and ecclesiastical power of the Roman empire, thereby to deceive and destroy the "seed of the woman," all true believers. His color is red, denoting his character as cruel and blood-thirsty. Sir Isaac Newton considers the dragon as symbolical of the Greek Christian empire of Constantinople. Scott thinks this symbol represents the pagan Roman empire; while others suppose the British government to answer the symbol, because of the scarlet costume of her officers and soldiers! Thus, inspired symbols may mean any thing suggested to the imaginations of men, not by the text or context, but by their respective and conflicting political prejudices. Surely, if the red color signify any thing besides cruelty, it may be discerned with equal clearness in the scarlet cloaks of Pope and Cardinals. As "heaven" is to be taken in an ecclesiastical sense, so are the "stars," (ch. i. 20,—) "the angels of the churches," ministers of the gospel.—As the Saracenic locusts and the Euphratean horses had stings and hurtful power in their tails, (ch. ix. 10, 19;) so it is with this dragon. The destructive influence of Mahometan delusion and papal idolatry, operated as a fatal poison in the souls of men. The judgments of the past woes left many still in a state of impenitence, (ch. ix. 20, 21.) "The leaders of this people caused them to err," by inculcating submission to existing corrupt civil power. The "little horn" of Daniel, as first rendered visible in the person of the brutal Phocas, began to be addressed in language of most fulsome and degrading flattery, which seems to be copied till the present time. That we may see how mercenary and aspiring ecclesiastics paid court to civil despots from the commencement of the famous 1260 years, let the following instance serve for a sample. Addressing the monster Phocas, Pope Gregory, as the mouth of the clergy and laity,[4] uses this language: "We rejoice that the benignity of your piety(!) has reached the pinnacle of imperial power. Let the heavens he glad and the earth rejoice."—Now let us hear the character of Phocas from the pen of an infidel:—"Ignorant of letters, of laws, and even of arms, he indulged in the supreme rank a more ample privilege of lust and drunkenness.—The punishment of the victims of his tyranny was imbittered by the refinements of cruelty: their eyes were pierced, their tongues were torn from the root, their hands and feet were amputated: some expired under the lash, others in the flames, others again were transfixed with arrows: and a simple speedy death was mercy which they could rarely obtain."[5] Thus the dragon's power was in his mouth, issuing bloody edicts to "slay the innocent;" while "his tail drew the third part of the stars of heaven, and did cast them to the earth." They prostituted their ministry to sustain the policy of the beast. "The ancient and honorable, he is the head; and the prophet that teacheth lies, he is the tail." (Is. ix. 15.) Thus it is that pastors, fond of show and ambitious of worldly distinction, attach themselves to the train of earthly thrones and dignities, and so constitute and perpetuate the antichristian confederacy against the "woman"—the true church. During the first six hundred years of the Christian era the woman had been "travailing" to bring forth a holy progeny. All this time the dragon's "eyes are privily set against the poor." (Ps. x. 8.) The allusion is here to the cruel edict of Pharaoh (Exod. i. 16; Acts vii. 19.) The great city where the witnesses are slain is "spiritually called Egypt." (ch. xi. 8.) By a like form of speech, Pharaoh is called "the great dragon," (Ezek. xxix. 3; Is. li. 9.) It should be noted, that the Roman empire, the beast, in all its heads and horns is actuated by the devil,—before as well as after its dismemberment, from the time of Romulus its founder, till its overthrow by the third woe. At the time referred to in the text, when the empire has "assumed the livery of heaven,"—professedly in the interest of Christ, then it is that the devil bestirs himself. Like his prototype, he dreads the growth and power of the woman's offspring. Under pagan Rome's persecutions, "the more God's people were afflicted, the more they multiplied and grew." Now the adversary shapes his policy accordingly.—"Come on, let us deal wisely with them, lest they multiply."—His avowed object is, to "devour the child as soon as it is born,"—by persecution to prevent ministers from laboring to convert sinners to God; and to destroy all who "as new-born babes, desire the sincere milk of the word."—The woman had still "strength to bring forth."—"She brought forth a man child, who was to rule all nations with a rod of iron."—With united voice papists and prelates declare, this child can be no other than Constantine the first Christian emperor. The very fact that this interpretation comes from such a source, may well suggest suspicion as to its correctness. Two considerations demonstrate the error of this prelatic interpretation, besides the fact that it is prelatic. Constantine had gone the way of all the earth some hundreds of years before the birth of this child. And again, the eternal Father never made the promise to Constantine or any other earthly monarch, to which the apostle John here refers. (Ps. ii. 8, 9.) This promise is obviously made to the Lord Christ. But it is objected by those learned expositors,—much like the Pharisees, (John vii. 52,)—"Search and look, for out of Galilee ariseth no prophet." So reason these men. They haughtily and confidently object thus:—"Christ is the son of the Jewish church, but this child is the son of the Christian church." This argument destroys the unity of the church of God, which is one under all changes of dispensation of his gracious covenant. (Rom. xi. 16-24; Eph. ii. 20.) The Messiah is here represented as in the beginning of the war with the same enemy;—the seed of the woman shall bruise the serpent's head. Still may the church of God joyfully declare,—"Unto us a Child is born, unto us a Son is given." (Is. ix. 6.) This masculine son, however, is not to be understood of Christ personal, but of Christ mystical,—of those who are with him "called, and chosen, and faithful;" whom "he is not ashamed to call his brethren." (ch. xvii. 14; Heb. ii. 11.) The "sealed" company, (ch. vii. 4,) the "two witnesses;" (xi. 3), the "144 thousand," (xiv. 1,) are the "manchild." As many rulers constitute but one "angel," (chs. ii. and iii.,) so the two witnesses are one manly Son. The Lord Jesus was alone in the work of redemption; but he allows his faithful disciples to share in the honor of his victories, (ch. ii. 26, 27; Ps. cxlix. 9.) From the devouring jaws of the dragon, as it were, the "child is caught up unto God, and to his throne." The leaders in church and state supposed that they had "made sure" of the Saviour, when they had "sealed the stone and set a watch." So thought the enemies of the witnesses while their dead bodies lay unburied.—"He that sitteth in the heavens shall laugh: the Lord shall have them in derision." The Anointed of the Father, the Head of the church, and Prince of the kings of the earth, as the representative of his people, in defiance of the serpent, is caught up to the throne of God, (Eph. ii. 6;) while the church flies to her appointed place in the wilderness during the 1260 years. At the beginning of that gloomy period the woman fled. This flight is not mentioned "by anticipation," as some suppose; for the wilderness condition of the woman, and the sackcloth of the witnesses, are emblematical of the same depressed state of the church, and during the same time. The witnesses prophesy during the whole period of the 1260 years; and the woman is fed in the wilderness during the same time. Her flight, sojourn in the wilderness, and feeding there, are allusions to the history of Elijah as before, (ch. xi. 6.) when he fled for his life from the wrath of Jezebel. (1 Kings xix. 1-4.) Jezebel has been already introduced as an enemy to the church, (ch. ii. 20.) There may be allusion also to the miraculous subsistence of the church in the wilderness, till the "cup of the Amorites should be full." During the time of the conflict, to be described in the rest of this chapter, the woman is in a place of safety. In the worst of times there are places of safety provided for God's children. (Isa. xxvi. 20.)

7. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought, and his angels.

8. And prevailed not; neither was their place found any more in heaven,

9. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

10. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down, which accused them before our God day and night.

11. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

Vs. 7-11.—In this part of the chapter we have three attacks of the dragon upon the friends of true religion. The first is the war in heaven, (vs. 7-12.) The second persecution on the earth, (vs. 12-16.) The third is mentioned in verse 17th: and these three contests cover the whole period of the 1260 years.

The first war is waged in heaven. The allusion is obviously to the rebellion of angels, for which they were cast down from heaven, (2 Pet. ii. 4.) The contest is the same in principle as the first war; but it is conducted in a different form and place. Heaven here, is the church general, and the serpent acts by the authority of the empire. The woman having fled into the wilderness, the dragon's power becomes so great in the symbolical heaven, that he aims at the entire destruction of true religion in the world. The advocates of the true religion at this time were the Waldenses, called by their adversaries in derision Leonists and Cathari,—citizens of Lyons in France; and Puritans, a term of reproach heaped upon their successors till the present day. These people were deemed the most dangerous enemies to the church of Rome. Yet the reasons for their condemnation by the inquisitors, are their full vindication in the judgment of impartial men. They are three,—"This is the oldest sect; for some say it hath endured,—from the time of the apostles. It is more general; for there is no country in which this sect is not. Because when all other sects beget horror in the hearers, this of the Leonists hath a great show of piety: they live justly before men, and believe all things rightly concerning God; only they blaspheme the church of Rome and the clergy." While the beast by its horns, instigated by an apostate church, and both by the dragon, was "making havoc of the church," represented by the Puritans: there were some even in the Romish cloisters whose hearts God had touched, and who occasionally espoused the cause of a virtuous minority at the hazard of life. This war in heaven, conducted with various success by Bernard, Peter Waldo, John Wickliffe and others on the European continent and in Britain, may be pronounced by Gibbon "premature and ineffectual;" but the Captain of salvation and his heroic followers, will give a different verdict. These noble confessors and martyrs, under the conduct of Michael our prince, began the struggle with the dragon, although the war did not come to its height till the early part of the 16th century. Then it was that "Michael and his angels fought against the dragon, and the dragon fought and his angels." Both parties became more visible in the symbolic heaven before the eyes of all Christendom. Michael, (who is like God?) is the well known description of Jesus Christ. (Phil. ii. 6; Heb. i. 3.) To Daniel, while contemplating this same contest, he was made known as the "great Prince, that standeth for the children of God's people," and long before Daniel's time, had "contended with the devil." (Jude v. 9.) "Christ and Belial" are therefore the two opposing leaders of the armies. In other words, Christ mystical and the devil incarnate are the belligerents; and we know that "greater is he that is in the saints, than he that is in the world." (1 John iv. 4.) The result of the war is not doubtful. The whole power of Rome, civil and ecclesiastical,—emperors, kings, princes, pope, cardinals and prelates, were baffled; and this too, whether in the use of the sword of the Spirit,—polemic theses,—or of the material sword, in literal warfare. When the Lord Jesus "mustered the hosts to the battle," he furnished them "with the whole armour of God to stand in the evil way." When Zuingle, Luther, Calvin, Knox, their compeers and successors, were obliged to wrestle with the hosts of Antichrist,—"against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places," (wicked spirits in heavenly places,) they found it both lawful and necessary,—"having no sword, to buy one." (Luke xxii. 36.)

The dragon and his angels were defeated and routed,—"They prevailed not,—he was cast out into the earth, and his angels were cast out with him." The thunders of the Vatican thenceforth lost their wonted power to terrify. Ever since, they are but brutum fulmen,—vox, et praeterea nihel,—harmless thunder,—unmeaning voice. Papal curses, though annually launched against all heretics, tend only to amuse the popular mind, not to reach or disturb the individual conscience. For centuries the dragon has been unable to rouse any one horn of the beast to deeds of blood.

It is usual for the victors to give outward expression to their joy. "The voice of them that shout for mastery," has been heard since the days of Moses. (Exod. xxxii. 18.) Accordingly, these conquerors congratulate one another on their recent victory, but their joy terminates on the proper object. The "kingdom of their God and the power of his Christ" constitute their theme. His right hand and his holy arm have gotten him the victory. The devil accused Job before God. His accusations in that instance were prosecuted through Job's friends and his wife. (Job ii. 4, 5, 9, 11.)—So it was in the experience of the reformers. They were loaded with infamy by their persecutors; and while they were depressed, God himself seemed to give sentence against them. This was the wormwood and the gall in the cup of their affliction, as it was in holy Job's experience: but in due time God "brought forth their righteousness as the light, and their judgment as the noonday." Their "good conversation put to silence the ignorance of foolish men." The power of the Lord's Christ was made manifest through the instrumentality of his servants, by producing conviction in many hearts that the cause for which they suffered was from God, and thus prevailing with such to join in their fellowship. The hearts of kings and princes of the earth were touched from on high; so that they braved the combinations of imperial and papal power, while extending the shield of their protection to the followers of the Lamb. Frederick the Wise, and especially John his brother, electors of Saxony in Luther's time, were notable bulwarks of defence to the sufferers, against the bloody edicts of Charles fifth, emperor of Germany. The "good regent" in Scotland and others extended effectual protection to Knox, his coadjutors and followers in the cause of reformation. When the seven thunders uttered their voices, John "was about to write," (ch. x. 4.) He was about to proclaim a final victory! He was too sanguine. "The time was not yet." Just so in the case of his legitimate successors in the work of the Lord. Confident in the power and faithfulness of Michael their Prince, confident in the righteousness of their cause, fondly hoping that at this time their Master is about to restore again the kingdom to Israel, they prematurely exclaim,—"Now is come salvation."—In reaping the first fruits of victory, they anticipate the harvest of final and absolute conquest, (ch. xiv. 8.) Indeed, the salvation of God and the power of his Christ, were experienced by great multitudes during the time of this contest. The saints experienced times of refreshing from the presence of the Lord. Then followed a work of grace, both on the continent of Europe and in the British Isles; Christians entering into solemn covenant bonds with God and with one another, whereby the kingdom of God was rendered more visible among mankind than in the "dark ages." The weapons, with which the saints overcame the dragon, were not carnal, but mighty. These, we are told, were "the blood of the Lamb, and the word of their testimony." They believed and they taught in opposition to the popular doctrine of good works and penances, that the righteousness which the law of God requires of a sinner, is provided by a Surety; that the blood of Christ alone cleanses believers from the guilt of sin, and thus justifies them in the sight of God. No man ever used stronger language than Luther in denouncing the supposed efficacy of works, or in asserting the sovereignty of free grace, in the justification of a sinner. Indeed it was the deep impression which the doctrine of justification made upon the hearts of men, and the firm hold which faith took of it, that enabled and constrained them to forsake the Romish church and to seek and erect a separate fellowship. This was with them "the word of Christ's patience." Other doctrines of grace were, of course, connected with this of justification in the apprehension of the Reformers, but it was the central one. And thus we may learn, that any doctrine of the Bible, when generally opposed, may lawfully become a point of testimony; and when openly opposed and practically denied, it may become a warrantable and imperative ground of separation. In all such cases,—and history supplies multitudes of them,—the declining majority are truly the schismatics and separatists. The malicious, the indolent and credulous, however, in all ages have joined in the cry of schism as attaching to the virtuous minority.

Many of the combatants fell in the conflict, "resisting unto blood, striving against sin." "They loved not their lives unto the death." They could give no stronger evidence of love to Christ and truth. Their faithful contendings constituted their testimony. This testimony is called in the 17th verse, "the testimony of Jesus Christ." Does this mean that it belongs to Christ? or that it treats of him? The language may probably be taken in either sense, or as embracing both. It is Christ's testimony, as he is "the faithful and true Witness, who before Pontius Pilate witnessed a good confession;" or it may be understood as bearing upon Christ in his person, offices and work. In either sense his faithful disciples enjoy intimate communion with himself, sharing the honour of his victories, (v. 5.) Therefore let the heavens rejoice in prospect of final victory, (ch. xviii. 20.)

12. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth, and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.

13. And when the dragon saw that he was cast into the earth, he persecuted the woman, which brought forth the manchild.

Vs. 12, 13.—Here is a note of warning. The dragon, though ejected from the symbolic heaven, the seat of imperial and ecclesiastic power, is not yet bound with the great chain, (ch. xx. 1, 2.) His late defeat has only incensed his rage, "as a bear robbed of her whelps." But the special reason assigned for his "great wrath" is, "because he knoweth that he hath but a short time." How does the devil come to this knowledge? Is he omniscient! No. Was he joint-counsellor with the Most High? No. (Isa. xl. 13, 14; Rom. xi. 34.) He must have derived this knowledge from revelation; and from some instances in Scripture, we might infer that the devil is more skilled in theology, especially in prophecy, than many, if not most modern interpreters. In the time of our Lord's humiliation he quoted and applied to him a prophecy in the 91st psalm, (v. 11, 12.) He also dreaded being tormented,—"before the time." (Matt. viii. 29:) from which it appears that he reasons of the "times and the seasons" as revealed in the Bible. But by the phrase, "a short time," the devil understood,—and we are to understand,—not the time to transpire till the end of the world; but, the time intervening between his ejectment out of heaven, and the overthrow of Antichrist, when he is to be bound. Now, we may learn from the devil's calculation, that all those learned and famous divines, especially of the prelatic church of England, "do greatly err, not knowing the Scriptures;" who say, that the dragon was cast out of the symbolic heaven in the time of Constantine! The space of duration from Constantine till the millennium, cannot be relatively "short," under the New Testament dispensation. The time of the dragon's being cast out of heaven, and the instruments by which this was accomplished, are to be found clearly verified in the authentic histories of the sixteenth century, to which some references have been already made, as elucidating the events of the 11th chapter: for it is to be still remembered that the former part of the 11th chapter agrees in time with the 12th, 13th and 14th chapters. At the end of the second woe, which we supposed to be in the latter part of the seventeenth century, about the year 1672, it is declared "the third woe cometh quickly," (ch. xi. 14.) Now here it is said "the devil,—hath but a short time." Taking both expressions as relating to the same period, it follows that we are now living,—not in the time of the third woe, but in the time of the devil's activity among the "inhabiters of the earth and of the sea;" that is, the population of Christendom either in a tranquil or revolutionary state. The enemy makes his second attack upon the "woman" in a new and unexpected mode of warfare. So long as permitted, he never ceases to persecute the saints. When defeated in heaven, he renews the assault upon the earth. If the edicts and bulls of crowned and mitred heads have lost their power to terrify and destroy the souls of men, he will try to effect the same object by other means.

14. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place; where she is nourished for a time, and times, and half a time, from the face of the serpent.

15. And the serpent cast out of his mouth, water as a flood, after the woman, that he might cause her to be carried away of the flood.

16. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.

Vs. 14-16.—To guard against the second attack of the dragon, the woman flees a second time to the place of safety, which had been mercifully prepared for her preservation before the war began, (v. 6.) And she is in no less peril from her deadly enemy than before.

The "two wings of a great eagle" have furnished occasion to many fertile minds for indulging in fanciful conjectures. To such persons nothing occurs answerable to the symbol but some emblem of imperial power or national sovereignty. And because the eagle was the visible symbol on the military banner of Rome, it is conjectured that "the eastern and western empires afforded protection to the church!" Why, the empire, in both its wings, was the deadly enemy of the church, as we have already seen! (ch. xi. 7.) Alas! what absurdities result from political bias! The unlettered Christian will readily perceive under the emblem in the text, a plain allusion to the gracious interposition of the church's Redeemer in the days of old. "Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself." (Exod. xix. 4.) Thus the Lord delivered his people and brought them into a literal wilderness on their way to the promised land of liberty. And now in a time of equal danger, he will "set his hand again the second time" to deliver his people. He who delivered them from so great a death as Pharaoh threatened, doth still deliver: in whom his saints have ground to trust that he will still deliver them, (2 Cor. i. 10) The great and beneficial change accomplished among the nations by the reformation in the sixteenth and seventeenth centuries, whereby the dragon was hurled from seats of ecclesiastical and civil power, did not materially change the position of the "two witnesses." The time had not yet come when they were to be called up into the symbolic heaven. They must continue to prophesy till the close of the appointed period of 1260 years. Till the expiration of that definite period the true church of Christ is not to be permanently established in any nation of the earth. The actual condition of the church and of the nations among whom she dwells, is delineated in these verses during the time subsequent to the Protestant Reformation,—consequently in our own time. The "time, times and half a time" of the 14th verse, are an obvious reference to Daniel vii. 25: xii. 7; and are the same period as 42 months, or 1260 days, "a day for a year." During this whole time the woman is nourished in the wilderness "from the face of the serpent." Safety is secured for her only "in her place."

"Water," as a symbol or metaphor, is of frequent occurrence and varied import in Scripture. Among its diversified significations, perhaps that of a destructive element is most common. (Ps. xviii. 4; xxxii. 6.) It is indeed often used to denote gospel blessings, (as Is. lv. 1; John vii. 38; Rev. xxii. 17.) As here used, the "water as a flood," represents something intended by the dragon for the destruction of the woman. If he cannot destroy her by fire, he aims to overwhelm her with water. This water comes out of the dragon's "mouth." So of the "unclean spirits," (ch. xvi. 13.) Soul-destroying errors,—heresies,—are undoubtedly intended. If he cannot devour as a roaring lion, he will endeavour to deceive and seduce as a cunning serpent. We are therefore instructed hereby to look for "damnable heresies" to prevail, accompanied and followed by popular commotions and licentiousness. The age in which we live is remarkably characterized by false systems and impious theories. Speculative atheism caused the French revolution, and led to the erection of the United States government; which, having openly declared independence of England, soon after virtually declared independence of God. France, Germany, England and the United States, have all been pervaded with infidel and atheistical sentiments; and these, whether propagated under the name of solid science or polite literature, have corrupted the public mind for generations. In the name of science, treating of the material or moral world, the agents of the dragon have been exceedingly successful. Metaphysicians and geologists have constructed systems which would exclude the Almighty from the heavens and the earth. But however active and zealous these laborers in the service of the dragon, they do not reach the popular ear but in part. Those sons of Belial who devise false systems of religion under the name of Christianity, have been still more pernicious to the nations, and dangerous to the church. If the church of Rome cannot prevail with kings as before, to execute her cruel sentences of death upon heretics, she is not less active in disseminating her idolatrous and superstitious dogmas among the nations. By freemasonry, odd-fellowship, temperance associations, and a countless number of affiliated societies,—the offshoots of popery and infidelity, the dragon still assails the woman. Reason, toleration, humanity, charity and liberality are terms which have been selected and abused by the servants of the devil "to deceive the hearts of the simple." These are alike the watchwords of the spiritual seducer and the political agitator. What dogma or heresy so absurd,—what conduct so immoral, as not to find patronage in the journals of the day? or not to find tolerance or protection under the fostering wings of church or state? What is impiously called "free love," as well as avowed infidelity and polygamy, are patronized by constituted authorities in Christendom. When taking a survey of the errors and systems of error, hostile to the honor of Messiah and the free grace of his gospel, how few can be found in the different nations of the earth, who "overcame by the blood of the Lamb!" The religions established by the nations of the world are all more or less tainted with the errors, and disfigured by the ceremonies of the church of Rome. Surely we have before our eyes a constant fulfilment of the prophecy under consideration. To all outward appearance the woman is in the wilderness. She is in fact so obscure that some of her sons begin to question her visibility. They are ready to cry in despondency,—"The witnesses are slain."—They are mistaken. This is their infirmity. The 1260 years are not yet expired, nor the testimony finished. "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." (Isa. lix. 19.) The mystic woman is yet in the wilderness, and there she is nourished with the hidden manna "a time, times and half a time," "forty and two months, or twelve hundred and sixty days,"—that is, years; for, as formerly noticed, all these expressions mean the same period of time; the period during which the witnesses prophesy, on the one side, and the gentiles tread the outer court, on the other. The profanation of the holy city,—the church nominal, and the testimony of the witnesses against that conduct, is the same contest which in this chapter is represented under other symbols. The waters of the symbolic flood have spread over all the nations of Christendom, corrupting the very fountains of natural and moral science, literature, politics and religion; so that hardly any principle is accepted by the human mind as settled, but all is thrown into debate. Man's intellect, craving substantial nourishment, and thirsting for refreshment which nothing but the water of life can supply, vibrates between ritualism and skepticism in our day. The flood from the dragon's mouth, consisting of truth and error, a combination of Christianity, refined idolatry and speculative atheism, fails to satisfy the necessary cravings of the immortal soul. "There be many that say, Who will show us any good?" (Ps. iv. 6.)

In this state of the popular mind, there is a general sentiment which discountenances penalties inflicted for mere opinion. The cry of toleration,—"freedom of speech and of the press," resounds in the public ear among most communities since the dragon was cast down from the mystic heaven. This popular sentiment is not an expression of the law of charity, actuating hearts influenced by divine grace; but rather originates from indifference alike to the claims of Messiah and the destinies of mankind. Thus "the earth helps the woman." Indeed, the nations of Christendom, contrary to their former policy, are now much more tolerant of ecclesiastical than of political heresies. With few exceptions, the policy of the nations at the present time is to discriminate, not among churches, but among religions. The popular voice is obviously in favor of dissevering that alliance between church and state, from which mankind have suffered in past generations. While every earthly potentate, usurping the place and prerogatives of the Mediator, assumed to dictate the faith and worship of his subjects, all dissenters and recusants must necessarily be subjected to penalties. Such was the policy of the dragon for centuries, while in the heavens of ecclesiastical and civil power. The nominal church established by the state, defined heresy; and the heresy found by the church became rebellion against the civil authority. Of course the saints were then executed as traitors. Even a superficial view of the signs of the times will result in the conviction, that a great change has taken place in the policy of nations and churches. The dragon has now prevailed with most politicians and statesmen, as well as with most professing Christians, to demand a total "separation of church and state;" by which demand they do not mean a divorce of the unscriptural and antichristian alliance only or chiefly, but a simple and absolute rejection of religion, and especially the Christian religion, from any connexion with or influence upon civil affairs. This is undeniably the avowed aim and declared desire of the great body of the population of Christendom at the present time, (1870.) And what is this but an open denial of the authority of the Mediator as he is the "Prince of the kings of the earth?" Thus has the dragon, since his ejection from heaven become a terrible "woe to the inhabiters of the earth and of the sea!" And thus has the "earth opened her mouth and swallowed up the flood;" so that the woman remains comparatively safe "from the face of the serpent" in the very obscurity of her position. Some of her sons, from time to time, venturing abroad from their secluded place in the wilderness, becoming weary of sackcloth and aspiring to worldly distinction, have been borne along by the waters of the flood, and drowned in the general deluge. Against the force of this strong current of popular errors, nothing will avail the seed of the woman but the "living water" which Jesus imparted to the woman of Samaria. To him who partakes of this water, those of the dragon will be distasteful; for "it shall be in him a well of water springing up into everlasting life." (John iv. 14.) Since the middle of the seventeenth century, when by the reformation in Europe and the British Isles, the dragon was cast down from the symbolic heaven, he has been assailing in "great wrath" all ranks and degrees of men, not, as before, with fire and sword, with scaffolds, gibbets, thumb-screws,—torturing and destroying their mortal bodies, that he might reach their immortal souls: but by bringing them together in voluntary associations on principles of the covenant of works, subversive of the covenant of grace, and consequently aiming at the drowning of the mystic woman. This the enemy of all righteousness has been attempting, and with too much success, by public and professed ecclesiastical and Christian associations; such as Jesuits, Socinians and other self-styled Unitarians, Latter-day Saints, Mormons,—or by combinations in secret and sworn confederacies; such as Odd Fellows, Freemasons, Sons and Daughters of Temperance, with other affiliated fellowships innumerable. The special subtlety of the serpent consists in blending these two kinds of communions, so that under the name of reform, moral and spiritual, those who fear God may be unconsciously drawn into the snare. And alas! how many simple ones have been thus carried away by the waters of the flood! And many strong men have been thus cast down from their excellency. We are not to be surprised if we find the witnesses few in our time,—the seed of the woman diminished when the dragon makes his final attack.

17. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.

V. 17.—In this verse we have the last effort of the enemy, to destroy the woman's offspring. It is the third attempt, and, as we suppose, is yet future. We cannot therefore, of course, be so exact or certain as to the nature of this contest. Some things, however, are plain enough. The dragon, disappointed in his efforts hitherto against the woman, so far from ceasing the warfare, is only thereby the more exasperated. "The dragon was wroth with the woman." Malice overcomes reason. He knows that he cannot finally prevail,—that "no weapon formed against her shall prosper;" yet he continues to vent his rage. The mode of attack is to be different from what it was in the second struggle. He is said to "make war,"—to resort to open violence, to employ the agency of the civil power, the beast of the bottomless pit, (ch. xi. 7;) for this third and last war, waged by the dragon agrees in time with the slaying of the witnesses. This third onset agrees also with the "third woe-trumpet," the "vintage" and the last "vial;" and immediately precedes the introduction of the millennium. "The remnant of the woman's seed" are so called with reference to those of her offspring who had suffered death under pagan and papal Rome, (ch. vi. 9.) Perhaps also we may suppose the number to be comparatively few at the time of the last war with the dragon; as during the whole period of the 1260 years, it was the aim of the dragon, through his instruments, to wear out the saints of the Most High. (Dan. vii. 25.) The character which the Holy Spirit gives of these sufferers proves them to be the woman's seed. They "keep the commandments of God, and have the testimony of Jesus Christ." This is the special ground of the devil's hostility towards them. A more comprehensive and definite description of true believers is not to be found in the whole Bible. In matters of religion they adhere strictly to the commandments of God. They will not introduce, nor permit to be introduced, any corruptions into the doctrines of grace or into the matter of God's worship. The temple, altar and worshippers must stand the measurement of God's word in their fellowship. No human traditions or innovations are to be tolerated. But besides their conscientious care to have all the laws of the house of God duly observed, these remaining witnesses sustain and propagate the testimony of their predecessors, with such additional facts as they may have collected in their own time, for the personal glory, the offices and work of Jesus Christ. This testimony will necessarily bring them into collision with the children of those who killed their fathers in the same quarrel. Like their fathers, "they have the sentence of death in themselves, that they should not trust in themselves, but in God which raiseth the dead,—not accepting deliverance, that they might obtain a better resurrection." (2 Cor. i. 9; Heb. xi. 35.) For as already hinted, this remnant is to "overcome by the blood of the Lamb and by the word of their testimony," as others did; and in death to gain the final victory over death by vital union to their living Lord, "being made conformable to his death." (Heb. ii. 14, 15.)



CHAPTER XIII.

1. And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.

2. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion; and the dragon gave him his power, and his seat, and great authority.

3. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.

4. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? Who is able to make war with him?

5. And there was given unto him a mouth speaking great things, and blasphemies; and power was given unto him to continue forty and two months.

6. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.

7. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

8. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

9. If any man have an ear, let him hear.

10. He that leadeth into captivity, shall go into captivity; he that killeth with the sword, must be killed with the sword. Here is the patience and the faith of the saints.

Vs. 1-10.—This chapter may be considered as an explication or commentary upon the seventh chapter of Daniel's prophecy, and a farther elucidation of what is revealed under different symbols in the two preceding chapters; and no one can have an intelligent understanding of its contents without a competent knowledge of the symbols employed in those chapters. Here the Holy Spirit has given a most graphic, intelligible and comprehensive exhibition of the complex power which the dragon employs, to persecute and slay the witnessing servants of Christ. Hitherto the devil has conducted the war against the saints through the agency of the beast of the pit, (ch. xi. 7,) and those allies called "his angels:" (ch. xii. 7:) but there has been a vail of obscurity hanging over these agencies. Who the beast and other allies of the dragon are, it is the very design of this chapter to disclose, with greater precision and clearness than heretofore. In a word, we have here the full portrait of THE GREAT ANTICHRIST. The distinct features and component parts of this complex and diabolical system of hostility to the Lord and his Anointed, are presented in detail for our inspection. And it is a fact, that by a competent knowledge of this hostile combination, the suffering saints of God have been hitherto enabled to direct their testimony with intelligence and efficacy against their appropriate objects. And although the developments of providence in past centuries, and those transpiring in our own generation, are calculated to shed light upon this and collateral prophecies; yet the gross conceptions of the illiterate in the contemplation of prophetic symbols on the one hand, and the reckless disregard of scripture rules and usage by the learned on the other, have greatly contributed to the present lamentable ignorance and culpable indifference of most Christians. For people cannot feel an interest in that of which they are ignorant. But to be "willingly ignorant" of that which may and ought to be known, is one of the characteristic sins of a generation of impenitent and profane "scoffers." (2 Pet. iii. 3, 5.) On the other hand, all who humbly and earnestly desire to know the mind of God for their direction in faith and holiness, shall assuredly obtain the necessary instruction. (Dan. vii. 16: viii. 15; John xvi. 13; 1 Cor. xiv. 38.)

In these first ten verses are contained the characteristics of that beast whose origin is given, ch. xi. 7. There we had no particular description of this personage; only he was the agent by whom the witnesses were opposed in open warfare, and by whom they were finally killed. Now we have a more full account of his origin, character, achievements and duration. This personage is denominated a "beast." So are designated other characters, who are very different from this, (ch. iv. 6.) In that place we intimated that the authorized version is imperfect; and that either "living creatures" or simply "animals," which latter we prefer, is that which the reader is to understand from the original word. Not only are the "four animals" different in origin, nature and agency from the "beast;" but in all these respects they are morally opposite. This is a ravenous beast; a beast of prey. Elsewhere the word is translated a "wild beast," a "venomous beast," a "viper." (Acts x. 12; xxviii. 4.) This beast is the same which appeared in vision to the prophet Daniel, (ch. vii. 3.) Of the four great beasts which that prophet saw, this is the last. All the preceding are described by their resemblance to some known animals, but each is ferocious,—"a lion, bear, leopard." The fourth is a nondescript; there is no species in the animal kingdom that can represent it; only it was "diverse from all the beasts that were before it," (v. 7.) These four beasts represent "four kings," (v. 17,) that is, "kingdoms," (v. 23,) or dynasties. Now all interpreters agree that these four dynasties are the same as those symbolized in Nebuchadnezzar's dream, (ch. ii. 31-43.) The different parts of the "image" answer to the four beasts; and these again are the symbols of the Babylonian, Medo-Persian, Grecian and Roman empires. Thus far, all sober expositors are agreed. Also, there is a like agreement that John's first beast identifies with Daniel's fourth,—the Roman empire. This is obvious from the general description by both prophets,—"having seven heads and ten horns." (Dan. vii. 7; Rev. xiii. 1.)

The origin of this beast is threefold,—"out of the sea," (v. 1,) "out of the bottomless pit," (ch. xi. 7; xvii. 8,) and "out of the earth." (Dan. vii. 17.) Out of the sea of the commotions arising from the incursions of the northern barbarians, by whom the Roman empire was dismembered. "The ten horns out of this kingdom are ten kings that shall arise." (Dan. vii. 24.) This is the result of revolution,—"the sea." The Roman empire, especially as nominally Christian, is thus characterized as being "earthly, sensual, devilish," a suitable agent of the dragon.

The fact of the ten horns of the beast, now wearing crowns, proves that the time to which the prophecy refers, is that which followed the division of the empire into ten kingdoms. The seven heads of the beast have a double significance,—seven different forms of government, and seven mountains, afterwards to be more fully explained, (ch. xvii. 9, 10.) The "name of blasphemy" may indicate "eternal city, mistress of the world."—Of this characteristic of the beast, other examples will be discovered hereafter.

Daniel was solicitous to "know the truth (interpretation) of the fourth beast, which was diverse from all the others," (ch. vii. 19.) Although "diverse from all the others" in geographical extent and destructive power, this fourth beast combined in one all the ravenous propensities of the three predecessors, but in reverse order. The "leopard, bear and lion of Daniel," by which Grecian, Persian and Chaldean dynasties were symbolized, are all comprised in John's beast of the sea,—the antichristian Roman empire. Since this beast of the sea embodies all the voracious properties of the three persecuting powers which went before it; this may be a suitable place briefly to review the sufferings inflicted by them upon the saints, that we may know what the witnesses were taught to expect at the hands of this monstrous enemy.—"Israel is a scattered sheep, the lions have driven him away: first, the king of Assyria hath devoured him, and last, this Nebuchadnezzar king of Babylon hath broken his bones.—The violence done to me and to my flesh, be upon Babylon, shall the inhabitant of Zion say; and, My blood upon the inhabitants of Chaldea, shall Jerusalem say." (Jer. 1. 17; li. 35.)—"Haman, the son Hammedatha, the Agagite, the Jews' enemy,—thought scorn to lay hands on Mordecai alone."—"If it please the king, let it be written that they (the whole people) may be destroyed; and I will pay ten thousand talents of silver,—to bring it into the king's treasuries."—"Behold also the gallows, fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon." (Esth. iii. 1, 9; vii. 9.) Such were the crimes and such the punishments of the enemies of God's people in Babylon and Persia, as already matter of inspired history: and had we equally full and authentic records of the punishments as we have of the cruelties of Antiochus and other successors of Alexander the Great, the king of Greece, we would see, as in the other cases, "the just reward of the wicked." Of all these idolatrous, tyrannical and persecuting powers, which the Divine Spirit represented by beasts of prey, it was foretold that they were to be removed in succession and with violence. This fourth beast, "dreadful and terrible and strong exceedingly, was to devour and break in pieces, and stamp the residue with the feet of it." (Dan. vii. 7.) Moreover, while it is predicted of them that "they had their dominion taken away," it is also added,—"yet their lives were prolonged for a season and time," (v. 12.) That is, though their distinct and successive dominions were severally swept from the earth, yet their lives,—the diabolical principles by which they had been actuated survived; and these passed, by a kind of transmigration, into the body of the fourth beast. This transition of animating principles or imperial policy of inveterate hostility to the kingdom of God, we think, is plainly indicated by the three features of this beast of the sea, the "leopard, bear and lion." If these three "slew their thousands," this monster has "slain his ten thousands" of the saints; and the remnant of the woman's seed are yet to be "slain as they were," (ch. vi. 11.)

"The dragon gave him his power,"—physical force, "his seat" or throne,—his right to reign, "and great authority"—dominion—by the voice of the people. Thus, it is obvious that the seven-headed, ten-horned beast is the first, and the oldest, among the combined enemies of the Christian church; all of whose origin is from the dragon, the abyss or bottomless pit. The writers of the church of Rome, while forced to acknowledge that this beast is emblematical of the Roman empire, still insist that pagan Rome is intended. It is sufficient in opposition to this false interpretation to observe, that the beast appears to John with crowns, not upon his heads, but upon his horns, denoting the actual division of the empire into ten kingdoms: an event which did not transpire till after the empire had become nominally Christian under the reign of Constantine the Great. The reign of this emperor and his successors, by their largesses fostered the luxurious propensities of the Christian ministry, and so contributed to prepare the way for the rise of the next enemy in this antichristian confederacy against the witnesses.—The "head wounded unto death is the sixth. John says expressly, elsewhere, "five are fallen, and one is, and the other is not yet come," (ch. xvii. 10.) The "five fallen" were, kings, consuls, dictators, decemvirs, and military tribunes. All these forms of civil government had passed before the time of the apostle. The one existing in his time, was the sixth head,—the emperors; by one of whom the apostle was now subjected to banishment in the desert isle of Patmos. This wound is supposed by some to be the change from paganism to Christianity in the empire. No; this view is many ways erroneous: but it is enough to remark that the Roman empire, according to both prophets, Daniel and John, is to continue bestial under all changes, during the whole period of 1260 years. The deadly wound was inflicted by the northern invaders who overturned the empire, and, for the time, extinguished the very name of emperor in the person of Augustulus. After the division of the western member of the empire had been subdivided among the victorious leaders of the invaders from the north, and the people of that section supposed the beast slain, the throne of Constantinople continued to be occupied by the representative of the empire. In the popular apprehension the imperial head of the beast seemed to be utterly cut off by the sword of Odoacer,—"wounded by a sword:" but the several kingdoms into which the empire was divided, in process of time became united in the bonds of an apostate faith. The imperial name and dignity were revived in the person of the emperor of Germany, Charlemagne, in 800; and by the wars among the horns of the beast, the title of emperor has been claimed alternately by Germany, Austria and France, down to our own time. These dissensions and rivalries among the sovereigns of Europe,—the mystic horns of the beast, were foreshadowed in the Babylonish monarch's dream:—"the kingdom shall be partly strong and partly broken,—they shall not cleave one to another, even as iron is not mixed with clay," (Dan. ii. 42, 43.) And doubtless these internal commotions among the common enemies of the saints of God, have tended, in divine mercy, to divert their attention occasionally from the witnesses. While they have been made the instruments of mutual punishment, the Lord's people have been "hid in the day of his fierce anger." (Zeph. ii. 3.)

At what time the sixth head of the beast disappeared and the seventh became developed, is not clearly marked in the Apocalypse, and it is of comparatively little importance, since the latter is to "continue a short space" (ch. xvii. 10.) The central fact is the continuance of the beast a definite time under all the heads,—1260 years. Under all the forms of government through which the empire passed, it continued bestial and was the object of popular admiration. "All the world wondered after the beast." The populace made court to, fawned upon, followed in the train, or formed the retinue of the beast. We are to limit the phrase,—"all the world," for not all the inhabitants are to be understood, but such only as professed allegiance to the existing imperial dominion; and among those within the beast's territorial jurisdiction, the witnesses still stood to their protest against his impious claims.—But from admiration and loyalty, the servile multitude break forth into adoration, addressing the dragon and the beast in such language as is proper to God only. (Ps. lxxxix. 6.) The shouts of the rabble on Herod's birth-day may illustrate the conduct of these votaries of the beast and dragon. (Acts xii. 22.) The poor ignorant and deluded subject, in rendering homage to the beast, did homage to the devil, from whom the power was derived. Such is the degradation to which man is reduced by blind obedience to despotic power, whether civil or ecclesiastical. He glories in the chains which bind him!—And this is the actual and voluntary condition of the great majority of the population of Christendom at the present hour. There has been, indeed, within the current century, an effort by the masses of the people to assert their natural and civil rights, to regain the exercise of the elective franchise; but in selecting candidates to bear rule over them, they generally prefer such as are, like the majority of themselves,—"aliens from the commonwealth of Israel, and strangers from the covenants of promise." Hence, "vile men are exalted, the wicked bear rule, and the people mourn." (Ps. xii. 8; Prov. xxix. 2.)—The "blasphemies" uttered by this beast are all those royal prerogatives claimed by the several crowned horns or civil sovereigns who have established idolatry and superstition within their respective dominions. The "blasphemous headship" over the church of Christ, as viewed and designated by his persecuted disciples in the British empire, may tend to illustrate this part of the beast's history. King Henry VIII. of England, upon renouncing the civil and ecclesiastical headship of the Pope, proceeded to usurp an ecclesiastical headship within his own dominions; and all his royal successors till the present day have asserted a similar dominion over the faith of the Lord's people. As an "inherent right of the crown," the sovereign of Britain, male or female, is declared to be "supreme judge in all causes, as well ecclesiastical as civil!" The rest of the horns are no less blasphemous in their haughty pretensions. History attests that the martyrs of Jesus denounced these encroachments on the prerogatives of Christ, and the intrinsic power of his church, as "Erastian supremacies,—blasphemous supremacies." Most expositors tell us that the blasphemies are chargeable to the Pope or to the Romish church. But this interpretation confounds this beast of the sea with the apostate church of Rome; and indeed this confounding of symbols and consequent mistaking of objects in actual history, are the primary errors of expositors in nearly all their attempts at expounding the Apocalypse. This first beast of John, and fourth of Daniel, however, is wholly secular or civil; and clearly distinguished by both inspired prophets, from the other agents of the dragon, as we shall find in the subsequent part of this chapter. This beast "blasphemes the name of God" by compelling men to worship idols and images, enacting penal statutes and issuing bloody edicts to force their consciences. He "blasphemes his tabernacle," when stigmatizing the assemblies of God's worshipping people as "traitorous conspiracies, rendevouses of rebellion"—"and them that dwell in heaven," he blasphemes by calling them "incendiaries, fanatics, enthusiasts, rebels and traitors;" for all these terms of reproach are well authenticated in history, as heaped upon the faithful and heroic servants of Christ. Those who suppose that the phrase "them that dwell in heaven," means saints departed and angels as worshipped by papists in obedience to the Romish church, make two mistakes,—the one, that ecclesiastical power is here intended, whereas we have already shown that the power is civil; the other, that the word "heaven" is to be taken in a literal sense, contrary to the symbolic structure of the whole context. All history, so far as authentic, teaches that the civil powers throughout Christendom, attempt to coerce by penal inflictions the consciences of all who refuse obedience to their commands, no less than the church of Rome. Even constitutional guarantees of liberty of conscience have never secured the witnesses from the savage rage of the beast or any of his infuriated horns. Witness the history of the bloody house of the Stuarts of Britain. In vain did the victims of papal and prelatic cruelty plead, in their just defence in the seventeenth century, the constitution and laws of their native land! Those who have done violence to the law of God, will always disregard human enactments which stand in the way of their ambitious schemes. Their own laws will be treated as ropes of sand, as Samson's withs, and the blood of saints as water. Such is persecution.—The seventh verse, expressing the beast's victory over the saints and the extent of his power, is explanatory of ch. xi. 7, 9; and the time of his continuance, (v. 5,) is the same as the treading under foot of the city; (ch. xi. 2:) so that we are assured of the agreement in time between the events here and those of the first part of the eleventh chapter. Also, the parties here presented are the same as in the two preceding chapters, only they are exhibited in different aspects by appropriate symbols.—The worshippers of the beast include all under his dominion except those "whose names were written in the book of life."—This book is different both from the sealed book, (ch. 5;) and also from the open book, (ch. 10.) It is the register, as it were, of the names of all whom the Father gave to the Son, to be by him brought to glory. (John xvii. 2; Heb. ii. 10; Rev. xx. 12, 15.) During the whole reign of the beast, these are preserved, having been "sealed unto the day of redemption." In the seventh chapter we had the angels employed in holding the four winds of the earth, till these servants of God were sealed in their foreheads, before the first alarm should be given by the trumpets. The book of life contained their names from the foundation,—before the foundation of the world. (Eph. i. 4.) They were in time "sealed with that Holy Spirit of promise," so that it was impossible to deceive them, either by lying wonders or the serpent's sophistry. (Eph. i. 13; Matt. xxiv. 24.)—The Lamb may be said to be "slain from the foundation of the world" in the purpose of God, (2 Tim. i. 9;) in sacrifice, (Gen. iv. 4;) in the ceremonial law and prophecy. (Matt. xi. 13;) and in the efficacy of his satisfaction rendered to divine justice, for which the Father gave him credit from the fall of man. (Rom. iii. 25.)—So many erroneous views have been taken, and false interpretations given of this chapter in particular, as of the Apocalypse in general, that the Divine Spirit calls special attention here to the rise, reign and ruin of the beast of the sea. The prophetic description of this beast in an especial manner is of such importance to instruct, and thereby sustain and comfort, the suffering disciples of Christ, that he causes his servant John to pause, as it were, and allow the reader to reflect. Indeed, wherever a note of attention is thus given, we may be sure that something "hid from the wise and prudent" is intended. Accordingly, it were endless to follow the vagaries of even learned men dealing out their "private interpretations" of this chapter. Yet the understanding of its general outlines was at the bottom of the Reformation by Luther, his colleagues and successors. Elsewhere, however, we may take occasion to notice how vague, and inadequate, and bold, were some of their conceptions; all going to show the seasonableness of the solemn admonition,—"If any man have an ear, let him hear."—The beast is to be treated as he dealt with the victims of his cruelty. He is justly doomed to captivity and death. "The beast was taken and—cast alive into a lake of fire burning with brimstone," (ch. xix. 20.) "Tophet is ordained of old." It was used by the prophets as a figure of hell. (Is. xxx. 33.) To this place, whence there is no redemption, this monstrous beast was to be consigned, as predicted by the prophet Daniel, (vii. 11,)—"The beast was slain, and his body destroyed, and given to the burning flame."—In the protracted contest of 1260 years with this imperial power, "the patience and the faith of the saints" were exemplified. Faith and patience would be more severely tried in this case than in any other; as the period of persecution was to be of much longer continuance than any that had preceded since the beginning of the world. (Heb. vi. 12.)

11. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

V. 11.—John "beheld another beast,"—therefore not the same, as many expositors strangely suppose. No one can have an intelligent understanding of this chapter unless he views the beast of the sea and the beast of the earth as perfectly distinct. As the former arose out of a revolutionary state of society, and was consequently more clearly marked in history, so the latter grew "up out of the earth" more quietly and gradually, like a spear of grass,—we "know not how." As this second beast of the Apocalypse is to act a prominent part in the scenery afterwards presented in vision to the apostle, and a correspondent part in actual history, and as it is called by different names and appears under different aspects, it is necessary that its character be closely inspected, so that its identity may be clearly ascertained. The description here given is very minute. One thing is very obvious,—that this beast of the earth is the confederate, the ally, and the accomplice of the beast of the sea. They act in concert. They had been thus represented in vision to Daniel. In the seventh chapter of that prophecy we have the beast of the sea, as here, with his "ten horns," (v. 7.) While the prophet narrowly "considered the horns, behold, there came up among them another little horn," (v. 8.) It has been already shown that these horns represent the kingdoms into which the Roman empire was divided, (v. 24.) Among these horns, kings, (v. 24,) or kingdoms, "another shall rise after them,"—"among them," yet in the order of time,—"after them." Thus it appears that Daniel's fourth beast had eleven horns; but the eleventh is called "another which came up," to distinguish it from the ten, (v. 20.) "He shall be diverse from the first," (v. 24.) It is thus evident that the last horn,—the eleventh, is as really a horn of the beast, as the other ten; and of course this horn,—"little" at its rise, but in time becoming "more stout than his fellows," is the willing accomplice in crime of that beast whose horn it is. "The same horn made war with the saints, and prevailed against them," (v. 21.)—"He had two horns like a lamb." He professed to be gentle and innocent as a lamb,—to be the vicegerent of the "Lamb of God." He claimed only a spiritual jurisdiction. As it is natural that a lamb should have only two horns, so the symbol is agreeable to nature. But this lamb "spake as a dragon;" and that was contrary to nature. No two animals in creation are in their respective natures more diverse or opposite than a lamb and a beast of prey. These two antagonistic natures combined, indicate the crafty and cruel policy of this beast of the earth. Daniel mentions the "little horn" of the civil beast; but says nothing of the "two-horned beast." On the other hand, John speaks plainly of this beast of the earth, but omits any mention of the "little horn." But the "beast of the earth" and the "little horn" sustain the same relation to the first beast, the "beast of the sea"—the Roman empire; therefore the "two-horned beast of the earth" and the "little horn" are identical; and this identity is confirmed by the additional name "false prophet," given to the beast of the earth in ch. xix, 20. His alliance and co-operation with the civil beast is precisely the same as in this chapter. He "wrought miracles before him," that is,—in his interest. Some interpreters have mistaken this "false prophet" as a symbol of Mahometanism. The facts of history demonstrate the fallacy of this interpretation; for the delusions of Mahomet never had, and they have not now, any affinity with the idolatries of the Latin Roman empire. But these two beasts of the sea and of the earth are obviously in the closest sympathy, having a common interest.

12. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein, to worship the first beast, whose deadly wound was healed.

V. 12.—The second beast "exerciseth all the power of the first beast before him,"—in his presence, under his sanction and powerful protection. Thus the state, or empire, lays the church under obligation, and of course expects a reciprocity of kind offices. This is effected by the beast of the earth "causing the earth—to worship the first beast." By force and craft this is accomplished. By his "two horns" of power, the regular and secular orders of the hierarchy, as from the mouth of a "dragon," he enjoins "submission to the (civil) powers that be." But besides the horns of power, that is, ecclesiastical authority, this beast of the earth, in order more effectually to enforce his commands to worship the first or civil beast, resorts to "great wonders,—miracles," (vs. 13,14,)—"lying wonders;" (2 Thess. ii. 9:) for Paul and John agree in their description of the same diabolical agency. "As Jannes and Jambres withstood Moses,—magicians doing so with their enchantments,"—"beguiling unstable souls," so this second beast "maketh fire to come down from heaven on the earth in the sight of (credulous) men." (2 Tim. iii. 8; Exod. vii. 22; Acts viii. 9-11.) The venal ministry of the heathenized church, (ch. xi. 2,) inculcate passive obedience to the beast of the sea, as to the "ordinance of God;"—to "resist" which, subjects the recusant to "damnation." (Rom. xiii. 2.) Here, then, we behold the counterfeits of the two great ordinances of church and state, against which it is the special duty and arduous work of the two witnesses to contend for 1260 years. This "false prophet," who "spake as a dragon, and made fire to come down from heaven," to authenticate his divine mission, may represent the bulls, anathemas, interdicts, encyclical letters, which emanate from Rome, together with the less terrifying mandates of her coadjutors,—"daughters."

13. And he doeth great wonders, so that he maketh fire come down from heaven on the earth, in the sight of men,

14. And deceiveth them that dwell on the earth, by the means of those miracles which he had power to do in the sight of the beast; saving to them that dwell on the earth, that they should make an image to the beast which had the wound by a sword, and did live.

15. 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.

16. And he caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:

17. And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

Vs. 13-17.—This lamb-like beast of the earth devises another agency, by which to subserve his own diabolical interest, as well as that of the "first beast." He causes to be made "an image" to or of the beast of the sea. Of images in general, as objects of idolatrous worship, we are warranted to say,—they are dead and dumb idols; (ch. ix. 20; Jer. x. 14:) but this one is altogether different. And it is surprising to find learned expositors fixing upon the superstitious use of the cross by the papists, as exemplifying this symbol. The Holy Spirit, as if to guard all readers against such misapprehension, declares explicitly, that this image has "life, speaks," and acts. The only point in which this image resembles others is, that it is to be worshipped: but of all others we are assured that they "cannot do evil," (Jer. x. 5.) This image has such "life," (breath,) and power as to cause the death of such as refuse to worship itself. Three agents are to be noticed and clearly distinguished here,—the ten-horned beast of the sea, the two-horned beast of the earth, and the image of the beast. At the instance of the second beast, an image is made; not to or of himself, but to, and also of, the first beast. Now, as the beasts put forth their power by their horns, so this ecclesiastical beast of the earth makes the image by his horns. In short, history explains the symbols. The Roman clergy,—the horns, the cardinals, create the Pope; and, in their own ceremonial and language,—quem creant, adorant, "whom they create, they adore;" like all other idolaters. Thus, the Pope becomes the "man of sin, sitting in the temple of God, showing himself that he is God," (2 Thess. ii. 4.) The Pope is the most perfect image of the Roman emperor; claiming the same universal dominion, the same titles and prerogatives, in the same city: but the Pope and the emperor never identify. They are always distinct. Two authoritative measures are to be specially noticed in this connexion; one by the beast of the earth, the other by the image of the beast of the sea. The image demands worship under pain of death. All heretics are judged worthy of death. All are required by the second beast to receive the mark of the first or civil beast. The penalty in this case is privation of civil and political privileges,—to "buy or sell." It is to be noticed here that the "mark" is imposed by the authority of the ecclesiastical power, the two-horned beast. As there is liability to mistake as to which of the two beasts the "mark" refers, and as this mistake is in fact generally made by expositors, the apostle John has been directed, as in the case of the image, to be peculiarly explicit, that all may know it to be the mark of the first beast. (See chs. xv. 2; xix. 20; xx. 4.) But it will be asked,—What are we to understand by the "mark?" This question is easily answered from history. The heathen idolater gloried in his devotion to his imaginary god; as the ivy leaf was the token of the worshippers of Bacchus: soldiers bore the initials of the names of their commanders; and slaves, of their masters. These characters were impressed on the foreheads or other part of the persons of individuals. The general idea suggested by the "mark" was subjection or property. In short, the mark of the beast signifies open and avowed allegiance to antichristian or immoral civil power, when in the "forehead;" and active co-operation with the same, when in the "hand." It is at once a pitiable and culpable error, to suppose, as many preposterously do, that this "mark of the beast" is popery! And as the "mark" is the recognised badge of loyalty to civil rule, of course the prohibition to "buy or sell," must signify civil disabilities,—disfranchisement. Men who suffer, necessarily feel. Christ's witnesses, as they only have the scriptural conception of the rights of man, have long been familiar with the deprivation of their rights, both civil and ecclesiastical. The moral evils incorporated in the constitutions of church and state, throughout all the streets of mystic Babylon, have effectually excluded the two witnesses, and left them in the "wilderness." Here is their destined "place," and here they are to be "nourished from the face of the serpent" for 1260 years. Christ's promise,—"I will not leave you comfortless," (orphans,) is all along verified in their soul-satisfying experience.—This will appear in the next chapter.

18. Here is wisdom. Let him that hath understanding count the number of the beast; for it is the number of a man; and his number is six hundred threescore and six.

V. 18.—"The name of the beast," since the time of Ireneus, the disciple of Polycarp, who was cotemporary with the apostle John, is understood to be Lateinos, or Lateinus; for it is well known to scholars, that classical usage justifies the orthography of this word. However learned men may indulge their fancy, and sport with this mystic and sacred name and number, no other word fills up all the conditions required by the inspired writer. Latinus is the proper name of the "first beast," the Latin empire: it is the name common to the whole population of the empire, the Latins: it is the name of the founder of the empire, Latinus; and it contains the number, 666. The probability that this word contains the requisite name and number, amounts almost to a certainty. The unlearned reader may be easily taught to understand how to "count the number of the beast." Of course, the apostle John accommodated his expressions to the custom of his own age. Well, even children soon learn to number or count by the use of Roman letters of the alphabet. They know that the letter I, stands for one; V. for five, etc. Now, in the apostolic age, the Jews, Greeks and Romans, were accustomed to express numbers by the use of the letters of their respective alphabets. This we suppose to be the only rational and probable method of solving the mystery.

In this chapter we have the fullest exhibition of the great antichristian confederacy, spoken of by prophets and apostles, including the "man of sin, to be revealed in his time." The component parts of that complex moral person called "Antichrist," are here graphically portrayed. The three most prominent features are the two beasts of the sea and of the earth, with the image of the first; or, a tyrannical empire, an apostate church, and the Pope. To suppose that the Antichrist is a power or moral person distinct from these,—a "wilful, infidel or atheistical king," is a mere chimera framed in a learned brain, disordered by antichristian politics. The chief, if not the only ostensible ground of such hypothesis is the language of our apostle, (1 John ii. 22.) "He is Antichrist that denieth the Father and the Son." The sound of the words of Scripture is too often mistaken for the sense. This is a notable example. From the words of our Divine Redeemer,—"My Father is greater than I, Socinians infer the essential inferiority of the Son to the Father. So in the preceding instance. The inference is, that the Antichrist is to be known by a doctrinal denial of deity. But the very name of this enemy of all righteousness, Antichrist, demonstrates his recognition of the existence and office of our Saviour. For why should he oppose a nonentity? All scholars are aware that the primary meaning of anti, is substitution. (Matt. xx. 28.) Antichrist usurps Christ's place in church and state, that he may more successfully oppose his interest. There is no mystery to the intelligent Christian in the declaration, that men too often "profess that they know God, but in works deny him." This explains the fact of Antichrist's denying the Father and the Son. Usurping the prerogatives of the Mediator is a practical denial of him,—of his authority, and by consequence, of the Father who sent him. "He that acknowledged the Son," in this sense, "hath the Father also; while it is equally true, in the same sense,—"whosoever denieth the Son, the same hath not the Father." (1 John ii. 23.) Hence it is not true that the Pope is the Antichrist of prophecy, nor the church of Rome, nor both combined; but Daniel's ten-horned beast,—John's seven-headed, ten-horned beast, which are the same: Daniel's little horn and John's beast of the earth, which are the same; together with the image of the first beast: the Saracenic locusts and Euphratean horsemen;—all these go to the composition of the Antichrist, the "eastern and western Antichrist," so identified and familiarly designated by the martyrs and witnesses of Jesus for hundreds of years. The great family of nations, called "the nations of this world," (chap. xi. 15;) in unholy alliance with a gentile church; (ch. xi. 2;) these combined, constitute the Antichrist. They "will not have this man to reign over them." Against this combination it is the appointed business,—the life of the two witnesses, to prophesy for a definite period of 42 months, 1260 days, time, times and a half; all indicating the same duration, 1260 natural years. All this time the witnesses are alive and active, but in an obscure and depressed condition, wearing sackcloth in the wilderness, "not reckoned, (not reckoning themselves,) among the nations." (Num. xxiii. 9; Dan. vii. 22, 27; Rev. xx. 4.) Such is the condition of the saints, and such the powerful combination against them, as symbolically represented in the 11th, 12th and 13th chapters of the Apocalypse. And in this prolonged and eventful conflict we may with Moses, "turn aside and see this great sight, why the bush is not burnt." (Exod. iii. 3.) The Lord was in the bush, and "greater is he that is in them than he that is in the world." (1 John iv. 4.) This will appear in the following chapter.



CHAPTER XIV.

As the 13th chapter contains the most full and graphic description of the great apostacy, so in this chapter we have the other party described which protested against that apostacy. It is a concise history of the two witnesses in holy and happy fellowship with Christ, when he had rejected the heathenized church, because of her unholy league with the beast of the bottomless pit, (ch. xi. 2, 7.) The contrast between the "sealed" ones here, and those who bore the "mark of the beast," is very noticeable. This fact suggests that the parties are cotemporary. Besides, it is evident that this company of 144,000 are the legitimate successors of those sealed in ch. vii. 4-8; or rather, from the perpetual identity of the covenant society as a moral person, we may view this company as the same with the sealed ones of the seventh chapter, the two witnesses of the eleventh chapter, and as in the wilderness in the 12th chapter. Political bias caused a learned expositor to interpret the third angel of this chapter as a symbol of the prelatic church of England! and a similar bias, or modern charity, induced another to distinguish between the "two witnesses" and the 144,000. To the unbiased and enlightened mind it is obvious that instead of the 144,000 symbolizing the "pious people,—in the different branches of the Christian church"—all true Christians; they are in fact distinguished from true Christians, as 144,000 from "a great multitude ... who had washed their robes, and made them white in the blood of the Lamb," (ch. vii. 9, 14.)

As the Antichrist, after his first development in the world, appeared in diverse forms of organization, thereby more effectually to deceive them that dwell on the earth, yet still preserved his moral identity, so the faithful servants of Christ are presented in corresponding attitudes and aspects, to oppose and counteract his diabolical policy and tyranny; yet always preserving their proper identity during the whole period of 1260 years.

The process of "sealing the servants of God in their foreheads," (ch. vii. 4-8,) took place under the sixth seal before the opening of the seventh, (ch. viii. 1,) which introduced the trumpets,—the harbingers of the visible organization of Antichrist. For this purpose the "four winds,"—all winds, emblematical of popular commotions, were by four angels restrained from blowing upon the earth etc., during the peaceful reign of Constantine and his successors. Under the patronage of those nominally Christian emperors, as history informs us, multitudes flocked into the church; "the number of immoral and unworthy Christians began so to increase, that the examples of real piety and virtue became extremely rare.... The virtuous few were oppressed and overwhelmed with the superior numbers of the wicked and licentious."[6] Thus the way was prepared for the visible appearing of the "man of sin,"—the papacy. So soon as the confederate hosts of the dragon are completely organized, the two witnesses take their position with the Lamb.

1. And I looked, and, lo, a Lamb stood on Mount Zion, and with him a hundred forty and four thousand, having his Father's name written in their foreheads.

V. 1.—While "all the world wonders after the beast," (xiii. 3,) and the gross senses of the multitude are preoccupied with that object; here is another presented more worthy of our contemplation. Often has the Lord Jesus appeared in vision to John while viewing the grand panorama passing before him in Patmos. Here he appears as the "captain of the Lord's host" at the head of his army; not indeed in active military enterprise, but rather as leader in acts of solemn worship during a temporary recess from sanguinary warfare. He and his associates are on the "Mount Zion." "In Zion is his seat." ... "The Lord hath founded Zion, and the poor of his people shall trust in it. (Is. xiv. 32.) This select company maintain fellowship with Christ, being "really and inseparably united to him as their Head," by the bond of the Spirit, on his part, and faith on theirs. Christ's "Father's name in their foreheads" indicates that they are the property and voluntary servants of God in Christ. Of this covenant relation baptism is the visible sign; but while Simon Magus may bear the sign, none but those who are "sealed unto the day of redemption," are honored to "stand with the Lamb on Mount Zion." To him their number is as accurately known, as one hundred and forty-four thousand is to us; and "truly their fellowship is with the Father and with his Son Jesus Christ." The votaries of the beast may either glory in bearing his mark in their foreheads, or conceal the mark in their right hand; but the followers of the Lamb will "confess him and his word before men," at the hazard of all that is dear to men,—even life itself. (Mark viii. 38.)

2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:

3. And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.

Vs. 2, 3.—"Let the children of Zion be joyful in their King.... Let the high praises of God be in their mouth."—(Ps. cxlix. 2, 6.) Unterrified by the roaring of the beasts of prey, these followers of the Lamb lift their voices in unison; and whether on mountains or in valleys, in dens or in caves of the earth, their songs of praise ascend to the ears of the Lord of Sabaoth. The symphony is heightened by the "voice of harpers, harping with their harps." And if any person be so ignorant as to ground an argument on these words, for the use of instruments in the worship of God, consistency will require him to take his position on the literal Mount Zion with a literal lamb!

The song was new. It was not peculiar to the Mosaic economy; that, like it, was to "wax old and vanish away."—(Heb. viii. 13.) No, it was indited by the Holy Spirit, "to whom all hearts are known, and all events foreknown." It was a song exactly framed to answer the twofold end of all inspired songs—to display the glories of the Godhead, and delineate the workings of grace and corruption with infallible precision, neither of which can be even successfully imitated by the best of uninspired men; much less by the licentious debauchees—the slaves of Antichrist. Moreover, the order of worship, as here exemplified, merits special attention, The 144,000 perform this solemn service "before the four beasts, and the elders." The office-bearers, appointed by the Lamb—the Lord Christ—direct the whole solemnity. Among this joyful and holy company, there is no hint that any part of public worship is left to "a vote of the congregation." This "new song" was unintelligible by the votaries of the beast; nor could they learn it while in that servile vassalage. They only who were "redeemed from the earth," as well as "from among men," were capable of learning it. As this song related to the royal prerogatives of Jesus Christ, and those who "dwelt on the earth" had transferred their allegiance to Antichrist, they became thereby incapacitated for learning that song. Alas! how many complain of the cloudiness, the Jewish peculiarities, the unforgiving, revengeful spirit of the inspired Psalms! In their apprehension, they are "contrary to the spirit of the gospel"—that is, the Holy Spirit is contrary to Himself! O, the blasphemy! Can such learn the "new song?" No, indeed, unless they repent and "pray God if perhaps the thought of their heart may be forgiven them."

4. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb withersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb.

5. And in their mouth was found no guile: for they are without fault before the throne of God.

Vs. 4, 5.—These 144,000 worshippers are farther distinguished by their chastity. Betrothed to the Lord Christ from eternity, they were married to him in time. (Hosea ii. 19, 20; Rom. vii. 4; Cor. xi. 2.) Indeed the marriage covenant is employed throughout the Bible, to shadow forth the union between Christ and believers. (See Is. liv. 5; Jer. xxxi. 32; Hos. ii. 2; Rev. xxi. 2) This analogy pervades the 45th Psalm and the Song of Solomon. Idolatry is therefore adultery; and superstition, will-worship and human inventions, as means of grace or of communion with God, are fornication. (Ezek. xxiii. 27.) Accordingly, the "kings of the earth" are charged with this crime, (ch. xviii. 3.) Hence, it is plain that this company with the Lamb are such as do not receive or "teach for doctrines the commandments of men," nor submit to a "voluntary humility and worshipping of angels, (Col. ii. 18,) "for they are virgins." (Ps. xlv. 14.) They are distinguished for "sound doctrine and the power of godliness." "A man that is a heretic, after the first and second admonition," they "reject." (Titus iii. 10.) They cannot be indifferent to truth and error; and they may be known by their love for practical, but especially doctrinal, preaching. They frequent the ministry of those who "give attendance to reading, to exhortation, to doctrine." (1 Tim. iv. 13.)

"These follow the Lamb." (John x. 4, 27.) Next after self-denial, taking up the cross, becomes the test of discipleship. (Matt. xvi. 24, 25.) Suffering is the most trying and most difficult part of a Christian's obedience. But mere suffering for one's religion is no evidence that his religion is scriptural. Nor is punishment endured for religion persecution; but suffering "for righteousness' sake, or for Christ's sake," is persecution. And this is what is implied in "following the Lamb whithersoever he goeth." Not suffering, but the cause for which he suffers, makes a Christian martyr. All these 144,000 are martyrs in principle and intention.

Besides, "these were redeemed (bought) from among men." Purchase supposes contract,—a price fixed and paid. This ransom is both from debt and crime,—from bondage, sin and penalty. The Lamb is their surety. With his blood he "redeemed them to God," (ch. v. 9; 1 Pet. i. 19.) An atonement which does not reconcile, a redemption which does not save, must be an atonement and a redemption without a compact. Hence the covenant of grace, and Christ's engagement as surety in that covenant, determine the extent of the atonement; for without compact no sinner could be saved! But such is the liberal doctrine of the boasted Roman Catholic Church, and such the sandy foundation of that "general and doubtsome faith" which the witnesses renounce. However numerous these followers of the Lamb may seem to be, they are no more than "the first fruits." But the first fruits are part of the coming harvest, and an assured pledge of a larger ingathering. Their numbers were to be greatly augmented by the Reformation, and still further in the millennial era.

"Godly sincerity" is the last quality of these upright ones. They are "Israelites without guile." Integrity, probity, candor, distinguish them from the "flocks of the companions" by whom they are surrounded. "As they think in their heart, so do they express the truth." (Ps. xv. 2; xii. 2; John i. 47.) They know nothing of the "pious frauds" any more than the "indulgences" and "supererogations" by which the "man of sin" sustains his interest. Their being "without fault before the throne of God," is the highest commendation possible; yet it does not imply sinless perfection. It speaks their justification by the righteousness of Christ, and their Christian sincerity, such as God testifies of Job, (ch. i. 8.) Who would not prefer the society and employments of those who are with the Lamb on Mount Zion, to dwelling in the tents of wickedness? Let our delights be with these excellent ones of the earth.

6. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,

7. Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of water.

Vs. 6, 7.—The apostles, Paul and John agree, as already noticed, in delineating a great defection from the purity and power of Christianity in "the last days." Paul calls this event "the Apostacy," (2 Thess. ii. 3.) while John designates it "the Antichrist." (1 John ii, 22.) Both these inspired writers use the Greek article, as may be supposed, to emphasize that wicked confederacy of Church and State,—a confederacy of greater extent and longer continuance than any other conspiracy "against the Lord and his Anointed." Against these the saints of God, with Messiah at their head, contend for the allotted period of 1260 years, as we have seen in the three preceding chapters. On their part the warfare is mostly defensive, and their weapons ordinarily spiritual. (2 Cor. vi. 6, 7.)

From the 6th verse to the close of this chapter are presented, under customary and well-defined symbols, three successive stages of successful reformation, showing how the "two witnesses" manage their scriptural and effective testimony against antichristian error and disorder in organized society. Three mystic "angels" successively appear, divinely commissioned to execute their respective and appointed work. These angels have been correctly designated, by judicious expositors, "angels of revival and reform." To the intelligent Christian it will be obvious, that without reform there can be no revival. The popular idea of our time connected with the term revival, is without foundation in the Holy Scriptures. It does not mean the regeneration of a sinner, nor the first work of the Spirit in conviction. It presupposes the existence of the vital principle, and the bringing of that living principle into visible activity, (Rom. vii. 9;) and this is equally true, whether of an individual or moral person. (Ps. lxxxv. 6; Ezek. xxxvii.) Divine truth and external order are characteristics of a genuine revival: for nothing but "sound doctrine" can produce "the power of godliness." The popular commotions and social disorders which accompany modern revivals, render them highly suspicious, if they do not demonstrate them to be spurious. It is true, indeed, that passionate declamation, vociferous assertion of heresy, intensified by theatrical and violent gesticulation, may commove to a higher degree the active powers,—the passions of the sinner; but such appliances can generate only a temporary faith. Such converts, "having no root in themselves, wither away." (Mark iv. 6.) "God is not the author of confusion, but of peace, as in all the churches of the saints." So these angels of reform declare by their ministry.

The first of these angels is the recognized symbol of a gospel ministry, (ch. i. 20; ii. 1, 8, 12, etc.) "Heaven" is the visible church general. "Flying" indicates celerity of motion. This "angel" does not represent any individual, as Luther; but the collective body of those who carry the joyful message of "the everlasting gospel." This gospel is everlasting as distinguished from "another gospel, which is not another" (Gal. i. 6, 7, 8, 9,)—a spurious, counterfeit, and therefore ephemeral gospel, invented and propagated by the "man of sin," from the flood which issued from the mouth of the dragon, (ch. xii. 15) The gospel preached by this angel is everlasting in its origin and duration. (Tit. i. 2; John iv. 14; Gal. vi. 8.) This angel's commission is as extensive as that of the apostles,—"every nation;" his "loud voice" is expressive of his zeal, energy and authority; the subject matter of his brief sermon indicates very plainly that the object of his teaching is to counteract the heresies of the Romish apostacy. "Fear God and give glory to him,"—not to the Virgin Mary, canonized saints and angels, images of wood and stone, (ch. ix. 20.) All are solemnly warned to "abstain from pollutions of idols," and their attention earnestly directed to their Creator,—to him "who made heaven, and earth, the seas and fountains of waters." This argument of the angel is very short,—that He only is to be worshipped who created the universe; but it is sufficient to "leave all men without excuse who do not glorify him as God." (Rom. i. 20, 21.) And how much more aggravated is the guilt of professing Christians! But the "angel" employs another powerful argument to enforce his teaching,—"The hour of his judgment is come." The final judgment of the last day is often set before us in the Bible, and it is so even in this book; but the last judgment cannot be intended here, for subsequent judgments are to be inflicted according to the messages of the following angels.

That Charlemagne should be mistaken for this flying angel betrays an almost incredible hallucination of the human mind![7] No individual, as already noticed, much less a successful civil or military tyrant, can be intended by the Spirit as the herald of the "everlasting gospel!"

In fact, this "angel" is identical with the "two witnesses," whose special work is to oppose the great apostacy; and this they do in a pre-eminent manner by proclaiming the everlasting gospel. For 500 years those who are known in history by the name of Waldenses, kept the doctrines and order of the apostles, in a state of separation from the Church of Rome. In the latter part of the twelfth century their numbers and influence attracted the notice and brought upon them the wrath of the "man of sin." In the following ages multitudes of them were subjected to all the penalties of confiscation, banishment and death. Like the seed of Abraham in Egypt, however, "the more they were afflicted, the more they multiplied and grew." They revived true religion in the kingdoms of southern Europe, and it is most probable that the good seed sown by them reached even to the island of Britain. John Huss and Jerome, who, by decree of the council of Constance, were committed to the flames for heresy; and Wishart, in England, whose end was similar, together with such as co-operated with them and succeeded them in the same holy warfare, are to be viewed as answering to the mystic angel. These faithful and dauntless men denounced divine judgments against all who worshipped graven images, however enjoined by civil and ecclesiastical authority. For their fidelity to Christ and the souls of men, they were subjected to the heaviest censures of the heathenized church, and the severest penalties of a tyrannical state,—the beast of the earth and the beast of the sea always in unholy alliance and acting in concert. The ministry of this angel is a testimony against papal corruptions, such as the worshipping images of the Creator and creatures, but especially the Pope,—the image of the Roman emperor. It is a mere fancy to suppose this angel symbolizes modern missions. The series of the prophecy forbids such an interpretation. Besides, the idolatry of Rome Christian, is not less real or gross than the idolatry of pagans, and calls for a more earnest testimony; and God has never left himself without witnesses against defection and apostacy. This angel prepares the way for his successor, who prosecutes the same work with increasing clearness and confidence.