who cry to the hills
to fall upon them and hide them from the face
«f the Lamb.
The imagery described is most striking, and
certainly portrays remarkable changes. We
have already found that this is symbolism, and
we are not to look for a literal fulfillment, but
for historical events which would correspond
to the symbolical pictures. We are not to ex
pect that this seal will be fulfilled by literal
earthquakes, falling stars, blackened sun and

LECTURES ON THE APOCALYPSE. Ill
moving islands and mountains, but by the events
of which these physical signs are symbols.
Before we point out the fulfillment we must
pause to indicate the symbolical meaning of
some of the terms which are employed. These
may be gathered from any good dictionary of
symbols, and, indeed, the signification of most
of the terms must be apparent.
An earthquake, an agitation of the earth, must
refer to great political or religious commotion
upon the earth. As John's "earth" is con
stantly the Roman Empire, this commotion will
be within its limits. The Lord, speaking of the
revolution which would be effected by Christ,
says, Haggai, 2:6-7: "Yet once, it is a little
time, and I will shake the heavens, and the
earth, and the sea, and the dry land, and I will
shake all nations, and the desire of all nations
shall come." The earthquake is often used by
the prophets as a symbol of political or religious
agitation. The sun, moon and stars refer to
earthly dignitaries, great lights in the political
or religious heavens. In the dream of Joseph,
which so maddened his brethren, these terms
are used in this meaning, as well as by the
ancient prophets. In the East it was common
to liken the king or emperor to the sun, and
stars are the symbols of princes and rulers.
For the use of the term we refer the reader to

112 LECTURES ON THE APOCALYPSE.
Dan. 8:10, The blackness of the sun and the
bloody hue of the moon point out scenes of
sorrow and bloodshed. The falling of the stars
would indicate the downfall of those who had
held high places on the earth, or rather within
the Roman Empire. Mountain and island are
used to denote earthly kingdoms, the latter re
ferring more especially to European provinces
which were often called " the isles of the sea."
From the period of Diocletian, the great perse
cutor, the title, "Your Eminence," or, in other
words, " mountain," was bestowed upon princes.
As a mountain stood above the plain, so the
rulers of the earth were exalted.
With these definitions before our minds, it is
easy to discover that the sixth seal is a period
of mighty and startling revolutions, not in the
heavens, but upon the earth, which are wrought
out amid scenes of sorrow and blood. The va
rious phenomena in earth and sky, the earth
quake, the falling stars, the. heavens rolled
away, the mountains and islands moved out of
their places, all foreshadow a violent, bloody,
remarkable upheaval of systems, rulers, gov
ernments, kingdoms, and the establishment of
a new order upon the earth. It is on earth, it
is in history that we are to look for the fulfill
ment of the prophecy. And since the " earth "
that is present to the mind of John is the civ-

LECTURES ON THE APOCALYPSE. II3
ilized world known to the ancients, the Roman
Empire, it is within its boundaries that we
must look for the fulfillment. There can be no
doubt that this is " the seal of revolution,"
Some who have held that we were to look in
history for the explanation of John's symbols,
have thought that the sixth seal was fulfilled
in the rush of the -savage nations of the North
down upon the decaying Roman Empire, a
movement which resulted in the destruction
of the old nations and the establishment of
new kingdoms and races. We shall take a dif
ferent view, for the reason that there is another
revolution, nearer in point of time, closely fol
lowing the great persecution of the fifth seal,
that in a surprising manner fulfills the imagery;
and, in addition, the invasions and destruction
wrought by the savage hordes from the North
are symbolized by the events connected with
the blowing of the first four trumpets, as nar
rated in the eighth chapter.
Several circumstances help us to fix the mean
ing, 1. The time. Jt follows immediately after
the great persecution indicated by the fifth
seal, which closed in A, D, 311. These events
occur, then, near that time. 2. It is a time of
blood and mourning. Who are the mourners?
Kings, great men, rich men, bondmen and free
men. Are these Christians? They are enemies

114 LECTURES ON THE APOCALYPSB.
of the Lamb, who fear his wrdth and mourn
over his power. The mourners are the opposers
of the Church.— (Verse 16.) 3, The seal is fol
lowed by a period of great joy and prosperity
on the part of the Church, — (See chapter vii.)
An innumerable multitude are sealed with the
seal of the Lamb, of which the next chapter
gives record. Have we, near A, D, 311, the
time when the great persecution closed, a period
of mighty revolution, that filled the unbeliev
ing world with mourning, and^ which was fol
lowed by a time of triumph, prosperity and
glory to the Church of Christ? We ask the
reader's attention to the history of that epoch.
Three years before, or A, D, 308, the vast
Roman Empire had been broken up between
no less than six emperors. Jealous of each
other, each determined to grasp an undivided
power, they watched one another, and prepared
for mortal combat. They hesitated four years
before the Roman world was dyed in blood.
We will observe the course of only one of the
six, Constantine, afterwards called Constantine
the Great.
In the year 312, leaving Britain, marching
through Gaul, he launched his armies upon
Italy. The Church watched his progress with
singular interest; for although he had, as j^et,
made no profession of Christianity, his mother.

LECTURES ON THE APOCALYPSE, II5
Helena, was a Christian, and it was felt that he
was favorable to his mother's faith. The Italian
emperor opposed to him, Maxentius, was a firm
Pagan, and around him centered the interests
of the Pagan faith. Indeed, he gave public
assurance that he would extirpate the Chris
tian religion, and vowed to Jupiter that, in the
event he was successful, he would make his
worship universal on the ruins of Christianity.
He and h^is adherents were the avowed enemies
of Christ, and Paganism staked all upon his
success. Three great battles were fought, the
last in the suburbs of Rome, In the retreat
Maxentius was slain, and Constantine was mas
ter of Italy and the West. In the meantime
Licinius, also a Pagan, another of the six, had
made himself master of the East by the over
throw and death of rivals, and in A, D, 314 the
armies of the West and East were arrayed
against each other, to determine who should
be the master of thew orld. With some truces
and treaties, which were made only to be broken,
the mighty contest that convulsed the civilized
world lasted until A, D. 324, when Licinius, de
feated, powerless, a prisoner, was put to death,
and Constantine remained the sole master of
the possessions of the six emperors.
We have, then, surely a time of blood, a time
of mourning, a time when kings and earthly

Il6 LECTURES ON THE APOCALYPSE,
dignitaries fall and mourn, a time when thes
kingdoms, signified by mountains and islands,
are moved out of their places.
But these are not the most remarkable changes
of this period. Let us note these: 1. The vota
ries of the old Paganism had rallied around
the enemies of Constantine, because he was
felt to be its unrelenting foe, who would com
pass its destruction. When he was seated in
triumph upon the ruins of six imperial thrones,
there was great mourning from the enemies of
the Cross, They felt that theirs was a doomed
religion. They were right, 2. In the year 319,
before his final triumph, he had decreed that
his mother's religion should be tolerated as an
acknowledged faith of the empire. 3, In 821
he decreed that Sunday, the sacred day of Chris
tianity, should be observed in all the cities by
the cessation of trade and labor, 4. In 325 he
abolished by decree the bloody combats of the
gladiators, where men killed each other to
amuse the populace, a Roman institution that
had existed for a thousand years. 5. He con
voked, by imperial authority, a great council of
Christian bishops, the one known in history as
the Council of Nice, 6, In 331 he decreed that
the Pagan religion should exist no longer, and
that all the heathen temples should be leveled,
or ponverted into churches, 7. At the same

LECTURES ON THE APOCALYPSE. II7
time the old Roman laws were remodeled ac
cording to the precepts of the Christian religion,
and a Pagan empire was transformed into an
empire of the Christian faith, under new insti
tutions. Surely the old heavens were moved
away as a scroll is gathered together. But this
is not all. I name another wonderful change
of this age of revolution. It was not enough
that he was determined to destroy the old
Roman faith, and the old Roman customs and
laws — he aimed a blow at Rome itself. For
near eleven hundred years it had been the seat
of empire, growing from a village, with a few
miles of territory, to be- the mighty capital of
the world. In 324 he determined to shake the
Roman world to its very center, and to deprive
the imperial city of the crown worn for eleven
centuries, by removing the capital from Italy
to a new city upon the banks of the Hellespont,
that should henceforth be called Constantinople,
from his own name. The mighty mountain of
the West is moved from its place.
In these events, constituting the most remark
able revolution that has occurred in the history
of the world, we realize a complete fulfillment
of the symbolism. Sun and moon are dark and
bloody, the stars fall, and mountains and islands
are removed; but it is proper to ask whether,
in the mourning of great men, and freemen

Il8 LECTURES ON THE APOCALYPSE.
and bondmen, there was a feeling that they
were suffering from the wrath of the Lamb?
It is apparent that all regarded the great con
test as one between Christianity and Paganism,
though Constantine did not proclaim warfare in
behalf of the Church. It was also entirely in
accordance with Pagan superstition for them
to believe that Christ was fighting against them.
It was held by Pagans that their gods fought
upon the fields of battle by giving strength to
the arms of those whom they feared; and when
Pagan hopes were blasted by the success of Con
stantine, it was recognized as the triumph of
Christ. The vengeance that was wrought, the
sweeping revolutions that took place, the up
turning of the old order, and the overthrow of
the heathen temples, were all recognized as
exhibitions of the wrath of the Lamb; and we
are told that more than one imperial champion
of Paganism called, in his hour of distress, to
Christ, to have mercy. Some of the Pagan
writers almost adopted the language of Reve
lation in describing this period. The ruin of
the Pagan religion is described by the Sophists,
says Gibbon, " as a dreadful and amazing prod
igy, which covered the earth with darkness, and
restored the ancient dominion of chaos and night."
THE FOUR WINDS WITHHELD.
While the sixth seal may be styled the seal

LECTURES ON THE APOCALYPSE. II9
of Revolution, the mighty changes of this period
are not all violent. If the reader will turn to
the seventh chapter he will find that it is a
record of visions witnessed by the apostle which
precede the opening of the seventh seal. The
events of this chapter, however, belong prop
erly to the period embraced by the sixth seal.
We quote the beginning of Chap, vii.:
And after these things I saw four angels standing on the four
corners of the earth, holding the four winds of the earth, tha'
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,
havi'jg the seal of the living God: and he cried with a loud
voice to the four angels, to whom it W(.s 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 fore
heads. And I heard the number of them which were sealed:
4nd there were sealed a hundred and forty and four thousand ol
all the tribes of the children of Israel. 7 : 1-4.
It is "after" the events described in the
preceding chapter, that these things are seen.
Events are therefore described which follow,
at least in their consummation, the great polit
ical revolution effected by Constantine. Four
angels are seen standing at the four cor
ners of the earth holding the four winds,
lest they should be blown upon the earth.
It is as though four dark storm clouds,
charged with fury, were about to rush upon
a land, and then some mighty hand was

I20 LECTURES ON THE APOCALYPSE.
reached forth to stay them in their career and
hold them suspended in the heavens, until
another work was done. These four angels
represent four hurtful agencies which are to do
a work of destruction. This impending ruin is
arrested and held back until some work of God
is accomplished, which is described as the
sealing of his servants. These four hurtful
angels are ordered to suspend their proposed
work by another angel, who is seen arising
from the East, having the seal of the living
God. He cries with a loud voice, commanding
them to withhold their hurtful power until the'
servants of God should be sealed in their fore
heads. Then there were sealed of Israel one
hundred and forty-four thousand; and besides
these, John says, "I beheld, and lo, a great
multitude which no man could number, of all
nations and kindreds and peoples and tongues
stood before the throne and before the Lamb,
clothed with white robes, and palms in their
hands, who cried. Salvation to our God who
sitteth upon the throne, and unto the Lamb."
It will be observed that there are two classes
here represented. There are twelve thousand
who are sealed from each tribe of Israel, and
then a great multitude out "of all nations."
The first company is composed of Jews, while
the second and larger company is composed of

LECTURES ON THE APOCALYPSE. 121
Gentiles. In the fourteenth chapter we find
again a company of one hundred and forty- four
thousand with the Lamb upon Mt. Zion, evi
dently, from the same number, to be identified
with these. We are there told that they were
" virgins," a term whose spiritual signification
is that they had never been defiled by idolatry,
and that they were " the first fruits " unto the
Lamb, These marks, as well as the literal
statement here that they were of the tribes of
Israel, identify them as the Jewish members of
the Church. These had never been guilty of
idolatrous fornication, and had been the first
fruits of Christianity. Though, at the period we
have reached, the original first fruits were no
longer upon the earth, yet they were repre
sented by the Jewish Christian element. The
thought, as it appears to me, is to bring before
the mind that at this period of triumph there
were the Jew and the Gentile elements, I am
aware that many commentators have held that
this refers to spiritual Israel, All Christians
belong to this spiritual Israel, but it is evident
that a different meaning is intended here. 1.
Those sealed are taken out of the tribes of
Israel. They are a remnant, while the great
body of the membership of the tribes is left
unsealed. 2, The Gentile Christians are named
immediately after. These are of the spiritual

122 LECTURES ON THE APOCALYPSE,
Israel also, but since they differ from the one
hundred and forty-four thousand, the latter
must belong to the literal Israel, There are
twelve thousand from each tribe, except Dan,
which is omitted, and the. number twelve is
completed by enumerating Levi and the two
sons of Joseph, I suppose that this number,
small compared with the whole number of
Israel, is chosen to show that it was only a
remnant of Israel which had accepted Christ,
These are said to be sealed in their foreheads.
The sealing^of the servants of God with the seal
of God in their foreheads, must refer to an open
and real acknowledgment of Christ by men.
The seal is the mark of God, as the seal of the
United States is the mark of the United States.
This mark is not in some secret place, but where
it may be seen by all who meet and behold the
sealed face.' In Chap. xiii. the servants of the
beast receive his mark on their foreheads and
their hands. Here a mark on the forehead is
understood to be an open profession, while a
mark in the hand indicates service. In our
present passage the mark on the forehead evi
dently refers to an open profession of service.
It is not a seal in the heart or spirit, which
would refer to the Holy Spirit, but a visible
mark, seen of all men. An open profession of
Christ, an acknowledgment of his name, a pub-

LECTURES ON THB APOCALYPSE. 1 23
lie testimony of his grace, a life devoted to his
service, a warfare that kept continually un
furled the banner of the Cross, the fellowship
of the sufferings of the Master, would be equiv
alent to the seal of God in the forehead. The
four angels of destruction are held back until a
countless multitude are thus sealed. This can
only be satisfactorily explained by regarding it
as foreshadowing a glorious triumph of God
and the Lamb,
The same meaning must be attached also to
the song of salvation. An innumerable multi
tude from all nations and tongues ascribe praise
to God, who sits upon the throne, and to the
Lamb. I regard this as susceptible of no other
explanation than the one we have already
given. We quote:
After this I beheld, and lo, a great multitude, which no man
could number, of all nations, and kindreds, and people, and
tongues, stood before the throne, and before the Lamb, clothed
vyith white r'>bes, and palms in their hands; and cried with a
loiid voice, saying. Salvation to our God which sitteth upon the
throne, and unto the Lamb. And all the angels stood round
about the throne, and about the elders and four beasts, and fell
before the throne on their faces, and worshiped God, saying,
Amen : Blessing, and glory, and wisdom, and thanksgiving, and
honor, and power, and might, be unto our God for ever and
ever. Amen. 7 : 9-12.
Here is, 1, An innumerable multitude. 2.
They are of every nation. 8. They are

124 LECTURES ON THE APOCALYPSE.
clothed in white robes. White robes are
the mark of triumph. 4. They have palms in
their hands. '^ Palms belong to victors. 5. They
join in a song of praise to the Lamb as the
author of their salvation. This is evidently a
heavenly picture, representing a great triumph
of the saints immediately after the events last
described. The subsequent portion of the chap
ter is in harmony. "Who are these," it is ask
ed, "arrayed in white garments?" It is an
swered: "These are they who have come up
through great tribulation and made them white
in the blood of the Lamb." Then, in the re
maining verses of the chapter, the constancy
of these saints in the service of God, their en
joyment of the presence of God and the Lamb,
the fulness of their souls fed upon the bread of
Heaven, and the blessedness of their present
and everlasting state, are outlined, presenting
a sublime picture of a triumphant Church,—
triumphant on earth, triumphant in heaven.
Those who have come through the (there is an
article in the Greek) great tribulation of a suf
fering and persecuted Church, are permitted to
witness its justification and victory.
Having indicated that the chapter describes
a suspension of four destructive powers which
were about to be let loose, until a great triumph
of the Church was accomplished, I return to

LECTURES ON THE APOCALYPSB. 1 25
inquire concerning these powers. There are
four angels of destruction that are restrained
from their work until a great triumph of the
Christian religion has been wrought. An angel
is a messenger. The term may represent a
pure spirit sent from the skies, or any earthly
agency chosen to accomplish certain work.
"He maketh the winds his messengers," as well
as the spirits of the sky. There are here four
angels — four agencies of destruction. They are
appointed to a certain destructive work, but
are held back for a time. Will the reader turn
to the eighth chapter and examine the events
that occur upon the opening of the seventh
seal? He will find seven angels with seven
trumpets. The angels are divided into two
bands; the first, of four angels, and the second,
of three (vers^ 13). The first four trumpet
angels of the eighth chapter are the four hurt
ful angels of the seventh. Both evidently rep
resent four instruments of destruction. There
is, then, a work of destruction that will be
accomplished. There are four instruments of
destruction that will accomplish it. These four
instruments are restrained until another work
is done.
What is doomed to destruction? We will
find in the sequel that it is the Roman Empire,
which is now in its decline and hastening to

126 LECTURES ON THE APOCALYPSE.
dissolution; and we will discover also what
the four angels signify who wrought its de
struction. What is the work which must be
accomplished before the angels are let loose to
destroy? The four agencies or invasions that
utterly overthrew the Roman Empire, ended
ancient history and gave birth to modern
nations. Before we listen to the trumpet an
gels and behold the tides of invasion pour down
upon the Roman world, we must ask if these
agencies were kept l^ack from their destructive
work until a glorious triumph of the Christian
religion took place? Before the trumpet angels
begin to blow, was there of every nation, kin
dred and tongue, a countless multitude who
ascribed the glory of their salvation to the
Lamb? Did Christianity effect a great conquest
in connection with the reign of Constantine and
before the tide of Barbarian invasion set in?
We ask these questions concerning the records
of the history of the Church, for we think there
can be no doubt in the mind of any candid and
discriminating reader concerning the meaning
of the symbolism of this chapter. Let the stu
dent of prophecy always bear in mind, first, that
this is a symbolical picture of great historical
events connected with the history of the saints;
and, second, that the scene of these events is
not heavep and eternity, but the earth and

LECTURES ON THE APOCALYPSB, I37
time. These hurtful winds are held back that
they may not blow upon the earth. Hence, sure
of the meaning of the symbolism, we repeat
the question: Does history record such a tri
umph before the accomplishment of the de
struction to be wrought by the hurtful angels?
Was there such public recognition of Chris
tianity as signified by the mark of the seal of
God upon the forehead, upon the part of the
civilized world? THE FALL OF PAGANISM.
We have already found that the religion of
the Roman Empire was revolutionized in the
reign of Constantine. For three centuries the
ceaseless conflict between the old and the new
faith had gone on. Christianity had grappled
with hoary religions, entrenched in the super
stitions and affections of men, with the mighty
Roman power, and with sin in the human
heart. It had been crushed to the earth, but,
bruised and bleeding, had risen and continued
the conflict. At last, after ages of trial and
suffering, it had triumphed over all opposition
and become the religion of the civilized world.
The temples of Jupiter and Mercury and Mars
had been closed, and their idols broken into
dust, never to be restored. An old religion had
been utterly destroyed. One century before, if

128 LECTURES ON THE APOCALYPSE.
Paul had returned to the earth, he would have
looked upon ^ Pagan world. Had he returned
in the last half of the fourth century, he would
have looked upon a land of churches and Chris
tians, probably more generally devoted to the
Christian religion than any country now upon
the face of the earth. Until this sealing, this
mighty triumph, is effected, the four winds are
held. We repeat that it is significant that we
will find following close upon the triumph of
Christianity the Roman Empire utterly over
thrown by four agencies, symbolized when four
angels blow their trumpets under the sev6nth
seal. It was a part of the providence of God that
these agencies should be restrained until the
empire was converted to Christianity. Indeed,
to this providence we may attribute the fact
that Europe at this day and for a thousand
years, as well as the descendants of Europeans
in America, acknowledge the Christian faith
Had the overwhelming hordes of northern bar
barians rushed down upon the civilized world
before the new faith had been firmly planted,
it could hardly have survived the wreck of
empires and civilization; but, deeply rooted in
the hearts of the vanquished, when all else was
lost, Christianity rose above the ruins of the
past and pointed the ferocious invaders to the

LECTURES ON THE APOCALYPSE. I29
Cross of Christ. The conquerors, in their new
lands, laid aside the Paganism of their fathers
and accepted a new religion from those whom
they had vanquished. The new nations that
emerge from the darkness of the Middle Ages,
seated within the vast boundaries of the old
Roman Empire, all acknowledge the Christian
faith. We have thus briefiy explained what
events were predicted by the four hurtful an
gels who were restrained, and have shown
the fulfillment in the glorious triumph of the
Cross of Christ before the downfall of the
Roman Empire.

CHAPTER VIIL
THE FOUR WINDS LET LOOSE.
The Silence in Heaven. — The Prayers of the Saints. — ^The
, Westem Roman Empire, the Theatre of the Four Angels. —
The Rush of the Goths upon Rome. — The Land Scourged,
Red with Blood and Blackened vpith Fire. — ^The term Third
Part Discussed. — The Second Angel and the Scourge of the
Sea. — The Vandals. — The Romans Swept from the Seas.-
The City Pillaged. — Wormwood. — Attila, the Hun; Buried
Under the Danube — The Fourth Angel. — Rome Over
whelmed. — The Sun, Moon and Stars of a Third Fart of the
Earth Smitten. — The Dark Ages.
We now pass down the records of the world's
history to the beginning of a new period. In
the seventh chapter thr prophet has portrayed
the four winds as held back from the work of
destruction until the servants of God are sealed.
That work has now been accomplished. They
can be held back no longer, but will now burst
upon the world in fury. Their movement and
the consequences that follow when they are let
forth, are presented in the opening of
THE SEVENTH SEAL.
I quote from the beginning of the eighth
chapter: (130)

LECTURES ON THE APOCALYPSE, I31
And when he had opened the sevent*i seal, there was silence
in heaven about the space of half an hour. And I saw the seven
angels which stood before God; and to them were given seven
trumpets. And another angel came and stood at the altar, hav
ing a golden censer; and there was given unto him much in
cense, that he should offer it with the prayers of all saints upon
the golden altar which was before the throne. And the smoke
of the incense which came with the prayers of the saints,
ascended up before God out of the angel's hand. And the angel
took the censer, and filled it with fire of the altar, and cast it
into the earth: and there were voices, and thunderings, and
an earthquake. And the seven angels which had the seven
trumpets prepared themselves to sound. 8 : 1-6.
The Lamb opened the seventh and last seal
of the mysterious book. This is not followed
by immediate action as in the other seals, but
there fell upon heaven and earth an awful
silence, A hush is in the heavens for half an
hour. It is the calm before the storm; the
hush before the rush of battle; the quiet that
precedes and presages the awful play of the
stormy elements. Then seven angels appear
with seven trumpets in their hands. As there
have been seven seals, so now under the last
seal there are seven trumpets. The last of
these seven trumpets, the seventh trumpet
under the seventh seal, will be the trumpet of
the great archangel who shall summon the
tribes of earth, the sleeping as well as the living
nations, to the bar of eternal judgment. The
seventh seal will not be completed until the

13* LECTUKES ON THE APOCALYPSE.
last trumpet contained under that seal is blown.
I wish every reader to note particularly that
the full period embraced under the seven seals,
does not close until the seventh trumpet effects
its mission. The trumpet is a warlike instru
ment used to sound the charge of armies. It is
a syn^bol, therefore, of the rush of hosts of war.
We have found that four angels held the four
winds; it will be found that four angels with
four trumpets stand arrayed first, separated
from the remaining three angels, and that these
four correspond to four invasions that crushed
Rome, the mistress of the world, into final ruin.
Before the awful blast is blown an angel is
seen with a golden censer filled with incense to
which are added the prayers of all the saints, and
" the smoke of the incense from the prayers of
the saints ascended up before God out of the
angel's hand," a cheering assurance to the
Church that, during the terrible scenes through
which she should pass, God would hear the
prayers of his people and deliver them from
every evil. Voices and thunderings and earth
quakes might move the earth, but they would
be safe. Then the seven angels prepared to
sound. The awful hush before the storm is
over. The prayers of the saints are heard.
Before I proceed to explain the meaning of
each trumpet, it will be well to give some gen-

LECTURES ON IHE APOCALYPSE. I33
eral idea. It has been found that the symbol
ism thus far has mostly referred to the history
of that great empire which held the Church in
its bosom, and was equivalent to the ancient
civilized world. A period about the close of
the fourth century has been reached, and the
forces that shall bring the empire to dissolution
are now ready to burst upon it in fury. These
are symbolized by the trumpet angels. There
are four winds that were held back, represented
by four angels, and when these blow their
trumpets there move in succession the four
great invasions that bring the old Roman
Empire, the Western Empire, with Rome as its
capital, to ruin. The date of the first of these
invasions, or rather the sack of the Imperial
City, was A. D. 409. The second began earlier,
but reached its culmination in A. D. 422, when
Rome was a second time pillaged. In the third
invasion eight hundred thousand fierce war
riors scourged and scathed and blackened all
Gaul and Italy until about A. D. 440, and in
476 the last vestige of the imperial power passed
away forever.
In the East, however, there remained another
Roman Empire, with Constantinople for its
capital. There remain three trumpet angels,
called the woe angels. Of these, two symbolize

134 LECTURES ON THE APOCALYPSE.
the Saracen and the Turkish invasions, which
resulted in its overthrow.
THE FIRST TRUMPET.
The flrst angel sounded, and there followed hail and fire min
gled with blood, and they were cast upon the earth : and the
third part of trees was burnt up, and all green grass waa
burnt up. 8: 7.
The angel sounds and the trumpet blast of bat
tle is blown. Then the apostle sees hail and fire
mingled with blood cast upon the earth, and
they destroy one-third part of the trees and the
green grass of the earth. It is not hard to dis
cover the meaning. The trumpet must refer
to the rush of armies. Hail is a destroying
agency sent of old by God upon Egypt in the
days of its sin. This would imply that God
was sending elements of destruction of some
kind. Fire and blood point directly to war.
Look upon a scene of war. See the running
blood of the slain, the burning towns and cities,
the trees leveled with the earth, the blackened,
scathed, and desolated lands. Look upon the
desolation in the lands torn and rent by con
tending hosts, and then see how appropriately
these figures describe the ravages of war.
Have we corresponding facts of history?
About A. D. 400, the "four winds" could be held
no longer. The Goths gathered out of the mys
terious lands of the unexplored North, and, like

LECTURES ON THE APOCALYPSE. I35
a mighty torrent, threw themselves, a mighty,
dauntless, savage host, upon Rome. Barbarous
as the Indians of the desert, they left behind
their march, scarred, "scorched, blackened,
bloody and desolated lands. Countries bloom
ing like gardens were turned into treeless des
erts. In A. D. 409, under Alaric, their king,
they descended on Italy. It had not seen the
face of a foreign enemy for eight hundred years.
At last the hosts gathered around the Imperial
City. After a long siege, in the dead hour of
night, the gates were opened by the hands of
traitors and the barbarians rushed in. For
three days the sack went on before they were
glutted with blood and spoil.
Rome was taken, but this did not end the
Roman power. Eight days after the fall of the
the great city, Alaric was dead, and the Goths,
bereft of their king, left without a leader, hur
ried from the country and buried themselves
from sight in the regions of the North, Rome
was dreadfully weakened, but still survived.
The iron hail of war, the fire of burning
towns and cities mingled with the blood of the
slain defenders, the scorched and blackened
lands denuded of their frutt trees, and the grass
trodden under foot by the march of armies, ^11
correspond surprisingly with the language of
the Scripture. It is strange, also, how the in-

136 LECTURES ON THE APOCALYPSE.
fidel Gibbon has chosen the very language of
inspiration to describe some of the events of
this period. I will quote a few phrases found
in his thirty-first chaptev and descriptive of the
great invasion of Alaric and the Goths. " The
tremendous sound of the Gothic trumpet "
stirred the hosts to invasion. "At the first
sound of the trumpet the Goths left their farms"
to rush on in invasion. " The Gothic conflagra
tion " consumed the empire. " Blood and con
flagration and the burning of trees and herbage
marked their path," THE THIRD PART.
There is one expression that I have not yet
noticed, which occurs several times in the
book of Revelation, and about which there has
been considerable discussion. Under the first
of the trumpet angels "one third part of the
trees was burned up, and all green grass," As
we have already found that the " earth " meant
by John, is the Roman Empire this would im
ply that one-third of that empire was particu
larly scourged. When the second angel sounds
(verses 8 and 9) the third part of the sea became
blood, a third part of* the creatures in the sea
died, and a third part of the ships were de
stroyed. When the third angel (verses 10 and
11) sounded, a burning star fell upon a third

LECTURES ON THE APOCALYPSE. I37
part of the rivers, and a third part of
the waters became wormwood. When the
fourth angel sounded (verse 12) a third part
of the sun, and of the moon and stars was
smitten. If the reader will observe the read
ing closely he will see that these four " third
parts" described may all refer to the same third
of the Roman world. The first third refers to
the scourging of one third of the land; the sec
ond, to one third of the sea; the third, to one
third of the rivers, and the fourth, to one third
of the heavens above. All combined, land, sea,
rivers, and sky, would imply the scourging of
one third part of the world. Let it be noted
particularly that these need not lie in different
quarters of the earth, but all together, and that
the first four of the trumpet angels may
unitedly scourge the land, sea, rivers and heav
ens of one third of the earth which was present
to the mind of the prophet, or one third of the
Roman Empire.
In the ninth chapter we have a description
of the work of devastation wrought by the fifth
and sixth trumpet angels, called also the woe
angels. It is stated of the sixth angel that,
by the agencies loosed when his trumpet is
blown, one third part of men were killed. This
angel, therefore, scourges a second third of the
world inhabited by civilized men. As the first

138 LECTURES ON THE APOCALYPSE.
four have together scourged one third, these,
united with the sixth angel, scourge two thirds
of the earth. There remains one third, and
there also remains the fifth angel, whose work
is described in chap. 9: 1-11. It is not expressly
stated that he scourges the remaining third,
but is apparently implied, and the implication
is confirmed by the facts.
I now inquire if the earth of John, or the Rom
an Empire, was divided into three distinct parts
at the period when these prophecies were ful
filled. I quote from Gibbon, Chap, liii:
From the age of Charlemagne to that of the Crusades, the
world (for I overlook the remote monarchy of China) was occu
pied and disputed by the three great empires, or nations of the
GreeJcs, the Saracens, and the Franks.
The common appellation of Franks was applied by the Oreekt
and Arabians to the nations of the West, who stretched beyond
their knowledge to the shores of the Atlantic Ocean.
The three great nations of the world, the Greeks, the Saracens,
and the Franks, encountered each other on the plains of Italy.
Chap. LVT.
After the restoration of the Western Empire by Charlemagne
and the Othos, the names of Franks and Latins acquired an
equal signification and extent. — Ibid.
We may still farther quote Harris {Philolog
ical Inquiries. Part III. Chap, i,), who, in dis
cussing the literature of the Middle Ages, speaks
of the division of the world into three parts,
from the fifth to the fifteenth ceiituries. It will

LECTURES ON THE APOCALYPSE. 1 39
be seen that he makes the same divisions that
are noted by Gibbon:
A cursory disquisition illustrated by a few select instances,
will constitute the subject of the present essay; and these in
stances we shall bring from three classes of men, who each had a
large share in the transactions of those times; from the Byzf.n-
iine Greeks, the Saracens or Arabians, and from the inhabitants
of Western Europe, at that time called Latins. * * * Three
classes of men during that interval are conspicuous, the
Saracens or Arabians, the Latins or Franks, inhabitants of
Western Europe, and the Byzantine Greeks.
It is thus apparent that during the long
period of a thousand years, a period embraced
in the fulfillment of the visions of John, the
civilized world was divided into three dis
tinct parts, and that these were clearly marked
in history. According to this view the first
four of the trumpet angels combine to scourge
one part, the sixth angel scourges a second
part, and the fifth scourges the remaining
third. As we trace the fulfillment of prophecy
this will be found to be in harmony with the
facts. The first four angels desolate Western
Europe, the Latin portion of the earth, and the
Mediterranean sea, and together put an end to
the western Roman Empire, The fifth angel
lets loose the Sa^-acen invasion which scourges
and conquers the Saracen third of the world.
With the blast of the sixth angel the Euphra
tean horsemen are loosed to pour their myriads

140 LECTURES ON THE APOCALYPSE.
on the Greek third of the world, to overthrow it
and to establish the Turkish Empire upon ita
ruins. I have been thus particular in explaining the
term third part, heca^x^e it occurs a number of
times in Revelation, and may be explained
¦once for all. THE SECOND TRUMPET.
And the second angel sounded, and as it were a great moun
tain burning with fire was cast into the sea: and the third part
of the sea became blood; and the third part of the creatures
which were in the sea, and had life, died; and the third part of
the ships were destroyed. 8 : 8, 9.
When the second angel sounds, the apostle
sees a great burning mountain cast into the
sea, and one -third part of the sea becomes
blood. There follows a destruction of one third
of the ships, and all the inhabitants of the sea.
The trumpet, the blood, and the destruction
all point us again to war. The theatre will
now be the sea; before, it was fixed on the land.
The third part .has already been explained, and
implies that the scene of these ravages will be
in the western Roman Empire, the Latin
"third part of the world," The devastation
will be mainly upon and around the Roman
Seas, the Western half of the Mediterranean.
The " burning mountain cast into the sea " will
scourge and ruin the seas and sea coasts of the

LECTURES ON THE APOCALYPSE. I4I
Littin " third part " of the world. The terms
employed indicate that the destruction will be
very great.
We are to ever bear in mind that this is a
vision. The apostle sees a mighty mass of fire
like a burning mountain cast into the sea, and
then he beholds the sea turning the color of
blood. In that bloody sea death reigns, and it
appears to him that one third of the ships and
of the inhabitants of the sea are destroyed. A
part of the symbolism is plain, but what does
the burning mountain signify?
We have before said that a mountain signifies
a great kingdom or power. It may mean a
mighty, conspicuous king or kingdom. The
Savior's kingdom is so alluded to in Daniel's
vision: " The stone that smote the image be
came a great mountain." This burning moun
tain would then indicate a raging volcanic
power that should smite from the sea. Is there
such a power that had a part in the overthrow
of Rome?
About A, D, 422, another mighty horde poured
down from the North, whose savage desolation
and destructive course have added their name,
as a new word, to our language. The principal
tribe was called the Vandals, from whence our
word vandalism. They rushed over Gaul, swept
through Spain, leapf ^ over the narrow straits

142 LECTURES ON THE APOCALYPSE.
of Gibraltar, and wrested northern Africa from
the Roman dominion. Then, in order that they,
might assail Rome on the seas and carry their
armies to the islands and to Italy, they built
fleets and struggled for the mastery of the
Mediterranean. For six hundred years no ship
hostile to Rome had disputed the mastery of
the sea, but now it becomes the theatre of war.
Fleets meet in the shock of battle; the sea is
reddened with the blood of the slain; the
Roman ensign goes down, dyed in blood; the
islands of the sea fall into the hands of the
fierce barbarian, and at last, near thirty years
after the contest began, their fieets land their
armies in Italy, and they rush upon Rome.
The city is besieged, falls, and for fourteen
days a pitiless barbarian soldiery spare neither
age nor sex. The spoil gathered for eight hun
dred years, from a hundred conquered nations,
is carried away and loaded upon the Vandal
fleets, and the blasted, scourged, and pillaged
Capital is abandoned as unworthy to be held as
a permanent possession.
The second of the " four winds " held back by
the great angel has rushed forth, a second
"trumpet" has blown ; Rome has been terribly
smitten from the sea, but she is not yet de
stroyed. In a few months Genseric, the Van
dal king, was dead, and Rome was again for a

LECTURES ON THE APOCALYPSE. I43
little season, free from its invaders. The reader
will not fail to note that this great disaster to
Rome comes from the sea, that the seas of the
"third part" of the world are conquered, and
that their dominion passes out of the hands of
the Romans after being held six hundred years.
THE THIRD TRUMPET.
And the third angel sounded, and there fell a great star from
heaven, burning as it were a lamp, and it fell upon a third part
of the rivers, and upon the fountains of waters; and the name
of the star is called Wormwood; and the third part of the waters
became wormwood; and many men died of the waters, because
they were made bitter. 8: 10, 11.
The third angel sounds the charge of battle.
Now the apostle beholds a mighty meteor, a
burning star, a shooting star, that falls upon the
rivers and fountains of waters. Where it falls
they become bitter as wormwood, and are full
of death. This evidently presages a time of
great calamity and death in some way con
nected with the rivers of the Roman Empire.
A star, as I have before said, would refer to
some mighty chieftain. This is a blazing
meteor that lashes with brilliancy and then
expires. Who can be meant? None other but
Attila, who styled himself the scourge of God.
The next of the series of the four invasions
that precipitated the downfall of Rome was
that led by Attila the Hun.
Before A. D. 440, the Roman had never heard of

144 LECTURES ON THE APOCALYPSE.
the Hungarian nation. About that time there
suddenly appeared, as a meteor would flash in
the sky, a warrior upon the banks of the Dan
ube, with eight hundred thousand flghting men
under his banners. They had come from the
depths of Central Asia, marched north of the
Euxine Sea through Russia, and now knocked
at the river boundary of the Roman Empire.
Overcoming opposition to their passage of the
Danube, they rushed westward, crossed the
Rhine, and on the river Marne were met in
conflict by the hosts of Rome. The historians
tell us that the blood of slaughtered heroes
made the river run with blood, and that from
one hundred and fifty thousand to three hun
dred thousand bodies of the dead attested the
fury of the confiict.
Turning southward, on the banks of the river
Rhone, the hosts met again in fury. Then,
descending from the Alps, the fierce warrior, on
the banks of the river Po, contended for the
mastery of Italy, Victorious, he marched
southward to seize the imperial prize. Unable
to contend longer, Rome sent a priestly depu
tation to ask him to depart. They told him
that Alaric ha4 pillaged Rome, and in three
days after was dead, that Genseric had sacked
it again, and in a few months had expiated his
crime by death. They worked upon the super-

LECTURES ON THE APOCALYPSE. I45
stitions of the fierce warrior. Loaded with
spoil, he turned his armies from a ruined coun
try, and, leaving Italy behind, made Buda on
the river Danube his capital, and founded the
Hungarian nation. When he died, his follow
ers turned the waters of the Danube from it.^
course, buried him in its bed, and then let them
return to flow over the grave of the hero. Be
neath the waters of the river Danube still lie
the bones of the star called Wormwood, that
fell upon the rivers. Rome, weakened, ready
to topple to ruin, was left standing to await
the blast of the fourth trumpet. The first
trumpet sounds the invasion of Alaric the Goth,
who sacked Rome in 410. The second trumpet
sounds the Vandal conquest of the sea, and the
second sack of Rome by the pirate Vandals,
who assailed it from their ships. The third
trumpet sounds the fierce rush of Attila the
Hun, the Wormwood of tlie rivers, the fierce
warrior who first appeared to Roman view on
the river Danube, then fought mighty conflicts
on the Rhine and Marne, then in the river sys
tem of Italy, on the Po, ruined the Roman
armies, and, at last, was buried under the turbu
lent current of the river Danube, where his
moldering ashes will rest until the resurrec
tion. How much like a "burning star," a
meteor, was Attila, when we remember that in
10

l.|6 LECTURES ON THE APOCALYPSE.
three years from his first appearance on the
borders of the Roman Empire he had run his
brilliant course and was dead! How much like
wormwood of the rivers when we remember
that he made them bitterness and mourning
and death to the Roman world!
One of the four hurtful angels yet remains.
Rome, scarred, bleeding, pillaged, great in her
mighty past, trembling with weakness and fear, '
yet survived. The feet of iron seen by Nebu
chadnezzar in the image of the vision inter
preted by Daniel, had become weak as miry
clay. The empire that had given its official
sanction to the crucifixion of Christ, had carried
the great apostle to the Gentiles a prisoner in
chains to its capital city, had sent him to the
dungeon and to the scaffold, and had striven in
vain to " abolish the Christian name from the
earth," still showed the breath of life in its de
caying body, but required only the rush of the
fourth wind to fall into helpless ruin.
THE FOURTH TRUMPET.
And the fourth angel sounded, and the third part of the sun
was smitten, and the third part of the moon, and the third part
ot 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.
8:13. The fourth "wind" rushes forth as the fourth
angel blows the charge of battle. The effect ia

LECTURES ON THE APOCALYPSE. I47
darkness. The smitten sun, moon, and stars
refuse to give their usual light, and a third part
of the day and night is filled with darkness.
I have before stated that, in the interpreta
tion of symbolism, the sun, moon, and stars are
the symbols of kings, dignitaries, and great men
of the earth. The blast of the fourth trumpet
then, evidently shows that there shall again be
the rush of war, that the shock of battle shall
overthrow a multitude of these earthly lumin
aries and the result shall be darkness. As we
have found that this is still limited to the
Latin third part of the world, this would be fit
tingly fulfilled if a period of calamity and
mourning was inaugurated by the overthrow
of the kings and great men of the Roman
Empire, the extinguishment of its government,
followed by ages in which the human mind
was shrouded in mental and spiritual darkness.
This is just what we find to have occurred in
the last series of events that led to the final
overthrow of Rome. We are to seek the fulfill
ment in the next final invasion of Rome. It
occurred A. D. 476. Odoacer, king of the Heruli,
a Northern race, encouraged by the apparemt
weakness of the falling empire, besieged and
took the almost helpless city. Augustulus, the
feeble emperor, was hurled down, the Roman
Senate that had met for twelve hundred and

14b LECTURES ON THE APOCALYPSE.
twenty-eight years, was driven from the Senate
chambers, the mighty fabric of empire fell to
the dust, and the great men were humbled
never to rise again. Sun, moon, and stars,
emperor, princes, and great men, are smitten,
lose their power, and cease to give light. Nay,
more. There now began the period called by
all historians the "Dark Ages," The fall of
Rome introduced the period when, intellectual
ly and spiritually, the day and night were
darkened; when the minds of men were blinded,
and when the Church, falling gradually into
apostasy, gave forth for ages only a feeble
light to human souls. In the period that fol
lows, the barbarians who had ruined Rome fell
gradually under the sway of an artful priest
hood, the Bible was wrested from the hands
of the people, and buried in the recesses of
monasteries, superstition usurped the place of
religion, and the gloom of the "Dark Ages"
diffused itself over the Latin third part of the
world. Thus, in the overthrow of the western Roman
Empire, ends the work of the four hurtful an
gels, who were held back, for a season, from
destruction. There remain three angels, the woe angels,
who are grouped together by the angel that flits
across the heavens and who foreshadows the ter-

LECTURES ON THE APOCALYPSE. I49
rihle calamities that shall fall upon the earth
when they blow their trumpets. These will be
considered in the next chapter.

CHAPTER IX.

THE ARABIAN LOCUSTS.

The State of Christianity.- The Dying World.- The EasW.^
Symbols.— The Fallen Star.— The Key of the Caaba.— The
Locusts. — The Scourge of the World. — The Duration of the
Scourge. The blast of the fourth trumpet, the last of
the series of trumpets, representing the four
winds that were held back, marks one of the
most important eras in history. As the trum
pet angels come forth in succession the mighty
tide of invasion rolls upon the vast empire that
had long ruled the world, and after the fourth
trumpet, Rome, for twelve hundred years a
seat of power, and for over five hundred
years the capital of the world, was over
whelmed and hopelessly crushed beneath the
barbarian wave. Ancient history ends with
A. D. 476, when the Roman fabric finally gave
way before the Goths, the Vandals, and the
Huns, From that period a new Europe begins.
The fresh blood of the northern hordes, min-
(150)

LECTURES ON THE APOCALYPSE, I CI
gled with that of the civilized inhabitants of
western Europe, begins the formation of the
new races that lead the world at this day.
The Saxons, the Franks, the Goths, and the
Lomba^rds are represented in the nineteenth
century by the Anglo-Saxon, the French, the
Spanish, and the Italian, The Christianity of
the West was deep-rooted and vigorous enough
to overcome the Pagan faith of the northern
invaders, and the new kingdoms which were
formed out of the fragments of old Rome, all
became Christian states.
It has already been seen that the trumpet
angels are divided into two groups. There
remain the three who have been called the woe
angels, on account of the language applied to
them in Chap. 8: 13. It is manifest that the
first four have completed their work, and that
the others are devoted to another and a dis
tinct work, which shall be the source of great
woe to a part of the inhabitants of the earth.
This work must be at a later period, and hence
must be after the year 476.
In order to enable the reader who is not well
read in history to appreciate what will follow,
it will be needful to give a short view of the
condition of the world about one hundred
years later. In all western and southern Eu
rope, as far east as the Adriatic Sea, and in

153 LECTURES ON THE APOCALYPSE.
northern Africa, the Gothic nations were
moulding their new kingdoms. In the East
there existed a fragment of the old Roman
Empire, with Constantinople as its capital. Its
dominions embraced a part of the territory of
modern Turkey in Europe and in Asia, and also
Egypt in Africa, It professed the Christian
faith, but there has seldom been a more corrupt
state of society than existed in A. D, 600,
Idolatry and saint worship had supplanted the
simple faith of the apostles; luxury had under
mined society; frivolity, effeminacy and licen
tiousness had taken the place of manhood.
The hierarchy ruled the Church, instead of
Christ, and bishops were more ambitious to
supplant rival bishops than to convert heathen,
or to promote the spiritual condition of their
dioceses. The worldliness, excesses, license,
and corruption which held unchecked sway in
the cities and towns had caused tens of thous
ands who sighed for a purer life to flee from
the haunts of men and to hide themselves, as
hermits, in the recesses of the desert, or to bury
themselves, as monks and nuns, in monasteries,
Monasticism, unauthorized by the letter or
spirit of Christianity, and destined finally to
become utterly corrupt, was born of a yearning
for a holier life.
In the two centuries that had passed since

LECTURES ON THE APOCALYPSE. 153
the triumph of Christianity over Paganism, the
unholy alliance of Church with State had led
the former into practical apostasy from her
ancient faith. ¦ The spiritual despotism which
had overthrown the liberty of the children of
God seemed to be almost universal, but the
corruption of society was far greater in the
East than in the West. The hierarchy ruled
absolutely, and idolatry prevailed in both quar
ters of the world, but the recent acceptance of
the Christian faith by the conquerors of the
West, and their pure, vigorous blood, saved
them from the effeminacy of the luxurious East.
Western rulers had little taste for theatres,
eunuchs, dances, and harems. In the East a
rottenness prevailed of which it is hard for us
in this nineteenth century to form even a con
ception. The Western world had died and
risen again. The East was slowly dying of
corruption. THE FIFTH TRUMPET.
We are now prepared to listen to the trum
pet of the fifth angel, and to behold the sym
bolism described by the prophet. I quote:
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; an. I the sun and
the air were darkened by reason of the smoke of the pit. And

154 LECTURES ON THE APOCALYPSE.
there came out of tlie 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 fore
heads. And to them it was given that they should not kill
them, but that they should be tormented five months: and their
torment was as the torment of the scorpion, when he striketh a
man. And in those days shall men stek death, and shall not
find it; and shall desire to die, and death shall flee from them.
And the shapes of the locusts were like unto horses prepared
unto battle; and on their heads were as it were crowns like gold,
and their faces were as the faces of men. And they had hair as
the hair of women, and their teeth were as the teeth of lions.
And they had breastplates, as it were breastplates of iron ; and
the sound of their wings was as the sound of chariots of many
horses running to battle. And they had tails like unto scor
pions, and there were stings in their tails : and their power was
to hurt men five months. And they had a king over them,
which is the angel of the bottomless pit, whose name in the
Hebrew tongue is Abaddon, but in the Greek tongue hath bis
name Apollyon. One woe is past; and, behold, there come two
woes more hereafter. 9:1-12.
When the angel blows his trumpet, the apos
tle sees a key given to a falling star. This is
used to open a pit. From it a smoke ascends,
and the heavens are filled with darkness; from
out of the smoke there emerge swarms of
locusts that descend upon the earth to devour.
It is needless that I should pause to describe
the insect now mentioned. The grasshoppers
that sweep down from the rainless deserts near
the Rocky Mountains are the American repre-

LECTURES ON THE APOCALYPSE. 1 55
sentatives of the Asiatic locust. But these
locusts are peculiar, and John describes their
features with great minuteness. These are in
struments of destruction under the fifth trum
pet, and it will be well with us to note closely
the characteristics that he names.
The locusts go forth in countless numbers to
destroy wherever they descend. We would ex
pect them to symbolize a numerous and de
structive host. The term is often used by the
prophets as an emblem of a numerous and
destroying army. We quote from Nahum 3: 15.
" The sword shall cut thee off. It shall devour
thee as the locust. Thy crowned princes are
as the numerous locust, and thy captains as
the grasshoppers," etc. John notes a remark
able circumstance. Other locusts destroy every
vestige of vegetation. These destroy no green
thing. Their hurtful power is turned upon
men, — men who are not engaged in the service
of God, Whatever may be signified, they shall
spare the fields and turn their rage upon the
inhabitants of the earth. Still, while they shall
torment men, their object shall not be to kill
them. They will not blast nations from the
face of the earth. They shall continue this
work of torment for five months. We are told
in Ezekiel, that a day shall stand for a year.
It does commonly in prophetic language. We

15b LECTURES ON THE APOCALYPSE.
will find that such is its usual meaning in the
book of Revelation. This torment would then
be continued for a period of one hundred and
fifty years.
• It has been seen, thus far, that each angel
represents the movement of some people upon
the Roman Empire. Though Rome had fallen,
still the Eastern Empire remained, and it would
be entirely in harmony with the probabilities
if the next movement should strike it with
overwhelming force. It will be needful to in
quire, from what quarter of the world the
blow will come, what people will strike the
blow, and what is the meaning of the various
symbols. It is manifest that the scene is trans
ferred from the West to East, and all the sym
bolism points with unerring precision to one
country which had not before this figured in
history. That country is
ARABIA.
The locust, the groundwork of the symbolism,
is peculiarly Arabic. It was the "east wind,"
the wind that swept from Arabia, that
brought the locusts into Egypt, at the time of
the exodus of the children of Israel. The in
habitants of Syria declare that the locusts
come to them from Arabia. Like the American
grasshopper, they are bred in rainless deserts,

LECTURES ON THE APOCALYPSB. 1 57
and, at irregular intervals, sweep down with
resistless power upon more fertile lands. The
sandy wastes of Arabia have always been a
breeding ground for locusts. The locusts of
the vision have teeth like lions; the lion has
always had its home upon the Arabian deserts.
They also have a shape like horses; naturalists
consider Arabia the native country of the horse,
and from time immemorial it has produced the
most famous horses of the world. Finally, the
tail and sting of the locusts is like that of the
scorpion, another animal bred on the Arabian
sands. The zoology of the symbolism points
beyond a doubt to the portion of the world in
which Arabia is located. I will presently in
quire whether any mighty movement, fitly
described by the imagery, was inaugurated in
Arabia in the age to which we have been led.
Not only the facts just mentioned, but the
description of the men symbolized by the
locusts, point to Arabia. The locusts " were
like unto horses prepared for battle." The
Arabians, unlike the Goths, Vandals, and Huns,
were an army of horsemen, and moved over a
country almost with the swiftness of the locust.
Let the reader note the following facts concern
ing the Arabs: 1. They came forth from the
home of the locust. 2, They all fought on
horseback. There was not a foot-soldier in the

158 LECTURES ON THE APOCALYPSE.
armies which in A. D. 632, assailed the Eastem
Empire. 3. They wore upon their heads some
thing like crowns of gold. The historians of
the period often apeak of them as the "turbaned
Arabs." Ezekiel (Chap. 23: 42) speaking of the
Sabeans, which were an Arabian tribe, says,
" The Sabeans of the wilderness who put upon
their heads beautiful crowns." The yellow
turbans of the Arab horsemen, at a little dis
tance, would strikingly resemble " crowns of
gold." 4. The locusts had "the faces of men."
The Jews and Arabs wore long, patriarchical
beards. The Roman and northern races shaved
the face, John notes that these locusts have
the distinguishing mark of manhood in the
East, — the unshorn beard, 5. But to the
faces of men is added "the 'hair of women."
The female distinction is long hair, and evi
dently John beholds, as the riders rush by, long
hair flowing from their shoulders and stream
ing in the air. Did the Arabs in the seventh
century wear long hair? Pliny, who was the
contemporary of John, speaks (Nat, His, 7: 28)
of " the turbaned Arabs with their uncut hair."
Ammianus Marcellinus in the fourth, and Je
rome in the fifth century, each speak of the
long-haired Arabs. An Arabian poem, Antar,
written in Mahomet's time, often speaks of the
hair of its heroes flowing down upon their shoul-

LECTURES ON THE APOCALYPSE. 1 59
decs. We quote: "He adjusted himself, twisted
his beard, and folded his hair under his turban,
drawing it up from his shoulders." 6. But the
locusts had breastplates, as it were breastplates
of iron." The historians of the Arabian wars
constantly speak of the iron coats of mail.
Gibbon, Vol. V., p. 132, speaks of seven hun
dred horsemen with steel cuirasses. Again,
Vol. v., p. 13: "Three hundred cuirasses were
a part of the spoil." Mahomet, in the Koran,
11-104 says: "God hath given you coats of
mail to defend you in your wars."
From this array of facts it seems certain that
we are pointed to Arabia, and that we must
look there to see the locusts gather that rush
upon the earth. Do we flnd any remarkable
historical movement arising in this region and
subsequent to the fall of Rome?
THE SARACENS.
Before the beginning of the seventh century
the Arabs were little known to the historian.
Occasionally they had made a marauding ex
cursion beyond their borders, but they were
only fearedi as troublesome robbers who could
hide themselves from pursuit in their deserts.
While their trackless sands and poverty had
protected them from conquest, they had never
proved formidable to neighboring states, and

l6o LECTURES ON THE APOCALYPSE.
had exercised as little influence upon the polit
ical destinies of the world as the blanketed
Indians of the Northwest. But early in the
seventh century they rush out from their native
wastes, and throw themselves upon the world
with a swiftness, a fury, and a success that
hardly flnds a parallel in the history of nations.
The creation of the Arabian, or Saracen Em
pire as it is usually called, was due to the work
of Mahomet.
About A. D. 609, in the deserts,of Arabia, one
of the most remarkable, most talented, most
brilliant leaders of men that the world has ever
known, began his work. He claimed to be the
prophet of God. He was a star, but a fallen
star; a prophet, but a false prophet. To extend
his religion and reign he resorted to the sword,
and his converts became a race of warriors.
By the year 632, all Arabia had been subjected
to his dominion, and in that year, the Arabian
armies, countless as the locusts of their own
deserts, all on horseback, not a foot -soldier
among them, all the fierce followers of Ma
homet rushed forth from the country of the
locusts to assail the world. They appeared
with "horses prepared for war."
In the year 632, the Saracens marched out of
Arabia to subvert the world to the sway of the
Koran, Syria, a part of the Eastern Empire,

LECTURES ON THE APOCALYPSE. l6l
<vas instantly overrun by the swift bands of
cavalry who dashed in every direction, with
a rapidity unknown before in war. In A. D.
634, the city of Damascus was taken, and has
ever since been a Mahometan city. In 637, the
city of Jerusalem fell, and the churches were
converted into mosques. In 638, Egypt was
conquered, and their armies then pushed west
ward to the banks of the Atlantic Ocean. In
675, they had poured northward to the borders
of Europe, had crossed the Hellespont, besieged
Constantinople, and after a long siege had been
driven back from its walls. In 711, they crossed
the Straits of Gibraltar into western Europe,
and conquered Spain. In 716, they laid siege
to Constantinople a second time, and were, a
second time baffled. In 721, they crossed the
Pyrenees into France to attempt the conquest
of northwestern Europe.
At this period the Saracen dominion ex
tended from Central Asia over Persia, Arabia,
Syria, westward over Africa to the Pillars of
Hercules, and in Europe it embraced Spain and
Portugal. Within a hundred years from the
time that the Arabs emerged from the desert
they had secured the dominion of Asia, Africa,
and southwestern Europe. As a mighty con
quering force, history makes no record of one
more remarkable than the establishment of the
11

l62 LECTURES ON THE APOCALYPSB.
Arabian dominion. Surely we have a move
ment significant enough to meet the demand,
springing from the very country, and carried
on by the very people indicated by the prophet.
It remains for . me to inquire whether this
movement corresponds to the details of the in
spired description. THE DETAILS.
I have shown that the rise of Mahometanism
corresponds, in its time, country, people, and
character, fully with the general features of
the prophecy. I will next take up the various
features of the symbolism in the order they are
presented. The first thing that we notice is
that the apostle saw a falling star which in
augurated the invasion of the locusts. We
have already found that a star is symbolical of
a leader. Attila was represented by a burning
star. This falling star would evidently refer to
some brilliantly endowed, but wicked leader of
men. That a man, and not a literal star, is
referred to is shown by the next statement that
to him were given the keys of the bottomless
pit. The fact that the star had fallen would
seem to indicate that, at the time the keys of
the pit were given to it, it did not possess
the pre-eminence it once enjoyed. If a star
represents a king or prince, a fallen star would

LECTURES ON THE APOCALYPSB. 163
represent a prince who had been shorn of his
power. It is remarkable how these details are fulfilled
in the case of Mahomet, He belonged by birth
to the princely house of Koreish, the ruling
family of Mecca. At his birth his grandfather
was the ruling prince. His grandfather and
his father, in the view of surrounding na
tions, were prominent stars. But, just after
his birth his father died, and very soon after,
his grandfather also. The boy, apparently des
tined to rule his country, was set aside, and a
different family received the headship of the
tribe, the governorship of Mecca, and the keys
of the Caaba, Though by birth a star, he
becomes now a fallen star, his prospects for
life apparently blasted, and at manhood he
entered into the service of a rich widow as a
servant, in which capacity he visited Damascus,
to traffic in the markets of that great city. It
is probable that he brooded over the thought
that he was a servant in a city where his an
cestors ruled at his birth, and that this thought
caused him to devise the means by which he
should attain to power. Thus it is seen that
he was a star, a fallen star, and his history
shows us that he again attained to the promi-
nenre of a star of the first magnitude, though
shin ng with a baleful light.

164 LECTURES ON- 'I HE APOCALYPSE.
The Key. — To this star was given a key. The
key can have only two. uses. It may indicate
that the doors of the bottomless pit shall be
closed, or that they shall be opened. The
sequel shows that they were opened, and the
language evidently foreshadows that the hosts
of hell shall come forth, or that there shall be
a gathering of the instruments of wickedness.
Perhaps the term has not only this, but still
further significance. The "star," or ruler of
Mecca, held the key of the Caaba, a kind of idol
shrine, and the possession of that key in a
familj'' was significant of its princely power.
The loss of the key had made Mahomet a fallen
star. The key of the bottomless pit now given
him, not only restores him to the position of
ruler of his own countrymen, but makes him a
prince among the kings of the earth.
The Bottomless Pit. — The term translated
pit is used in Ezekiel 31:17, Luke 8:31, and
Rev. 20: 1, in the sense of hell, or the abode of
the prince of darkness. That is evidently the
sense here, and it is implied that the fallen
star shall employ hellish agencies to aid him
in his work. This could not be fulfilled more
effectively than by a system of imposture, or
false religion, proceeding from the father of
lies, and deceiving a large part of the race.
This idea is confirmed by the statement that a

LECTURES ON THE APOCALYPSE. 165
smoke should come forth that darkened the earth.
It is a fact that at this period a false religion
arose, led by Mahomet, an impostor; a vile sys
tem which taught men inhumanity and lust, to
live bloody and sensual lives, and to look for a
sensual heaven. This false and hellish system
"darkened" a large portion of the world, and
there are still vast regions where the light of
Christianity once prevailed which have ex
changed the Bible for the Koran. The Chris
tian faith was buried under the ruins of a
country tracked and desolated by the Arabian
locusts. I wish the reader to distinctly note
that it is not stated in the case of any other
trumpet that the powers of the pit are em
ployed. No other leader appears as the prophet
of the new and false religion. It is Mahomet
alone who employs the powers of the bottomless
pit to secure empire and rule the earth.
The Locusts, — It is said that the "locusts
came out of the smoke," This is a statement
of great importance. It means that the armies
symbolized by the locusts were gathered by
means of the imposture indicated by the smoke
which Mahomet let out of the pit. Never was
a profhecy more accurately fulfilled. The
Arabians were unknown as a conquering power
until they had been filled with the fierce, stern,
pitiless fanaticism taught by the Koran, Out of

l66 LECTURES ON THE APOCALYPSE.
the "smoke of the new religion" they emerged
and rushed upon the world to torment, to
sting, and to darken. Let us observe the work
of the locusts as described by the apostle.
1. They do not destroy the grass of the earth,
or trees, or any green thing. They injure men.
Did the Saracen hosts adopt such a policy?
Moses (Dent. 20: 19,) from motives of mercy
had commanded the Jews to abstain from dev
astation in time of war. Mahomet adopted
the same course from policy. At the very time
when the Saracens rushed forth upon the East
ern Empire, the Caliph Abubeker, the successor
of Mahomet, commanded, (Gibbon Vol. V., p.
189,) " Cut down no palm trees, nor burn fields of
corn. Cut doivn no fruit trees." They shall not
endeavor to destroy lands, but shall attack the
human race. The policy of the Saracens was
in great contrast with that of the Goths. They
destroyed "the trees of one third of the earth,
and every green thing." The historians speak
continually of the "desert places" that they
had made; but the Arabs had learned in their
almost treeless deserts to cherish the tree as
heaven's choicest blessing, and they went forth
with the avowed purpose to conquer and occupy
the countries they assailed. Hence, in their
own interest they sought, and were commanded,
to preserve the trees in the regions which they

LECTURES ON THE APOCALYPSE. 167
invaded. It is a remarkable circumstance that
the opposite course of both the Goths and the
Saracens should be so particularly noted in
Revelation. 2. It is also stated that they " shall not kill
them." It is remarkable that these warriors
did not go forth to slay. They were missionaries.
They went to save. They attacked their ene
mies upon the battle-field, but when resist
ance ended, and their foes were converted, they
ceased the work of destruction. A part of the
same marching orders from which we have just
quoted, also gave command that they " should
not kill religious persons who were trying to
serve ,God in another way." Gibbon, Vol. V.,
p. 189.
Perhaps, however, this has another meaning.
It may mean that they did not politically kill,
-or annihilate either Church or State in Chris
tendom. Though they besieged Constantinople
twice, the Eastern Empire still survived, and
the Eastern Church continued to exist.
3, But their torment should be terrible, like
the sting of a scorpion. Though the Saracens
did not seek to exterminate, they sought to
reduce all to slavery or to submission to the
Koran. They gave to the nations where they
marched their choice of three things. (1) The
Koran; (2) the payment of tribute and subjec-

l68 LECTURES ON THE APOCALYPSE.
tion to slavery; or, (3) to be put to the sword,
Abubeker commanded, "Cleave the skulls of
the priests unless they will become Mahome
tan," Gibbon, Vol V,, p. 189. The condition
of Christians in the countries overrun was
terrible. Under the fierce sting of the scorpions
of the desert the torment was almost unendur
able. It was so hard to bear that perhaps the
majority of the population abandoned their old
faith, which they regarded true, and accepted
one that they esteemed false. Those who did
not, no doubt, were often constrained " to seek
death " as a refuge, but instead of being slain^
were reduced to a pitiless slavery.
THE FIVE MONTHS.
We will next consider the duration of this
torment. It was to continue five months, or
one hundred and fifty days. We have already
stated that in Revelation uniformly, and usual
ly in all the prophets, the day is the symbol of
a year. This would imply that the locusts
should scourge the world for one hundred and
fifty years.
It has been seen already that, although
Mahomet began his work earlier, it was not
until about A. D. 632, that the Arabs had been
compacted, organized, and filled with the fa
natical fury needful to enable them to burst

LECTURES ON THE APOCALYPSE. 1 69
forth upon the world. Before this they did not
begin their "torment." Marching forth in that
year, they began an almost uninterrupted series
of conquests in the countries then occupied by
the Church. Within a few years the congre
gations planted by the apostles, those of Pales
tine, Syria, Egypt and Asia Minor, had been
crushed under the tread of the Arabian horse
men, and within a century, the " torment " had
extended from the Euphrates to the Pyrenees
Mountains. In 732, just a century after they
emerged from the desert, their armies crossed
into France, were met by Charles Martel in the
battle of Tours, defeated, driven back over the
Pyrenees, and their progress stayed. In 750,
the vast empire of the Caliphs was rent by dis
sensions and divided. The family upon the
throne,' the Ommiades, was supplanted by the
Abassides, and fled from the East to Spain,
where it established a new capital; and in the
year 762, the usurper removed his capital from
Damascus to Bagdad, upon the Tigris. Thus
moved to a distance from Christendom, and
weakened by division, the Saracens grad
ually gave up their designs of universal con
quest, and the rude Ishmaelites whose hands
had been against every man, who had sought
to conquer the world, now began to cultivate
the arts of peace, and to think of living on

170 LECTURES ON THE APOCALYPSE.
friendly terms with other nations. In 781, the
Caliph Haroun Al Rashid was their ruler.
This is the golden age of the Saracen power.
This is the era of the Arabian Nights, Bagdad
was called the "City of Peace." How long is
this from the time when the torment that had
stricken half the world began? In A. D. 682,
the Arabs assailed the nations, to which date
one hundred and fifty yeai;s may be added.
This would bring us to 782, the second year of
Haroun Al Rashid's reign. Did the torment
continue longer? Nay. He was engaged in
friendly correspondence with the Christian rul
ers of Europe, and from this time the Saracens
ceased their efforts to make the world Mahom
etan. Their aggressive wars were forever
ended. Their weakening effect upon the East
ern Roman Empire was over. As far as they
have to do with its destruction their work was
finished, — completed one hundred and fifty
years after it began!
Thus we find, next in order after the fall of
Rome in 476, signified by the fourth trumpet,
that the scene of the mighty events is trans
ferred to the East. From the deserts, the home
of the locusts, there emerge a people corres
ponding in all respects to the symbolism. That
people changed the map of the world and
founded a mighty religious empire. For a

LECTURES ON THE APOCALYPSE. I71
period of one hundred and fifty years they con
tinued to torment the nations of the earth by
their conquests, but after that period the Sara
cen Empire abandoned the attempt to conquer
the Christian world. Its aggressive warfare
was forever ended.
Other questions might arise, but I will only
take space to ask: Did they assail men who had
not the seal of God in their foreheads? They
assailed an apostate Church. Of the condition
of the Eastern Church at this time I will have
more to say under the discussion of the next
trumpet, but the remarks in the introduction
to this chapter indicate its lamentable corrup
tion. I believe that every candid reader will
admit that prophecy was never fulfilled more
surprisingly than John's prediction of the
scourge of Arabian locusts.

CHAPTER X.
THE EUPHRATEAN HORSEMEN.
The Sixth Trumpet. — The Angels of the Euphrates. — rhe
Turks. — The Myriads of Horsemen. — Gunpowder. — The
Power of the Tails.— The Rest Who Repented Not— Catho
lic Sorceries, Murders and Thefts.
We have found that four trumpets were
separated by the interlude of the woe angel
from the remaining three. We have also found
that the events indicated by the first series of
four trumpets were all fulfilled in the same
part of the world, viz : The westem Roman
Empire. The next two trumpets are blown
consecutively without any intervening symbol
ism. We have reason to believe that they
refer to events which transpired in the same
portion of the earth, and as we have located
the first of these, the fifth trumpet, in the East,
I will anticipate that the scene of the sixth
trumpet will be the East also. The first four
trumpets proclaimed the march of armies that
rushed to the destruction of the western Roman
(173)

LECTURES ON THE APOCALYPSB. I73
Empire ; the fifth trumpet announced the
mighty Mahometan movement that so nearly
subverted that portion of the Roman Empire
which yet survived in the East. The sixth
then, in all probability, would herald another
tide of invasion which poured upon that doomed
and decaying relic of former greatness. With
this probability to direct us we may proceed to
examine the passage which describes its work.
And the sixth angel sounded, and I heard a voice from the
four horns of the golden altar which is before God, saying to
the sixth angel which had the trumpet. Loose the four angels
which are bound in the great river Euphrates. And the four
angels were loosed, which were prepared for an hour, and a day,
and a month, and a year, for to slay the third part of men.
And the number of the army of the horsemen were two iinndred
thousand thousand: and I heard the number of them. And
thus I saw the horses in the vision, and them that sat on them,
having breastplates of fire, and of jacinth, and brimstone: and
the heads of the horses were as the heads of lions ; and out ot
their mouths issued fire and smoke and brimstone. By these
three was the third part of men killed, by the fire, and by the
smoke, and by the brimstone, which issued out of their mouths.
For their power is in their mouth, and in their tails : tor 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 sil
ver, 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.
«: 13-31.
The student who wishes the meaning of this

174 LECTURES ON THE APOCALYPSB.
passage should carefully seek: 1. The place; 2.
the time; 3. the agency employed; and, 4. the
work accomplished, as indicated by the symbol
ism employed under the sixth trumpet. Con
cerning the time it will be sufficient to remark,
at present, that whatever historical events are
signified must be located afier the Saracen
movement predicted by the fifth trumpet had
expended its force, or after A. D. 782. Con
cerning the place from whence the movement
should proceed there can be no discussion, as it
is pointed out without the obscurity of a figure.
When the sixth angel sounded, the apostle
heard a voice from the golden altar before God,
commanding the sixth angel to loose the four
angels, which were bound by the river Euphra
tes. The common version of the Scripture
reads, "bound in the Euphrates," but the Greek
preposition is not en but epi, which means at,
upon, or hy. The four angels were not bound
in, but at or hy the river. They were restrained
by it from advancing to do the work assigned
to them, until the time appointed by God for
them to execute their commission. The blast
of the sixth trumpet is the signal that that time
of God had come, and although these angels
may be utterly unconscious of the fact, the
work that they advance to execute is one that
is overruled and directed by the Almighty.

LECTURES ON THE APOCALYPSE. 1 75
Though their purposes may be even wicked,
yet they are so held in the hands of God as to
become "angels" to carry out his will with
regard to the inhabitants of the earth. They
move at the command that issued "from the
four horns of the golden altar which is before
God." Set at liberty to move by this voice, the four
angels were bound to enter upon a work of
destruction that was to continue an hour, and
a day, and a month, and a year. The four
angels, four messengers to executa the mandates
of prophecy, will represent four powers, or one
power made up by a combination of four pow
ers, or which develops into four powers, located
at and held back by this great river.
This power of the Euphrates, bound for a
season, was " prepared " for a work of destruc
tion to continue an hour, a day, a month, and a
year. We have already found that, in Revela
tion, a day is the symbol of a year. This period
would then be three hundred and sixty -five
days, thirty days, one day, and an hour, or
three hundred and ninety-six days, and one-
twelfth of "another day. This would give a
period of three hundred and ninety-six years
and one month, or if the year be considered
three hundred and sixty-five and one-fourth

176 LECTURES ON THE APOCALYPSE.
days long, a period three months longer.*
I will now inquire if any power, following in
order after the Mahometan or Saracen Empire,
also aiding in the destruction of the eastern
Roman Empire, may be found that will corre
spond to this symbolism. THE BOUND ANGELS.
A few years before the thousanth year of the
of the Christian era, a fierce Tartar race, for
midable by numbers and bravery, left their
seats east of the Caspian Sea and moved south-
westward, until they rested upon the river Eu
phrates. A vast region of country east of that
river fell before their arms. Persia became
one of their provinces, and India, as far as the
ocean, was subjected to their sway. But for
two generations they "were bound by the river
Euphrates," and, lying upon its eastern banks,
their armies were restrained by the river from
ravaging the countries that lie to the west.
Though originally idolaters, they had accepted
the Mahometan religion which they found in
the countries which they had conquered in
central Asia, and pretended to receive orders
from the successor of Mahomet who sat upon

» The term here used for year is not Kairos, the prophetic year of twelve
months, or 360 (lays, but eaiauios, the regular solar year of 86.')(4 days.
Hence the period named In the text would be 36514 plus 80 plus 1 plus 1-12
equals 896 4-12 days, or In years, 396 years and lour months

LECTURES ON THE APOCALYPSE. 1 77
the throne at Bagdad, while really undermin
ing his power. After being hound on the east
of the Euphrates, with the stream for the
western limits of their power for a period of
half a century, in the year 1055, they occupied
the city of Bagdad, and their leader was in
vested by the feeble Caliph with a commission
to cross the Euphrates as his lieutenant, and to
wage a religious war, in order to reduce the
regions lying to the northwest to a belief in the
Koran. This appointment took place in 1057,
and in that same year, sixty years after their
appearance upon the east bank of that stream,
after being bound for two generations, they
crossed the Euphrates and marched upon the
eastern Roman Empire. This people were
called the Turkomans or Turkmans; we call
them the Turks.
It is thus seen that a people who have made
a remarkable figure in the history of the last
eight hundred years were " bound " at the
Euphrates for a half century before they com
menced that invasion of western Asia and
Europe, which has made them known to Chris
tendom. As yet we have no explanation of the
fact that there were four angels. This would
imply, in some way, four powers. It is remark
able that this people were divided into four
bodies, which formed four kingdoms, under the
12

178 LECTURES ON THE APOCALYPSE,
four grandsons of the leader who established
the empire of the Turks in westem Asia. The
prince who was commissioned by the Caliph to
attack the Greek Empire was named Togrul,
but dying, his son Alp Arslan led the Turks
across the Euphrates, and when he was slain in
battle, he was succeeded by Malek Shah. If
the reader will open at the 532d page of Gibbon,
Vol, V,, he will find that the mighty empire of
Malek Shah was divided into four principalities,
under his four sons, which are described by
the historian under the names of Persia, Ker-
man or India, Syria, Roum or Asia Minor,
extending from the shores of the Indian Ocean
to the Mediterranean, There are then four
angels or messengers of destruction.
THE HORSEMEN
Before we speak of their work thore is another
characteristic of these powers which we must
not pass by. When the four angels are loosed
the apostle sees an innumerable body of horse
men. He gives the number as two hundred
thousand thousand, or, in the original, two
myriads of myriads, which we may interpret as
a countless multitude. The locusts alno were
a force of horsemen, and we have se^'^n '^^he
Arabians rush out of the desert, destit\^< ' "¦-'

LECTURES ON THE APOCALYPSE. I79
infantry forces, all on horsebark. Were the
Turks likewise an army of cavalry ?
Again Gibbon says:
" The myriads of Turkish horse overspread a frontier of six
hundred miles, from Tauris to Erzoroum, and the blood of six
hundred and thirty thousand Christians was a grateful sacrifice
to the Arabian prophet. " Vol. V., page 513. Again, page 515.
"On the report of this bold invasion, which threatened his
hereditary dominions. Alp Arslan flew to the scene of action at
the head of forty thousand horse." Again, on page 525. "The
valiant Soliman, accompanied by his four brothers, passed the
Euphrates. The Turkish camp was soon seated in the neigh
borhood of Kataish, in Phrygia, and his flying cavalry laid
waste the country as far as the Hellespont and the Black Sea."
These are a few of the many passages that
might be quoted showing that at this period of
invasion the Turks were an army of horsemen.
It is also curious that the Turks counted their
cavalry, not by thousands, or regiments, as is
customary in European armies, but by " myri
ads," using the very same term that John
employs to denote the numbers of these Eu
phratean horsemen.
The apostle notes that these horsemen have
breastplates of fire, and jacinth, and brimstone.
These terms may be translated red, blue, and
yellow, and I suppose, refer to the attire worn
by these Turkish riders. Historians assure us
that until the reorganization of the Turkish
armies upon the European plan, — within the

l8o LECTURES ON THE APOCALYPSB.
present generation, — these were the prevalent
colors of the Turkish uniform.
The description of the means employed by
these strange horsemen to injure and destroy
their enemies is remarkable. The heads of
the horses appeared to the apostle like the
heads of lions, and out of these lion-like mouths
went forth fire, and smoke, and brimstone, by
which were slain the third part of men. The
reader will bear in mind that John saw a pic
ture of coming events and records the series as
they appear to him. The head and jaws of
the lion are mighty to destroy. As the lion
springs upon its victim he utters a deafening
roar, John says that the instruments of death
were the fire, smoke, and brimstone that pro
ceeded out of the mouth of the horses. Evi
dently then there is a terrific roar like that of
the lion, and fire and smoke and brimstone
leap forth. These last become a deadly instru
ment of destruction to men.
If you were to look from a distance upon a
cavalry soldier, as he charged, carbine in hand,
and fired upon his enemy, the fire and smoke
would seem to leap from the horse's head, the
enemy would fall, and the brimstone smell of
burning powder would be left behind, for I
need not say that sulphur is a chief ingredient
of this instrument of death. If, indeed, we

LECTURES ON THE APOCALYPSE. l8l
m re to search for a symbol of the use of fire
arms in war it would be hard for us to find one
more appropriate. If gunpowder was used in
this Turkish invasion it would certainly cor
respond with the description.
Gunpowder was unknown to the ancients,
was never employed by the northern races that
overthrew Rome, was unthought of by the
Arab followers of Mahomet who attacked the
East( rn Empire. Was it unknown to the Turks?
Again we turn to Gibbon, and we learn that
duriag the period of these Turkish wars a com
plete revolution took place in modes of war
fare. Then, for the first time, upon an exten
sive scale, gunpowder was used for slaying men.
We quote The Decline and Fall of the Roman Em
pire, Vol. VL, pp. 379-80, and 388-89, in which he
speaks of the adoption of artillery by the Turk
ish Sultan who laid siege to, and took the city
of Constantinople, after breaches were battered
in its walls by cannon.
Among the implements of destruction he studied with pecu-
dar care the recent and tremendous discovery of the Latins ; and
his artillery surpassed whatever had yet appeared in the world.
A founder of cannon, a Dane or Hungarian, who had been al-
wost starved in the Greek service, deserted to the Moslems, and
was liberally entertained by the Turkish Sultan. Mahomet was
satisfied with the answer to his first question, which he eagerly
pressed on the artist. "Am I able to cast a cannon capable of
throwing a ball or stone of sufficient size to batter the walls of

l82 LECTURES ON THE APOCALYPSE.
Constantinople? I am not ignorant of their strength; but
were they more solid than those of Babylon, I could oppose an
engine of superior power: the position and management of that
engine must be left to your engineers."
The great cannon of Mahomet has been separately noticed ;
an important and visible object in the history of the times : but
that enormous engine was flanked by two fellows almost of
equal magnitude; the long order of the Turkish artillery was
pointed against the walls; fourteen batteries thundered at once
on the most accessible places; and of one of these it is ambigu
ously expressed, that it was mounted with one hundred and
thirty balls, or discharged one hundred and thirty bullets.
It is thus seen that gunpowder was employed
by the Turks in the overthrow of the Eastern
Empire, and was a leading agency by which
this conquest was effected.
I now ask the attention of the reader to a
very singular statement concerning this army
of horsemen that John saw engaged in the
work of destruction by means of fire and smoke
and brimstone. That statement is that the
horses had POWER IN THEIR TAILS.
I will again quote the remarkable statement.
"their power is in their mouth and in their
tails: for their tails were like unto serpent?
and had heads, and with them they do hurt.''
The fire, smoke, and brimstone vomited from
their mouths explain the first part of this
stranf>[e statement. Some have supposed that

LECTURES ON THE APOCALYPSE. 183
the second part refers to the terrible desolation
left behind the Turks in their destroying path
and the blighting effects of their rule after they
had effected a conquest. I believe, however,
that the explanation is found in the fact that
the tail of the horse is a badge of power on the
part of Turkish officials. If the reader were to
visit the Turkish armies, instead of a flag, he
would see over the tents of their generals,
horses' tails flung to the breeze. Every leading
pasha flings out a banner of three horses' tails,
inferior pashas, banners of two horses' tails,
while a bey or regiment commander is only
allowed one tail. The tail is then an emblem of
power; the number of tails indicates the degree
of power. There is " power in horses' tails."*
These strange banners flung to the breeze have
signified to many a subject people that a power
blasting as a Simoon and venomous as the ser
pent, had been sent to curse them by its bale
ful presence. The provinces of the Turkish
Empire are under the rule of the pashas, and
it is especially fitting that the symbol of their
power should be likened to a serpent. Never

* The origin ot this singular badge of power among the Turks Is said to be
that In one of their early battles their banner was captured by a charge of the
enemy, whereupon their leader cut ofl the tall of his horse, hoisted It on a
spear, and called on all to follow that banner Into the conflict. Under thia
banner they fought and won the battle.

184 LECTURES ON THB APOCALYPSE.
was there a more deadly, poisonous, wasting,
desolating rule than that of these horse-tail
chieftains, who lorded it over the subjected
provinces of the ancient Roman Empire. In
order that the reader may see its terrible bru
tality I will mention two occurrences of this
century, the desolation of the Greek island of
Scio in 1822, and the Bulgarian massacres a
a few years ago. Scio, a beautiful island of
the Archipelago, had, at that date, a population
of one hundred and four thousand, mostly
Greeks and professing Christians. Being sus
pected of sympathy with the uprising in Greece,
the Turkish pasha turned his myrmidons upon
them, and in two months butchered twenty-
three thousand and sold forty-seven thousand
more into slavery. In a few weeks the Chris
tian population was reduced by these measures
and by fiight to two thousand persons. The
horrible atrocities in Bulgaria, which led to the
late Turko-Russian war, are too recent oc
currences to require a description in these
pages. These two examples are fair illustra
tions of what has occurred in many instances
under the rule of the pashas. Rapacious, licen
tious, bloodthirsty, brutal, educated by their
religion to believe that all unbelievers are fit
subjects for spoil, or death, each pasha an abso
lute lord in his own province, their rule has

LECTURES ON THE APOCALYPSB, 185
been one of the most grinding and intolerable
ever borne by man.
Thus far there is a remarkable correspond
ence. I have identified the Turkish invaders of
the Empire, by the following remarkable facts:
The Turks were " bound " by the river Euphra
tes for sixty years. As there were four angels
bound, the Turkish power was divided into four
kingdoms under the four sons of Malek Shah.
They were an army of horsemen. The colors
of blue, and red, and yellow were seen in the
Turkish uniform. Fire, and smoke, and brim
stone, or gunpowder, were instruments of death,
and first employed upon a large scale in the
Turkish wars. The tail of the horse was an
emblem of power among the Turks, It remains
for us to examine the time indicated by the
prophet as that in which they would accom
plish their work of destruction, and to see
whether it corresponds with the facts of Turk
ish history. THE TIME.
It has been already shown that the prophetic
period is three hundred and ninety-six years
and four months, and it must evidently begin
at the time when the angels were " loosed " in
order to commence their work. It was in the
year 1057, that the Turkish armies crossed the

l86 LECTURES ON THE APOCALYPSE,
river and assailed the Empire. By the begin
ning of the next century their conquests ex
tended to the Hellespont, and embraced all
that portion of the world now portrayed upon
the maps as Turkey in Asia. Then came the
mighty uprising of Europe in the Crusades,
which for the time beat back the torrent of
Moslem invasion and recovered a portion of
Asia, Between Europe and Asia the contest
continued for two centuries, when Europe,
weary of the fruitless struggle, abandoned the
attempt, and the Turkish Empire, re-organized
with the Ottoman Turks in power, passed over
into Europe, The Eastern Empire was soon
shorn of all its territories and reduced to the
city of Constantinople, In the year 1453, as
sailed by two hundred thousand Turks, its
walls battered down by the first cannon ever
used in a siege, one hundred thousand of its
citizens lying dead upon the ramparts, it was
stormed by the Turks, and the last relic of the
mighty empire which had existed for two thou
sand two hundred years was swept away for
ever. The work was done. The Empire fell
in 1453. In 1057 the work began by the pas
sage of the Euphrates, The interval between
is three hundred and ninety-six years!
This remarkable prophecy is still more exact.
The reader cannot fair to note the particular-

LECTURES ON THE APOCALYPSB. 1 87
ity of its language. The four angels were pre
pared for a work that was to last an hour, and a
day, and a month, and a year, or as we have found,
a period of three hundred and ninety-six years
and four months. Early in January 1057, the
Turks marched out of Bagdad on their career
of conquest. On the 29th day of May, 1453,
they stormed Constantinople and ended the
Empire, or three hundred and ninety-six years
and /oMr months, lacking a few days, from the
time when they entered upon their work and
crossed the Euphrates! Who can note this ex
act correspondence of the time with that pre
dicted by the prophet and yet remain in doubt?
It is affirmed that during this period they
should slay by means of fire, smoke, and brim
stone a third part of men. It has been shown
(page 136) that, for a thousand years extending
to the time when the Turks overthrew the
Eastern or Greek Empire, the races of men
were spoken of as under three divisions; that
the Goths and Vandals subverted one " third
part" of the world then known, or the Western
Roman Empire, described prophetically under
the first four trumpets; that the Saracens con
quered a second "third part," known from that
time as the empire of the Caliphs, or Saracens,
and that the third "third part" was the East
ern Empire, generally called from the language

l88 LECTURES ON THE APOCALYPSE.
which was spoken,— the Greek. This Empire,
the remnant of the old Roman Empire, em
bracing one of the three divisions of men as
described by writers in that day, was destroyed
and passed out of existence forever through
means of the artillery of the Turks.
APOSTATES ASSAILED.
The nation that " died " of these plagues, or
was overthrown, was the Greek Empire. It
was composed of a people who called them
selves Christians, but had apostatized from the
true faith. "The rest," that is, others who
partook of the apostasy, but were not over
thrown by the Turks, " repented not." There
can be no doubt that this refers to the Catholic
world. All central and western Europe was
then under the dominion of the Roman super
stition and was never subjected to destruction
by the Turkish power. Of these, " the rest of
the men, who were not killed of the plagues,"
it is affirmed that they remained impenitent.
The character of their misdeeds is delineated.
They were demon and idol worshipers. They
engaged in murders, sorceries, fornication and
thefts. Had the Christendom, assailed by the
Arabian and Turkish armies, apostatized and
relapsed into such heathenish sins? I will ask

LECTURES ON THE APOCALYPSE. 189
in succession questions concerning the various
sins alleged, and answer them in detail.
1. Did they worship demons ? A demon, as
all critics concede, is the spirit of a departed
man. The saint worship of the great Apostasy
is demon worship. For the evidence of its ex
istence at this period we quote Gibbon, Vol. V.,
p. 2:
The first introduction of a symbolic worship was in the ven
eration of the cross, and ot relics. The saints and martyrs,
whose intercession was implored, were seated on the right hand
of God ; but the gracious and often supernatural favors, which,
in the popular belief, were showered round their tomb, con-
^eyed an unquestionable sanction of the devout pilgrims, who
\sited, and touched, and kissed these lifeless remains, the
'-.emorials of their merits and suflerings. But a memorial, more
interesting than the skull or the sandals of a departed worthy,
is the faithful copy of his person and features, delineated by the
arts of painting or sculpture.
2. Did they worship images, or engage in
idolatry? Upon page 37, Vol. V., will be found
a record of the proceedings of the second Gen
eral Council of Nice, held in 787, from which
we quote the following passage:
They unanimously pronounced, that the worship of images is
agreeable to Scripture and reason, to the fathers and councils of
the Church ; but they hesitate whether that worship be relative
or direct; whether the Godhead, and the figure of Christ, be en
titled to the same adoration.
3. Did they engage in murders ? I need only
speak of the crusade against the Albigenses,

igo LECTURES ON THE APOCALYPSE,
those Christians who rejected the abominations
of Rome, begun in 1250, in which it is supposed
that one million persons were put to death.
The history of the great Apostasy is a history
of blood.
4, Did they engage in sorcery? What is a
sorcerer? One who deceives by tricks, Simon,
the Sorcerer, passed himself off on the Samari
tans as a being of supernatural power by means
of his magical arts. The Papacy in every age
has palmed off upon the credulous pretended
miracles. Statues of the Virgin weep; the blood
of a saint liquefies; children see apparitions;
miraculous cures are performed. Hardly a
month passes but the press records some pre
tended miracle. True, when examined, they
are found to be the tricks of monks and nuns,
but the superstitious masses receive them with
unquestioning faith.
5, The next count against the survivors is
Fornication. Is this true of the pretended
Christians who survived the scourge of the
sixth trumpet? Ah! who shall tell of the liber
tinism of the priests of Rome! Where the
confessional robs woman of her native modesty,
virtue is likely to become an empty name.
I call attention to well-known and acknowl
edged facts. No priest can remain within the
Romish church if he marry. No priest is unfitted

LECTURES ON THB APOCALYPSE. I9I
for his work by keeping concubines.* I quote
once more from Gibbon. He records the meet
ing of a great Catholic council, recognized as
one of the General Councils of the church, and
of the disposal of a question that came before
it. We quote from Vol. V., p. 38:
"I shall only notice the judgment of the bishops on the
comparative merit of image-worship and morality. A monk
had concluded a truce with the daemon of fornication, on con
dition of interrupting his daily prayers to a picture that hung
in his cell. His scruples prompted him to consult the abbot.
' Rather than abstain from adoring Christ and his Mother in
their holy images, it would be better for you,' replied the casu
ist, 'to enter every brothel, and visit every prostitute, in the
city.' "
6. The last charge made against the impeni
tent people is thefts. Every dollar that a
spurious religion has extorted from the people
by false pretences is a theft. We need no fur
ther proof that the disasters of 1453 did not
produce penitence, than the fact that in 1516
the Dominican friar, Tetzel, was peddling
Catholic indulgences to commit sin through
the cities of Germany. Nor is further proof
required than the knowledge that every con
fessional is a means of extorting money from
the masses, through the delusion that thus they
may purchase the pardon of sins,
* It is taught authoritatively In the works of canonized Romish Saints,
works accepttsd as ol canonical authority, that if a priest marry he shall ba
excoramuniicateii, but itiatif lie keeps a concubine he sl'all only be fined.—
Wur/a (If St. Linimri, Due. Mor. p. 4-14.

CHAPTER XL

THE OPEN BOOK.
The Radiant Angel. — The Open Book. — The Seven Thunders.—
The Book Eaten. — The Reed. — The Standard of Measure foi
the Church. — The Two Witnesses. — Prophesying in Sack
cloth. — Forty-two. Months.— The Slaying of the Witnesses.—
Their Resurrection and Exaltation. — ^The Great City. — The
Earthquake. — The Seventh Trumpet. — The Reign of Christ.
The feature of the tenth chapter which is
most prominent is a radiant angel with a small
book open in his hand. This little book we are
assured, and the reasons are given below, is the
New Testament, The chapter presents one of
the sublimest pictures found, even in this book
of sublime imagery. In order to understand
its meaning, we must keep before us the time
in which this great angel appears. The sixth
trumpet under the seventh seal has been
reached, and this angel, together with the
events described in the tenth and eleVenth
chapters, — the open book, the oath of the
(192)

LECTURES ON THE APOCALYi'SE. I93
angel, the eating of the book, the measuring of
the temple, and the death and resurrection ol
the two witnesses, all lie after the appearance
of the sixth trumpet, and before the seventh
and last trumpet is blown. It has been found
that the imagery of the sixth trumpet was ful
filled in the uprising, history, and conquests of
the Turkish power, — the power which finally
overthrew the Eastern Empire, occupied the
Holy Land, and established itself in the lands
of the Bible. Its conquests were completed,
Constantinople occupied, and its empire erected
triumphantly on the ruins of its rival in 1453,
the close of the prophetic period marked out
for the duration of its destructive work. We
must then look after that date for the historical
events which correspond to the symbols found
in the tenth and eleventh chapters.
It will be observed also that the character of
the symbols undergoes a change. The angel of
the tenth chapter differs widely from the six
trumpet angels. The student of prophecy will
conclude that he not only symbolizes a move
ment of vast importance, but that this
movement is religious in its nature. 1, He is
a mighty angel; 2, he comes down /rom heaven^
enveloped in a cloud; 3, the rainbow about his
head is the symbol of hope and peace; 4. the
Bhining of his face and feet indicate that he
13

194 lecturjIs o>j the apocalypse,
shall spread light and intelligence; and, 5, his
standing on sea and land shows that his mission
was to the whole world.
" And I saw another mighty angel come down from heaven,
clothed with a cloud : and a rainbow was upon his head, and
his face was as it were the sun, and his feet as pillars of flre:
and he had in bis hand a little book open: and he set his right
foot upon the sea, and his left foot on the earth, and cried with
a loud voice, as when a lion roareth : and when he had cried,
seven thunders uttered their voices. And when the seven thun
ders had uttered their voices, I was about to write : and I heard
a voice from heaven saying unto me. Seal up those things
which the seven thunders uttered, and write them not." —
10:1-4. If the preceding interpretations are correct
these symbols will find a fulfilment in events
that occur after 1453. Their character seems
to describe some mighty religious movement of
a grand, imposing and beneficent character.
In the verses just before, in the ninth chapter,
the great Romish apostasy has been described,
and it would seem natural that these passages
should have some connection with the preced
ing verses, and that they would probably refer
to some movement to destroy its influence.
There -is a movement which, beginning in
the fifteenth century, under the auspices of
Wiclif, John Huss, and Jerome of Prague, was
fully developed in the sixteenth century, about
seventy years after the fall of Con.stantinople,
and which appears to me to fully meet the

LECTtJRES ON THE APOCALYPSE. I0<;
demands of the prediction. The great Protes
tant Reformation, coming at the right time in
history, is the mightiest religious movement
that the world has known since the introduc
tion of Christianity, If the apostate Church is
a subject of prophecy it is only reasonable that
the mighty movement which sought to break
the power of Rome, and to bring back the
children of Israel from their long Babylonish
captivity, would also be portrayed by the
prophet. It would be hard to find more fitting
imagery than that of this passage, to portray
that event. It indicates a mighty and benefi
cent interposition of God, and there are certain
points to which I ask the reader's attention:
The angel holds in his hand an open book.
The roll is not only unsealed, but it is unrolled
so that it can be read. This open book occupies
a very conspicuous place in his work The
book in the angel's hand must be an emblem
of some fact. I think that we need be at no
loss to understand its meaning when we remem
ber that the Reformation was the wo-^k of a
book. Whatever the Romish clergy may pre
tend now, there is no doubt that before the
Reformation they had taken the New Testa
ment from the people. The whole influence of
the Catholic Church was opposed to its circula
tion, and in many instances persons have been

196 lectures ON THE APOCALYPSE.
burned for no other crime than having the
Bible in their houses. The book was left sealed
up in dead languages, and it was impossible
for it to be read in the native tongue of any
European people. This radiant angel, how
ever, has in his hand a book open, significant 01
the fact that in God's providence the Reforma
tion should present the New Testament, open, to
the world.
Wiclif translated the New Testament into
the English language from the Latin Vulgate;
at a later period this was followed by the trans
lations of Tyndale and Coverdale. Luther grew
up in ignorance of the Bible and of true relig
ion, but after he had reached manhood, found
a Latin Bible in the solitude and gloom of an
Augustinian monastery. Until he saw this he
did not even know that there were other
scriptures than those given in the Catholic
Breviary, The study of that Bible made him
a.reformer. The Reformation was caused by
the book, and it in turn translated the New
Testament and scattered it broadcast through
out Germany, Indebted for its origin to th?
book, it made it an open book to the zoorld. It ha-'-
caused the Bible to be translated into e^er^
tongue, and to become the cheapest book of the
world, A movement that rescued the banished
New Testament, that was itself due to its

LECTURES ON THE APOCALYPSE. I97
teachings, and which has resulted in that book
being printed in every tongue of earth, and
being furnished at prices that enable every
family 'to possess the sacred volume, is cer
tainly fitly symbolized by a hook open in the
hands of a radiant angel.
THE SEVEN THUNDERS.
This angel "cried in a loud voice,^' likened
to the deafening roar of the lion. We are not
told what he said, but there is no doubt that it
was his purpose to call the attention of the in
habitants of the earth and sea upon which he
stood, to the book that he held in his hand.
" When he cried seven thunders uttered their
voices." In all the best manuscripts the defi
nite article precedes the seven thunders in all
three of the instances in which it occurs. This
would imply that something definite and well
known was meant. As there has been no allu
sion before to the thunders, they must be pointed
out by well-known facts of history which give
them prominence. We speak of the sun, the
moon, the president, even if they have not been
mentioned before, because they are well known.
Certain facts will help us to understand what
is meant. 1, The apostate power which had
taken away and closedthe book of the New Tes
tament was called the seven-hilled city, and is

198 LECTURES ON THE APOCALYPSE.
alluded to in Revelation as the woman that sat
on seven mountains (chap. 17:9). 2. The word
thunder has been constantly used to describe
the threatening, blasphemous, and authorita
tive fulminations issued by the seven-hilled
power against its enemies. To illustrate this,
Le Bas says in his life of Wiclif, page 198:
"The thunders which shook the world when
they issued frotn the seven hills, sent forth an
uncertain sound, comparatively faint and pow
erless, when ¦ launched from a region of less
devoted sanctity." These ecclesiastical thun-
iers derived their power from the fact that
they were hurled from the seven-hilled city.
Very appropriately the bulls and anathemas of
Rome may then be called the seven thunders.
1. It is a historic fact that th& opening of the
.vok by the Reformation, called forth the loud-
jst voices of the seven thunders. The anathemas
that had been wont to shake the nations were
hurled at Luther and his supporters. Scarcely
had Luther published his Theses, when an
attack was made upon them by the Papal Cen
sor at Rome, which was dedicated to Pope Leo
and, ere a year had elapsed, a solemn Papal
Dull was issued and committed to Cardinal
Cajetan, the Papal Legate in Germany, for pro
mulgation against Luther, This was followed
by others, and at last the thunders of damna-

LECTURES ON THE APOCALYPSE. 199
tion were launched against the German
reformers by the seven-hilled potentate, who
claimed to be the vicegerent of God. It is clear
that the seven thunders did utter their voices.
John says that he was about to write what
they uttered. His act is symbolic. He becomes
himself a part of the symbolism. His act shows
that the voices of the seven thunders claimed a
record as of divine authority. There was some
thing uttered, and what was uttered was so
presented that John was about to record it in
the word of God, Then he heard a voice from
heaven which bade him seal up what was
uttered and write it not. It was to have no
part in the words recorded by the divine sanc
tion, and as far as the divine authority is
involved, was to b^ consigned to oblivion.
When we remember that the thunders that
issued from the Vatican were regarded by the
nations as the voice of God, and that the Pope
claimed to be the vicar of Christ, we can under
stand the meaning of John's symbolical
purpose to record them as a part of the word
of God, and also that of the heavenly voice
which forbade them to be written. It simply
represents what did take place among the
reformers. There was an open book offered to
the world. This resulted in the voices o^ the
thunders of the seven-hilled city. At first there

,00 LECTURES ON THE APOCALYPSE.
was a disposition on the part, even of Martin
Luther, to listen to these thunders as divine.
Let us listen to his own words :
" When I began the affair of the indulgences I was a monk
and a most mad Papist. So intoxicated was I, and drenched
in Papal dogmas, that I would have been most ready to mur
der, or to assist others in murdering, any person who would
have uttered a syllable against the duty of obedience to the
Pope." Again he says:
" After being enabled to answer every objection which could
be brought against me from Scripture, one difficulty alone
remained — the Church ought to be obeyed. If I had ther
braved the Pope, as I do now, I should have expected, even
hour,'thatthe earth would be opened to swallow me alive, Ukf
Korah and Abiram."
In 1518 he wrote to the Pope defending hit
course in attacking Tetzel, but adding, "I win
acknowledge thy voice as the voice of Christ pre
siding and speaking in thee." Thus, when the
seven thunders uttered their voices, he wa.'
about to write them in the Scripture; that i%,i^:
receive them as of divine authority. This ^?^i3,
at first, the disposition of all the reformers, lei
by some means the voice of heaven forbade
them, and " they wrote them not." When in
1520, the Pope's Bull of anathemas and excom
munication was hurled against Luther, he
refused to listen to the voice of the thunders,
and in return did an act that electrified Europe.

LECTURES ON THB APOCALYPSE. 20I
Having summoned a vast audience at Wittem-
burg, he committed the Bull to the flames by
the hands of the common hangman. He had then
heard the voice from heaven, which said, write
not. This memorable deed marks the comple
tion of the first epoch of the Reformation.
" 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 forever and ever, who created heaven, and the things
that therein are, and the earth, and the things that therein are,
and the sea, and the things which are therein, that there should
be time no longer : but in the days of the voice of the seventh
angel, when he shall begin to sound, the mystery of God should
be finished, as he hath declared to his servants the prophets."
—10:5-7. The reader will observe that this follows im
mediately after the seven thunders uttered their
voices. It seems to be in the hature of a
response. The seven-hilled power had always
been a persecuting power, claimed universal
dominion, and that its kingdom would be eter
nal. In response to the anathemas, thunders,
and persecutions, called forth by the Reforma
tion, the great angel who stands on both sea
and land lifted his hand and uttered his solemn
oath that the period of probation, persecution
.¦iud suffering on the part of the Church, soon
snail end. In chap. 6: 11, the suffering martyrs of
Pagan persecution are told that they should
"rest a little season {chronos), until their fellow-

202 LECTURES ON THE APOCALYPSE.
servants and their brethren, that should be
killed as they were, should be fulfilled," That
second great period of persecution, here pre
dicted, came when the seven thunders uttered
their voices to anathematize the Reformation;
but then the apocalyptic angel gives the suffer
ing church the assurance of a solemn oath that
time {chronos, the same word which is used in
cnap, 6: 11,) should come to a close when the
seventh angel, the only remaining angel, should
begin to sound. He does not af&rm that time
shall end until the last trumpet has blown. As
that is the next great epoch in the world's
history, outlined by the trumpets, it is afi&rmed
that the days of tribulation are drawing to a
close, and that the long-looked-for day of tri
umph, when Christ shall reign with his saints
over every enemy, is near at hand. Nor does
he affirm that absolute time shall end, but the
great period of human history, stretching from
the first sin to the glorious consummation when
the kingdoms of the earth shall become the
kingdoms of the Lord an4 his Christ. This is
evident from the declaration that, when the
angel sounds and time shall end, then "the
mystery of God shall be finished, as he hath
declared to his servants, the prophets." Then
shall all the mystery of God, the mystery of
godliness, of redemption through Christ, the

LECTURES ON THE APOCALYPSE. 203
whole history of the grace of God as manifested
in the struggling Church, be completed as the
prophets have declared in portraying its his
tory and that of the world.
" And the voice which I heard from heaven spake unto me
again, and said, Q-o 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 saici unto him,
Give me the little book. And he said unto me. Take it, and
eat it up; and it shall make thy belly bitter, but it shall be in
thy mouth sweet as honey. And I took the little book out of
the angel's hand, and ate it up ; and it was in my mouth sweet
as honey; and as soon as I had eaten it, my belly was bitter.
And he said unto me. Thou must prophesy again before many
peoples, and nations, and tongues, and kings." — 10:3-11.
I have already taken it for granted that the
acts of John himself in this book of symbols,
are symbolical. His readiness to write the
things uttered by the seven thunders, and the
command that he should not write them, the
command to take the open book, to eat it, and
the effects, are all probably symbols of events
that have occurred in the history of the Church.
What I suppose to be meant can be explained
in a few words, "but in order to have a con
nected view, 1 will give a synopsis of the events
of the chapter. 1, The angel holds in his hand
an open book, 2. He calls attention to it in a
loud voice, 3, The seven thunders launch
their thunderbolts against the reception of th*^

204 LECTURES ON THB APOCALYPSE,
open book by the world, 4, John is about to
record their words, but is forbidden, 5, The
angel affirms with an oath, that the duration
of the power and terror of the seven thunders
shall be short, and that soon the seventh angel
shall sound universal redemption and triumph.
6. John is bidden to take the book. 7, He re
ceives it and is told to eat it, or to receive and
devour its contents. 8. Its words are sweet
like honey. In the nineteenth Psalm the word
of the Lord is compared to the sweetness of
honey. 9. There are bitter effects that follow.
The great object of this angel seems to be to
present the open book to the world. The book
is mentioned four times in the chapter; twice
it is stated that the book was open. John, in
behalf of humanity, receives the book; a symbol
of the reception of the New Testament in their
own tongues, received by the nations as a result
of the Reformation. The word of the Lord
was received by the people with great eager
ness and joy. They found it "sweeter than
noney in the honey comb." But while they
devoured the word with great enjoyment, the
results that followed were full of bitterness. In
many countries the New Testament was a for-
uidden book and those who accepted it were
subiected to bitter persecution. The Catholic
Inan^sitioii was organized in order to persecute

LECTURES ON THE APOCALYPSE. 205
and destroy those who had "devoured" the
book. It would be impossible for the pen of
history to portray the bitterness, horror and
bloodshed wrought by this engine of Satan, In
a single province, the Netherlands, under a
single governor, the Duke of Alva, no less than
18,000 persons were put to death*
There is portrayed last another consequence
of eating the book. "Thou must prophesy
again before many peoples, and nations, and
tongues, and kings." To prophesy is not only
to foretell future events, but to declare the
message of God. This message had been de
clared once by the apostles, both in person, and
by those who preached their words. For long
ages before the Reformation this proclamation
had almost ceased, but when the open book
was received by the world and was devoured,
the consequence was a revival of the apostolic
preaching. John, the last of the apostles, and
the representative of the apostolic body, again
preached before peoples and nations through
those who faithfully presented the apostolic
gospel. The division of the New Testament into
chapters is often unfortunately made, and es
pecially so in Revelation. The separation
between the tenth and eleventh chapters breaks
a subject in the midst, and serves to mislead

ao6 LECTURES ON THE APOCALYPSE.
the reader. The great thought from the open
ing of the tenth chapter until the seventh angel
sounds in the eleventh chapter, is the Open
Book. In the tenth chapter it is seen in the
hands of the angel, and is received by John
symbolically. In the eleventh it appears as the
divine measuJfe by which the Church and its
worship are measured; and again as the two
witnesses, crucified, resurrected, exalted. As the
result of this exaltation the grand triumph is
reached, and the kingdoms of the world become
the kingdoms of the Lord and his Christ. Our
attention is called in the beginning of the
eleventh chapter to
THE MEASUREMENT OP THB CHUECH.
" And there was given me a reed like unto a rod : and the
angel stood, saying, Rise, and measure the temple of Gtod, 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."
There are several points that must be no
ticed: 1, Who measures? 2, The measure
used. 3. What is measured?
1, A reed is given to John to be used as a
measure. It is not an angel who measures,
but an apostle, the sole representative of the apos
tles then living. The apostle is a representative
of the apostolic body. It is the apostles who
are to measure.

LECTURES ON THE APOCALYPSE. 2O7
2. The measure is not a human one. John
did not make it, nor did any other apostle, nor
any man, or body of men. The reed was given
to him. It is a divine measure. Whatever is
measured is to be compared with a divine
standard. There is a divine standard for meas
urement which was given by our Lord to the
apostles. That is the New Testament of Jesus
Christ. 3. The temple is to be measured. There was no
temple then standing in Jerusalem, Near
twenty years before it had been destroyed,
never to be restored. There was no temple of
God made with human hands upon the earth.
There can then be no reference to a material
temple, but rather to the spiritual temple of
which the tabernacle and temple were types.
Every student of the Scripture knows that this
spiritual temple is the Church of Jesus Christ.
"Do you know," says Paul, I Cor, 3:16, "that
you (the church at Corinth) are the temple of
God, and that the spirit of God dwells in you?"
The temple measured is undoubtedly the con
gregation of God's people. But the altar is also
measured. What does this signify? In the
Jewish temple the altar was the place where
the worship centered. Without the altar wor
ship was impossible. The temple worship was
the worship of the altar, and the altar is taken

208 LECTURES ON THE APOCALYPSE.
as a symbol of worship. It evidently then means
that the worship of the Church shall be meas-
ired. Those that worship at the altar shall be
measured also. By this divine reed the apos
tles shall measure the Church, the modes of
worship, and the character of the worshipers.
After this explanation of the meaning of terms,
the significance becomes plain. This predic
tion will be fulfilled if, under the sixth trumpet,
before the seventh is blown, a corrupted Church,
corrupted during long ages of apostasy, shall
be compared with some divine standard. Or,
in other words, after 1453 there ought to he an
effort to reform the Church, and to conform it to
the New Testament. Let u^ ask again who shall
measure the Church? Not Popes, not councils,
not apostolic fathers, but the reed is given to
an apostle, the living representative of the
apostolic body. The twelve to whom were
given twelve thrones, to judge the twelve
tribes of Israel, shall also measure the Church
of Jesus Christ in the day signified by the sym
bolism emploj'^ed. How? The reed was not
their own creation but was given to them.
There is but one divine measure that has ever
been given. The New Testament, written dy
apostles, given to them by inspiration, is the
divine standard with which the Church, the
worship and the vsorsbipers, must be tested.

LEC i-UilES ON THE APOCALYPSE.. 209
Not the traditions of men, not the decisions of
councils, not the decrees of synods, or confer
ences, not the creeds of any uninspired body
that ever inet on the face of the earth, but the
standard measure is the New Testament,
THE TRUE CHUROH.
This is not the only place where the reed is
named as the appointed instrument for the
measurement of the Church. If the reader
will turn to the twenty-first chapter he will
find that the New Jerusalem, the holy city, is
measured by an angel with a golden reed. In
Ezekiel, chap 40, the prophet sees an angel
measure wdth a reed a temple such as has never
been seen by mortal vision. The temple itself
is just equal to the measure, and it is composed
of many chambers, all equal in size to the
reed, to each other, and to the temple itself, of
which they are parts! This strange symbolism,
this representation of what is apparently im
possible, most beautifully represents the char
acter of the true Church, when it has reached
the fullness of the divine measure, and appears
as the New Jerusalem.
The whole temple is just the size, neither
larger nor smaller than the reed. The true
Church corresponds exactly with the divine
measure of the Word. It neither adds to itself
14

2IO LECTURES ON THE APOCALYPSE,
things unknown to the apostles, nor Omits thft
things therein enjoined. As the temple of
Ezfekiel was composed of chambers, each of
which was the same size of the temple, so the
Church is composed of many congregations,
each of which should correspond exactly to the
measure of the whole body. These individual
congregations which make up the spiritual
temple, cannot thei^efore differ from each other
in name, in creeds, in rites, in observances, as
do the sects of modem times. In the true
Church there will be one Lord, one faith, one
baptism, one hope, one name, one practice.
The symbolism recorded by the apostle evi
dently describes the measurement of the
Church, its worship, and of its worshipers by the
divine standard of the New Testament. Our
next inquiry is whether history records the
fulfilment. Do we find aught in history, sub
sequent to 1453, which can be regarded a
fulfilment of the prophecy? Earlier reformers,
such as Waldo, Wiclif, and Huss, made an
attempt to reform the Church, but the whole
world dates the beginning of the Protestant
Reformation with Luther. It was in 1517 that
he hailed to the doors of the church in Wittem-
burg his Theses, by which he broke with Rome,
It was held by the Papacy, which then lorded
over Christendom, that the writings of the

LECTURES ON THE APOCALrPSE. 2 11
Fathers, tradition, and the decrees of councils
were not only an additional measui,^, but might
even set aside the Word of God, The great
Reformation planted itself upon the principles
maintained by Martin Luther, and the corner
stone of Protestantism is that the Bible is the
only rule of faith and practice of the Christian
Church, It is true that Protestantism has not always
been faithful to its own principles. Even Luther
forgot them, and substituted the Augsburg
Confession as a measuring reed; others adopted
the Thirty-nine Articles, the Westminster Con
fession, or some other human standard, but the
principle survived, and ever since the days of
Luther men have been studying the New Tds-
tament and testing churches, rites, and
professed Christians, by this divine standard.
For long centuries before the era of Luther
the Christian world had lain wrapped in slum
ber, and trusted to popes, councils, and priests,
for the interpretation of the Bible, but since
that day the world has awaked from its slum
bers. The Bible has been wrested from the
hands of the clergy and restored to tho people.
There have been three centuries of search for
the old land-marks, long obscured by the
rubbish of tradition and priestcraft. For forty-
two months the Holy City had been trodden

2X2 LECTURES ON THE APOCALYPSE.
down by the Gentiles, and to tear away the
ruins and discover the old paths has been the
work of ages devoted to the study of the Bible.
The court without is not to be measured. The
connection shows that the court of the Gentiles,
which surrounded the temple on all sides, is
meant. This was typical of the world, and the
fact that it is not to be measured, shows that
the world, and those who follow the world,
whether sinners or professing Christians, do not
come up to the divine standard. This? outer
court is said to be given to the Gentiles, and it
is added that they shall tread the Holy City
underfoot for forty-two months. The Holy
City is a type of the Church, and this language
implies its oppression for a period of twelve
hundred and sixty days, or years. This period
is referred to at least five tirdes in the Bible,
and I will consider its meaning at length in
connection vnth the two witnesses, introduced in
the third verse. THE TWO WITNESSES.
The third verse introduces these two wit
nesses, to whom power is given to prophesy in
sackcloth for twelve hundred and sixty days.
There has been little agreement among exposi
tors concerning the meaning of this passage.
I think, however, that a close examination will

LECTURES ON THE APOCALYPSE. 21^
guide the reader into the truth, and that he will
find in the passage, when understood, a won
derful fuinlment of prophecy.
" And I will give power unto my two witnesses, and they
shall prophesy a thousand two hundred and threescore days,
clothed in sackcloth. These are the two olive trees, and the
two candlesticks standing before the God of the earth. And if
any man will hurt them, fire proceedeth out of their mouth, and
devoureth their enemies : and if any man will hurt them, he
must in this manner be killed. These have power to shut
heaven, that it rain not in the days of their prophecy : and have
power over waters to turn them to blood, and to smite the earth
with all plagues, as often as they will." 11 :3-6.
The reader will note certain facts here stated
concerning these witnesses: 1. There are tivo
witnesses, and only two. 2. These two are
witnesses. Their business is to testify to certain
facts or truths. 3. The Lord says they are
"my" witnesses. They testify for the Lord.
4. The Lord gives these witnesses power. "I
will give power," etc. 5. They shall testify in
sackcloth. This implies that they shall testify
in sorrow, robed in mourning. 6. They shall
do this 1260 days, or, since a day in prophecy is
the symbol of a year, for a period of 1260 years.
6. These witnesses are likened to two olive
trees and to two candlesticks. 8. It is stated
that they shall have power to destroy their
enemies. 9. Also to intercept blessings. 10, At
the end of three and a half years, or 1260 days.

214 LECTURES ON THE APOCALYPSE.
shall be slain, 11, Shall lie unburied, but after
three and a half days shall rise again, 12, Shall
have great power and glory and be exalted to
heaven. 13. The city of sin shall then be over
thrown, and 14, The kingdoms of the earth
become the kingdoms of the Lord.
There are a number of facts recorded here
which must be true of the witnesses, and the
business ofthe interpreter is simply to ascertain
whether there is anything of which they are
true and which would correspond with these
facts. 1. The first one of the fourteen facts I
have noted is that there were only two wit
nesses. I have lying before me an open Bible.
I find that the Book of Revelation is in what is
called the New Testament. The whole Bible is
divided into two great divisions, which are
called the Old and New Testaments. There are
then two Testaments. Note further that the
term testament is a word that signifies to bear
witness. It is derived from a Latin word, testor,
which means, I testify. The two testaments
then mean simply two witnesses. We have,
therefore, in the Old and New Testaments, two
witnesses, whether they are those described by
John or not. 2. These two witnesses of the
Bible each testify of the Lord. He said to the
Jews concerning the Old Testament Scriptures.
" They testify of me." The Apostle John say.^

LECTURES ON THE APOCALYPSE,

2'5

concerning his life of the Savior, " These things
were written that you might believe that Jesus
is the Christ, the Son of God," One of these
witnesses testifies of the Lord in type and
prophecy; the other testifies by its history of
facts. 3. The two witnesses are the Lord's. He
gives them their power and they testify of him.
Thus far the two witnesses of the Bible corre
spond exactly with the two witnesses of the
prophecy. I will pass over some of the marks
that we have already noted, for the present,
but will return to them .when I have consid
ered other marks that are more apparent. The
seventh mark noted above is that the witnesses
are two olive trees and two candlesticks. The
office of the candlestick, or rather of the
lamp, for such is the meaning of the original
term, is to give light. The olive tree furnished
the oil needful for the lamp. The idea evidently
is that the two witnesses are, like the lamp
fed with olive oil, sources of light. This fact is
also true of the Bible, " Thy word," says the
Psalmist, "is a lamp unto the feet and a light
to the path," The souls of all the saints testify^
to the light shed in upon them by the Word of
God. The eighth mark is that the two witnesses
have power to destroy. The Word of God can
saye and it can destroy. It can justify and it
can condemn. In the Judgment the fate of men

2l6 LECTURES ON THE APOCALYPSE.
will be decided by the Word. If the reader
will turn to Rev. 19: 11-15, and read what i*
written ofthe conquests, triumphs, and destruc
tion ofthe Word of God, he will require noth
ing more upon this point.
IN SACKCLOTH TWELVE HUNDRED AND SIXTY DATS.
The two witnesses are to prophesy, or testify,
in sackcloth for 1260 days. Sackcloth was.
among the people of the East, the garb of
mourning. It is a symbol of sorrow and of
tribulation. For the long period of 1260 years
the two witnesses shall testify in times of
mourning, and shall be in tribulation. There
shall be hindrances and restraints to their tes
timony. Such is the meaning of the prophecy.
Does history show this to be true of the two
witnesses of the Bible?
Every one knows how the facts correspond.
When the Romish apostasy was developed, it
took the Bible out of the hands of the people
and buried it in the cells of monasteries. It was
regarded as unhallowed for one not a priest to
read the Scriptures. It was urged that priests
only were able to interpret them. Even the
priests were compelled to preach the Word
just as the Church directed. When some of
them were honest enough to preach what they
found in the Bible, they were put to death, A

LECTURES ON THE APOCALYPSE.

217

whole army of martyrs, John Huss, Savonarola,
Latimer, Ridley, and others, suffered because
they preached faithfully what they read. Dur
ing many centuries it was a crime for one of
the people to have a Bible in his possession.
Wherever the Bible was found it was burned,
and thousands of saints were sent to the stake
for no other crime than having in their posses
sion a copy of the Word of God, In addition to
all this the Bible was locked up in languages
that the people did not understand. When it
was read in the churches the Latin version was
used, and it was the fixed policy of the Papacy
that it should not be translated into living
tongues. Certainly, during a long period, when
the Scriptures were locked up in dead lan
guages, and never read nor translated into the
tongues spoken by the people, when it was a
crime to own a Bible, and when the Bible in a
living language was burnt whenever found, the
two witnesses prophesied in sackcloth.
This period of mourning, during which the
witnesses shall prophesy in sackcloth, is 1260
days. The same period is named in several
places in this prophecy. In Daniel 7:25 it is
stated that the youngest horn of the sea mon
ster shall have dominion for a time, times, and
half a time. Tbis is understood to be a period of
three and a half years, forty-two months, or

2l8 LECTURES ON THE APOCALYPSE.
1260 days. The outer court of the Holy City
shall be trodden down by the Gentiles for forty-
two months, or 1260 days (verse 2). The woman
was fed of God in the wilderness for 1260 days
(Rev. 13:6). She was nourished a time, times,
and a half time, or three and one-half years, or
1260 days (chap. 13:14). In five different pas
sages the same period of time is named, and
evidently covers in each case, the same period
of the history of the Church. The day being
used as a symbol for a year, we know that for
1260 years, the horn spoken of by Daniel, which
speaks great words against the Most High, shall
have dominion; that for the same period the
Gentiles, the enemies of the saints, shall be in
power; the two witnesses prophesy in sack
cloth and the woman, the type of the true
Church, fiee into the wilderness. This remarka
ble period is that of the power and glory of
Rome. It becomes us, once for all, to settle
when this period began and when it ends.
It has been usual to begin it in A. D. 606,
when the Emperor Phocas bestowed upon the
Pope the title of Universal Bishop, but from
this view I am compelled to dissent. The pe
riod would then end in 1866. There is nothing
seen in history at that time that would corre
spond to the slaying of the witnesses.
The rise of the great Apostasy was gradual.

LECTURES ON THE APOCALYPSE. 219
Even in Paul's time the mystery of iniquity had
begun to work. It is somewhat difficult to
mark the exact point in this development of
the Romish power, which may be regarded as
the beginning of the 1260 years. It is easier to
mark the end, when the witnesses were slain.
I therefore selected an event which it appeared
to me would be fittingly represented by the
slaying of the two witnesses. I found such an
event in 1793, and I then counted back from it
1260 years in order to see if I could find aught
that would correspond to the beginning of such
a period. This brought me to A. D. 533. What
do we find at that time?
In A. D. 527 Justinian ascended the Imperial
throne. Before'his reign the schism had begun
between the Greek and the Roman churches.
He healed that schism by force in favor of
Rome. If the reader will open Gibbon, Vol. IV.,
p. 528, he will find an account of a terrible
persecution, inaugu:^ated by this monarch, in
order to make all conform to the Papal rule.
" His reign," says Gibbon, " was a uniform, yet
various scene of persecution. * * Churches
with their congregations were surrounded by
Catholic soldiers, and the houses were burned
with the congregations in them." At this period
then the Church is drenched in blood in order
to make the Romish power universal. The

220 LECTURES ON THE APtrCALYPSE.
witnesses certainly prophesy in mourning.
What more? In A. D. 531, Justinian decreed
the subjugation of the whole Church to the
Roman Pope, and A. D. 533, he bestowed upon
him the title of Rector Ecclesice, or Lord of the
Church. (D'Aubigne's Reformation, Vol. 1, p. 42.)
In A. D. 583 the "Man of Sin" was certainly
fully revealed. The Papacy was completely
established. The secular ruler of the world
sanctioned the claims of the Pope to the su
premacy, declared him by edict to be absolute
rhler of the Church, and supported his preten
sions by a terrible persecution of all who
refused to do him homage. The climax of the
long series of encroachments upon the purity
'and freedom of the Church was reached at this
time, and it is certain that when those who
^sought to follow the Bible rather than obey the
Pope were persecuted unto death, then the
witnesses began to testify in sackcloth. The
prophetic period began in 533. This is shown
by every mark connected with the beginning
of that period. At this time the little horn was
fully developed, the Holy City trodden down
by Gentiles, the Church driven into the wil
derness, and the two witnesses were certainly
clothed in sackclo.th. For these reasons then
I would place the beginning of this period at
this date. It remains to be seen whether the

LECTURES ON THE APOCALYPSH. 221
Witnesses were slain 1260 years after, or in
1793, I will quote the words of the apostle:
"And when they shall have finished their testimony, the
beast that ascendeth out of the bottomless pit shall make war
4,gainst them, and kill them. And their dead bodies shall lie
in the street of the great city, which is spiritually called Sodom
and Egypt, and 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 aead bodies to be put in graves. And they that dwell
upon the earth shall rejoice over them, and make merry, and
shall send gifts one to another; because these two prophets tor
mented them that dwelt on the earth. And after three days and
a half the Spirit of life from God entereth 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 higher. And they ascended up to heaven in a
cloud and their enemies beheld them.'' — 11 :7-12.
Let the reader note the facts here affirmed
concerning the slaying of the two witnesses.
1. It will take place when they have finished
their testimony. This does not mean when
they have ended testifying, but when they have
made their testimony complete. 2. It is the
beast from the "bottomless pit" that makes
war upon them. This pit is referred to in
chap, 9: 2. Out' of it then came a diabolical, false
and infidel power. The power that wages war
upon the witnesses will be a similar unbeliev
ing power and will like it wage bitter warfare
upon all who profess to follow Christ. 3. Their

222 LECTURES ON THE APOCALYPSE,
dead bodies shall lie in the street of the great
city. Two cities are named in Revelation, One
is the Holy City, the New Jerusalem, the true
Church and finally, the redeemed and glorified
Church; the other is "that great city which
reigneth over the kings of the earth," and is
variously called " Sodom, Egypt, the city where
our Lord was crucified," and "Babylon," It
represents the apostate Church, These wit
nesses will then lie exposed in the broad street
of the false Church, or somewhere in the
dominions or presence of Rome,
During the long period extending from A. D.
533 to 1792, a prophetic period of 1260 years,
the two witnesses, the Old and New Testa
ments, remained in sackcloth. Even where
the light had begun to spring up and the Prot
estant Reformation had taken the place of the
Romish faith, there was still intoleration. Puri
tans were persecuted in England, Baptists in
Lutheran Germany, Calvin burnt Servetus in
Geneva, Quakers and Baptists were punished
for their religion in the American colonies.
Still, although the Bible had been translaiied
into various tongues, the witnesses, until nearly
the close of the eighteenth century, everywhere
testified in sackcloth, for the reason that thte
world had not yet learned the principles of
free religious toleration. Men were not allowed

LECTURES ON THE APOCALYPSE. 224
to read and understand the Bible for them
selves. At the close of that period it might be
said that their testimony was complete. The
Bible was translated into every civilized
tongue, " War was made upon them." Near the close
of the last century the most determined attack
ever known was made upon the Bible, Vol
taire and Rousseau led in France; Frederick
the Great in Germany; Tom Paine, Hume,
Gibbon, and Bolingbroke in England; Thomas
Jefferson and Paine in America, At last the
culmination was reached in France, The
nation rose in a crusade against all religion.
The Convention, composed of the represfenta-
tives of the mightiest nation then upon the
earth, by national law abolished not only the
Bible but God. They decreed that France
would worship no gods but Reason and Liberty.
Atheism became the law of the State.
This is the only instance known to all history
of a deliberate legislative enactment abolish
ing all religion. Most fitly might such an
event be styled the slayingof the witnesses who
testify of the Lord. For 1260 years the testi
mony of the witnesses had been in part sup
pressed; in 1793 it was enacted that they should
testify no more, or henceforth should be silent
as death. It was decreed that time should

2 24 LECTURES ON THE APOCALYPSE.
date no more from the Christian era, and tha*t
the week itself should be abolished because it
was a Bible division of time. Let it be borne
in mind: 1, that the war was' waged by tlie
power from the bottomless pit; an infidel
power; 2. the witnesses were slain by the staAe
which had done more than all others to build
up and uphold the temporal power of the Pope.
They lie in the street of the great city. 3. It is
just 1260 years, the prophetic period, from the
time when the Pope was styled Lord of the
Church by imperial authority, until the date
of the abolition of the Bible and of God hy
" the eldest son of the Church," or from A, D.
533 to A. D, 1793,
They lie unburied in the streets. Some have
supposed that this refers to the contemptuous
treatment given to the witnesses. None but
the most savage power will leave its slain ene
mies unburied. There was never a more savage
power than this infidel France of 1793, I sup
pose that it rather refers to the fact that they
could not get the witnesses out of sight
Though slain by law, the Bible still remained
and haunted its enemies. Its enemies could not
abolish it from their remembrance.
THE TRIUMPH OF THE WITNESSES,
After three days and a half the witnesses

LECTURES ON THE APOCALYPSE. 2 J 15
came to life. This implies that they regain
their power and influence. The French
" Convention," which inaugurated the Reign of
Terror, guillotined all the royal family and
many thousand citizens, decreed the dethrone
ment of God, and made itself a terror to man
kind, continued in existence for a little more
than three years, and in about three and a half
years the French nation began to recover from
its madness. Its atheistic laws were repealed,
and Christianity was acknowledged as the reli
gion of the State. This was not all. The res
urrected witnesses were in sackcloth no longer.
The age of religious toleration had come. With
the beginning of the present century a move
ment began to sweep over every civilized land
in favor of religious liberty. It began in the
United States, it extended to Great Britain, and
has swept on until there is not a Catholic coun
try where the laws do not permit the reading
of the Bible and the preaching of the gospel.
The sackcloth is laid aside, and the witnesses
are taken up to heaven. This signifies, not
their removal, but exaltation to a power and
glory unknown for 1260 years. Do we behold it?
1. With the nineteenth century began a
mighty movement to extend the circulation of
the Bible. It is now translated into every
vn:itten tongue of earth, and the Bible societies
15

226 LECTURES ON THE APOCALYPSE.
have made it the cheapest book in the world.
To all who are not able to buy it is freely given.
All are free to study it for themselves.
2. Ours is also the age of missions. At the same
time began a movement to preach the truths of
the Bible to all nations. There is no accessible
land on the face of the earth where the voice
of the missionary is not now heard.
3. But even beyond these facts there began,
at the close of the last century and developed
itself in the first quarter of the present, a move
ment to tear away the human creeds that had
fettered the Word of God. The watchword of
the reformers was the Bible alone. The move
ment has gathered power as it has gone on,
until the creeds of men are as weak as the
green withes of the Philistines. The day is
near at hand when they will be laid aside for
ever. There is certainly manifested in these
facts an exaltation of the witnesses to heaven.
" And the same hour was there a great earthqake, and the
tenth part of the city fell, and in the earthquake were slain of
men seven thousand : and the remnant were affrighted, and
gave glory to the God of heaven.''
Here we have presented the results of the
exaltation of the witnesses. At the time of the
exaltation a great earthquake takes place.
This earthquake is not a physical agitation of
the earth, but a moral and religious upheaval,

LECTURES ON THE APOCALYPSE. 227
an agitation of thought. The shaking of the
earth is a symbol of the convulsion of society.
This earthquake prostrates a tenth part of the
city, " Sodom and Egypt, where our Lord was
crucified," and after the destruction of a part
of its population, the rest give glory to God.
I have reached a part of Revelation where I
speak with great modesty. The events here
described are in part at least yet in the future.
It is perhaps possible for us to form a correct
idea of the unfulfilled part from its connection
with what has already passed into history. The
following conclusions seem to be justified:
1. As a result of the exaltation of the wit
nesses, or in other words, of the general diffu
sion of Bible knowledge, the power of Rome
must be shaken. This has already taken place.
The Bible is being distributed in France, Spain,
Italy, and in Rome itself. The people are fast
breaking loose from the superstition of ages.
Priestcraft has lost its hold upon all the more
intelligent portion of society. A great moral
earthquake began the very hour the witnesses
were exalted and has continued to the present
time. 2. A tenth part of the city shall be shaken
down. As there were ten kingdoms which up
held the papacy, (Rev. 17:12) this prophecy
means that one of these kingdoms shall fall

228 LECTURES ON THE APOCALYPSE.
away from Rome. I think that we can see
that this event is in progress. The Italian na
tion has seized upon the property of the mo
nastic orders, established universal religious
toleration, wrested from the Pope the States of
the Church, and occupied Rome itself. The
Pontiff, secluded in the Vatican, holds no com
munication with the King of Italy who occu
pies an old Papal palace in Rome. Victor
Emmanuel died in excommunication, and the
present King of Italy is under Papal censure.
Protestant churches are being established in
every city of Italy, and it would not be sur
prising that the State, at any time, should
formally dissolve all connection with the Rom
ish Church. A similar tendency has prevailed
in France since the fall of Napoleon III. The
State has exiled the Jesuits, prohibited other
religious orders from teaching the children and
taken education out of the hands ofthe priests. ,
It has also placed Protestant churches on the
same footing before the law as the CathoHc,
and it is certain that if the Republic is perpet
uated, France will be lost to the Papacy,
The slaying of seven thousand men refers to
some event that will clearly fulfill the prophecy,
but cannot be described because it has not yet
occurred. As a consequence " the remnant are
affrighted and give glory to the God of heaven,"

LECTURES ON THE APOCALYPSE. 229
which probably signifies their repentance and
return to the true faith. The "Great City" is
to be overthrown and the instrumentality by
which this shall be accomplished is the Word
of God, When this event is fully consummated
the period indicated by the sixth trumpet, — the
age ofthe world which embraces the nineteenth
century, — shall come to a close.
"The second woe is past; and, behold, the third woe eometh
quickly. And the seventh angel sounded ; and there were great
voices in heaven, saying, The kingdoms of this world are become
the kingdoms of our Lord, and of his Christ; and he shall reign
for ever and ever." — 11 : 14, 15.
Here is the final triumph. It is the brightness
of Zion's glad morning, the long-deferred day of
victory, the ushering in of the conquering reign
of Christ. The agency by which this conquest
is effected is the exaltation of the witnesses, or
the diffusion of the Word of God. This exalta
tion causes the earthquake, the fall of a part
of the Great City, the destruction of a part of
its inhabitants, and the repentance of the rem
nant. These events are followed by the seventh
trumpet and the proclamation of the universal
reign of Christ. Then the heavenly inhabi
tants join in paeans of victory and songs of praise
and thanksgiving.
" And the four and twenty elders, which sat before God on
their seats, fell upon their faces,- and worshipped God, saying,

230 LECTURES ON THE APOCALYPSE.
We give thee thanks, O Lord God Almighty, which art, and
wast, and art to come ; because thou hast taken to thee thy great
power, and hast reigned. And the nations were angry, and thy
wrath is come, and the time of the dead, that they should he
judged, and that thou shouldest give reward unto thy servants
the prophets, and to the saints, and them that fear thy name,
small and great; and shouldest destroy them which destroyeth
the earth."— 11 : 16 18.
The eighteenth verse will sufficiently explain
why this also should be called a woe trumpet.
It is the trumpet of judgment. The same
events are given in detail in the closing chap
ters of Revelation.
The eighteenth verse of the eleventh chapter
brings us to the end of the first series of vis
ions. The seventh trumpet of the seventh seal
sounds the general judgment and the triumph
of righteousness. In this series of visions the
outlines of secular history have been prominent;
the fate of the persecuting nations, and espe
cially of the Roman Empire, have been fore
shadowed; the final overthrow of wickedness
is revealed, and suffering saints are cheered by
beholding the ultimate triumph of the Church.
This brings us to the end of the world and of
the first part of the Book of Revelation.

CHAPTER XIL

THE CHURCH IN THE WILDERNESS.
The Open Temple. — The New Vision. — The Crowned Woman.
—The Red Dragon.— The Man Child.— The War in Heaven.
—The Flight into the Wilderness. — The Sea Monster. — The
Seven Heads. — The Deadly Wound Healed. — The Forty-two
Months. The book of Revelation divides itself into two
parts. There are two series of visions, one
giving the fate of the world and ending with
chapter 11:18; the other beginning with the
next verse and extending to the close of the
book. The first series has brought us to the fall
of the great city of sin, the triumph of Christ,
and the general Judgment; the second begins
with the infancy of the Church and traces its
jareer and struggles until the New Jerusalem
is revealed from heaven. While the object of
the second series is to outline the history of the
true Church, at the same time it necessarily re
veals the history and fate of a false Church, a
great apostasy, which shall be the mightiest
(331)

232 LECTURES ON THE APOCALYPSE.
enemy of the truth. It is unfortunate that the
last verse of the eleventh chapter heis not been
attached to the next chapter where it properly
belongs, as it is the beginning of
A NEW VISION.
The reader will observe that the language
with which the first series opens in Rev. 4: 1, is
quite similar to the opening words of the verse
that begins the second series. " I saw a door
opened in heaven" is the opening sentence of
the prophecy, chap. 4: 1, language which implies
that the secrets of heaven are to be revealed.
In chap. 11:19, it is said that "The temple of
God was opened in heaven." Even the Ark of
the Testament in its most secret place is brought
to view. There is to be a revelation of facts
connected with the temple of God. We have
already shown that the reference is, not to the
Jewish temple which no longer existed, but to
the spiritual temple, the Church of Jesus Christ.
Its door is opened; its history is foretold; the
visions now beheld, will relate to its fortunes,
sorrows, trials, triumphs.
"And there appeared a great wonder in heaven; a woman
elothed with the sun, and the moon under her feet, and upou
her head a crown of twelve stars : and she being with child,
cried, travailing in birth, and pained, to be delivered." — 18 : 1, 2.
After the announcement that it is the door of
the temple that is now opened, the vision

LECTURES ON THE APOCALYPSE. 23I
sweeps onward and the facts of history are por
trayed in the symbols beheld by the apostle
through the opened portals. His attention is
fixed upon a great wonder. There appears in
heaven a beautiful woman, clothed with the
sun, standing upon the moon, and crowned
with twelve stars. Let us pause before we pro
ceed further, to inquire what this may mean?
A woman is used as a symbol many times in
the Scriptures. " Say you to the daughter of
Zion, behold thy salvation eometh." (Isa. 62:11.)
Here the reference is to the Church. Again
Paul, Gal. 4:31 says, "Ye are not the children
of the bond woman, but of the free woman."
All are agreed that here the free woman rep
resents the Church. Again, Rev, 21:2, John
sees the New Jerusalem descending adorned as
a bride to meet her husband. The bride, the
Lamb's wife, here and in the ninth verse,
indeed in every place spoken of, is the Church.
Once more; Paul speaks of Jerusalem, the
mother of us all, alluding again to the Church.
This symbol, then, is a common one to repre
sent the Church, and we are justified in declar
ing that to be its meaning in this passage.
Indeed, in the verse preceding, we have the
Church named under the designation of the
temple of God.
This woman is clothed with the sun, shines

234 LECTURES ON THE APOCALYPSE.
with sunlight, the light of the Sun of Rights
eousness, whence eometh all her glory. Let
Christ, her light be taken away, and she who is
as fair as the moon, as clear as the sun, is
changed into darkness. The woman stands
upon the moon, I suppose this refers to the
Jewish, the shadowy dispensation, to Moses and
his law. Their light is all refiected light.
Unless flooded with the rays of the Sun ot
Righteousness the Old Testament would cease
to shine. Upon this old dispensation, the
Church following it in time and superior in ex
cellence, stands not as upon a foundation, but
as following in succession.
Twelve stars were in the diadem that rested
upon her brow. It is so evident that this refers
to the twelve apostles, inspired by Christ to
carry on his work, establish the Church and
give it laws, that I need only to refer to the
explanation. The Apostle not only notes the attire of the
woman, but speaks of her peculiar condition.
She is about to become a mother. We may be
assured that this would not have been noted if
it had no significance. Again we must let the
Scripture explain its own meaning. " As soon
as Zion travailed she brought forth children."
(Isa. 66:8.) The travail of Zion causeth an in
crease. The condition asks our attention to a

LECTURES ON THE APOCALYPSE. 235
Church in sorrow, a suffering Church, but out
of whose suffering there eometh an increase of
the saints. It is a period when the saints are
multiplied in the midst of persecution.
The symbolism points us to a period when
the Church is pure. She shines brightly with
the light of the Sun of Righteousness, There
is no spot to dim the lustre of her garments.
The twelve apostles are the only stars. She has
no uninspired leaders whose light has dimmed
that of Christ and his apostles. But, in this
time of purity there is sorrow. The Church
cries out with pain. Saints are imprisoned,
tortured, martyrs die, but amid the pain and
flames of death, exhibit such constancy, such
devotion, 'such moral grandeur, that the blood
of martyrs becomes the seed of the Church.
" 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." — 12 : 3, 4.
The Apostle also sees
A RED DRAGON
with seven heads and ten horns. Seven crowns
are upon his heads. With his tail he draws
one-third part of the stars of heaven. He is the

236 LECTURES ON THE APOCALYPSE.
woman's enemy. He stands waiting, ready to
devour her offspring.
I shall more fully describe in a subsequent
chapter the meaning of the various marks of
the dragon. The dragon, the seven heads, the
ten horns, are named several times in the book
of Revelation, and are also described in the
seventh chapter of Daniel. In all these places
they describes the same baneful power. The
proofs that they represent various features of
the Romish sway, of Pagan Rome, followed by
spiritual Rome, are complete, and will be laid
before the reader ere we close this series.
But there is another power behind these
manifestations, a power that, assuming various
forms, has animated both heathen and Papal
Rome. That power is named in the ninth
verse. The great dragon is the old serpent,
called the devil and Satan, He is the source
of all the opposition that has ever sprung up
against the Church. He can transform himself
into an angel of light. He can take the form
of a church to compass his ends, or he can in
cite secular authority to the persecution of the
true Church.
At this time, the period already indicated in
the history of the Church, he assumes the form
of Rome, of imperial Rome, the seven-hilled
city, for says the Apostle, Rev. 17: 9, "the seven

LECTURES ON THE APOCALYPSE,

237

tdads are seven mountains," This, then, is the
period when the Church is sweeping on with a
mighty increase; when imperial Rome seeks to
check that mighty growth; when Diocletian
decrees the utter abolition of the Christian
name; when Maxentius, the competitor of Con
stantine for the empire, vowed to Jupiter that
if he would give him success, he would exter
minate Christianity from the face of the earth.
It is a period of mighty conflict, of a stern
grapple between the moral resistance of the
Church and the murderous legions of Rome.
It is the period when the dragon, red, bloody,
mighty, seeks to destroy the offspring of the
woman, the saints, from the earth.
THE MAN CHILD.
" And she brought torth 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." — 12 : 5.
If the reader will turn to the seventeenth
verse he will learn that the remnant of the
woman's seed is "those who keep the com
mandments of God, and have the testimony of
Jesus Christ," The offspring of the woman,
the " woman's seed," then refers to the saints.
It is they that the dragon seeks to destroy.
But how shall they rule the nations with a rod
of iron? It is usually supposed that this de-

238 LECTURES ON THE APOCALYPSE,
notes the sternness of the dominion, but the
use of the same expression elsewhere shows
that it refers rather to the completeness,
strength and universal prevalence of their
sway. An iron rod, or sceptre, is one that can
not be broken. In chap, 19:15, it is declared
that the Word of God shall rule the nations
with a rod of iron. This is accomplished
through the saints. They shall yet possess the
earth. Every knee shall bow, and every tongue
confess. The kingdoms of the earth shall be
come the kingdoms of the Lord and his Christ,
The man child, the woman's seed, the saints,
shall have a complete, an undisputed, a resist
less dominion. They shall rule with an iron
sceptre. But the man child is caught up to
heaven. What means this? It means that the
saints, protected by God, shall have a glorious
exaltation. There was a signal fulfilment of
this promise in the complete triumph of Chris
tianity over Paganism, Before the end of the
fourth century the long struggle of the dragon
to devour the offspring of the woman was over.
Paganism was utterly overthrown, Christianity
was the acknowledged religion of the civilized
world. In this mighty change, the exaltation
of a suffering, down-trodden, bleeding Church,
to a sway over the civilized world, we witness
the seed of woman lifted to the skies.

LECTURES ON THE APOCALYPSE, 239.
When, in A, D. 325 Paganism had fallen, the
old Pagan temples were converted into Chris
tian churches, the Lordsday was observed by
law throughout the Roman world and Chris
tianity the recognized, protected and prevalent
religion, this symbolism was fulfilled. We
have this glorious conflict and triumph de
picted by the symbolism of a conflict in
heaven, WAR IN HEAVEN,
"And the woman fled into the wilderness, where she bath a
place prepared ot God, that they should feed her there a thou
sand two hundred and three score days. And there was war in
heaven: Michael and his angels fought against the dragon; and
the dragon fought and bis 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." — 12; 6-9.
The flight of the woman into the wilderness
I will consider in connection with verse 14
which refers to the same event. In the
order of time this fiight occurs after the events
related in verses 7-14. These verses describe a
conflict which John saw in heaven, the over
throw of the dragon and the song of victory
sung in heaven. If we will remember that the
dragon is a symbol of bloody Pagan Rome, and
the woman ofthe Church, it will be easy to ex
plain the passage.
John had seen the woman in heaven and

240 LECTURES ON THE APOCALYPSE.
then the dragon appeared before her ready to
devour her offspring. Then he beholds a cham
pion of the woman appear who assails the
dragon. This is Michael, the " Great Prince,"
the Archangel, described in Daniel as the
guardian of the people of God, supposed by
many to be the Lord, The dragon is vanquished
in the confiict and is cast down from heaven.
This symbolism indicates the defeat of the
dragon in his attempt. He is not only van
quished, but humiliated, "cast down." The
first mighty attempt of Satan to " abolish the
Christian name from the earth," signally fails.
We have already written enough to show the
reader that this represents the facts of history.
Pagan Rome, the dragon, struck at the heart
of the Church. Blood fiowed in rivers, the
blood of the saints, but the grandeur of their
lives and the heroism of their deaths struck fear
and conviction to the hearts of their enemies.
Each martyr called forth an army who were
ready to die for Christ. God exalted the man
child, caught it to his bosom, protected it, and
Pagan Rome went down. The dragon pre
vailed not. Baffled, he is cast to the earth.
We have next the songs of triumph sung in
heaven, " Now is come salvation and strength
and the kingdom of our God, and the power of
his Christ. For the accuser of our brethren is

LECTURES ON THE APOCALYPSE. 24I
cast down, which accused them before God day
and night," Then the means by which this
mighty triumph has been won is disclosed.
" They overcame him by the blood of Christ,
and by the word of their testimony; and they
loved not their lives unto the death." They
were ready to die for the Master.
Did the dragon, under the form of Pagan
Rome, assail the Church? Every reader knows
that it made repeated, determined and bloody
attempts to destroy the faith of Christ. Did it
meet with defeat in this effort? The bleeding,
mourning, suffering, crying Church grew
stronger and stronger. The dragon prevailed
not. Was the dragon cast down? At last.
Pagan Rome, vanquished in the struggle, went
down. Paganism fell to rise no more. Was
this followed by a triumph of the Christian
religion? The persecuted faith become the
religion of the civilized world. What was the
means by which this triumph was won? Not
the might of arms, not the subtlety of human
wisdonl; "they overcame by the blood of
Christ and by the word of their testimony, and
they loved not their lives unto death."
The first great struggle between the woman
and the dragon ended with the triumph of
Christianity. There is to be another. The
16

242 LECTURES ON THE APOCALYPSE.
first is seen in heaven. The next great conflict
is to be THE CONFLICT ON EARTH.
" 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
ofthe serpent."— 12: 13, 14.
The dragon, cast down, continues the con
test. It is transferred to earth. This indicates
some great change in the nature of the strug
gle. We are told that he persecuted the
vvoman that brought forth the child. And
there was given her two wings as of a great
eagle, that she might fly into the wilderness, to
her place, and be nourished for a time, and
times, and half a time. Let us seek what this
language implies:
1, The Church shall be assailed, after its tri
umph over Pagan Rome in some way.
2. The true Church shall be persecuted, and
the dragon (verse 15) shall seek to overwhelm
her. 3. The true Church shall flee into the wil
derness, a place where men will not see her,
into obscurity. This implies that she shall
cease to be visible to men. She will yet exist,
but in a form that men will not recognize her,
4. This period of obscurity shall continue

LECTURES ON THE APOCALYPSE, 243
through a time, times, and half a time. In
Daniel the word time is used to denote a year.
The period here is a time, or one year, times,
or two years, and one-half a time, or one-halt
year. The whole is three and one-half years.
This, reduced to days, is 1260 days, Asa day is
a symbol of a year, this period is 1260 years.
In the flfth verse it is presented as 1260 days.
What are the facts of history? Did Rome
make an effort under a new form to destroy
the Church? Did the true Church disappear
from human view in a visible form?
1. i hardly need to reply that after Pagan
Rome fell, gradually the Church of Rome
adopted Pagan ideas and rites, and usurped
universal dominion. We do have a new and
long continued persecution of all who do not
consent to receive the mark of the beast,
2, Did the true Church disappear? An Apos
tate Church is visible, but for a long time the
true Church is hidden from view. It exists in
the hearts of those who love the Lord. It is
hidden among the rocks and in the caves,
behind the family walls, in true hearts, but in
public it is not seen upon the earth. It
is vain to seek it. It is in the wilderness. Any
church which is visible during this period can
not be the true Church.
3. How long does it remain in the wilder-

2/|4 LECTURES ON THE APOCALYPSE. .
ness? The period has already been indicated
as 1260 days, or years. In the last chapter I
said that this period of time is named no less
than five times. I also urged that it began dur
ing the persecuting reign of Justinian, in A. D.
533, when the Pope was styled the Lord of the
Church. For .1260 years from that period the
persecuted Church remains in the wilderness.
The period ends about the beginning of the
nineteenth century, and to this last epoch we
may look for the re-appearance of the visible
Cnurch, or in other words, the Church will re
appear about the beginning of the nineteenth
century in a form that will prove its identity
with the Church ofthe apostolic ages,
4, During this period of the true saints, the
dragon, through the temporal power of Papal
Rome, makes war upon the seed ofthe woman,
the true worshipers
In the twelfth chapter there appears a mon
ster with seven heads and ten horns. He is the
deadly enemy of the woman and her offspring.
The result of his first confiict is disaster to him
self. The divine help given to the woman
overcomes the dragon, and he prevails not, but
is cast down to earth,
John, in the same chapter, beholds another
conflict. The defeated dragon changes the
scene of combat. On earth he wages a war of

LECTURES ON THE APOCALYPSE. 245
"persecution" which results in the exile ofthe
woman to the wilderness for a period of 1260
years, there in silence and obscurity to be
nourished of God until the time appointed for
her to come forth. We have pointed out the
fulfilment of this portion of the vision in the
establishment of the Papal power and in its
persecution ofthe true worshipers; a persecu
tion that results in the apparent disappearance
ofthe true Church from the earth. Though not
visible to the eye of the historian during this
period, yet the true Church, fed of God, survives
in the* hearts of hidden and persecuted saints.
The period of her exile began about 583, in the
reign of Justinian, and ends about the begin
ning of the nineteenth century. Before the end
of the period, the Divine measure, the reed of
the apostles, was used to measure the temple,
altar and worshipers, and, as the result, over
three-fourths of a century ago, the true Church
began to appear, as a visible body, once more
in the world.
In the thirteenth chapter, there again ap
pears a monster with seven heads and ten
horns, which it will now be our purpose to
show to be a symbol of
THE TEMPORAL POWER.
The fourth beast of Daniel's vision (Dan. 7)
is a ten-horned monster. The dragon who

246 LECTURES ON THE APOCALYPSE.
assails the woman in Rev. 12, has seven heads
and ten horns. Here again, in chapter xin.
appears a beast with the same characteristics.
In Rev. 17, there is recorded a vision of a har
lot who sat upon a scarlet beast of seven heads
and ten horns. I believe that all the best com
mentators. Catholic as well as Protestant, are
agreed in the opinion that these various mon
sters are all symbols of the same mighty
power, and all, with one consent, admit that
power to be Rome. Here, however, there is a
divergence. Romanists contend that the ref
erence is to Pagan Rome alone, and that Papal
Rome is not signified. This involves them in
a labyrinth of difficulties, from which there is
no deliverance unless we throw aside religious
prejudice, let the Word as illustrated by his
tory interpret itself, and accept the evident
meaning. The reader will see that these mon
sters all represent Rome, the enemy of the
saints, the persecutor of the true faith, under
the d ¦ "3rent phases of her existence. As Pagan
Rome she is a persecutor; as a temporal power
profes.. . :ig to be Christian but apostate, she is
still a persecutor; as a spiritual power, true to
her character for 1800 years, she still makes
war upon the saints. Let us now turn to
the sea monster.
" And I stood upou the sand ot the sea, and saw a beast rise

LECTURES ON THE APOCALYPSE. 247
up out of the sea, having seven heads and ten horns, and upon
his horns ten crowns, and upon his heads the name of blas
phemy. And the beast which I saw was like unto a leopard,
and his feet were as the feet of bear, and his mouth as the
mouth of a lion: and the dragon gave him his power, and his
seat, and great authority." — 13 : 1, 2.
As John stood upon the sands of the sea he
saw a wild beast ascending out ofthe sea. I ask
first, what is the significance of this fact? It
might refer to the geographical seat of the
Roman dominion. As John stood upon Patmos,
if he were to turn his eyes towards Rome he
would look over a wide waste of waters. Rome,
seated on a peninsula, stretching from Europe
nearly to Africa, and dividing the sea into two
parts, was situated in the very midst of the
Mediterranean. But I suppose that the term
is used rathei in its symbolical meaning.
The ever restless, constantly changing, bil
lowy, stormy sea, is used as a symbol of commo
tion. Out of a period of commotion, disturb
ance, change, spiritual Rome will establish her
temporal dominion. Every student of history
knows that never was a prediction more sig
nally fulfilled. I have already described the
sweep of the northern barbarians from their
homes in the dark forests of Germany, the
snows of Soandinavia, and the wilds of the

Z/jS LECTURES ON THE APOCALYPSE,
East, upon the fair provinces of the Roman
empire. I have alluded to the utter over
throw of Rome and Roman civilization, and to
the esta'blishment throughout the West of new
nations with new modes of life. I have not
spoken, however, of the fierce contests over the
spoils of conquest that sprung up among the
victors; how Frank and Saxon dyed the soil of
France and Germany with blood; how Celt and
Saxon strove for 150 years for the dominion of
England; how Greek strove with barbarian for
the mastery of Italy; how, at last, the Lombard
went down before the iron legions of Pepin and
Charlemagne; how the Pope, who during all
these commotions had industriously strength
ened his hands, was recognized by Charle
magne as the rightful ruler of the earth; how
the great conqueror was honored by the " vice
gerent of God," and crowned by the Pope as
" Emperor of the Romans;" or how, in addition
to his recognition as the dispo^.e^ of crowns
and kingdoms, he was endowed by Pepin and
Charlemagne with the fairest Italian provinces
they had wrested from the Lombards. It was
in the mighty period of commotion that over
threw the old civilization, ended ancient his
tory, produced the Middle Ages and the chaos
from whence there gradually arose modern
nations and civilization, that the Popes, little

LECTURES ON THE APOCALYPSB. 249
by little, almost imperceptibly created their
wonderful dominion, THE SEVEN HEADS.
I will defer a particular examination of the
ten horns until we consider the scarlet beast
upon which the woman sat, described in chap
ter xvii, and will now pass that feature
with the statement that the horn is an emblem
of power which here represents ten European
kingdoms by which the Papacy exercised do
minion over men, I ask the reader to now
direct his attention to the seven heads of the
monster. Let John himself explain what this
symbol means. Turn to chapter xvii.
" The seven heads are seven mountains upon which
the woman sitteth." The woman is the scarlet
lady, the harlot, the Apostate Church, She sits
on seven hills or mountains, Rome has passed
into history as the "seven-hilled city," from
the seven mountains or hills upon which she
stood. No feature of Rome has been made
more familiar by her poets and historians than
her seven hills, usually called by them, moun
tains. These were Mt. Aventine, Mt. Capita-
line, Mt. Palatine, Mt. Esquiline, the Caelian
mount, the Quirinal and Viminal. We might
quote from Horace, Ovid and Livy, as well as
the Church Fathers, Tertullian and Jerome, all

25°

LECTURES ON THE APOCALYPSE.

of whom speak of the seven-hilled city. The
last-named writer who was bom A. D. 342, in
an epistle to a Christian lady, a resident of
Rome, urges her to " Read what is written in
the Apocalypse of the seven hills.
But the seven heads are also seven kings. (Rev.
17:10.) They not only symbolize the seven
hills of Rome, but also seven kings, or king
doms, or governments, for the original term
may signify either of the three. It evidently
means the last. These were not contemporan
eous, but follow each other. " Five are fallen,
and one is (in existence at the time John
wrote), and the other is not yet come, and when
he eometh he must continue a short space"
(v. 10). Five of these kings, or forms of gov
ernment, had passed away in the year 96, one
was in existence at that time, one was yet to
come and should continue for a short time.
They therefore follow each other and evidently
refer to the governments, or rathet to the
forms of government that ruled, at the various
stages of its history, the Roman dominion. Let
us see whether the facts correspond with the
hypothesis. The^rs^ form of the Roman gov
ernment was kingly. The first king was Romu
lus; the last was Tarquin the Proud. There
were seven kings in all. This is form of gov
ernment No. 1. The kingly power was over-

LECTURES ON THE APOCALYPSE.

25^

»,hrown by the elder Brutus and, instead of
kings, two consuls, elected annually, were
made the chief magistrates of Rome. The sec
ond form was therefore consular, or Republican,
with two chief oiagistrates, the usual form of
government to the time of Julius Csesar.
In the course of Roman history the State
was subjected to great disasters, and crises
came when it seemed that its last hour was at
hand. The limitations of the consular govern
ment did not meet the demands of the hour;
all laws were suspended, and one man was in
vested with dictatorial powers. The third form
is the Dictatorial. At a later period the down
trodden common people of Rome who had long
been struggling for liberty, at last succeeded in
humbling the proud patrician, or aristocratic
party, and putting the government into the
hands of their own order. Under this arrange
ment the chief magistrates were the Tribunes
ofthe people; invested with the same powers as
the ancient consuls. The fourth form is that of
consular Tribunes. Amid the commotions
through which Rome passed for a period, the
powers of senate, consuls, and tribunes, were
suspended, and the absolute government was
invested in ten men, superior to all laws. The
fifth form is the government of Decemvirs.
These had all passed before John wrote, " Five

252 LECTURES ON THE APOCALYPSE.
are fallen and one is." What form of govern
ment existed in A. D. 96?
The mighty convulsions that had begun in
the time of Julius Caesar, had finally ended in
the establishment of an empire under Augus
tus Caesar, who reigned when Christ was born.
From thence there followed a long line of em
perors, or Caesars. It was the Emperor Domi
tian who sent John to Patmos. The sixth head
was therefore the imperial. We have, then,
(1) kings, (2) consuls, (3) dictators, (4) tribunes,
(5) decemvirs, (6) " One that now is," or existed
when John was writing on Patmos, viz., em
perors. It has been found that the sixth did
actually exist in John's time. It is declared in
Rev. 17:10 "that one is not yet come." Another
still was in the future at the time John wrote.
After the tall ofthe empire there was revived
a government of Rome and the contiguous ter
ritories. The rulers received the titles of
Dukes of Rome and Exarchs of Ravenna. Their
dominion began A. D. 566. Gibbon, speaking
of this form of government, which was yet in
the future when John was living, says:
" Eighteen exarchs were invested with the full remains of
civil, military, and even of ecclesiastical power. Their imme
diate jurisdiction, which was afterwards consecrated as the pat
rimony of St. Peter (States of the Church), extended over the
modern Romagna. The Duchy of Rome appears to have in
cluded the Tuscan, Latin, and Sabine conquests of the first four
hundred years of the city." — Gibbon, Vol. 3, p. 203.

LECTURES ON THE APOCALYPSE, 253
It has been needful for us to consider this
passage in connection with Rev. 17. In order
to complete the subject of the heads, I will here
discuss an eighth head, which is described as
follows: "And the beast that was and is not, even
he is the eighth, and is of the seven, and goeth to
perdition." — 17:11, There is then an eighth
head yet to appear after the seventh; another
form of governhient that is to combine the
features of the seven. There can be no mistake
in declaring that the eighth, the beast, is the
Papal government, which, like ancient Rome,
arising from a small dominion, at last grasped
the government of the nations, and in addition
claimed, in the right of the Pope as a temporal
prince, the absolute rule of all Central Italy,
extending from sea to sea, under the designa
tion of the " States of the Church."
I think that all unprejudiced readers will
now be prepared to admit that the seven-
headed monster certainly symbolizes Rome,
but this will appear yet more clearly, when a
closer examination has been made of the ten
horns, which will be deferred until chap, xvil
is reached.
Let us proceed to examine the other features
of the beast. It is truly a monster, uniting the
features of the pitiless, blood-thirsty leopard,
the mighty feet and claws of the bear, and the

254 LECTURES ON THE APOCALYPSE.
rapacious and deadly mouth of the lion. To
this monster, a composite creature, combining
many attributes, the dragon gives his power.
The dragon, " that old serpent called the devil
and Satan," had first appeared as the deadly,
organized enemy of the Church, under the
form of the persecuting power of Pagan Rome,
as we found in our examination of the twelfth
chapter. The power of the dragon of Pagan
Rome is now yielded to the sea monster. He
also yielded his seat and great authority. He
gave up the seven-hilled city itself, his former
throne, to the new power, which should hence
forth rule from Rome as the capital of its do
minion. It is also a fact of history that "the
great authority," grasped by the Papacy, could
never have been gained had it not occupied the
seven-hilled city, the " seat" of the dragon, and
succeeded to its dominion over the nations.
" And I saw one of his heads as it were wounded to death;
and his deadly wound was healed : and all the world wondered
after the beast." — 14 : 3.
The heads have been found to mean govern
ments or forms of dominion. The mortal wound
infiicted would apparently put an end to the
dominion. This evidently symbolizes some
mighty shock that the secular authority would
receive, and would seem to be sufficient to bring
it to an end. The imperial head did receive

LECTURES ON THE APOCALYPSE.

255

euch a wound. In A. D. 476, the last of the
Roman Emperors of the West was hurled from
his throne, and Italy became the prey of con
tending barbarian hordes. It would seem as
though the fate of Rome was forever sealed.
Nineveh fell, but it was to rise no more. Baby
lon fell before the armies of Cyrus, and after a
few generations it became the abode of " dole
ful creatures." Tyre fell, and on the bare rock,
which was once the seat of a mighty city, " the
fisherman spreads his nets." Carthage fell, and
a century after the exiled Marius sat among its
ruins, musing upon the fickleness of earthly
fortunes, and returned the answer to the
Roman officers who ordered him from the
coast: " Go, tell your masters that you have
seen Marius sitting among the ruins of Car
thage." Other cities have fallen and lost their
glory, their dominion, their existence, and have
been converted into heaps of ruins, where wild
beasts have lurked, serpents hidden, and desert
winds howled; but in the case of Rome, the
deadly wound was healed.
Mysteriously, wonderfully, the captive city,
by the development of a new power, binds her
conquerors in the chains of superstition, and by
establishing a spiritual dominion over the souls
of men, she yet succeeds in holding the secular
authority over a vast portion of the world.

256 LECTURES ON THE APOCALYPSE.
The means by which the deadly wound was
healed is clearly pointed out, not only in his
tory, but also in the latter portion of this chap
ter. It is the two-horned beast, "like a lamb,
and with a voice like a dragon," " which com
manded all the earth to make an image of the
beast that had the deadly wound and lived,"
and then " gave breath to the image of the
beast" (vs. 14, 15).
" And there was given unto him a mouth speaking great
things and blasphemies: and power was given unto him tocon-
tinue forty and two months." — 13:5.
This beast had a mouth given unto it that
spoke " great blasphemies." Upon its heads were
written (v. 1) the names of blasphemy. It is
evidently a blasphemous power. Blasphemy is
not simply profanity, but the claim of divine
or undue power by a human. The Savior was
condemned to die by the Jewish Sanhedrim,
for affirming that he was the Son of God. They
found him guilty of blasphemy. Has the beast
claimed divine attributes? It claims to be
"The vicar of Christ," "The King of kings and
Lord of lords." It has claimed the power of
legislation for the people of God, the power to
forgive the sins of men, or to anathematize
them to eternal perdition. It has long claimed
that the decisions of it^ councils were as infal
lible as the voice of God, and in our own gen-

LECTURES ON THE APOCALYPSE. 257
eration it has decreed that the Pope of Rome,
"sitting as God in the temple of God," speaks
with the infallible voice of the eternal God, If
these facts do not constitute blasphemy, it is a
crime beyond the compass of the human will.
This power, of the beast is to be exercised for a
period of FORTY-TWO MONTHS.
We have found that this period of 1260 days,
or 1260 years, since a day is the symbol of a
year, has been several times mentioned. The
" Holy City," the true Church is trodden down
by the Gentiles for forty- two months; the two
witnesses prophesy in sackcloth for one thou
sand two hundred and three-score days; the
woman, or the true Church, is driven by the
dragon into the wilderness for twelve hundred
and sixty days, and the beast exercises power
for forty-two months, which is the same period
once more. There can be no doubt that the
treading down of the Holy City, the two wit
nesses in sackcloth, the fiight and sojourn of
the Church in the wilderness, and the power
of the beast, all take place during the same
period, begin at the same time, are different
parts of the same history, and end at the same
epoch, I have decided these to begin in the
reign of Justinian, when the Bishop of Rome
was pronounced ruler of the Church, and when
17

258 LECTURES ON THB APOCALYPSE.
the secular power becomes the servant of a
tyrannical and ambitious ecclesiastic, and is
employed to force all to submit to his domin
ion. From that period there can be no doubt that
Rome, either indirectly or directly, becomes
the secular ruler of the West.
We^ have found that this period of 1260 years
would end about the beginning of the nine
teenth century. At the end of that time there
is certainly an exaltation of the two witnesses,
a return of the Church from the wilderness. Is
there also a fatal shock to the temporal power
of Rome? In 1798 Napoleon Bonaparte effected
the conquest of Italy, and the Pope, a prisoner,
was a supplicant at his feet. In 1804, he or
dered the Pope, who was now his puppet, to
come to France to crown him emperor of the
French, In 1805, he assumed the title of
King of Italy, During the years of his power
he ruled the Pope with an iron hand, broke up
the old European system, emancipated the na
tions from the terror of Rome, and when he
fell, the temporal authority of Rome had re
ceived a fatal wound. The infiuence of the
Pope in the politics of the world was broken,
and although the States of the Church were
for a time placed in his hands, it was impossi
ble for him to hold them in the new Europe.
that had been created. Shorn of his sceptre as

LECTURES ON THE APOCALYPSE. 259
a temporal prince, the Pope now locks himself
within the walls of the Vatican, and gazes
forth upon a Rome that is the capital of a re
stored Italy, and in which Protestant church
bells are ringing. These mighty changes which
have gone on through three-quarters of a cen
tury, were all precipitated when the young
General of the Directory, in 1798, scaled the
Alps and descended on the plains of Italy.
" And it was given unto him to make war with the saints,
and to overcome them : and power was given him over all kin
dreds, and tongues, and nations." — 13 : 7.
Another fact in the history of the beast is
given. It shall make war upon the saints and
tor a season shall oveircome them. After what
has been said, it is needless that I should long
dwell upon the pitiless, bloodthirsty, and per
secuting character of Rome. From the reign of
Justinian, when, according to Gibbon, the
"Catholic soldiers burned the conventicles
with their congregations," down through the
awful crusades against the Protestants of the
Cevennes and Alps, the massacre of Bartholo
mew, the autos da fe of the Inquisition, to the
murders of Barletta in the States of the
Church, in our own memory, her history has
been stained with blood. Some historians have
roughly estimated that the persecuting hands
of Rome have been reddened by the blood of

26o LECTURES ON THE APOCALYPSE.
50,000,000 saints, but I rather believe that no
man can estimate the number.
" And overcome them." The Church was driven
into the wilderness for 1260 years. During
many generations Rome carried her work with
a high hand, and was "drunken with the blood
of the saints." But the day of retribution shall
surely come, for he who leads the saints " into
captivity shall be led captive, and he who slays
with the sword shall himself be slain with the
sword" (v. 10), The day of retribution will
surely come, yet for many centuries Rome
lorded it over " all kindreds, tongues and na
tions" of the civilized world (v, 7),
The first ten verses of chapter xiii, describes
the seven-headed and ten-horned beast which
arose out of the sea. The rest of the chapter
describes another beast, different, yet allied to
the first. The second arises from the earth.
Dean Alford remarks that both the beasts are
alike as to genus. The original term denotes
that they are both ravaging powers, hostile to
God and his fold. The second, arising from
the earth, grows up with the history and prog
ress of man. It is subsidiary to the first and
exists in order to preserve the existence of the
first and to subserve its ends. It is described
as follows:
"And I beheld another beast coming np out of the earth;

LECTURES ON THE APOCALYPSE. 26 1
and he had two horns like a lamb, and he spake as a dragon.
And he exerciseth all the power of the flrst beast before him,
and causeth the earth and them which dwell therein to worship
the first beast, whose deadly wound was healed." — 13:11, 12.
John sees this second monster coming up out
of the earth, a beast that has two horns like a
lamb and a voice like the voice of a dragon.
I ask the reader to closely examine the connec
tion described as existing between the ten-
horned and the two-horned beast. The latter
(1) exercises the power of the first beast before
him, (2) causeth the earth to worship the first
beast, (3) says to the earth that it should make
an image ofthe first beast (v. 14), (4) gives life
unto the image of the first beast, and (5)
causes those who will not worship the image to
be slain (v. 15). These statements show that
there exists a close connection between the two
and that the last is the supporter and restorer
of the first. We have found the first to be a
symbolical representation of the temporal
power of Rome. What great facts of history
are foreshadowed by the appearance, work and
characteristics of the second beast? I believe
that all judicious Protestant commentators are
agreed that it can represent nothing but the
PAPAL SPIRITUAL POWER.
The Romish dominion, ever since its full
development, has been of a two-fold nature.

262 LECTURES ON THE APOCALYPSE.
The Papacy has claimed to be the Vicar of
Christ and therefore the rightful spiritual ruler
of men, but it has gone further, and claimed
also the temporal rule of the world. I have in
my library a copy of the Missale Romanum; au
thoritative directions to Romish priests for the
conduct of their ritual. My copy was published
in Italy by the authority ot the Popes of Rome,
bearing their stamp upon the title page. On
the title page, sitting in the shadow of St.
Peter's Cathedral, a figure designed to repre
sent the first of the Popes holds in one hand
the sword of temporal empire, and in the other
the keys of spiritual dominion. The unblush
ing claim put forth in this official and authori
tative work simply represents what Rome has
asserted during all the period of her dominion.
Why did the Spaniards at the time of the dis
covery of America obtain a grant of the lands
discovered? Because the Pope claimed the dis
posal of the territories of the earth. Why was
Brazil settled and possessed by Portuguese?
Because the Pope granted to them the lands
east of a certain meridian. Why was Charle
magne crowned by the Pope, Emperor of the
Romans? Because the Pope claimed the dis
posal of tiie imperial crown. Indeed, no fact
stands forth in greater prominence during a
long period of more than a thousand years,

LECTURES ON THE APOCALYPSB. 263
than the usurped rule of the kingdoms of the
earth by the Roman potentate. He claimed
the right to make and to unmake kings; all
crowns were placed upon royal heads by his
own hands or by those of his bishops; rulers
were dethroned, subjects incited to rebellion,
provinces taken from one ruler and bestowed
upon another, and all the rulers of the Catho
lic world made to swear obedience to the Pope
as their liege lord. Other kingdoms rise and
fall but the one great, standing fact of mediae
val history is the mighty, resistless, unscrupu
lous, all-pervading, continuous dominion of
Rome. All history bears witness, therefore, to
the two-fold nature of the Papal power, and it
is fitting that these two powers, which acte'd
together, one of which sustained the other,
should be represented by two symbols. I will
now ask the reader to study closely the charac
teristics of the second beast, and to ascertain
whether they correspond with the nature of the
spiritual power. And first, let it be noted that
the beast is A LAMB-LIKE DRAGON.
I suppose that no symbol could better repre
sent the true character of the Romish Church.
It claims to represent the Lamb of God and to
have him for its heavenly head. When it suits
its purposes it puts forth the gentle traits of

264 LECTURES ON THE APOCALYPSE.
the lamb. In Protestant countries where it
seeks to make an impression. Sisters of Charity
and Mercy do a holy work. When it can best
serve its ends by such a course, the claws and
fangs of the leopard are clothed in velvet, and
the pitiless beast appears as a gentle lamb.
But the beast spake as a dragon. It can hardly
be necessary to state that symbolism could
choose no language more appropriate to repre
sent the harsh, arrogant utterances of Rome
when she puts forth her power, or asserts her
authority. Whoever has heard the harsh
orders of the priest to his fiock, has heard the
dragon's voice. How appropriately this lan
guage describes the bulls of Popes, or the ful
minations of anathemas and excommunications
against their enemies! When Popes have pro
claimed crusades against Protestants, author
ized inquisitions, or celebrated Te Deums over
such massacres as that of St. Bartholomew, it
is impossible not to recognize the voice of the
same old dragon that, under the form of Pagan
Rome, warred against the Woman and the
man child, and sought to abolish from the
earth the Christian name. The next important
fact stated is that the second beast exercises
all the power of the first before him. He not
only enjoys the same power as the first, but
exercises it in the same place. They act in har-

LECTURES ON THE APOCALYPSE, 265
mony. There is a close connection. They are
allied; indeed are different manifestations of
the same power. This is shown in the facts
that follow.
The second beast causeth the earth to wor
ship the first beast. The spiritual power of
Rome is exercised before, or in the presence of,
the temporal power. They have dwelt together
and it is the spiritual power that has made
those that dwell upon the earth regard and pay
homage to the temporal. The mighty domin
ion swayed by the Popes over the kingdoms of
Europe, until within a recent period, could
never have been secured had it not been for
their spiritual rule. They worked upon the
superstitions of men. They sat as God in the
temple of God, and an ignorant and deluded
race believed that to resist them was to secure
eternal damnation. If an earthly ruler refused
to heed their mandates his subjects were ab
solved from allegiance and bidden to depose
him. If they refused the whole kingdom was
laid under interdict, the churches were closed,
religious rites were suspended, the dead were
not buried in the consecrated grounds, and a
superstitious population soon demanded deliv
erance by submission. By such processes the
Emperor of Germany, who had sought to rule
his own country, was compelled 800 years ago,

266 LECTURES ON THE APOCALYPSE.
to kiss the toe of Gregory VIL, after waiting
three days barefooted at the door of his palace
for admission. By the same policy, John, King
of England, who had dared disobedience to a
Papal mandate, was in A. D. 1213, forced by
Innocent III., to humbly bow and to consent to
hold the English throne as a vassal of the Pope
of Rome. By the exercise of this spiritual
power Rome was made again the mistress of
the world, and the kings of the earth held their
kingdoms as her subject provinces.
" And he doeth great wonders, so that he maketh flre come
down from heaven on the earth in the sight of men, and deceiv
eth them that dwell on the earth by the means of those mira
cles which he had power to do in the sight of the beast; saying
to them that dwell on the earth, that they should make an image
to the beast, which bad the wound by a sword, and did live."-
13:13 14.
The means by which this dominion over the
souls of men was obtained and maintained is
next pointed out. The second beast did great
wonders, pretended to perform miracles, and
thus " deceived them that dwell upon the
earth." Rome has claimed the possession of
miraculous power in all ages, and no fact of
history is better established than that she has
continually resorted to lying miracles. The
Romish traditions are full of wonders; the lives
of the saints placed in the hands of the Romish
laity for their religious reading, are a tissue of

LECTURES ON THE APOCALYPSE. 267
miracles. The Breviary is the religious book
which is used as a substitute for the Bible. I
give a specimen of some of its legends. St.
Francis Xavier turned enough of salt water
into fresh to save the lives of five hundred
travelers -who were perishing with thirst. The
surplus was sent over the world and performed
miraculous cures. St. Raymond laid his cloak
upon the sea and sailed upon it, as a boat, 150
miles in six hours. The dying St. Juliana could
not swallow when the priest came to offer her
the consecrated wafer. He laid it on her stom
ach and it immediately disappeared from view.
Upon such stuff the Catholic masses are fed.
These false miracles are no less common in our
own time than in earlier ^ages. In Italy the
statue of the Virgin Mary was made to weep
by a trick of the priests; at Naples, yearly, a
reddish solid in a vial, said to be the blood of
St. Januarius, liquefies in the presence of the
awe-struck throng, and another conjurer's trick
is pronounced a miracle. At the grotto of
Lourdes, the Virgin Mary is said to have fre
quently appeared within a few years, and a
whole budget of miracles is reported. Hardly
a month passes that the Catholic papers do not
record Romish miracles.
The object of these false miracles is indicated
in the latter part of the fourteenth verse. It

268 LECTURES ON THE APOCALYPSE,
said "to those who dwell upon the earth, that
they should make an image to the beast that
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."— 13:15.
The sword had overthrown the Roman Em
pire, To all human appearance the sway of
Rome over the world was gone forever, but the
second beast, the spiritual power, by its sor
ceries and its power over the superstitions of
men, succeeded in restoring that dominion,
and within three or four centuries of the fall
of Rome she had again grasped the empire of
the world. The " image" of the old temporal
dominion was established. It was- not the old
temporal dominion in its ancient form, but it
had the likeness of that old power. The Pope,
a spiritual ruler, restored "the image," and
established a likeness of the power of imperial
Rome, by usurping the rule of kings of the
earth as his own vassals.
The image was not a mere likeness. The
image had life. The second beast gave it life.
The spiritual power made the restored tem
poral power of Rome a stern reality. This
living image, endowed with life by the second
beast, had power to speak and slay those who

LECTURES ON THE APOCALYPSE, 269
would not do it homage. There can be no
doubt as to what this means, nor as to the facts
of history. The dragonnades of southern France,
the relentless wars waged upon the Huguenots,
the 18,000 victims of the inquisition in Holland,
and the cruel wars of Alva for the extermina
tion of the - Protestants, the persecution con
ducted by Bloody Mary in England, all
demonstrate how those were put to death who
would not worship the image of the beast.
The Pope has demanded implicit obedience to
his temporal as well as spiritual demands, and,
in the days of his power, those who refused
him homage, brought down the terrors of both
temporal and eternal ruin.
" And he causeth all, both small and great, rich and poor,
tree and bond, to receive a mark in their right hand, or in their
foreheaas : and that no man might buy or sell, save he that had
the mark, or the name of the beast, or the number of his name."
13:16, 17.
It is next stated that he caused a mark to be
placed upon the right hand or foreheads of all
his subjects. The mark of the beast is some
stamp or sign, by which all its worshipers
should be known. In ancient days slaves were
sometimes branded as cattle are in our own
age. The brand or mark of the beast would be
some indelible sign which would designate
with certainty those who were subject to his

270 LECTURES ON THE APOCALYPSE.
authority. A mark in the hand is supposed by
some to represent the practice, while a mark
in the forehead indicates the profession of life.
It is remarkable, however, that a mark on the
forehead converts a person into a Roman Catho
lic, and without this mark none are regarded
as heirs of salvation. If the little infant should
die without this mark it has no chance of sal
vation, but if the priest makes upon its fore
head the sign of the cross with water, it is safe
forever. Jesuit priests upon fields of battle
have gone around among wounded and dying
savages who had never heard of Christ, and
made this sign, the mark of the beast, upon the
foreheads of the dying Pagans and thus con
verted them into good Catholics and heirs of
eternal bliss. In Mexico and Peru, Pagan
natives, doomed to execution, have had this
mark made upon them by zealous priests, the
language and meaning of which the unhappy
victims could not understand, and whose object
they could nof; know, then, (as soon as bap
tized?) were sent out to die as converted
Christians. That mark makes the infant, the
heathen, the infidel^ all subjects of Rome.
I fear, too, that Protestant Pedobaptists,
though they do not design it, are unwittingly
following in the footsteps of Rome, and imita
ting the mark of the beast.

LECTURES ON THE APOCALYPSE. 27 1
It is next stated that traffic was forbidden to
all but the servants of the beast. It has been
common for Catholics to be forbidden to pat
ronize those who were not loyal to the Pope.
At least three councils are named, those of
Tours, of Constance and the Lateran, which
have expressly forbidden business intercourse
with heretics. THE NUMBER OF THE BEAST.
" Here is wisdom. Let him that hath understanding count
the number of the beast : for it is the number of a man ; for hie
number is six hundred, three score aud six." — 13 18.
The seventeenth verse speaks of the name of
the beast. It has, then, a name. It also speaks
of the number of its name. Its name, then, is
some number. We wish to discover its name,
and if we can learn the number we will find its
name. Is it possible to do this?
" Here is wisdom. Let him that hath under
standing count the number of the beast." This
language shows that it is not a simple matter.
It requires an. exercise of the powers of the
human understanding — nay, it requires learn
ing — in order to solve the problem. But the
apostle gives a clue that will help us through
the difficulty. " The number of the beast,"
that is, the "number of its name," is the num
ber of a man, and that number is six hundred
and sixty-six. It is, then, plain that the num-

272 LECTURES ON THE APOCALYPSE,
ber six hundred and sixty-six, is the number of
the name of the beast, and this is a man's name.
Six hundred and sixty-six is English. John did
not write in English, hence those words in
English will not give the word we seek. 666
are the Arab characters for the numbers, but
they were unknown until many hundred years
after John wrote, and hence afford no help,
John wrote in the Greek language for readers
who understood that tongue. The number is
evidently, then, to be expressed in Greek char
acters. The Greeks did not express numbers
by figures, but by letters, just as among the
Romans, X stood for ten and C for one hun
dred. Six hundred and sixty-six could be
expressed by spelling out the words in the
Greek language, or by using the letters which
were symbols for various quantities. Let us
try the latter method:
30=L l=a
300=t 5=e
10=i
50=n70=0 ,
200=

666=Lateinos.
And what is this name? The number of a
man; the Greek method of spelling the name

LECTURES ON THE APOCALYPSE. 273
of Latinus, the reputed founder of the Latin
race. But what more is it? Rome is the an
cient capital of the Latins. The Romans were
a Latin race and spoke the Latin language.
The Romish Church is continually officially
called the Latin Church, to distinguish it from
the Greek Church, the other branch of the
great ancient schism ; the Catholic sacred books
are written in the Latin tongue; the worship is
conducted in every country in the Latin alone,
and when a Catholic council convenes, all its
conferences are conducted in the tongue of the
ancient Latins. There is, then, a Latin Church
whose official and sacred speech is the Latin
language, which has for its seat the ancient
Latin capital. That Church is the great Apos
tate Church, upon whose head the names of
blasphemy have been written, which has
claimed universal dominion upon the earth,
and has^slain the saints of the Most High. Its
name is the number of the beast, and that
name, Lateinos, the name or number of a man,
is 666.
This is so wonderful that there is no possi
bility of error. The Papacy, beyond possibility
of doubt, is the beast. To the learned reader I
would say, that I have used the English letters
for the name, Lateinos, rather than the Greek,
as I am writing for an English audience.
18

CHAPTER XIIL
THE FALL OF BABYLON.
The Revival of Religion. — ^The Gospel Angel. — Mystic Babylon.
—The Earth Reaped —The Wine Press of Wrath.— The Opeu
Tabernacle. — The Seven Plagues. — The Vial Poured on th»
Earth. — The Vial on the Seas. — The Vial on the Rivers.— The
Scorching Sun. — The Martyrs Avenged. — ^The Vial on the
Throne of the Beast. — The Euphratean Power Overthrown.—
The Battle of Armageddon. — The Seventh Vial.
The reader has learned that the thirteenth
chapter is devoted to a description of two
mighty powers of wickedness which, hand in
hand, have waged war upon the Church of
Christ. It is a gloomy picture, well calculated
to fill the saints with fearful foreboding. A
persecuted, suffering Church, beholding these
mighty enemies, their terrible work, these
fearful struggles of the future, these triumphs
ot the wicked, might almost be led to despair
of the final victory of the Redeemer's cause.
Hence, for the encouragement of the saints,
their eyes are turned, in the fourteenth chap-
(274)

LECTURES ON THE APOCALYPSE. 275
ter, upon a brighter vision. The dark clouds
are lifted off the future, and they are enabled
to look beyond and to see the glorious fruition
of all the tears and sorrow, the struggles and
trials of the Church. The vision of this chapter
cheers the saints and encourages them to press
on in the hour of darkness, by leading the
child of faith to the end of time. The prophet
first describes a glorious revival of true religion
upon the earth, next points to a triumphant
proclamation of the everlasting gospel by this
zealous, purified. Christlike church, then shows
us the result of a conquering gospel in the fall
of Babylon, the city of fornication, and the
punishment of all who worship the beast or his
image, and finally sweeps on beyond the mighty
event to the last scenes of earthly history. The
coming of the Son of Man, sitting upon the
clouds of heaven, is then portrayed upon the
great panorama that sweeps before his vision.
The earth is reaped by the angels sent to
gather the elect; after this the sickle is put
forth again to cut off the clusters from the vine
of the earth, and these are cast into the wine
press of the wrath of God. The chapter closes
with a delineation of the awful terrors of the
great day when God shall forbear no longer,
when he shall listen to prayers no more, but
when the wicked shall be trodden in th6 wine-

276 LECTURES ON THE APOCALYPSE.
press without the Holy City. The first thing
that invites our attention is the
GLORIOUS REVIVAL.
" And I looked, and, lo, a Lamb stood on the mount Sion,
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 sang as it were a new song before the
throne, and before the four beasts, and the elders: and no man
could learn that song but the hundred and forty and four thou
sand, which were redeemed from the earth. These are they
which were not defiled with women; fo- they are virgins. These
are they which follow the Lamb whithersoever he goeth. These
were redeemed from among men, being the first fruits unto God
and to the Lamb. And in their mouth was found no guile: for
they are without fault before the throne of God." — 14: 1-5.
John beholds upon Mount Zion the Lamb of
God, and with him 144,000 saints. Mount Zion,
the city of the great King, the seat of the wor
ship o^ God in Jerusalem, was a type, and is
used as a symbol of the true Church. In
Hebrews, chapter 12:22, the saints who have
entered into the covenant of Christ are said to
have come, not to the mount that could not be
touched, but to Mount Zion, the city of the
living God, the heavenly Jerusalem. It is there
used for the church of saints, and such is its
meaning in this passage. The number, 144,000,
seen with the Lamb on Zion, has been used
once before in portraying the grand triumph of

LECTURES ON THE APOCALYPSE. 277
Christianity after the seals of Persecution and
Revolution. I do not suppose that it is designed
to represent an exact number, but these stand
forth as the representatives of a class. " They
are first fruits unto God and the Lamb." As
the first fruits, devoted to God, were represen
tative of the whole harvest, so these stand
forth as the representatives of the harvest of
souls. We are to behold in them as they stand
on Mount Zion with the Lamb in their midst,
a picture of the Church in some age of the
world. Let us observe the tacts stated of them:
1, The Lamb is in their midst; a characteris
tic of the holy saints.
2. They are engaged in the praise of God,
3, They sing a song that none but the re
deemed can sing. It is the song of redeeming
grace, 4, They are pure, unspotted, undefiled, not
fornicators, nor sullied with unholy desires.
^.Thej follow the Lamb whithersoever he
goes. They are sheep that hear the Shepherd's
voice. They are obedient to all his command
ments. They follow his example as well as his
words. They live a Christlike life.
6. In their mouths was found no guile, and
they were without fault before the throne of
God. Whenever the Church of God becomes puri-

278 LECTURES ON THE APOCALYPSE.
fled, ceases unholy fornication with the world,
these are the marks which it will exhibit, and
I hold that this beautiful description of a pure,
holy, devoted. Christlike band of worshipers,
with the Lamb in the midst of them and follow
ing him whithersoever he goes, is the picture
of a day yet in the future, when Zion shall put
off her soiled garments, adorn herself with the
pure white robes of Christ's righteousness, and
as the spotless bride ofthe Lamb follow him in
holy obedience to his will.
This is the first great step towards the re
demption of the world and the triumph of
Righteousness. Before that triumph comes
there must be a revival of Zion, a purification
ofthe Church, a self-sacrificing, devoted, earnest
people. In the age that the apostle points out
this grand consummation will have been
attained. There follows the legitimate result,
the second great step in the pathway of tri
umph, the proclamation by a holy, fervent.
Christlike Church of a successful, triumphant
gospel. " And I saw another angel fly in the midst of heaven, having
the everlasting gospel to preach unto them that dwell on the
earth, and to every nation, and kindred, and tongue, and people,
saying, with a loud voice. Fear God, and give glory to him: for
the hour of his judgment is come : and worship him that made
heaven, and earth, and the sea, and the fountains of waters."—
14:6, 7.
The Savior taught that a true church alone

LECTURES ON THE APOCALYPSB. 279
could successfully extend the glory of his name
when he said, " Let your light so shine before
men, that they seeing your good works may
glorify your Father in heaven." The apostle
has here described a shining Church, and it
must necessarily follow that the Gospel should
be proclaimed actively and successfully to the
nations of earth. This wide-spread proclama
tion is fitly symbolized by the angel flying
through the midst of heaven, having the ever
lasting gospel to proclaim to the inhabitants
of the earth, and to every nation, and tribe, and
tongue, and people. I have before said that
an angel is simply a messenger. The term, may
represent the bright spirits who carry the mes
sages of God. It may represent any agency of
earth chosen to carry out the purposes of God.
Since the ascension of Christ the preaching of
the gospel has been committed, not to the
angels of heaven, but to the saints. This glori
ous angel that flies across the heavens with the
blessed message, the grand old gospel, the
gospel of Pentecost and Caesarea, Philippi and
Rome, evidently represents an earthly agency,
a sublime missionary spirit on the part of the
revived Church. Full of zeal, breathing the
spirit of the Master, permeated with the apos
tolic spirit, as in the days of old it will go
«verywhere preaching the word. The old, old,

»8o LECTURES ON THE APOCALYPSE.
story, told by a holy people, told with a burn
ing zeal and overfiowing love, shall exhibit its
divine power in the salvation of the nations.
As these grand principles of divine truth are
proclaimed and accepted, as the pure ancient
gospel prevails, the foundations of every evil
institution will be gradually undermined and
they shall, at last, fall in ruin. I have, there
fore, presented as the third step in this series,
the third milestone on the path that leads to
the consummation of earthly history in the
triumph of Christ THE FALL OF BABYLON.
" And there followed another angel, saying, Babylon is fallen,
is fallen, that great city, because she made all nations drink ol
the wine of the wrath of her fornication. And the third angel
followed them, saying with a loud voice. If any man worship
the beast and his image, and receive his mark in his forehead,
or in his hand, the same shall drink of the wine of the wrath of
God, which is poured out without mixture, into the cup of hi»
indignation ; and he shall be tormented with fire and brimstone
in the presence of the holy angels, and in the presence of the
Lamb."— 14:8-10.
It is needful to inquire what the term Baby
lon means. It occurs several times in the New
Testament, Here it is spoken of as "that
great city," and her fall is doomed "because
she had made all nations drunk with the wine
of her fornication," In Rev. 17:5, a scarlet
harlot is seen sitting upon the seven-headed

LECTURES ON THE APOCALYPSB. 28 1
and ten-horned monster, and upon her forehead
is written, Mystery, Babylon the Great. With
this woman the kings ot the earth are said to
have committed fornication. In chapter xvm.
the fall of the great city, Babylon, is detailed
at length, and it is again said that all the kings
of the earth have committed fornication with
her. The harlot, with Babylon stamped upon
her brow, and the great city of fornication,
styled Babylon, in the fourteenth and
eighteenth chapters, are one and the same
existence. There is an ancient city of Babylon often
mentioned in the Old Testament, but ages
before John wrote it had ceased to be inhabited,
and the only dwellers among its lonely ruins
were howling wild beasts and hissing serpents.
It has never been rebuilt to this day and has
passed away forever. John refers, therefore,
not to old Babylon, but to some power yet
unseen, when he was upon the earth, that
should be revealed in due time, and of which
old Babylon was a symbol. Let us notice some
ofthe features of ancient Babylon:
1. On that site took place the confusion of
tongues which divided those who before had
been of one speech and one family, into various
tribes and schisms at variance with each other
and of various tongues. The name Babylon, a

282 LECTURES ON THE APOCALYPSE.
memorial of this event, means confusion, and is
derived from Babel.
2. Old Babylon persecuted the people of God,
and destroyed the temple of God in Jerusalem.
3. It carried the people of God into captivity.
4. It was a mighty, resistless, universal
empire. The antitype, the spiritual Babylon, must
correspond; There is a power that exhibits all
these characteristics. By apostasy from the
truth it originated the schism which has di
vided the family of God into sects and parties
which speak a different spiritual language. It
has carried the Church into a long captivity by
binding upon it the thraldom of superstition.
It has been a constant persecutor of the saints,
and has enjoyed an almost universal dominion.
That power is the woman that sits upon the
seven-headed beast, the seven-hilled city, the
false woman, symbolical of a false Church, the
great apostate spiritual dominion of Rome.
This passage shows the means by which this
dominion shall be overthrown. It will be done
by a pure and holy Church, filled with mis
sionary zeal. It is the preaching ofthe ancient
gospel which shall bring Rome to destruction.
When this shall be done is not revealed, but I
am led to cherish the idea that it is near at
hand. The Church is undoubtedly becoming

LECTURES ON THE APOCALYPSE. 2S3
purer. Let him who doubts it contrast the
Church of a century ago with the Church of
to-day. This reviving Church is preaching the
gospel with renewed fervor. It appears as
though we were on the eve of a great mission
ary age. Missionaries dare the dangers of
savage lands, pierce the remotest jungles of
Africa, knock at the gates of China and Japan,
and are traversing every Catholic land. The
purer faith preached by Luther, Calvin, Wiclif,
Huss, and others, has already shorn Rome of
half her power, and to-day the bells of Protest
ant churches ring out the call to another wor
ship within the walls of the Eternal City. Let
the Bride of Christ clothe herself in the white
robes of purity; let a true and faithful Church
sound forth the Gospel of Life with power,
then the mighty fabric of Roman superstition
will give way; the beast will receive a mortal
wound that will never be healed, and the im
penitent votaries of the beast, those who receive
his mark in the forehead and the hand, shall
meet the merited doom of their sins. Those
who have mocked God shall drink of the wine
of his wrath, poured without mixture into the
cup of his indignation, and their ultimate fate
shall be a part in that dread abode from whence
the smoke of their torment shall ascend for
ever and ever.

284 LECTURES ON THE APOCALYPSE.
" Here is the (reward of the) patience of the
saints. Here (is the day of triumph) for those
who keep the commandments of God, and of
the faith of Jesus Christ."
After describing this overthrow of the great
enemy of the true Church, the apostle sweeps
on over the coming ages, over the millennial
period described elsewhere in Revelation, and
draws the same vivid picture of the end of time
presented by the Savior in the twenty-fourth
chapter of Matthew. A voice is h^^ard to pro
nounce a blessing upon the dead who have died
in the Lord, and then he beholds the coming of
the Son of Man, the beginning of the end, the
glorious but awful event that shall usher in the
day when he shall judge the world.
"And I looked,, and behold a white cloud, and upon the
cloud one sat like unto the Son of man, having on his head a
golden crown, and in his hand a sharp sickle. And another
angel came out of the temple, crying with a loud voice to him
that sat on the cloud. Thrust in thy sickle, and reap : for the
time is come for thee to reap ; for the harvest of the earth is
ripe. And he that sat on the cloud thrust in his sickle on the
earth; and the earth was reaped." — 14:14 16.
This personal coming of Christ, to close the
dispensation begun at the Cross, is a doctrine
most emphatically and fully taught in the New
Testament. Some of the incidents of his com
ing have been described by the Savior himself.
He says that the Son of man shall be seen

LECTURES ON THE APOCALYPSE. 285
coming upon the clouds of heaven (Matt. 24: 30).
John here sees the Son of man sitting upon a
white cloud. The Savior says that his coming
shall be with great power and glory. John now
sees upon the head of the Son of man a golden
crown. The Savior says (Matt. 24: 30) that he
will send his angels to gather the elect. John
hears an angel bid him who sat upon the cloud,
to reap the earth, for its harvest was ripe.
There is gathered first the ripened harvest of
the elect of God. It is an angel that came out
of the temple of God as a messenger of God,
carrying to the Son the Father's command to
gather the elect from the four corners of the
earth. Then a longing, waiting Church,
"loving the appearing of the Son of man,"
shall first be gathered into the heavenly gar
ner. The ripe sheaves are gathered, "the
earth is reaped," and the harvest of souls is
ended forever. But those who are upon the
earth " shall not prevent them that are asleep."
At the voice of the archangel the dead shall
wake from their long sleep in the embrace of
earth. Death shall be swallowed up in victory.
" Blessed henceforth forever are the dead who
died in the Lord. Tea, saith the Spirit, they
do rest from their labors and their works do
follow them."
"And another angel came out of the temple which is in

286 LECTURES ON THE APOCALYPSE.
heaven, he also having a sharp sickle. And another angel came
out from the altar, which had power over fire; and cried with a
loud cry to him that had the sharp sickle, saying, Turust in thy
sharp sickle, and gather the clusters of the vine of the earth;
for her grapes are fully ripe. And the angel thrust in his sickle
into the earth, and gathered the vine of the earth
and cast it mto the great winepress of the wrath
of God. And the winepress was trodden without the city, and
blood came out of the winepress, even unto the horse bridles,
by the space of a thousand and six hundred furlongs." —
14:17-20. Bright is the sunrise of the eternal morning
that has dawned upon the saints of all ages.
But dark is the night that settles down forever
on the enemies of God and the Lamb. Long
have they defied his reign with impunity, but
the great day of accounts has now come. The
righteous, the salt of the earth, have been
gathered; the wicked nations that remain are
vessels of wrath, fit for destruction. Another
angel comes forth with a sickle in his hand,
Christ was the great reaper of the righteous
harvest. They that are Christ's are gathered
by him at his coming, but the wicked are gath
ered by another, here presented as an angel
reaper. This angel, one that has power over fire,
comes forth from the altar where fire was kept
burning. Fire is an emblem of punishment, of
destruction. He bids the angel who holds the
sickle to begin his work, "to put forth his

LECTURES ON THE APOCALYPSE. 2S7
sickle and cut off the clusters of the vine ofthe
earth, for they are ripe." Grapes are chosen
as a symbol of the wicked because of their
harmony with the figure that describes the
fate of the wicked. They were cast into the
wine-press, then trodden under foot, and from
the bruised and bleeding mass ran red juice
like blood. John now sees the great wine
press of the wrath of God, without the Holy
City, the New Jerusalem, filled with the clus
ters from the vine of the earth and then trod
den. Blood fiows, and a mighty lake is formed
as deep as the bridle of the horses, 1600 fur
longs across, ofthe blood ofthe trodden.
Why these dimensions are chosen I cannot
tell. Some have said that 1600 furlongs is the
width of Italy, others that it is the length of
Palestine. I suppose that these scenes sym
bolize a mighty final destruction of the hosts
of wickedness. When the final day comes,
they shall be trodden in the great wine-press
of the wrath of God, and the startling imagery
drawn from the blood of the crushed grapes,
portrays in vivid colors the extent of their
fearful doom. THE SEVEN LAST PLAGUES.
" And I saw another sign in heaven, great and marvelous,
seven angels having the seven last plagues; for in them is filled
up the wrath of God."— 15: 1.
In chapter xiv, the apostle has given a siviffc

288 LECTURES ON THE APOCALYPSE,
summary of the events to the end ofthe world.
Among these he has announced the fall of the
great city Babylon, the source of persecution,
the stronghold of sin. He has entered into no de
tails concerning the events connected with its
fall, save to show that the revival of true re
ligion and the proclamation of the gospel had
gradually sapped its foundations. Beginning
with the fifteenth chapter the prophet enters
upon a series of pictures that portray the sec
ondary causes which co-operate with the power
of the gospel, and he leads Uo on until the
dragon, beast and false prophet are over
whelmed in the battle of Armageddon. The
fourteenth chapter gives a summary of future
events; the fifteenth, sixteenth, seventeenth,
eighteenth and nineteenth chapters present
the same events in detail.
These chapters are all connected with the
fall of spiritual Babylon, and open with these
words: " I saw another great sign in heaven,
great and marvelous, seven angels having the
seven last plagues," The seven seals carry us to
the triumph of Christianity over Paganism,
The seven trumpets lead us onward to the over
throw of the western Roman Empire by the
Goths, Vandals and Huns, and the ruin of the
Eastern Empire by the Saracens and Turks.
The last trumpet of the seven reaches to the

LECTURES ON THE APOCALYPSE. 289
ilose of secular history with the trump of the
Archangel. The seven vials also give the his
tory of an epoch, and, like each of the series
of seven, bring us to the end of that epoch.
They present the series of calamities that first
weaken and then destroy the power of Papal
Rome. I do not venture an idle conjecture when I
state that the seven vials are poured out in
order to the destruction of the spiritual Baby
lon. Each one of three series of seven leads to
the completion of a well-defined purpose. The
seven seals have a definite object, and lead us
to the accomplishment of that object in the
overthrow of Roman Paganism, The seven
trumpets have a definite object, and lead us to
the fulfilment of their design in the overthrow
of the Roman Empire, Equally definite is the
object of the seven vials, and equally certain
that the last vial will accomplish the utter
overthrow of that blasphemous power, which
is variously described as a "city of fornica
tion," "the great city Babylon," the scarlet
adulteress, and the seven-headed and ten-
horned beast. The reader will have no doubt
of this if he will note the following facts:
1. Chapter xv, introduces the seven vials of
wrath in immediate connection with those who
have overcome the beast, his image, mark, and
19

290 LECTURES ON THE APOCALYPSE,
the number of his name. 2. The first vial it
is recorded in the next chapter, was poued
out upon the men who had the mark of the
beast and worshiped his image. 3, The third
angel pours out a vial that brings judgments
upon the murderers of the saints and prophets,
4. The fifth vial is poured out upon the throne
of the beast. 5. When the sixth is poured out
unclean spirits come out of the mouths of the
dragon and beast, and call the kings of the
earth to battle, 6, When tbe seventh angel
pours out his vial, " Babylon the great came
into remembrance before God, to give her the
cup of the wine of his fiercest wrath," and she
fell to rise no more. Thus the reader will see
that the end of this series of seven plagues is
to destroy the great spiritual despotism which
then falls forever.
Since we have ascertained the object against
which these plagues are directed, we know just
where to look to observe their fulfilment, and
it will not be difficult to find historical events
occurring successively, that correspond with
the symbols as far as they relate to what is
already past.
" And I saw as it were a sea of glass mingled with fire; and
them that had gotten the victory over the beast, and over his
image, and over his mark, and over the number of his name,
stand on the sea of glass, having the harps of God. And they

LECTURES ON THE APOCALYPSE. 29 1
sing the song of Moses the servant of God, and the song of the
Lamb, saying. Great and marvelous are thy works, Lord God
Almighty; just and true are thy ways, thou King of saints." —
15:2-3. The scene opens in heaven. The apostle be
holds a multitude of joyous ones having the
harps of God, and singing the song of Moses
and the Lamb. We are left in no doubt con
cerning the identity of these singers. They
are " them who had gotten the victory over the
beast and his image, and over his mark and the
number of his name," The ground of their
rejoicing is also recorded, "All nations shall
come and worship before thee; for thy judg
ments are made manifest." The mighty arm of
God is to be revealed in bringing to naught
the powers of evil, and especially all the great
enemies over whom they had been victorious.
The saints who have undergone the persecu
tion of the beast are represented as rejoicing
because the day of its judgment has come,
" Who shall not fear thee, O Lord, and glorify thy name ?
for thmi only art holy: for all nations shall come and worship
before thee; for thy judgments are made manifest. And after
that I looked, and, behold, the temple of the tabernacle of the
testimony in heaven was opened: And the seven angels came
out of the temple, having the seven plagues, clothed in pure
and white linen, and having their breasts girded with golden
girdles. And one of the four beasts gave unto the seven angels
seven golden vials lull of the wrath of God, who liveth for
ever and ever. And the temple was filled with smoke from the

293 LECTURES ON THE APOCALYPSE.
glory of God, and from hie power; and no man was able to en
ter into the temple, till the seven plagues of the seven angels
were fulfilled."— 15 : 4-8.
The apostle looks again and " behold, the tab
ernacle ofthe testimony in heaven is opened."
The tabernacle of the testimony was the Holy
of Holies. Into it none but the High Priest
entered, and he only to make intercession for
the forgiveness of sins. Then the seven angels
having the seven plagues, come forth. There
is given to them seven golden vials full of the
wrath of God. Then the temple is filled with
" smoke from the glory of God and his power, so
that no man can enter it till the seven plagues
of the seven angels were fulfilled. Does this
mean that the heavens are shut against man
during this period ? Does it mean that no one
can enter the true Church until the plagues
are poured out ? So some have mistakenly
maintained. The doors of the kingdom were
opened on Pentecost, and will never be closed
until the marriage supper of the Lamb.
The true meaning is plain. The place of in
tercession has just been seen. The seven wrath
angels came forth. The smoke then fills the
temple so that no one can approach the place
of intercession. The Greek original says no one,
instead of no man. It means that the Divine
purpose is fixed; the wrath angels shall pour

LECTURES ON THE APOCALYPSE. 293
out their vials; there is no place longer given for
intercession to prevent the just judgments of
God. The time of intercession has passed' by,
and the time for judgment has come, "No one
can enter the temple " to the tabernacle of tes
timony, the place of intercession, to avert these
judgments " until the seven plagues of the sev
en angels were fulfilled,"
" And I heard a great voice out of the temple saying to the
seven angels. Go your ways, and pour out the vials of the wrath
of God upon the earth." — 16: 1.
Out of the temple wrapped in the thick gar
ment of eternal power and glory, a mighty voice
is heard to command the seven angels to begin
their work. Before we observe them as they
obey the divine decree, I wish to make an ob
servation upon the plagues.
In the time of the bondage of Israel in Egypt
a series of plagues had been sent upon the op
pressors. These had cursed Egypt, but proved
a blessing to the people of God. Another se
ries of plagues is now to be sent. They fall
upon the oppressor of the true Israel, upon the
great city which is "spiritually Sodom and
Egypt," and their design is to compass the de
liverance of the saints by effecting its destruc
tion. These plagues all refer in some way to
Rome. They may be fierce and terrible curses
to her, but they help the world onward and are

294 LECTURES ON THE APOCALYPSE.
disguised blessings. The storm that sweeps
down upon a plague -stricken city is terrible,
but the play of elements purifies the atmos
phere and brings health to the suffering.
THE FIRST VIAL.
"And the flrst 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 worshiped
his image." — 16 : 2.
In order to understand what historical event
is foreshadowed, it is needful for us to keep
several facts in mind.
1. As I have already shown, these vials por
tray a series of calamitous events that befell
spiritual Babylon, or papal Rome,
2. They will begin, therefore, not in the zen
ith of her power, but are connected in some
way with the history of her decline and fall.
We would hardly expect them during the 1260
years of her power and glory when the Church
is hidden from the oppressor in the wilderness.
It has been elsewhere shown that 1260 years
have been repeatedly assigned as the period of
her greatest glory and, since this is so, the first
vial would not be poured out until that period
had ended. I have dated, in preceding lectures,
the )3eginning of this period in A. D. 533 when,
amid the flames and blood of persecution, the
Bishop of Rome was first designated by impp-

LECTURES ON THE APOCALYPSE. 295
rial power as Lord of the whole Church. If the
first vial is poured out at the end of this period
we may look for it about 1793.
3. The first vial is expressly limited to those
who have the mark of the beast, or the devo
tees of Rome. It certainly describes a calamity
to the Papacy, and one of a series that culmin
ates in its ruin. It is described as a grievous
ulcer, that affiicts those who have the mark of
the beast. An ulcer is not only a painful and
•dangerous sore, but is often malignant and foul
with corruption. The term is often used to
describe moral cori*uption, and the ulcers de
scribed may be moral or spiritual. Can we find
aught in history about the end ofthe 1260 years
of papal domination that corresponds with the
symbolism ? We will look in France. It was
Charlemagne, the emperor of France, who be
stowed the temporal power upon the popes.
The ruler of France was long styled the eldest
son of the Church, It was France that had
perpetrated the massacre of St. Bartholomew,
the dragonnades of the Cevennes, and the ban
ishment of the Huguenots. The French nation
had the mark of the beast to at least as great
an extent as any other nation.
In 1793, exactly at the close of the period of,
1260 years, there breaks out in France a fear
ful, moral ulcer that had long been festering.

296 LECTURES ON THE APOCALYPSE.
The French revolution, the uprising of enslaved
masses who were maddened into fury, sent Cath
olic king, royal families, nobles, and priests to
the guillotine by tens of thousands, impelled
the nation in its madness to publicly declare
itself atheistic, leavened it with skepticism, and
broke the hold of Rome to such a degree that
she can never more control France. The ulcer
was awfully corrupt and deadly. At one time
200,000 citizens of all conditions and both sexes
were in prison, and often in Paris alone, four
score were sent to the scaffold in a day. As the
result of the breaking forth of this ulcer, the
mightiest Catholic nation was convulsed with
civil war, every Catholic country in Europe
was deluged in blood, and the papal power re
ceived a shock from which it never can recov
er. The first vial, the breaking forth of grievous,
painful, malignant ulcers, most fitly repre
sents the breaking out of the French revolution,
points to the elevation of the foulest and most
fiendish leaders of the rabble to the govern- '
ment of the nation, and to the scenes of mad
ness and fury that have marked this fearful
period as the Reign of Terror.
THE SECOND VIAL.
"And the second angel poured out his vial upon the sea; and
it became as the blood ot a dead man : and every living soul
died in the sea."— 16:3.
Another vial follows swiftly. Another blow

LECTURES ON THE APOCALYPSE. 297
is aimed in some way at the walls of the great
city Babylon. The first calamity has been up
on the earth; the second is upon the ocean.
The second angel pours his vial upon the sea.
Then the waters become red as blood and in
the great mortality that follows it seems to
John as if every soul in the sea was dead.
Again we ask if, in this series of calamities,
there is one that smites the Catholic powers
from the sea ?
Under the second trumpet a great and burning
mountain fell into the sea. The Vandal pow
er swept the Mediterranean, destroyed the Ro
man navy and then laid siege to the old impe
rial Rome, From the sea spiritual Rome, under
the second vial, is weakened. The symbolism
is fulfilled in the mightiest naval strife ever
known. In 1780 France and England, upon the ocean,
were nearly equally matched. Along the shores
of the struggling colonies of the United States
sometimes the English, sometimes the French
fleets, rode in triumph. At Torktown, the su
periority of the French at sea cooped Cornwal-
lis in until Washington compelled his surren
der. With 1793 begins another contest for the
mastery of the seas. It continues after Napo
leon sits on the imperial throne, and did not
end for twenty years. France, again a Catho-

298 LECTURES ON THE APOCALYPSE.
lie power by Napoleon's concordat with the
Pope, rallies under the imperial flag with her
self, Catholic Spain, Portugal and Italy, in the
struggle. Protestant England and Catholic
Europe strive together upon the ocean. From
the Indian ocean to the Nile, the Atlantic, the
North sea and the Carribean, the waters are
reddened with blood. The Catholic flag is
dipped into the sea. The old Catholic powers,
those which in the past have been the vile in
struments of papal wrong, the nations whose
kings have committed fornication with the
great spiritual harlot, suffer the loss in this
long and deadly struggle of six hundred ships
of the Line, the largest war vessels that go to
sea, besides thousands of ships of war of small
er size. At the close of the contest, the naval
power of Catholic Europe had been swept from
the ocean, Spain, the discoverer of America,
once the first naval power of the world; Por
tugal; France, long the rival of England on the
seas, did not have a ship left that dared to hoist
its flag upon the open seas. The destruction
was the mightiest and the most complete re
corded in modern annals. The earthly powers
which supported Rome had been swept from
the ocean. THE THIRD VIAL.
" And the third angel poured out his vial upon the rivers
and fountains of waters ; and they became blood. And I heard

LECTURES ON THE APOCALYPSE. 299
the angel of the waters say, Thou art righteous, O Lord, which
art, and wast, and shalt be, because thou hast judged thus. For
they have shed the blood of saints and prophets, and thou hast
given them blood to dnnk; for they are worthy. Ana I heard
another out of the altar say, Even so. Lord God Alniighty, true
and righteous are thy judgments." — 16:4- 7.
John sees the third " vial poured upon the
rivers and fountain of waters; and they become
blood." This vial will symbolize another event
calamitous to Rome. The seat of the disasters
is described as the rivers and we may expect
some historical events, connected in some way
with rivers, that result in the injury of the
papacy. There are two marks given which
help us to locate the seat where the plague of
the third vial is poured, 1, It must be a region
of rivers and fountains of water. 2. It has evi
dently been the scene of terrible persecutions
of the people of God. When the judgment is
inflicted the angel of the waters exclaimed,
" Thou art righteous, 0 Lord, who 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." A land of perse
cution is to become the scene of calamities
which are justly visited upon it for its sins.
If the reader will look upon the map of north-
em Italy he will find it crowded with rivers.
The streams rush down from the Alps and haste
away to the sea. This river region of Italy has

300 LECTURES ON THE APOCALYPSE,
been the battle ground of nations. Here Gaul
and Roman contended for the mastery of Italy;
here Hannibal crushed the Roman legions in
a succession of battles; here Attila the Hun,
the "blazing Star," the wormwood of the riv
ers, laid Rome prostrate at his feet; here France
and Spain wrestled for the possession of the
decrepid Peninsula; here the French armies
under the young General of the Directory hu
miliated Austria and destroyed the temporal
power of Rome.
We ask first, has this country been the scene
of persecutions ? None more terrible, more
bloody or more continued, have been known in
the dark history of Rome. This very region
was the home of the Albigenses. Against them
the Papacy had hurled its fanatical legions
from generation to generation. The blood of
the Protestants of the Alps had for centuries
dyed the rocks and streams with crimson. One
of the mightiest services that Oliver Cromwell
did for the human race, was to announce to
the Pope of Rome that unless he called off his
wolves from preying upon the flock of God in
Piedmont, the cannon of a Puritan army should
teach him mercy around the castle of St. An-
gelo. This river region is then a theatre of
persecution. We ask next whether this region of ri^'ers,

LECTURES ON THE APOCALYPSE. 3OI
this region red with the blood and hallowed by
the sufferings of martyrs, was the theatre of
any great historical events in this series of steps
towards the destruction of the power of Rome?
Thus far there has been a connection be
tween the plagues. The first, the French Rev
olution, the Reign of Terror in France, for a
time destroyed and forever weakened the papal
grasp upon that nation. Out of it sprang the
second plague, which resulted in driving the
Catholic powers from the ocean. Still spring
ing from that same revolution there follows
the descent of the French armies upon Italy,
and the destruction of the spell by which Rome
for more than a thousand years had held the
nations. In 1796, a General, aged 27, then compara
tively unknown, led an army of 35,000 French
men into Italy. Bold, unscrupulous, "with no
god but ambition," he was not held back by
veneration of the successor of St, Peter, On
the river system of Italy, on the Rhone, the Po
and its tributaries, he battled with the Aus-
trians and their allies. It is remarkable that
every one of his great conflicts were fought up
on the rivers. Who has not heard of the Bridge
of Lodi, the first of his great victories, fought
upon the river Adda ? or of the Bridge of Ar-
cole, the scene of another triumph upon the

302 LECTURES ON THE APOCALYPSE.
Adige ? or of Marengo, begun with the river
Bromida between the armies ? Listen how his
tory records the exploits of the young Napoleon
in this campaign :
" The French crossed the Po at Piacenza on the 7tb of May,
tind drove back Beaulieu upon the line of the Adda; the
strongly fortifled bridge of Lodi was carried after a severe
struggle, and the enemy retreated, in the utmost confusion,
upon the line of the river Mincio." — Student's France, page 581.
Again: "Marching secretly from Verona, the French de
scended the Adige (river) as far as Ronco. There they crossed
the Adige, and on Nov. 1 4th made a furious attack upon the
village and bridge (over the Adige) of Arcole." — Ibid, page 583.
Again : " From the theater of their triumphs upon the Adige
and Mmcio (nvers), Bonaparte led nis armies into the territor
ies of the Pope, against whom the Directory had resolved t»
proceed to extremities." — Page 584.
Again: "Bonaparte took up a position with his whole force
upon the great plain of Marengo, being separated by the river
Bromida from the enemy's lines." — Page 598.
Again : " A convention was signed the day after the battle
by which the Austrians agreed to retire beyond the river Min
cio."— Paj-e 598.
Thus it becomes apparent that the scene of
ancient persecution, the region of rivers, again
becomes the theater of a mighty struggle, in
which the rivers, curiously the scene of every
conflict, are reddened with blood. We have
yet to ask whether these events were disastrous
to the Papacy. I will briefly give the results
of the struggle. In 1796 Bonaparte entered It
aly. The next year his armies take the city of

LECTURES ON THE APOCALYPSE. 303
Rome and proclaim an Italian Republic. Pre
viously an armistice had been granted, for
which the Pope paid 21,000,000 francs and gave
up a hundred masterpieces of art to be carried
to Paris, In 1798 Pope Pius VI. was carried as
a prisoner into France to die. His successor
was not elected in Rome, which was still in the
hands of the spoiler, but in Venice, Other re
sults that follow from this invasion will be
given under the fourth vial.
Ah ! how triumphantly the long persecuted
Waldenses, as they saw the Pope carried a
prisoner into exile, must have joined in the
voice from behind the altar: "Yes, 0 Lord God
Almighty, true and righteous are thy judgments f
THE FOURTH VIAL.
"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."
We have now reached the fourth vial of the
wrath of God, It will be another of a series of
calamities that befall the Papal power. We
may expect it to follow closely those already
described. The symbol employed to represent the fourth
calamity is the sun, I have stated elsewhere
in these chapters that the sun is symbolical of

304 LECTURES ON THE APOCALYPSE,
a ruler or king, Any one who becomes a great
light and occupies a pre-eminent position, may
be indicated by this symbol. The Savior is de
scribed as the Sun of Righteousness, In the
dream of Joseph, his father Jacob, the patri
archal ruler, is represented by the sun. Among
the orientals it is the well known symbol of a
king or ruler. The fourth vial is poured upon
this sun, and power is given it to scorch men
with fire. Fire, the instrument of bitter pain,
is a symbol of suffering. It is therefore evi
dent that the ruler, symbolized by the sun,
shall be the means of infiicting great suffering
upon men. As we have found that these ca
lamities are directed against the Papacy, it
would follow that the sufferers are those who
have received the mark of the beast. Though
these adherents of Rome are in great anguish
from the calamities that befall them, still they
do not repent of their crimes. Like ancient
Egypt under the plagues, Rome will still per
sist in her wicked deeds, still refuses to liberate
the people from her spiritual slavery.
We have now ascertained about what the
symbolism must mean. Let us next inquire
whether history confirms the interpretation
by events which correspond to the prophecy.
In 1801 a scorching sun had arisen in the
political horizon of the old world. The victor

LECTURES ON THE APOCALYPSE. 305
of Lodi and Marengo, the conqueror of Italy,
had become the ruler of the French nation. At
first he ruled under the old Roman title of Con
sul, A few years later he was crowned as Em
peror of the French. No such scorching sun
had arisen in the political horizon for more
than a thousand years, and I do not know that
the world has ever seen so great a scourge of
man. From 1796 to 1815 he was engaged in
war without a moment's cessation. He con
verted Europe into a great camp, and every
nation was blackened and torn with wars.
From Spain to Moscow, from Egypt to Hol
land, the march of his armies left behind a
track of blood. In his wars it is estimated
that 2,000,000 men perished by the sword, and
none can tell of the want and misery and de
spair that brooded over the bleeding and des
olated lands that were tracked by his armies.
There was hardly a home in Europe that did
not suffer; hardly one that was not in mourn
ing for slain fathers, brothers and sons, or for
wives and daughters who had met a fate worse
than death.
This scorching sun, which parched, burnt
and blackened the earth, exerted a most bale
ful influence on the power of the Papacy. In
1796 Bonaparte entered Italy; in 1797 his ar
mies entered the Papal dominions, and a peace

9o6 LECTURES ON THE APOCALYPSE.
was made by which the Pope was not only
shorn of half his provinces, but was compelled
to buy off the invader by the payment of large
sums of money. The next year the French ar
mies entered Rome, tore the Pope from the
Vatican, sent him a prisoner to France to die,
and robbed Rome of its hoarded wealth. It
was despoiled of its treasures of art, which
were sent to Paris as legitimate spoils of war.
The historian Allison speaks as follows of this
spoliation in his history of Europe. Vol. 1, page
546: " But long before the Pope had sunk under the persecution
of his oppressors, Rome had experienced the bitter fruits of
Republican fraternizj,tion. Immediately after the entry of the
French troops commenced the regular and systematic pillage of
the city. Not only the churches and the convents but the pal
aces of the cardinals and of the nobility were laid waste. The
agents of the Directory, insatiable in the pursuit of plunder,
and merciless in the means of exacting it, ransacked every
quarter within its walls, seized the most valuable works of art,
and stripped the Eternal City of those treasures which had
survived the Gothic flre and the rapacious hands of the Span
ish soldiers. The bloodslied was much less, but the spoil col
lected incomparably greater than at the disastrous sack which
followed the death of the Constable Bourbon. Almost all the
great works of art which have since that time been collected
throughout Europe, were then scattered abroad. The spolia
tion exceeded all that the Goths or Vandals had efi'ected. Not
only the palaces of the Vatican, and the Monte Cavallo, and
the chief nobility of Rome, but those of Castel Gandolfn, on
the margin of the Alban lake, of Terracina, the Villa Albani,
and others in the environs of Rome, were plundered of every

LECTURES ON THE APOCALYPSB. 307
article of value which they possessed. The whole sacerdotal
habits of the Pope and cardinals were burned, in order to col
lect from the flames the gold with which they were adorned.
The Vatican was stripped to its naked walls; the immortal
frescoes of Raphael and Michael Angelo remained in solitary
beauty amid the general desolation. A contribution ot four
millions in money, two millions in provisions, and three thou
sand horses, was imposed on a city already exhausted by the
enormous exactions it had previously undergone. Under the
direction of the infamous commissary Hallar, the domestic
library, museum, furniture, jewels, and even the private clothes
of the Pope, were sold Nor did the palaces of the Roman no
bility escape devastation. The noble galleries of the Cardinal
Braschi, and the Cardinal York, the last relic of the Stuart
line, underwent the same fate. Others, as those of the Chigi,
Borghese, and Doria palaces, were rescued from destruction
only by enormous ransoms. Everything of value that the Tol-
entino had left in Rome became the prey of Republican cupid
ity, and the very name of freedom soon became odious, from the
sordid and infamous crimes which were committed in its name.
"Nor were the exactions ofthe French confined to the plun
der of palaces and churches. Eight cardinals were arrested and
sent to Civita Castellana, while enormous contributions were
levied on the papal territory, and brought home the bitterness
of conquest to every poor man's door. At the same time, the
ample territorial possessions ofthe church and the monasteries
were confiscated, and declared national property; a measure
which, by drying up at once the whole resources of the affluent
classes, precipitated into the extreme of misery the numerous
poor who were maintained by their expenditure or fed by their
bounty. All the respectable citizens and clergy were in fet
ters; and a base and despicable faction alone, among whom,
to their disgrace be it told, were found fourteen cardinals, fol
lowed in the train of the oppressors; and at a public festival,
returned thanks to God for the miseries they had brought up
on their country."
The imprisoned Pope died in captivity. The
next Pope was elected in 1799, not in Rome,

308 . LECTURES ON THE APOCALYPSE.
which was held by French soldiers, but in Ven
ice. In 1800 he was permitted to return to his
desolated capital as the dependent of France.
In 1804, Napoleon Bonaparte determined to
place upon his head the old imperial crown as
emperor of the Romans, and the Pope was com
pelled to journey by land to Paris in order to
gratify his master by serving in the ceremo
nial. Four years later Pius VII. was dragged
from his palace, as his predecessor had been,
and sent a prisoner into France. His States
of the Church were confiscated. The grant
made by Charlemagne near 1200 years before
was resumed, and until the fall of Napoleon,
the Pope was without temporal possessions.
The imprisoned hierarch was not only shorn of
his worldly estates, but was compelled to sign
a compact by which he gave up the power of
appointing bishops in the French empire to
Napoleon. It was only when the power of Na
poleon was broken that he was permitted to
return to his pillaged city, to reascend a throne
and to grasp a broken sceptre.
Napoleon had broken the spell of Rome. He
taught the world that the power of the Popes
might be successfully dared. The terror of
Papal bulls, anathemas and interdicts, was then
dispelled forever. Since his day the Pope has
ceased to be the most powerful factor in the

LECTURES ON THE APOCALYPSE. 309
history of nations. But, notwithstanding these
scourgings, the Papacy has not abated its ex
orbitant and blasphemous pretensions. They
have not repented of their sins.
THE FIFTH VIAL.
" And the flfth angel poured out his vial upon the seat of the
beast; and his kingdom was full of darkness; and they gnawed
their tongues for pain, and blasphemed the God of heaven be
cause of their pains and their sores, and repented not of their
deeds."— 16:10-11.
The next angel pours out his vial upon the
seat or throne of the beast, and his kingdom is
filled with darkness. They gnaw their tongues
in pain, and revile God for their sufferings.
They repent not of their wicked deeds. There
can be no doubt concerning what is meant by
the throne of the beast. The scene of the ca
lamities of the fifth vial will be Italy and Rome.
That has been the seat of the beast for 1300
years. In the very seat of his power the beast
shall receive a blow that will fill his kingdom
with darkness, and those who worship him with
anguish. Something shall occur that shall
cause great dismay and anguish to the Roman
priesthood. It would be well for the reader to note the
fact that, when the disasters came upon the
Papacy through the rule of Napoleon, the peo
ple of Italy were sufferers also. That country

3IO 0 LECTURES ON THB APOCALYPSE,
was still loyal to the Pope, He was driven
forth, not by the consent of the Italian people,
but by foreign power, Rome remained a Cath
olic city, under the dominion of priestcraft, de
voted to the Pope, But within the present
generation a change has come. The Italians
have shaken off the yoke that had been borne
for over 1200 years. The light has penetrated
the thick darkness of Rome itself.
In the year 1848 the people of Rome arose in
rebellion to the Papal authority and drove Pius
IX.. into exile. A few months later he was re
stored by a French army. Nor did he dare re
main when restored, save under the protection
of French bayonets. With a French garrison
he continued to rule his circumscribed terri
tory until 1870. In that year France was com
pelled to withdraw her soldiers to defend her
soil from German invasion. That was the op
portunity of Italy. The Papal army was scat
tered by the soldiers of Victor Emmanuel; the
Pope shut himself in the Vatican, and Rome
became the capital of new Italy, The tempo
ral power of the Pope is gone forever.
But this is not all that this vial symbolizes.
The Italian government has seized upon the
overgrown possessions of the church. The
lands it claimed have been confiscated, monas
teries and convents have been closed, and uni-

LECTURES ON THK APOCALYPSE, 211
versal religious toleration declared. The days
of Papal persecution have forever departed.
The free church of Italy has been organized by
the long persecuted Waldenses, and Protestant
missionaries preach in every important city.
This is what has been done. This is how the
vial has been poured out on the throne of the
beast It remains to inquire how these rever
ses have been received by the devotees of Rome.
The lately deceased Pope was declared by a
Catholic Genera] Council, sitting in Rome, to
be infallible. He then shut himself up in the
Vatican and styled himself a prisoner. He
had previously issued a syllabus claiming a
right to rule the nations of the earth. He ful
minated anathemas against those who opposed
him, as bitter, as hostile, as arrogant, as those
of Pope Hildebrand. He and his supporters
have metaphorically gnawed their tongues in
anguish. When Cavour, the great Italian
statesman, died, the priests were forbidden to
attend the last moments of the dying patriot.
If any one wishes to know the rage felt by all
devout Catholics over the scenes I have de
picted, let him engage in conversation with
any devotee of Rome.
By these events none can doubt that the
power of the Papacy is much weakened. She
can no longer resort to violence as a means of

313 LECTURES ON THE APOCALYPSB.
suppressing rebellion against her spiritual des
potism. A time has come when in Italy and
Rome Protestant missionaries may raise the
cry to the citizens of Babylon, " Come out of
her, my people," and there is no power that
will hinder their coming.
This brings us to
THE SIXTH VIAL.
" And the sixth angel poured out his vial upon the great
river Euphrates; and the water thereof was dried up, that the
way of the kings of the East might be prepared." — 16 : 12.
The sixth vial is poured out upon the river
Euphrates, and its waters were dried up that
the way of the kings of the East might be pre
pared. If the reader will turn back to chapter
vii. he will find that the sixth angel there is
also connected with the river Euphrates. When
his trumpet is blown the command is given to
loose the four angels that are bound by the
river Euphrates. We have found that these
angels and the accompanying symbolism evi
dently describe the Turkish invasion of the
eastern Roman empire.
As there were four angels, so there were four
Turkish kingdoms. They were restrained (or
bound) by the Euphrates, and prevented from
crossing it for generations. They were an
army of horsemen. They employed in their
wars the smoke and fire and brimstone of gun-

LECTURES ON THE APOCALYPSE. 313
powder, unused before. By these and other
marks the power of the Euphrates is surely
identified as the Turkish empire. I have else
where described its capture of Constantinople,
At that time it was the mightiest empire of the
world. It held under its sway all of northern
Africa, all of western Asia, including Judea,
and all of southeastern Europe, embracing parts
of Hungary, Poland and Russia. Its armies
repeatedly marched into Germany; Vienna was
besieged by the Turkish host, and at one time
it was feared that all Europe would be subject
ed to its sway.
In chapter vii. it is the sixth trumpet angel
that unlooses the angels bound by the river Eu
phrates. Here the sixth angel pours his vial
upon the river Euphrates. Evidently the pow
er affected by the sixth angel and described by
the river Euphrates in both cases, is the same
in chapter vii. and in the present chapter.
Prophecy has described the rise of the Turk
ish power. It also foreshadows the fall of this
mighty scourge of the nations. The cruel and
sensual invader, who has desolated the Holy
Land and plowed with destruction regions in
which flourishing churches were founded by
the apostles, is destined to fall. A vial shall
be poured out upon it and it shall be dried up.
But will its fall be a calamity to Rome ? We

314 LECTURES ON THE APOCALYPSE.
may let the Papacy determine that. Rome
does not love the Turks, but she loves the fol
lowers of the prophet much better than she
loves Protestant or Greek schismatics. If Tur
key should fall before a Protestant power, or
before Russia, the head of the Greek commun
ion, the Papacy would regard it as greatly to
be deplored. In the recent war between Rus
sia and Turkey, the Papal sympathies were all
in behalf of the Crescent.
I wish to ask the reader to observe the ef
fects of pouring out the vial. The Euphrates is
dried up. This symbolism does not indicate a
sudden destruction but a gradual decay. Earth
quakes, and falling cities and lands, or moun
tains swallowed up, are symbols of sudden de
struction, but a drying up indicates an extinc
tion by slow degrees. This is just what is tak
ing place in the case of Turkey. I do not know
when her end will come, whether soon, or far
in the future; but her end will come, and I do
know that for more than a hundred years the
foundations ot her power have been slowly
drying up. Three hundred years ago she was
the mightiest power in the world, and she has
not fallen from that high position to her pres
ent weakness at a bound. We can trace the
steps downward.
In 1774, one hundred and seven year? ^^o,

LECTURES ON THE APOCALYPSE. 315
she received her first great reverse in a war
with Russia, and was shorn of her provinces
north of the Black Sea. In 1816, Servia, after
a long contest for liberty, wrested self-govern
ment from the Sultan and has since only given
a nominal allegiance to the Turks. In 1820
Greece revolted.
In 1823 the Turkish naval power was de
stroyed by England, France and Russia at the
battle of Navarino, and in 1829 the independ
ence of Greece was completely established. In
1849 Mehemet Ali revolted in Egypt, invaded
Syria, marched on Constantinople, and was
only restrained by the powers of Europe. Since
that time Egypt has been practically independ
ent. In 1849, Roumania also, then called Mol
davia, demanded self-government and is now
independent under the King of Roumania.
Thus province after province has been lopped
off, and the process still goes on. In- 1876 Herze-
ovina revolted, and Montenegro raised its war
like standard. In 1877 the Russians intervened,
and the war that followed resulted in the loss
of the greater part of the Turkish possessions
in Europe; as well as Cyprus and a part of Ar
menia. At this date the Turkish empire seems
on the very verge of dissolution. To the hu
man eye it appears as though the very founda
tions of its life and vigor were " dried up,"

316 LECTURES ON THE APOCALYPSE,
The apostle says that the Euphrates shall be
dried up, that the way of the kings of the East
may be prepared. In the infancy of the Christ,
the wise men of the East, also called kings in
the Psalms, came to offer homage to the kingly
child. The prophecy implies that when this
obstacle is removed, the way of the inhabitants
shall be opened. There can be no doubt, but
that the fall of the Turkish power would give
a mighty impetus to the evangelization of the
world. All western Asia is Mahometan, Tur
key is the head of the Mahometan faith, and its
fall would be looked upon as the doom of the
religion of the Prophet, It has long been death
for the disciple of Mahomet to forsake his re
ligion, but when the Euphrates is finally dried
up, the nations from the Mediterranean to the
Euphrates, Tigris and Indus, will seek for a new
religion. The sword established the religion
of the False Prophet. When it loses the do
minion of the sword, its votaries will demand
another faith.
The next great event in prophetic history
after the drying of the Euphrates, is the bat
tle of Armageddon. We have found that the
sixth and seventh vials represent events that
have occurred, or are occurring, in our day.
The great calamity to the papacy, symbolized
by the vial poured upon the throne of the beast,

LECTURES ON THE APOCALYPSE. 317
h-«s fallen upon Rome since 1870, The drying
up of the Euphrates is still going on.
Before the final destruction of the Mahom
etan power it is destined to secure powerful
allies, which will aid it in its last struggle, and
go down with it when that struggle is ended,
in a final and utter destruction. This conflict
is described as follows:
" And I saw three unclean spirits like frogs come out of the
mouth of the dragon, and out of the mouth of the beast, and
out of the mouth of the false prophet. For they are the spirits
of devils, working miracles, which go forth unto the kings of
the earth and of the whole world, to gather them to the battle
of that great day of God Almighty. Behold, I come as a
thief. Blessed is he that watcheth, and keepeth his garments,
lest he walk naked, and they see his shame. And he gathered
them together in a place called in the Hebrew tongue Arma
geddon."— 16 : 13-16.
The reader will observe that, before the sev
enth vial is poured out, there is an alliance of
three powers described as the dragon, the beast,
and the false prophet. From their mouths came
three unclean spirits, like frogs, who go forth
to the kings of the earth, rally their forces un
der the banners of the three allied powers, and
march them to the battle of the great day of
the Almighty. And the hosts join battle in a
place called in the Hebrew tongue,
ARMAGEDDON.
I wish the reader to understand that in ven-

3l8 LECTURES ON THE APOCALYPSE.
turing upon this portion of Revelation, I do so
as one who goes through a dim, mysterious
and untraveled country. Thus far I have been
writing of the past, and I have asked my read
er to tread with me the solid ground of history.
I have pointed him flrst to the sublime pano
rama of the future described, as an eye witness,
by the prophet of Patmos. I have then turned
to history and have shown the march of events
corresponding to, and in precise order of, the
Apocalyptic symbols. But in this application
we have now reached the year 1881, The sym
bolism next proceeds to map out what is future
to us as well as what was future to John eight
een centuries ago. The gathering of the drag
on, the beast, and the false prophet, belongs to
the future. It is unfulfilled prophecy, and of
the meaning of unfulfilled prophecy we should
always speak with modesty. The blunders
made by so many learned men in trying tc
teach the world what prophecy of events yef
future should mean, ought to admonish the in
terpreter to lay aside all dogmatism before he
begins his work.
Tet, in the interpretation of this passage we
are furnished with solid ground where we can
place our feet. The dragon and the beast are
symbols that have already been identified. All
Protestant commentators are agreed that the

LECTURES ON THE APOCALYPSB. 319
dragon is a symbol of old, persecuting, impe
rial Rome, and that the beast represents the
no less tyrannical and persecuting power of
Papal Rome.
Here a difficulty arises concerning one of
these powers. Papal Rome still exists, but im
perial Rome, once the mistress of the world,
is gone forever. How then can the dragon
appear in a conflict that is yet future ? It
cannot appear as imperial Rome, but it may
appear as some great despotic power of kin
dred character, representing its work and spirit.
We may, perhaps, receive some assistance by
comparing the passage before us with the thir
ty-eighth and thirty-ninth chapters of Ezekiel.
These chapters are understood by President
Milligan, and other judicious commentators, to
describe the gathering of the hosts to the bat
tle of Armageddon. We quote : "Son of man,
set thy face against Gog, the land of Magog,
the chief Prince of Meshech and Tubal, and
prophesy against him." Ezekiel 38:2. Magog
was one of the seven sons of Japhet. His sons
were Gomer, Magog, Maadai, Javan, Tubal,
Meshech, and Tiras. Josephus says that Magog
founded the "Magogae, whom the Greeks call
Scythians." The people called Scythians an
ciently inhabited southern Russia. We are
justifled, then, in pronouncing that country the

320 LECTURES ON THE APOCALYPSE.
"land of Magog." Ezekiel, in the passage quo
ted, not only names the land of Magog, but "the
chief prince of Meshech." Meshech we have
named already as the sixth son of Japhet.
There can be little doubt but that the name
survives in Russia. Muscovy is the ancient
name of Russia, and the word is probably a
corruption of Meshech, and the other Russian
terms, Moscow, Moskwa, Mesoc and Mosc, are
all variations of the same word. This resem
blance is rendered still more striking by a cor
rect translation of the Septuagint version. It
there reads: "The prince ot Roos and Meshech
and Tubal."
We have then found that the land of Magog
was Scythia or Russia; that the prince of Boos,
or Russia, is named; that Meshech corresponds
with Moscow and Muscovy, and the remaining
name. Tubal, or Tobol, as it is in the Septua
gint, is also a Russian name. The capital of
Asiatic Russia is Tobolsk. Tobol is its chief
river, I think that these facts clearly show that
Ezekiel marks Russia as one of the powers des
tined to take part in the battle of Armageddon.
In despotic form of government, in extent of
dominions, in ambition, in military power, it
more fitly represents imperial Rome than any
other modern State, and since it is definitely

LECTURES ON THE APOCALYPSE.

321

described by Ezekiel, we are justified in re
garding it as the revived imperial despotism
symbolized by the dragon.
ARMAGEDDON.
Two of the powers that enter into the con
flict can now be conjectured, viz: Russia, the
great modern secular despotism, and the spirit
ual despotism of Rome, symbolized by the
beast. These are not at present in union, but
they will unite. They each have a system of
Episcopacy, worship images, invoke saints, and
nourish monasticism. They have so much in
common religiously that it will not be impos
sible to make an alliance in the future.
Papal Rome in the zenith of her power would
have disdained an alliance with the eastern
church, but in the humiliation brought upon
her by the pouring out of the vials she will
stretch out her hands for help. In the reign
of Justinian when the Pope first received the
title of Lord of the Church, the Greek and Lat
in churches were united under his sceptre and
will be again united at their fall.
The third power described as the false proph
et, remains to be identified. The reader will
note two facts: 1. The sixth vial treats of the
fall of the Turkish power. We have not yet
passed to the seventh vial. The Sultan is the
21

322 LECTURES ON THE APOCALYPSE,
recognized "commander of the Faithful;" the
head of Islam, The false prophet represents
the MahoHietan power; possibly not under
the Sultan, but still existing. It is the religion
of " The Prophet," as his disciples term Ma
homet; of the false prophet, as the rest of the
world suppose, 2, By turning to Ezekiel we
find that it is stated that Persia, Ethiopia and
Lybia with them, are joined in the confiict.
These are the very countries that are peopled
by Mahometans,
" The power of the Euphrates " will probably
be dried up, and before this confiict, but there
will be a marshaling of the followers of the
false prophet from Persia, Ethiopia, Lybia and
other countries. Let the reader note the sig
nificance of the historical fact that the Mahom
etan lands are fast passing under the domin
ion of Russia, Already central Asia to the bor
ders of China acknowledges the Czar, and Tur
key is suppliant at his feet. It seems, then, to
be already foreshadowed that after the drying
up of the Euphrates there will be a grand alli
ance of secular despotism led by Russia, spirit
ual despotism embodied in Papal Rome, and
false religion as exemplified in Mahometan
ism, Their aim will be to check the progress
of political and religious freedom and of the
gospel of Christ. The final gathering of the

LECTURES ON THE APOCALYPSE. 323
hosts will be at Armageddon, where the last
conflict in which the beast and false prophet
shall ever engage, will be fought. It will not
be the world's last battle. There remains yet
another which closes the scenes and struggles
of time, but the great victory of Armageddon
will secure the peace of earth for a thousand
years, and usher in the glories of the Millen
nium. I have endeavored to identify the powers
which shall contend upon the one side in the
battle of Armageddon. Of two of these there-
can be no doubt. The beast is ever a symbol
of the Papal power. The connection, as well
as the name, indicates that the false prophet
represents Mahometanism, The dragon rep
resents, not old, imperial Rome, but the spirit
of imperial Rome revived in some modern pow
er, or powers, I have urged that Russia is that
power. It may be that it is an alliance of des
potic powers under the leadership of Russia, A
passage to which I ask the reader's attention
suggests that this is probable.
In chapter 13: 16, the beast, false^rophet and
dragon are named. In chapter 19: 19-20, there
is another description of the same conflict.
There John saw the beast and the false prophet
as before, but instead of the dragon he names
the kings of the earth. These would represent

324 LECTURES ON THE APOCALYPSE.
the imperial despotism of ancient Rome. The
language would suggest an alliance of despotic
rulers. The dragon represents the spirit of
them all. What has been written renders it
probable that Russia will exercise a preponder
ance. The sacred writer saw that they were gath
ered to a place called in the Hebrew tongue
Armageddon. If this is a literal conflict of arms the place
where it will take place is probably indicated.
Possibly the conflict will be moral and spirit
ual, but if not, it is of interest to know where
this great final confiict will be fought. It is at
a place. The place would therefore probably
be found where the Hebrew tongue was spo
ken, and where the Jews were wont to bestow
Hebrew names upon places. The fanciful Bald
win has chosen the United States as the thea
tre of this confiict, a supposition about as prob
able as many of the prophetic theories of which
he is the advocate. The place named is not
only Hebrew, but is a famous spot in Hebrew
history. Armageddon means simply the Hill
Megiddo. Upon the hill Megiddo was fought
the battle in which King Josiah was slain. It
was in the midst of the battle-ground of Israel.
The plain of Esdraelon, the depression between
Judea and Galilee, was tracked with armies.

LECTURES ON THE APOCALYPSE. 325
Philistines, Midianites, Syrians, Assyrians, and
Egyptians contended with each other and with
Israel. Upon this plain arose the hill of Me
giddo. It may be that the last confiict before
the fall of Babylon and the ushering in of the
Millennium will be upon this ancient baf^tle-
ground. If Ezekiel 37: 8-17 is understood liter
ally it signifies that Palestine shall be the thea
tre of this struggle, but of all these passages I
am inclined to believe that they have a spirit
ual signification. The Israel of Ezekiel repre
sents the church, the true Israel. Armaged
don, the battle-ground of Israel, is used meta
phorically to describe the great confiict of the
Israel of God,
But against whom are these wicked .powers
arrayed? Rev. 19: 11-16 describes him. Christ
is the leader. The conflict is with the true
church. The word of God is the instrument of
offense. Christ rides upon the white horse of
triumph and in righteousness doth he judge
and make war. The splendid description of
chapter 19th, is a fuller present^ion of chapter
16:14, where the conflict is described as the
battle of that great day of God Almighty.
As this conflict was waged the seventh angel
pours out THE SEVENTH VIAL.
"And the seventh angel poured out his vial into the air; and

326 LECTURES ON THE APOCALYPSE,
there came a great voice out of the temple of heaven, from the
throne, saying, It is done. And there were voices, and thun
ders, and lightnings; and there was a great earthquake, such
as was not since men were upon the earth, so mighty an earth
quake, 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 flerceness of Ms wrath." — 16:17-19.
I have shown that these vials each represent
calamities that befall the Papal power and fol
low in succession. The number seven, is the
perfect number. The seventh vial which com
pletes the perfect number must be the grand
consummation ofthe catastrophes of Rome. It
is in harmony with the fitness of things that it
should bring her utter destruction. Hence it
is followed by commotion and mighty upheav
al of the powers of the earth, such as had never
before been known. The results are presented
in detail. We learn, 1. That the great city,
Babylon, fell. It was broken into fragments.
Chapter 16: 19. It fell with violence, as a mill
stone cast into the sea and disappeared forever.
Chapter 17:21. The beast, the symbol ofthe
Romish power, was taken and cast alive into
the lake of fire, from whence there is no return
to trouble the nations. Chapter 19: 20. 2. The
false prophet which shared the alliance of the
beast (chapter 16: 13) also shares its fate. Chap
ter 19 : 20, The dragon, "the kings of the earth,'

LECTURES ON THE APOCALYPSE. 327
gathered to make war against him who sat on
the horse, were also discomfited. The cities
ot the nations felL Chapter 16:19. Of three
powers allied in wickedness two are utterly de
stroyed. They are consigned to the eternal
prison-house where doors open to receive, but
from whence none come forth. They disappear
forever, Rome and Mahomet disappear from
history. These anti-Christian powers cannot
be reformed. It is folly to think of recalling
an apostate church to the purity of the gospel.
It waxes worse and worse. Its end is destruc
tion. Every false church and every false relig
ion, incapable of reformation, must be destroy
ed. The third power, the dragon, is not at this
period cast into the lake of fire. His time has
not yet come. He represents a spirit that as
sumes various forms. At one time he is im
perial Rome; later he has assumed the form of
the secular dominion ofthe Papacy; later still
he represents Russia and the allied despotisms
of the earth. He is ever Satan, the adversary,
the old serpent, the devil, but to accomplish
his work assumes Protean forms. At the end
of this great confiict, his power is broken. He
has not passed out of existence forever, but is
bound. For a long period he ceases to exercise
power upon the earth, and there is ushered in

328 LECTURES ON THE APOCALYPSB.
after the fall of the beast and false prophet the
golden age of our race, the glorious period sung
by ancient prophets, the Millennium.
THE GREAT HARLOT.
The sixteenth chapter presents th© series of
historical events that lead to the overthrow of
spiritual Babylon. Our interpretation of these
has been for the most part determined by the
facts of history which have already transpired.
The sixth vial brings to the present date. Con
cerning what follows the seventh vial I speak
with diffidence, as it is yet future, but of this
we can be certain, that it foreshadows the final
overthrow of the anti-Christian powers. In
chapters xvii., xvm. and xix., the downfall
of these powers, the overthrow of Rome, the
triumph of the Word of God, and the victory
of Armageddon, are described with greater de
tail. The limits to which I am confined will
only permit me to outline these chapters.
Chap. 17:1-6 describes spiritual Rome under
the figure of a great harlot. The true Church
is described throughout Revelation as a pure
woman, the Bride of Christ; the false church
as a harlot. That this harlot refers to the
same wicked power already described as Baby
lon is evident from the words on her forehead.
This woman sat on a scarlet beast and wa.*

LECTURES ON THE APOCALYPSE. 329
clothed in purple and scarlet. Scarlet is the
color worn by cardinals and Pope. Purple in
dicates not only luxury but royal power. The
woman was drunk with the blood of the saints,
which is true of Rome.
The beast has throughout indicated the sec
ular power that upheld the church. This was
first, old imperial Rome. The beast had seven
heads. I have shown that there are seven hills
on which Rome sat, and I have indicated (p. 250)
that this refers to seven forms of government
that Rome had during her existence. There
were ten horns. The horn is a symbol of pow
er, and often is used for a kingdom in prophetic
language. See Dan. 7:24. This, then, implies
ten powers which sprang out of Rome and sup
ported the false church. These are given by
Sir Isaac Newton, as follows: 1. Kingdom of
the Vandals in Spain and Africa; 2. Kingdom
of the Visigoths; 3. Kingdom of the Suevi in
Spain; 4. Kingdom of the Alans in France; 5.
Kingdom of the Burgundians; 6. Kingdom of
the Franks; 7. Kingdom of the Britons; 8.
Kingdom of the Huns; 9, Kingdom of the Lom
bards; 10. Kingdom of Ravenna, The Roman
empire was broken up into these kingdoms, and
they were all supporters of the Papacy. These
ten kings or kingdoms did not exist in the time
of John, but should afterwards receive author-

330 LECTURES ON THE APOCALYPSE,
ity and do the will of the beast (verses 12-15),
At a later period still, the ten horns (verse
16) shall hate and desolate the harlot. We
have seen this fulfilled in the fact that the
kingdoms that have been developed from these
have in the last three centuries either become
Protestant, or have broken with Roman rule.
The historical facts given under the seven vials
show how they have waged war on Rome,
In chapter xvm. and chapter xix: 1-10, a
vivid description of the great judgment is
given. The mourning of one class and the
triumph of the saints are each painted in vivid
colors. The latter portion of the nineteenth
chapter again describes the battle of Armaged
don, which has already been alluded to under
the sixth vial in chapter 16: 12-16.
After the battle of Armageddon comes the
Millennium. " The kingdoms of the earth shall
become the kingdoms of the Lord and his
Christ." Men may scoffingly say, "Where is
the promise of his coming ? For since the
fathers fell asleep all things continue as they
were from the beginning of creation." " But
the Lord is not slack concerning his promises,"
The glorious day when righteousness and the
knowledge of the Lord shall fill the whole earth
¦vdll certainly come.

CHAPTER XIV.
THE llI\.li«»JfNIUM AND THE NEW JERUSALEM.
The Word of God.— The Great Triumph.— The Fate of the
Beast and the B ulse Prophet. — The Lake of Fire. — The Mil
lennium. — Satan Chained. — The First Kesurrection. — The
Golden Age. — Ihe World's Last Battle. — The Judgment
Day. — The Glorious City.— The Tree and River of Life. —
The Eternal Glorj.
The nineteenth chapter of Revelation de
scribes some of the events that precede the full
acknowledgment ofthe reign of Christ among
the children of men. These have been partly
described in preceding chapters. In chapter
14: 6 the apostle points out the mighty strides
of the gospel of Christ. In succeeding verses
he announces the fall of Babylon, a mighty
event which is more fully described in succeed
ing chapters. In chapter 16: 13 the gathering
of the united hosts of the dragon, the beast,
and the false prophet, to the battle of Arma
geddon is pointed out.
In the sublime imagery of chapter xix.
(331)^

332 LECTURES ON THE APOCALYPSE,
the same mighty events are declared. The first
of these to which I will now allude is the one
before symbolized by the angel that flies
through heaven with the everlasting gospel,
but now presented in a grand vision of the tri
umphant march of
' THE WORD OF GOD,
"And I saw heaven opened, and behold a white horse; and
he that sat upon him was called Faithful and True, and in
righteousness he doth judge and make war. His eyes were as
a flame of fire, and on his head were many crowns; and he had
a name written, that no man knew, but he himself. And he
was clothed with a vesture dipped in blood : and his name is
called The Word of God . And the armies which were in heav
en followed him on white horses, clothed in flne linen, white
and clean. And out of his mouth goeth a sharp sword, that
with it he should smite the nations; and he shall rule them
with a rod of iron : and he treadeth the wine-press of the flerce
ness and wrath of Almighty God. And he hath on his vesture
and on his thigh a name written. King of Kings, and Lobt
OP Lords."— 19:11-16.
He rides upon the white horse, the symbol
of conquest, clothed in a garment dipped in
blood, the blood of him who gives it power;
out of his mouth eometh a sharp sword, the
sword of the Spirit, the word of God and Christ,
the Logos, the Word that was with God and
was God, which becomes by these conquests
the ruler of all, and is acknowledged as the
King of kings and Lord of lords.
" And I saw the beast, and the kings of the earth, and their

LECTURES ON THE APOCALYPSE. 333
armies, gathered together to make war against him that sat on
the horse, and against his army. And the beast was taken, and
with him the false prophet that wrought miracles before him,
with which he deceived them that had received the mark of the
beast, and them that worshiped his image. These both were
cast alive into a lake of fire burning with the brimstone. And
the remnant were slain with the sword of him that sat upon
the horse, which sword proceeded out ot his mouth : and all the
fowls were filled with their flesh." — 19 : 19-21.
After this grand, triumphant march of the
gospel, thus sublimely symbolized, there is an
alliance of the hosts of sin, to check the prog
ress and turn back the tide of the gospel of
Christ, The beast calls forth his armies to
fight their last battle; the false prophet of
chapter XVI. is by his side with his wicked
hosts. The kings of the earth, the same mani
festation of the dragon power described in
chapter XVI, the dragon power exhibited when
imperial Rome tried to devour the Man child;
the despotic power always shown when earth
ly kings have tried to drown the gospel in blood,
is the third ally in this final conflict.
What are earthly powers when they fight
against God? The kings of the earth "may
take counsel against the Lord and his anoint
ed, but he that sitteth upon the heavens shall
laugh; the Lord shall have them in derision."
The dragon, the beast, the false prophet, and
their followers are discomfited. They do not

334 LECTURES ON THE APOCALYPSE.
escape, but are taken captive. The two last
with all their hosts are cast into the eternal
prison house; the lake that burneth with fire
and brimstone.
I would call the attention of the reader to
the fact that the beast and false prophet ap
pear no more on earth. Their work of wicked
ness is forever ended. They have been weigh
ed in the balance and found wanting. They
have been cast into the dark prison house from
whence none ever return. The Scriptures
show us that the doors of the burning lake
open to let the wicked in, but never open for
them to come out. To enter there is the sec
ond death. For the victims of the second death
there is no resurrection. To enter this lake is
the second death.
After this mighty conflict, this crisis of the
fate of the world, the apostle beholds the re
sults of the glorious victory. Spiritual Baby
lon, the beast, the Papacy, overwhelmed in the
battle of Armageddon, has disappeared from
earthly history. The false prophet, the host
of Islam, its ally, has shared its fate. The old
serpent, the dragon, the devil, who under so
many forms; as pagan Rome, as the imperial
power, as the kings of the earth; has persecuted
the Church, is now to meet the results of his
disastrous failure.

LECTURES ON THE APOCALYPSE. 335
" And I saw an angel come down from heaven, having tho
key of the bottomless pit and a great chain in his hand. And
he laid bold on the dragon, that old serpent, which is the Devil,
and Satan, aud bound him a thousand years, and cast him into
the bottomless pit, and shut him up, and set a seal upou 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."- 20 : 1-3.
' The apostle beholds an angel descending
from heaven with a chain, and , the key of the
bottomless pit. That chain I suppose to be the
word of God. At this period of the triumph of
righteousness the gospel takes such hold of the
hearts of men that Satan loses his power over
them. We can easily see how this is accom
plished by what takes place under our own
eyes. A man may be drunken and lawless, but
if he repents under the influence of the gospel
he ceases to serve Satan. The devil loses his
power over that man. When that period shall
come for which the saints in all ages have
wistfully looked, when the laws of God shall
be written upon every heart, then Satan, bound
with a chain, the chain of truth, shall be de
prived of influence on the earth. During this
millennial period the chained enemy of man is
cast into a prison house, but not the lake of
flre. Had he gone there he should never more
return. He shall go there as his ultimate fate,
but after the thousand years, he is to return to

336 LECTURES ON THE APOCALYPSE.
the earth for a little season, and until the final
effort of his long struggle against God he shall
be confined in the bottomless pit, from whence
there is escape, instead of being cast into the
lake of fire, which is an eternal doom. In the
bottomless pit the great deceiver shall remain
till the thousand years are ended, when for a
season he shall regain his power.
THE MILLENNIUM.
With this discomfiture and restraint of the
arch deceiver, the Millennium shall begin.
That word means a thousand years. This
blessed period is often spoken of by the proph
ets, but this is the only place in the Bible where
its duration is recorded. I am not prepared
to say that it shall be limited to a thousand
years, but am rather disposed to believe that a
thousand years, a round period of great duration,
is chosen to show to the longing student of the
prophets that there shall be a long, long period
of righteousness upon the same earth that has
been reddened with blood, filled with crime,
and made foul by sin. The characteristics of
this golden period of the human race are clear
ly pointed out by the prophets.
1, Christ shall have a universal reign. — John
saw that those who sat on thrones reigned with
Christ a thousand years, " In the last days the

LECTURES ON THE APOCALYPSE, 337
mountain of the Lord's house shall be estab
lished in the top of the mountains, and shall
be exalted above the hills, and all nations shall
flow into it." Isa. 2: 3. Will Christ come visi
bly to reign in person as an earthly monarch ?
The personal coming of the Savior is placed by
all the sacred writers as the last event before
the great judgment day. This great epoch is
placed after the millennial period, and also af
ter the overthrow of Satan in his last conflict.
If the Savior, then, during this millennial peri
od, is not visibly present upon the earth, how
can he reign ? Just as he reigns over each
saint now. Those who know the Lord accept
him as king, but in this period "the knowledge
of the Lord shall cover the earth as the waters
do the channels of the sea." All men shall hear
and obey the gospel, and all shall submit to the
beneflcent sceptre of Christ. In fact, I suppose
that this period of universal righteousness will
be ushered in without any supernatural dem
onstrations that will startle the world. It will
apparently come as a grand result in the march
of human progress and the growth of right
eousness. The Millennium will probably come in quiet
ly, in the providence of God; there will be no
miraculous unbaring of the arm of the Al
mighty. The chain of divine truth shall bind

338 LECTURES ON THE APOCALYPSE.
the great author of evil so that he will lose nis
influence for a long period, and men will de
vote themselves to the practice of righteous
ness and the arts of peace.
2. There is another remarkable feature of
this period that some have supposed to be fatal
to this view of a quiet inauguration of the uni
versal reign of Christ, and that is the announce
ment of the first resurrection. — ^Vers. 4-6.
"And I saw thrones, and they sat upon them, and judgment
was given unto them: and I saw the souls of them that were
beheaded for the witness of Jesus, and tor the word of God,
and which had not worshiped the beast, neither his image,
neither had received his mark upon their foreheads, or in their
hands; and they lived and reigned with Christ a thousand
years. But the rest of the dead lived not again until the
thousand years were flnished. This is the flrst resurrection.
Blessed and holy is he that hath part in the flrst resurrection:
on such the second death hath no power, but they shall be
priests of God and of Christ, and shall reign with him a thou
sand years." — 20 : 4-6.
Who are those who have part in the first
resurrection? John answers: "I saw thrones
and they sat on them, and judgment was given
unto them; even the souls of them that had
been beheaded for the witness of Christ"
These are they " who lived and reigned with
Christ for a thousand years." Is this a literal
resurrection from the grave? I answer de
cidedly in the negative.
1. The apostle does not say one word about

LECTURES ON THE APOCALYPSE. 339
the resurrection of the bodies of the martyrs,
nor does he say that he saw their bodies, or
that he saw the martyrs themselves. He is
particular to say that he saw the souls or spirits
of the martyrs living and reigning with Christ.
2. They had been put to death in the body
and their sOuls were unseen upon the earth,
but there is no intimation in Scripture that
their souls had ever ceased to exist. They
were alive with Christ, but now they live in
some sense different from that existence which
they had before. It cannot mean that their
souls came to life, for they had never ceased to
have existence.
3. What then does the affirmation mean?
That as Christ reigns upon the earth during
millennial period by his truth, so the spirit of
the martyrs is revived and lives in the Church.
The souls of the martyrs live because the Church
is composed of those who love Christ better
than goods or liberty or life. This glorious
reign ot Christ pervades the earth because the
souls of the martyrs are resurrected and live
in all who name the name of Christ, and who
are filled with the spirit of the ancient martyrs.
That is the need of the Church. When self-
styled Christians can divest themselves of their
envy, jealousy, selfishness, and let Christ and
the spirit of the martyrs reign in their souls,

340 LECTURES ON THE APOCALYPSE.
then the day of deliverance will be at hand.
4, This explanation is not forced nor the in
terpretation of the language unusual. It was
predicted by the prophets that Elias must come
again before the Messiah. He did come in
spirit and power, not in person, but as the
stern, fearless, upright reformer of the wilder
ness of Jordan, In the same sense Ezekiel
speaks (chap, 27:12-14) of the return of the
captive Jews to their own land: "I will open
your graves, oh my people ! and cause you to
come up out of your graves, and bring you into
the land of Israel,"
When the martyr of Bohemia, John Huss,
was about to die, because he would not receive
the mark of the beast, he predicted the triumph
of Reformation and exclaimed, "And I, awaken
ing from among the dead, and rising, so to speak,
from my grave, shall leap tvith great joy." When,
a century later, Martin Luther was engaged in
deadly struggle with the Papacy, Pope Adrian
sent a brief to the German Diet at Nuremburg,
which contained these words: "The heretics
Huss and Jerome are now alive again in tht person
of Martin Luther."
The rest of the dead lived not until the end
of the thousand years. The sublime faith of
the martyrs pervades the saints during this pe
riod, and other men, wicked or less noble, sleep

LECTURES ON THE APOCALYPSE. 34I
in silence, unseen and unknown, without infiu
ence upon the earth, until the millennial period
is ended. They have no part in the first res
urrection, the resurrection of the spirits of the
martyrs. There is no room for them, but for
men like Paul, who counted all else loss for the
excellency of Christ, or like Stephen, who was
thankful that he was called on to suffer for
Christ, or like the legions of martyrs who
marched to the stake or scaffold with buoyant
step, sparkling eyes, and serene countenance,
counting it the happiest moment of their lives
when they were accounted worthy to receive
the martyr's crown. On such as had this spirit
of old, or on such as those in whom it is re
vived, the second death can have no power.
They all have part in the first resurrection,
and shall be approved in the day when the na
tions shall stand before the great white throne.
THE GOLDEN AGE.
Ah ! who would not want to live when this
happy period shall come. It was no idle dream
when the poets and longing ones of the nation
sang of a blissful period in the future ages,
when the sorrows of earth should give place to
joy. The prophets of God have stood upon the
mount of vision and painted in vivid strains
their views of the glorious coming day. Then

342 LECTURES ON THE APOCALYPSE.
the sword shall be beaten into the ploughshare
and the spear into the pruning hook, and men
shall learn the arts of war no more. Then
none shall hurt or destroy in all the holy moun
tain of the Lord. Then the lion and the lamb
shall lie down together. Then shall the tie of
universal brotherhood and Christ-like love bind
together the races of the earth. Then shall
the constitution of the human family be the
golden rule of Christ, " Do unto others as you
would have them do unto you." Then shall
no fear of our own race, of our own neighbors,
of their evil words, evil deeds, and unholy am
bition, fill our lives with unrest and care.
Then
" Shall love in one delightful strain,
Through every bosom flow.
And union sweet and dear esteem
In every action glow."
Christ shall reign. He shall be King of kings
and Lord of lords. There will be no despots
to bind on men the chains of slavery. There
will be ho popes to usurp his power; no coun
cils to stand between him and his people; no
traditions of men or creeds of ecclesiastical
bodies to take the place of the word of God;
no sects or priests to estrange from each other
the children of one common Father; but uni
versal loyalty to the divine King and his holy

LECTURES ON THE APOCALYPSE. 343
word shall prevail. Earth, during this reign
of righteousness, shall behold again the primi
tive happiness of our race.
THE LAST STRUGGLE.
"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
«and 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 flre came down from God out of heaven, and devoured
them. And the devil that deceived them was cast into the lake
of flre and brimstone, where the beast and the false prophet are,
and shall be tormented day and night for ever and ever." —
20:7-10. These happy centuries shall not glide on for
ever. Satan shall, when many ages have rolled
away, be loosed for a little season. From some
-cause, that is wrapped in the darkness of the
future, righteousness shall wane; wickedness
shall revive; the great adversary shall in part
regain his infiuence over our race. But it is
cheering to know that his triumph will be short.
He shall be loosed only for a little season.
Wickedness shall abound, but soon the crisis
will come. Events shall move quickly. The
hosts of wickedness shall gather. The beloved
<;ity, the spiritual Jerusalem, the Church, shall
be surrounded, but in the day of her extremity
the Lord will hear her cry for help. Fire from

344 LECTURES ON THE APOCALYPSE.
heaven will descend on her enemies. Christ
shall come. "As the lightning flashes from
the east unto the west, so shall the coming of
the Son of man be." Then shall the Lord con
sume the wicked "with the spirit of his mouth
and the brightness of his coming." " The day
of the Lord shall come, when the heavens shall
pass away with a great noise, and the elements
shall melt with fervent heat, and the earth and
all its works shall be burned up."
This is Satan's last battle. His time has
come. The great deceiver is not cast into the
bottomless pit now. The lake of fire is opened,
and we discoyer there the beast and the false
prophet, but they have gone whence none ever
return. There the devil is cast and locked up
to abide with his allies in wickedness forever,
" And I saw a great white throne, and him that sat on it,
from whose face the heaven and the earth fled away; and tliere
was found no place for them. And I saw the dead, small and
great, stand before God ; and the books were opened : and an
other book was opened, which is the book of life : and the dead
were judged out of those things which were written in the books,
according to their works. And death and hell were cast into
the lake of flre. This is the second death. And whosoever
was not found written in the book of life was cast into the lake-
of flre.''— 30:11-15.
This is one more act in the great drama.
The throne of judgment is set. The nations,
living as well as dead, are called to stand be
fore God.
The earth and sea gave up their dead and all

LECTURES ON THE APOCALYPSE. 345
are judged by "the things written in the books
according to their works." After this judg
ment day " death and hades" also, death and
the unseen land of the dead, disappear forever.
They are cast into the lake of fire, the eternal
prison house. Until the end of the Millennium
and the final judgment men shall die, but after
that grand epoch in the history of the Universe,
there shall be no more death. The "last ene
my, death, shall be destroyed. Then shall come
to pass the saying that is written, 0! death,
where is thy sting. 0! grave, where is thy vic
tory." There remains one sad story to be told. In
to that same lake of fire, that prison house to
which have gone the false prophet and the
beast, to which has been consigned the dragon,
" that old serpent the devil," the " eternal fire
prepared for the devil and his angels," there
shall also be banished those whose "names are
not written in the book of life." This is the
second death. As far as Inspiration throws its
light upon the sad lot of those consigned to
that " lake of fire " theirs is an eternal fate.
When some one has shown that the doors of
this final prison of the Universe have opened
to permit the escape of those who have been
consigned to its keeping, then we may perhaps
indulge some hope that its prisoners will, in

346 LECTURES ON THE APOCALYPSE,
the lapse of endless years, escape from their
sad environment. THE NEW JERUSALEM,
If the prophet's eyes had not been opened to
see beyond these scenes, dark would seem the
fate of our race. After a thousand years of
purity and triumph history would seem to end
in the terror of the judgment day and the dark
ness of the second death. But our Lord has
mercifully lifted the curtain beyond and re
vealed to us the glorious final destiny of man.
After a long and weary struggle, and a history
full of dark and eventful episodes, mankind
will reach a goal of happiness and splendor
that it is vain to attempt to describe or even
conceive. When the last battle is ended and
the author of evil with all his works, the curses
that he has wrought, and the servants that have
promoted his ends, are cast into the eternal
prison house, and their power to do evil forever
broken, then will dawn the bright morning of
eternal bliss and glory. The "old heavens and
earth," which I understand to mean the old
world and its order, so sadly out of joint, pass
away at the time of the great judgment, and
that old state of things shall be succeeded by a
new order. Then there comes the sweet vision
of the final condition of the holy Church, the

LECTURES ON THE APOCALYPSE. 347
consummation of every hope of the righteous,
the ripened fruit of the eternal years.
" And I saw a new heaven and a new earth : for the flrst
heaven and the first earth were passed away; and there was no
more sea. And I John saw the holy city, new Jerusalem, com
ing down from God out of heaven, prepared as a bride adorned
for her husband. And I heard a great voice out of heaven say
ing. Behold, the tabernacle of God is with men, and he will
dwell with them, and they shall be his people, and God himself
shall be with them, and be their God. And God shall wipe
away all tears from their eyes ; and there shall be no more
death, neither sorrow, nor crying, neither shall there be any
more pain: tor the former things are pa,ssed away." 21:1-4.
On the glories of that city I would love to
linger, but my work as an interpreter of proph
ecy is done. I have followed the history of the
Church from its inception to the fullness of its
eternal glory. Before I close there are certain
features of this fair home of the redeemed that
I will pause to note in the briefest way.
1. The career of man began in a garden,
the fitting home of a race few in numbers. It
ends, as revealed by the prophet, in a city, the
home where multitudes gather. Of this city
Jerusalem was a type. The redeemed and holy
Church, washed by the Saviour's blood, and
obedient to his will as a faithful bride to her
husband, is the new Jerusalem.
2. Of old the Shekinah, the emblem of
God's presence, dwelt in the tabernacle

348 LECTURES ON THE APOCALYPSE.
between the Cherubim. In this glorious city
of the future, God shall make his tabernacle
and dwell with men. They shall recognize his
presence, his protection, his fatherly and om
nipotent care over them.
3. No sorrow or travail of any kind shall
ever enter within the walls of the city. The
cry of anguish shall never be uttered, hearts
shall never be broken, no tear shall ever dim
the eye, and most glorious of all, death shall
be unknown. Death began his sway when man
was expelled from Paradise; he ends it when
the final judgment condemns Satan, death and
hades to enter the lake of fire. The new Jeru
salem will be painless, tearless, deathless, be
cause it will be a sinless city. "The former
things have passed away." Those who were so
wedded to sin that they clung to it when Christ
offered mercy and pardon, " the fearful and un
believing, and the abominable, and murderers,
and whoremongers, and sorcerers, and idola
ters, and all liars," have undergone the second
death, the death that has no resurrection, and
can never enter or disturb the holy peace of
the glorious city.
4. The apostle beholds a vision of the beau
tiful city, and is thus enable'd by symbols to in
dicate to us the glories of our eternal home.
It shines with jewels and with gold, exhibiting

LECTURES ON THE APOCALYPSE. 349
a splendor such as mortal eye has never seen.
The walls are of jasper, the gates of pearl, the
foundations of precious stones and the streets
paved with gold. The dimensions are immense,
beyond even human conception, and its gates
stand open night and day. The names of twelve
apostles of the Lamb are written upon its foun
dations, and of the tribes of Israel upon its
gates. Night never settles down to shut out
its splendor, and eternal light, springing from
the brightness of God and the Lamb, precludes
the need of a sun or moon. The whole descrip
tion portrays to us a home, perfect, glorious,
not wanting in a single feature that can add to
its splendor, or to the eternal bliss of redeemed
humanity, 5, John saw no temple in the city, as at Je
rusalem, It was all temple, God and the Lamb
were present in it everywhere and every spot
was holy. Wherever the knee was bowed the
Lord was present to see and hear. The whole
ot the new Jerusalem will be an abode of
praise, 6. The gates were never shut. This implies,
first, that the city has no fear of any foes.
These have all been conquered and subdued.
The struggles have been ended forever and no
enemies remain to invade its happy precincts.
It implies, in the second" place, that "the na-

350 LECTURES ON THE APOCALYPSE.
tions of the saved" can always enter. There
is always admittance freely to those " who have
the right to enter in through the gate into the
city," " But there shall in no wise enter into it
anything that defileth, neither whatever work
eth abomination, or maketh a lie; but they
that are written in the Lamb's book of life,"
7. Eden had its rivers. Through the new Je
rusalem runs " a pure river of the water of life,
clear as crystal, proceeding out of the throne
of God and the Lamb." There was a tree of
life in Paradise. In the new Jerusalem, on
either side of the river stands the tree of life
bearing twelve manner of fruits, or rather fruit
twelve times a year, every month. The river
and the tree are symbols of the life bestowed
by the grace of God. The river flows from the
throne of God and the Lamb; from the foun
tain whence life and immortality come. The
tree yields its fruit at all times, so that the
supply never fails. Everything about the tree
is healthful. Even the leaves are for the heal
ing of the nations. There is a book, a river
and a tree of life. Christ is the life, and all re
fer in some way to Christ, Trees and rivers
presented most attractive features in an orien
tal city, and are beautiful emblems of the full
supplies of life, grace and bliss that shall per
vade the heavenly city.

LECTURES ON THE APOCALYPSE. 35 1
8. The curse came upon those in Paradise on
account of their sins. There shall be no more
eurse, for no sin shall ever enter the new Jeru
salem. Every curse that has ever blighted the
life of man, must be ascribed to sin. Not a
throe of pain has ever been felt by the human
body, not a pang has ever pierced the human
heart, or a shadow of sorrow passed over the
human spirit, which was not due, either direct
ly or indirectly, to transgression. As sin can
never pass the gates of the Celestial City, there
will be no more pain. No fear of impending
evil shall ever cloud the future of the
saved. The bliss will be sweetened by the
thought that saints are absolutely secure and
their happy state shall never end.
"Jerusalem, my happy home,
Oh, how I long for thee ;
When will my sorrows have an end—
Thy joys, when shall I see.
" Thy walls are all of precious stones,
Most glorious to behold;
Thy gates are richly set with pearl,
Thy streets are paved with gold."
My work is ended. I close by pleading with
my reader to seek an eternal home in the city
where there is no more death, neither sorrow,
nor crying, neither any more pain. I will bid
him adieu with the hope that, when that bright

352 LECTURES ON THE APOCALYPSE.
morning of eternity comes, we shall walk to
gether there and feast upon the glories that
filled our souls with rapture and cheered us
while we traversed the journey of life. " 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."

APPENDIX OF SYMBOLS.

Re-velation is a book of symbols. The proper interpretation
depends on the right use of these symbols. The meanings
usually attached to them will be found in any symbol diction
ary. I have condensed for this table from the dictionaries the
definitions of the principal symbols used in Revelation.
Adultebt. — Idolatry or apostasy. As Christ is represented
as a Bridegroom, and the Church as his Bride, apostasy, or un
faithfulness to him, would be spiritual adultery aud a false
church properly represented as a harlot.
, Anobl. — Any agent or messenger of the divine -will. It may
be a Celestial spirit, or a movement of earthly nations, etc.
Ascension to Heaven. — Exaltation in power and glory.
Prosperity. Babylon. — The city that carried God's people into captivity.
Rome. Balances. — A symbol of justice, but when used in connec
tion vrith food they are a symbol of scarcity.
Black. — The color of mourning or affliction.
Black Horse. — The horse is a symbol of war. A black horse
would mean calamitous war.
Blood. — ^A symbol of carnage and therefore of war.
Beast. — ^A -wild, savage beast indicates a usurping, cruel,
iyranical, persecuting power.
Binding. — This symbol implies to deprive of power, to weak-
•n, or render helpless.
Book. — To seal a book is to conceal its meaning; to open a
book is to reveal its meaning. The book with seven seals is
the book of destiny. The opening of the seals is the revelation
of future history.
Row  A bow held in the hand is a symbol of war,
23 (853)

354 APPENDIX OF SYMBOLS,
Bride. — The spouse of Christ, the Church, the New Jemsa-
lem. Bridegkoom. — Jesus Christ.
Candlestick. —A symbol of a church, which is the light of
the world. The seven golden candlesticks are the Seven
Churches. Chain. — A symbol of bondage or affliction. To chain is to
render powerless. To bind Satan with a chain is to destroy his
power. Cloud. — An emblem of power and majesty. To ride upon
the clouds is to appear in glory and exaltation.
Crown. — The symbol of royal majesty. To enjoy exaltation
and honor. To receive the crown of life is to receive the hon
ors of eternal life.
Darkness. — The well known symbol of calamity and afflic
tion. Day. — " I have given you a day for a year." One revolution
of the earth on its axis is a symbol of its annual revolution in
its orbit. " Twelve hundred and sixty days " means as many
years. Death. — A symbol of destruction.
Dragon. — The old pagan Roman Empire. The dragon was
originally a symbol of a monarch. In Revelation it means
the persecuting monarchy of Rome.
Earth. — The ancient civilized world, which corresponded in
John's time with the Roman Empire.
Eabthqtjakb. — Political and moral revolutions and convul
sions of society. The shaking of the established order of
things; The subversion of states and fortunes.
Eclipse. — Or the darkening of heavenly bodies, means the
obscuration of the glory of kings and potentates of which sun,
moon and stars are symbols.
Egypt. — The place of spiritual bondage. A condition of
sinfulness. Opposition to Christ.
Euphrates. — The symbol of the Turkish power. To be
"bound by the Euphrates " is to be restrained at that river.

APPENDIX OF SYMBOLS. 355
The " drying up of the Euphrates " is the gradual decay of the
Turkish power.
Elders. — Probably heavenly princes.
Fire — Fierce destruction. Never the symbol of a blessing,
but of a curse.
FiBB FROM Hbayen. — Divine destruction, but fire brought
down from heaven by the two-horned dragon, means excom
munications and anathemas of Rome.
Flood. — Symbol of overpowering. Distress trom persecution
or any cause.
Forehead. — A mark in the torehead means a public pro
fession. Fornication. — Idolatry. See Adultery.
Grave. — To put into the grave; signifles to consign to obliv
ion. " Not to suffer dead bodies to be put into the grave,"
means that they shall be remembered.
Hail. — Ravages and destruction.
Hand. — A mark in the hand means the manner of life.
Harlot. — An idolatrous community. The great Harlot is
the apostate church. See Adultery.
Heavens and the Earth. — The world. The political and
religious universe. A new heavens and new earth implies a
passing away of the old order of things and the establishment
of a new order.
Horse.  Used only for warlike purposes by the ancients and
hence a symbol of war. The color of the horse indicates the
condition of his rider and the state of the war.
Horns.  " The great horn is the flrst king;" Daniel. A sym
bol of kings, kingdoms, or power.
Incense.- The prayers of the saints.
Islands.— European States. In the prophets the "isles of
the sea" meant the countries in and beyond the Mediterranean;
hence, Europe.
Jerusalem.— The capital of Judea and the seat of the tem
ple becomes a symbol of the church of Christ. The "holy

356 APPENDIX OF SYMBOLS.
city " is contrasted with the " great city," Jerusalem with
Babylon, or the true with the false Church.
King.— Supreme power of any kind.
Lamb.— The Lamb of God is the Messiah, slain as a lamb
trom the foundation of the world.
Locusts. — Devouring armies, who pillage and ravage a coun
try. The Arabians under Mahomet.
Manna.— The bread of life. The truth of Christ.
Mountain. — A mountain denotes one higuly elevated and
conspicuous among men. A great and powerful prince or gov
ernment. A burning mountain is a destructive conqueror.
Moon. — A symbol of rulers or great men, but not supreme.
Merchants. — Those who traffic in religious privileges. Those
who make merchandise of religion.
Palm. — A symbol of joy or victory.
Pale Horse. — A symbol of war and of the reign of death.
Red Horse. — A symbol of cruel, oloody war, distinguished
by awful carnage.
RrvBB OF Life. — Christ is the fountain of life. The abun
dant, everflowing life that the Savior bestows is symbolized by
the river of lite. The tree of life means virtually the same.
Rod. — ^The symbol of rule. A rod of iron is a strong rule.
Scarlet. — Bloody cruelty. The color worn by the cardinals
of Rome.
Stabs. — Conspicuous men. Shining lights in the world.
Sbvbn. — ^The perfect number.
Sun. — A supreme ruler. The moon and stars indicate great
lights of society, but inferior to the sun. The moon is also a
symbol of the Jewish state, and the sun of the Christian;
Sword. — A symbol of slaughter, or of conquest. A sword
proceeding out of the mouth indicates the spiritual conquests
of the word of God.
Temple of God. — The Church. The Temple of God open in
heaven, is the abode of God, or heaven itself.
Throne. — A symbol of authority.
Tbumpbt. — The blast of the trumpet means the forward

APPENDIX OF SYMBOLS. 357
march of armies, or the proclamation of war or peace.
TtuB. — ^Time, times and half a time is an annual revolution
of the earth, a year, two years, a half year, or three and a half
years. " Seven Times '' passed over Kebuchadnezzar, or seven
years. Wdtb Pbess. — A symbol of an effusion of blood and of dis
tress. Whitb. — To be clothed in white is to be innocent, pure, and
to be triumphant.
Whitb Hobse. — ^Triumphant and glorious war. See Horse.
Whorb. — Apostate church. See Adultery,
Winds. — Symbol of commotion; of mighty movements. The
" Four Winds " are four invasions of the Roman empire.
Witnesses. — The two witnesses are the two Testaments, for
such is the meaning of the latter word.
Woman. — A body politic, civil or religious. The " woman
clothed with the sun " is the pure and faithful church , The
Great Harlot is the false, faithless, apostate church.

ALPHABETICAL INDEX.

Analysis of Revelation, 10.
Angels of the Churches, The, 84.
Alaric, 135.
Attila, 148.
Arabia, 156.
Armageddon, 317, 333.
Atonement, The, 60.
Bow, The, 73.
Balances, The, 85.
Black Horse, The, 85.
Burning Mountain, The, 141.
Burning Star, The, 143.
Bottomless Pit, The, 164,
Bound Angels, The, 176.
Babylon Shaken, 326.
Babylon Falls, 280.

358 ALPHABETICAL INDEX.
Bonaparte, 301, 308.
Catholic Persecution, 359, 369, 300.
Church in the Wilderness, The, 331.
Constantine, 114.
Civil War, Era of, 78.
Christianity Under Pagan Rome, 101
Christianity in the Seventh Century, ISl.
Crowned Woman, The, 333.
Domitian, 19.
Date of Revelation, The, Itt.
Death of Christ, The, 60.
Dark Ages, 148,
Death, 90.
Diocletian, 96.
Dragon, The, 235, 244, 246, 837.
Doxologies, The, 59.
Ephesus, 38.
Earthquakes, 111.
Euphratean Horsemen, The, 173.
Euphrates, The Power of the, 173, 819.
Pall of Rome, The, 147.
False Miracles, 266.
False Prophet, The, 337, 338.
FaUing Star, The, 163.
Fifth Seal, The, 94.
First Beal, The, 61.
Four and Twenty Elders, The, 53.
Four Beasts, The, 49.
Fourth Seal, The, 89.
Famine, 91.
Four Winds, The, 118.
Fall of Paganism, 127.
First Trumpet, The, 134.
Fourth Trumpet, The, 149.
Fifth Trumpet, The, 153.
Five Months, The, 168.
Forty-two Months, 357.
First Vial, The, 394.
Fourth Vial, The, 303.
Fifth Vial, The, 309.
Glorious Revival, The, 276.
Gothic Invasion of Rome, "The, 184.
Gunpowder, 181.
Great Harlot, The, 328.

ALPHABETICAL INDEX. J59
Great Sword, The, §3.
Huns, The, 143.
Island, 113.
Lake of Fire, The, 834.
Laodicea, 41.
Lion of the Tribe of Judah, The, ST.
Locusts, The, 161, 165.
Luther, 300.
Lordsday, The, 81.
Mark of the Beast, The, 269.
Man Child, The, 337.
Martyrs, The, 98.
Mountains, 112.
Maxentius, 115.
Mahomet, 154, 160.
Number ot the Beast, The, 871.
Odoacer, 147.
Open Book, The, 193.
One Hundred and Forty-four Thousand, 130, >7t.
Patmos, 31.
Pergamos, 39.
Philadelphia, 40.
Palo Horse, The, 89.
Persecution, The Era of, 95.
Paganism Overthrown, 109, 127.
Red Horse, The, 77.
Revolution, The Era of, 109.
Revolution in Rome Wrought by Ohristiuilty, Hm, tlCb
Reformation, The, 197.
Reed, The, 306.
Red Dragon, The, 336.
Russia, 319.
Saracens, The, 159.
Sardis, 40.
Seven Churches, The, 88.
Sealed Book, The, 55.
Seven Seals, The, 61.
Second Seal, The, 77.
Smyrna, 39.
Sixth Seal, The, 107.
Sun, The, 111.
Silence in Heaven, 131,
Seventh Seal, The, 130.
Second Trumpet, The, 140.

•OO ALPHABETICAL INDEX.
Sixth Trumpet, The, 173,
Seven Angels, The, 34.
Seven Thunders, The, 19T.
Seven Heads, The, 346.
Second Death, The, 334.
Savior's Coming, The, 384.
Seven Last Plagues, The, 287.
Second Vial, The. 296.
Sixth Vial, The, 313.
Seventh Vial, The, 336.
Slain Lamb, The, 60.
Symbol Dictionary, 363.
Son of Man, The, 33.
Scope of Revelation, 88.
Symbolism, 36.
Temporal Power, The, 245, 810.
Ten Horns, The, 239.
True Church, The, 209.
Temple Measured, The, 80«.
Trajan, 68.
Thyatira. 46.
Third Seal, The, 84.
Twelve Tribes, 120.
Trumpets, The, 134.
Third Part, The, 138.
Third Trumpet, The, 148.
Turks, The, 176, 312.
Tails, The, 188.
Time of the Euphratean Horsemen, The, 18*.
Twelve Hundred and Sixty Days, 816, 847.
Two-Horned Dragon, The, 368.
Third Vial, The, 298.
Vials, The, 394.
Vandals, The, 141.
White Horse, The, 68.
Wormwood, 145.
Witnesses in Sackcloth, The, 81A.
Witnesses Exalted, The, 334.
War in Heaven, 239.
Word, The, 833.

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