8. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

9. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

10. And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

11. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

In the preceding chapter we had a history of the two great woes that befell apostate Christendom. In this chapter we have in contrast a portion of the history of God's true church, to show us that all was not lost even though the Eastern church was greviously tormented by the serpent-tails of the horses and the Western church still continued as before in her sorceries, fornications, and abominable idolatries.

The symbol is that of an angel from heaven. This is not the seventh, or the third woe angel, who ushers in the general judgment (chap. 11:15-18), but it is a special messenger appearing on earth with the awful message that the end of time is near and that when the seventh angel soon begins to sound the mystery of God shall be finished and there shall be time no longer. This mighty angel is symbolical of some human agencies of distinguished character; for it stands in striking contrast with the destructive powers described under the preceding trumpets. When angels appear on the panoramic scene only in the temple above, they themselves are not symbolic characters, but only the conductors of the Revelation; but whenever they appear on earth, they represent distinguished agencies among men. In the present vision the symbol is drawn, not from the natural world, but from the heavenly, and the scene is laid upon earth; therefore we must look to the history of the church to find its fulfilment in some distinguished agencies appearing for the defence of Christ and his truth. The cloud, rainbow, face as the sun, and feet as pillars of fire, are doubtless intended to set forth their beautiful, benignant character, and to show that the angel is not such an one as those that were bound in the river Euphrates. This one has the bow of covenant promise upon his head, and his face shines as the sun.

Where, then, in the history of God's true church do we find the agencies corresponding to the symbol? We find them in the holy ministry that he has raised up and is now sending forth to preach the pure gospel and to declare the speedy sounding of the seventh trumpet and the coming of the Lord Jesus Christ to earth again.

"Lo, the angel now is standing on the sea and on the land; How his voice the air is rending as to God he lifts his hand! What an awful, awful message! Help us, Lord, this truth to see: When the seventh trumpet thunders, then shall time no longer be.

"One more trumpet yet to summon us before the judgment seat, Then the time of our frail planet will be said to be complete. How the wicked will be wailing and the righteous overjoyed When with fire the heav'ns are burning and the earth shall be destroyed!"

This angel "set his right foot upon the sea, and his left foot on the earth," that his lion-like voice might be heard over all the world. This shows that the earth (the Apocalyptic earth—the territory of the Roman empire) was not the only place where the message was to be borne; it was to be sounded upon the sea, which would indicate its promulgation among all nations.

When his mighty voice sounded, "seven thunders uttered their voices"; and when about to record what they said, John was commanded to "seal up those things which the seven thunders uttered, and write them not." The fact that they were not to be recorded shows that they were to constitute no part of this Revelation. John evidently thought so at first; for they had the appearance of revelation, something clothed with divine authority, but they were not to be delivered to the church. What, then, were they? The most probable supposition is, that they were things that God for some reason did not choose to have revealed. Their sayings may have described events just prior to the end so perfectly as to leave the world in no doubt respecting the nearness of Christ's second coming; whereas it appears in the Scriptures that God has designed that it should be a matter of considerable uncertainty, especially to the unsaved. However, we can obtain no satisfactory explanation of the things uttered by the seven thunders; for we can not identify positively what John was commanded to "seal up."

This angel had in his hand a little book that John was required to take and eat. In advancing and taking the book, John himself becomes an actor in the symbolic scene, the same as was the book and the angel from whose hand he took it. Therefore we must now consider John a symbol of something in this vision. Some of the commentators have supposed that this book signified the remainder of the book of Revelation. But John was commanded to write the Revelations, not to eat them. And if he ate them, how, then, could they constitute the remainder of the book? Its true signification is undoubtedly the word of God. In making such an application we do not necessarily make one book merely a symbol of a larger one, as the Bible is, but of God's revealed will, just the same as the sealed book of chapter V was the symbol of the divine purposes. When we come to explain the resurrection of the witnesses in chapter XI, it will be found that this is the time when the word of God is again taught in all its purity, being restored for the first time, in its perfect sense, since the morning time of this dispensation. A great spiritual famine has for centuries overspread the earth. Since the time the black horse of the third seal entered on his career, the people have been starving for spiritual food. The few crumbs that have been dropped during the reign of Protestantism have been eagerly gathered up by the spiritually-minded; but, thank God! the time has now arrived when the messengers appear with food from heaven, and the multitudes of earth's starving millions can "eat in plenty, and be satisfied, and praise the name of the Lord God." Joel 2:26. Halleluiah!

In taking the book from the hand of the angel and eating it, John became a symbol of the church, or people of God, who receive the Word from the hand of his ministers. The sweetness of its taste signifies the eagerness with which people receive it and the gladness experienced when they first partake of the heavenly manna; while the bitterness resulting therefrom probably symbolizes the bitter persecutions and oppositions of which it is the occasion. "Yea, and all that will live godly in Christ Jesus shall suffer persecution." 2 Tim. 3:12.

John was told to "prophesy again before many peoples, and nations, and tongues, and kings," which signifies that the people of God must again be witnesses of his saving grace throughout all the world. In the beginning of this dispensation all his people prophesied among the nations; for Christ had said unto them, "Ye shall be witnesses unto me, both in Jerusalem, and in Judea, and in Samaria, and unto the uttermost parts of the earth." Acts 1:8. So, also, in this evening time we go forth again on the same mission, inspired by the soon-coming of our Savior.

"Even so come, Lord Jesus."



CHAPTER XI.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

2. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

3. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

4. These are the two olive-trees, and the two candlesticks standing before the God of the earth.

5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

6. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

The two principal objects of this vision is the city of Jerusalem with its holy temple and worshipers, and two witnesses prophesying for twelve hundred and sixty days. These are not objects from the natural world; therefore we may conclude that we have not here to do with political events, while the character of the symbols point us with certainty to the history of the church.

There is a possibility that the speaker here is not the angel of the preceding chapter; for the words in verse 1 "and the angel stood" may be an interpolation, they being found in very few manuscripts. See the Revised Version and the Emphatic Diaglott, Greek and English. If not, then he must be the angel through whom the Revelation was given. Chap. 1:1; 22:8. Whether the angel is the same as the one in the preceding chapter or not, it is evident that that series of prophecy ends with chapter 10, and that he here introduces a new line of events running over the entire gospel dispensation[7], in which John as an active agent in the panoramic vision still stands as a symbol of the people of God, who, in striking contrast with the blind devotees of an apostate church, are commanded to "measure the temple of God, and the altar, and them that worship therein." The temple with its altar and court and the holy city itself, here used as symbols, are representative of something analagous, and refer to no other than the outward, visible church of God with its doctrines and worshipers. Its measurement is designed to show how far it conforms to the true church; while the rod is a symbol of the revealed will of God, by which the measurement is brought as to a true standard.

[Footnote 7: This statement may seem to conflict with the classification of events in the "Diagram of the Revelation," where this prophecy is treated, not as an independent series, but as part of a compound series beginning with chapter 8 and ending with chapter 11. For thus classifying it my reason is, that the line of prophecy beginning with chapter 8 introduces the seven trumpets, and therefore the series is not complete until the seventh trumpet is given, which event concludes the line of truth given in the present chapter.]

By noticing briefly the arrangement of the temple and the purposes to which the different apartments were put, we shall be able to understand better the design of this vision. The temple proper consisted of two apartments. In the first stood the altar of incense and other things; in the second, the ark of the covenant, etc. The priests officiated in the first apartment regularly, while into the second went the high-priest alone once every year. This, Paul informs us, was a shadow of a greater and more perfect tabernacle. Heb. 9:1-11; 8:2. The altar that is mentioned and that John was to measure is a symbol of the great cardinal doctrine of the church—the atonement and mediation of Christ. He was the sacrifice made for sin, through whom we have redemption and access unto God. John was also told to measure those who worshiped therein—the officiating ministers in the sanctuary—who were thus made symbols of the ministers and the teachers in the church. To measure the temple of God, then, was to ascertain the great doctrines taught in the Scriptures and symbolized by the sanctuary, the altar, and the priests; namely, the doctrines of the New Testament concerning God as the supreme lawgiver, the atonement of Jesus Christ as the only ground for justification, and the ministers whom he appointed to officiate in his church.

These are the great principles corrupted by the Papacy. Instead of the one supreme God, we find another in the temple of God, "showing himself that he is God." Christ was not recognized as the supreme and only head of the church; but instead the Pope claimed the title of universal head and legislated supreme, while his decrees and anathemas were accepted as from Jehovah himself. Christ was not regarded as the only mediator between God and man, but the virgin Mary and the saints were exalted to share the mediatorial throne, the mother being more honored than the Son. Penance, counting of beads, works of supererogation, were believed to be more effectual in obtaining forgiveness of sin than living faith in our only Redeemer. Finally, in place of the humble ministers of Christ whom he appointed to officiate in his church, there were haughty lords and rulers, making the most extravagant claims to power and authority over the minds and consciences of men. The court of the temple was the space outside of the sanctuary occupied by the congregation while the worship within was conducted by the priests. John was told to leave this out and measure it not; for it was given to the Gentiles to tread under foot, or profane, for the space of forty and two months, or twelve hundred and sixty days. In the estimation of a Jew, the Gentiles were all idolaters and outside of God's covenant favor. As a symbol, then, we are to understand that the great body of worshipers thus brought to view are not the true children of God at all, but are, as it were, uncircumcised, idolatrous Gentiles, having no connection whatever with the great head of the church and no part in the covenant of his mercy. The whole city of Jerusalem was to be given over to this profane multitude and by them desecrated for forty-two months, denoting that this great company of worshipers was to constitute the visible, external church during the period specified. It is as though the city of Jerusalem were occupied by the idolatrous heathen, and the Jews driven out as aliens. These Gentiles, then, were to constitute the one great (so-called) universal church—the Church of Rome.

Forty and two months, or twelve hundred and sixty days, are symbolic time, signifying twelve hundred and sixty years, during which time the power of apostasy was to reign supreme over the minds of men. The same period is also referred to frequently in subsequent chapters. It is necessary, then, for us to ascertain at what period of time the church was given over to a profane multitude that was not the true people of God. Some have supposed that this must refer to the time when Popery became fully established. Such, however, could not be the case (although the time-period includes that important event); for the power of apostasy was greatly developed centuries before the final supremacy of the Popes was established, and was necessary in order to prepare the way for their exaltation. The Popes obtained their authority by degrees. In A.D. 606 the emperor Phocas conferred the title "Universal Bishop" upon the Pope of Rome. In A.D. 756 the Pope became a temporal sovereign. Yet the power of Papal usurpation did not reach the summit until the reign of the impious Hildebrand, who succeeded to the Popedom in A.D. 1073, under the title of Gregory VII. But according to the symbols before us, we must look for a period not so much when the Popes were enabled to definitely enforce their arrogant claims, as when the ministry became corrupted and when the inhabitants of the city, or the devotees of the visible church, became a profane multitude entirely estranged from the covenant of promise. The usurpations of the ministry that accompanied this great change in the external church have been considered already under the symbols of chapter VI. This mighty transformation to a church containing nothing but uncircumcised Gentiles was fully accomplished during the latter half of the third century, from which date we must look for the true disciples of the Lord as entirely separate from the hierarchy. A few quotations from standard and ecclesiastical histories will show this important epoch in the rise of the Papacy that plunged the world into almost universal apostasy.

"The living church retiring gradually within the lonely sanctuary of a few solitary hearts, an external church was substituted in its place, and all its forms were declared to be of divine appointment. Salvation no longer flowing from the Word, which was henceforward put out of sight, the priests affirmed that it was conveyed by means of the forms they had themselves invented, and that no one could obtain it but by these channels.... The doctrine of the church and the necessity of its visible unity, which had begun to gain ground in the third century, favored the pretensions of Rome." D'Aubigne's History of the Reformation, Book I, Chap. 1.

"At the end of the third century almost half the inhabitants of the Roman empire, and of several neighboring countries, professed the faith of Christ. About this time endeavors to preserve a unity of belief, and of church discipline, occasioned numberless disputes among those of different opinions, and led to the establishment of an ecclesiastical tyranny." Encyclopaedia of Religious Knowledge.

Concerning the Roman diocese, the Encyclopaedia Britannica says, "Before the termination of the third century the office was held to be of such importance that its succession was a matter of interest to ecclesiastics living in distant sees." Vol. XIX, p. 488.

"Almost proportionate with the extension of Christianity was the decrease in the church of vital piety. A philosophizing spirit among the higher, and a wild monkish superstition among the lower orders, fast took the place in the third century of the faith and humility of the first Christians. Many of the clergy became very corrupt, and excessively ambitious. In consequence of this there was an awful defection of Christianity." Marsh's Church History, p. 185.

"We have found it almost necessary to separate, and indeed widely to distinguish the events of the two first, from those of the third century, for nearly at this point we are disposed to place the FIRST CRISIS in the internal history of the church." Waddington's Church History.

"This season of external prosperity was improved by the ministers of the church for the exertion of new claims, and the assumption of powers with which they had not been previously invested. At first these claims were modestly urged, and gradually allowed; but they laid a foundation for the encroachments which were afterwards made upon the rights of the whole Christian community, and for lofty pretensions to the right of supremacy and spiritual dominion.... Several alterations in the form of church government appear to have been introduced during the third century. Some degree of pomp was thought necessary.... The external dignity of the ministers of religion was accompanied by a still greater change in its discipline.... Many of the Jewish and Pagan proselytes ... languished in the absence of ceremonies which were naturally adapted to the taste of the unreflecting multitude, while the insolent infidel haughtily insisted upon the inanity of a religion which was not manifested by an external symbol or decoration. In order to accommodate Christianity to these prejudices, a number of rites were instituted; and while the dignified titles of the Jewish priesthood were through a compliance with the prejudices of that people, conferred upon the Christian teachers, many ceremonies were introduced which coincided with the genius of Paganism. The true gospels were taught by sensible images, and many of the ceremonies employed in celebrating the heathen mysteries were observed in the institutions of Christ, which soon in their turn obtained the name of mysteries, and served as a melancholy precedent for future innovations, and as a foundation for that structure of absurdity and superstition which deformed and disgraced the church." Rutter's History of the Church, pp. 52-56.

This "season of external prosperity" mentioned by Rutter began with the accession of Gallienus to the imperial throne in A.D. 260. Up to this time the hand of persecution had been raised against the church almost incessantly; but from 260 until the reign of Diocletian persecution almost ceased, during this space of about forty years. But this period also marked the greatest decline in spiritual things and a marvelous development of the hierarchy. Speaking of the bishop of Rome in these times, Dowling says, "He far surpassed all his brethren in the magnificence and splendor of the church over which he presided; in the riches of his revenues and possessions; in the number and variety of his ministers; in his credit with the people; and in his sumptuous and splendid manner of living." History of Romanism, p. 34.

Ammianus Marcellinus, a Roman historian, who lived during these times, adverting to this subject, says: "It was no wonder to see those who were ambitious of human greatness, contending with so much heat and animosity for that dignity, because when they had obtained it, they were sure to be enriched by the offerings of the matrons, and of appearing abroad in great splendor, of being admired for their costly coaches, and sumptuous feasts, outdoing sovereign princes in the expenses of their table." This led Proetextatus, a heathen, who was praefect of the city, to say, "Make me bishop of Rome, and I'll be a Christian too!"

Speaking of the period now under consideration, Eusebius, "the father of church history," "mentions one Paul, who was at this time bishop of Antioch; who lived in luxury and licentiousness, and who was a teacher of erroneous doctrines, and usurped so great authority that the people feared to venture to accuse him. In the conclusion of the same chapter in which this is found, he shows that after a general council was held at Antioch, this Paul was excommunicated and robbed of his bishopric by the bishops of Rome and Italy; from this it appears that they possessed an authority still greater than that usurped by Paul." The following are his words: "Paul, therefore, having thus fallen from the episcopate, together with the true faith as already said, Domnus succeeded in administration of the church at Antioch. But Paul being unwilling to leave the building of the church, an appeal was made to the emperor Aurelian, who decided most equitably on the business, ordering the building to be given up to those whom the Christian bishops of Italy and Rome should write." Eccl. History, Book VII, Chap. 30. The Encyclopaedia Britannica says that this council at which Paul was excommunicated was held "probably in the year 268," and that "Paul continued in his office until the year 272, when the city was taken by the emperor Aurelian, who decided in person that the church-building belonged to the bishop who was in epistolary communication with the bishops of Rome and Italy." Vol. XVIII, p. 429.

The above extracts show not only the development of error in the church, but also the great power already obtained by the hierarchy. Geo. Fisher says, "The accession of Constantine [A.D. 312] found the church so firmly organized under the hierarchy that it could not lose its identity by being absolutely merged in the state." History of the Christian Church, p. 99.

In the year A.D. 270 Anthony, an Egyptian, the founder of the monastic institution, fixed his abode in the deserts of Egypt and formed monks into organized bodies. "Influenced by these eminent examples [Anthony, Hilarion, et al.] immense multitudes betook themselves to the desert, and innumerable monasteries were fixed in Egypt, Ethiopia, Lybia and Syria. Some of the Egyptian abbots are spoken of as having had five, seven, or even ten thousand monks under their personal direction; and the Thebias, as well as certain spots in Arabia, are reported to have been literally crowded with solitaries. Nearly a hundred thousand of all classes, it is said, were at one time to be found in Egypt.... Although the enthusiasm might be at a lower ebb in one country than in another, it actually affected the church universal, so far as the extant materials of ecclesiastical history enables us to trace its rise and progress.... The more rigid and heroic of the Christian anchorets dispensed with all clothing except a rug, or a few palm leaves round the loins. Most of them abstained from the use of water for ablution; nor did they usually wash or change the garments they had once put on; thus St. Anthony [the founder of this order] bequeathed to Athanasius a skin in which his sacred person had been wrapped for half a century. They also allowed their beards and nails to grow, and sometimes became so hirsute, as to be actually mistaken for hyaenas or bears." Hist. of Romanism, pp. 88, 89. Reader, what was the condition of the so-called church in A.D. 270 that could make the introduction of such abominations possible? Although many more historical quotations on this point might be added, I will conclude with the two following extracts from Joseph Milner.

"We shall, for the present, leave Anthony propagating the monastic dispositions, and extending its influence not only into the next century, but for many ages after, and conclude this view of the state of the third century, with expressing our regret that the faith and love of the gospel received toward the close of it a dreadful blow from the encouragement of this unchristian practise." Cen. III, Chap. 20.

"Moral, and philosophical, and monastic instructions will not effect for men what is to be expected from evangelical doctrine. And if the faith of Christ was so much declined (and its decayed state ought to be dated from about the year 270), we need not wonder that such scenes as Eusebius hints at without any circumstantial details took place in the Christian world." Cent. IV, Chap. 1.

After reading the foregoing statements of historians, the reader will, I believe, agree with me that the year 270 is a consistent date to mark the time when the visible external church was wholly given over to the profane multitude of uncircumcised, idolatrous Gentiles to tread under foot. Measuring forward the allotted period of twelve hundred and sixty years brings us to the exact date of the first Protestant creed (the Augsburg Confession) in A.D. 1530. We must point to this date both for the end of Rome's universal spiritual supremacy and for the rise of Protestantism. D'Aubigne, in his History of the Reformation, when he comes to this period, says: "The conflicts hitherto described have been only partial; we are entering upon a new period, that of general battles. Spires (1529) and Ausburg (1530) are names that shine forth with more immortal glory than Marathon, Pavia, or Marengo. Forces that up to the present time were separate, are now uniting into one energetic band." Book XVIII, Chap. 1. "The first two books of this volume contain the most important epochs of the reformation—the Protest of Spires, and the Confession of Augsburg.... I determined on bringing the reformation of Germany and German Switzerland to the decisive epochs of 1530 and 1531. The history of the reformation, properly so called, is then in my opinion almost complete in those countries. The work of faith has there attained its apogee: that of conferences, of interims, of diplomacy begins.... The movement of the sixteenth century has there made its effort. I said from the very first, It is the history of the reformation and not of Protestantism that I am relating." D'Aubigne, Preface to Vol. V.

The next important object in the vision is the "two witnesses" that prophecied in sackcloth. From the description given, it would appear at first that these witnesses were active intelligent agents; and as such, belonging to the department of human life, they would symbolize the church, the number two denoting the ministry and the people of God. But the church is already symbolized in this chapter, the angel representing the ministry, as in the preceding chapter, and John, who is clearly one of the symbolic agents in this vision, representing the church; therefore the two witnesses must be representative of something else. Since the actions ascribed to them are drawn from the department of human life, it is evident that their interpretation is to be found in connection with the affairs of the church. By way of explanation, verse 4 represents them to be "the two olive-trees, and the two candle-sticks standing before the God of the earth," although it is not stated that any olive-trees and candle-sticks were shown in this prophetic vision. In this reference is made to the fourth chapter of Zechariah, where two olive-trees are represented as standing one on each side of a golden candle-stick, distilling into it their oil for light. When asked for the signification of the two olive-trees and the candlestick, the angel answered, "This is the Word of the Lord ... by my Spirit, saith the Lord." Ver. 6. That the Word of God and the Spirit of God are special witnesses is proved by many texts. Jesus said, "Search the Scriptures ... they are they which testify of me." John 6:39. "This gospel of the kingdom shall be preached in all the world for a witness unto all nations." Mat. 24:14. "The Holy Ghost also is a witness." Heb. 10:15. "The Spirit itself beareth witness." Rom. 8:16. "It is the Spirit that beareth witness." 1 John 5:6. It is the Spirit acting in conjunction with the Word of God that gives spiritual life, through regeneration, unto men, and which opens their understanding that they may know the things of God. 2 Cor. 2:9-15.

God may have given us the explanation that these two witnesses were the same as the olive-trees and the candle-sticks to prevent our being led astray with the supposition that they were actually intelligent agents. (I speak humanly.) Accepting this statement, the actions of these witnesses here described can be explained only by the figure of speech known as Personification, by which it is proper, under certain conditions, to attribute life, action, and intelligence to inanimate objects. Thus, the blood of Abel is said to have cried from the ground. Gen. 4:9, 10. "The stone shall cry out of the wall, and the beam out of the timber shall answer it." Hab. 2:11. "The hire of the laborers ... which is of you kept back by fraud crieth: and the cries ... are entered into the ears of the Lord of Sabaoth." Jas. 5:4. "The mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands." Isa. 55:12. I would not attempt to vary from the general order and explain these two witnesses by the figure of personification, were it not for the fact that the two olive-trees and the two candle-sticks are here given as a means of explanation; and trees and candle-sticks, we know, are not active, intelligent agents, and consequently do not necessarily symbolize such.

To "hurt" the Word and Spirit of God is to oppose, corrupt, or pervert their testimony and to turn people away from them; and the judgments of Heaven are pronounced in that Word and by that Spirit against such as turn away from the truth unto fables. They shall have their part in the lake that burns with fire and brimstone. Rev. 20:15; 22:8. It is also said of them: "These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will." This indicates the fact that these were God's own special witnesses sent in his name and by his authority, as were the prophets of old. Elijah shut up heaven by prayer; Moses called down the plagues upon Egypt; and these were God's attestations that they were his divinely commissioned servants. So these two witnesses had power to shut heaven and to smite the earth with plagues, not literally, but herein is symbolically set forth the fact that they were God's appointed agents, even though despised and rejected, like Elijah in the midst of apostate Israel and Moses amid idolatrous Egypt, yet, like them, with the seal of Heaven upon their ministry.

In the beginning of this dispensation these two witnesses were the vicars of Christ in his church upon earth. The word of God and the Spirit of God were the Governors of his people. At that time they had perfect freedom of action among the children of God; but when the apostasy arose, the governing power of the Word and Spirit of God in the church was gradually usurped by the rising hierarchy, until, finally, men had entire authority in what was called the visible church. This was brought about when, to quote Mosheim's words, the bishops grasped the power and authority "to prescribe authoritative rules of faith and manners." D'Aubigne explains it thus: "Salvation no longer flowing from the Word, which was henceforward put out of sight, the priests affirmed that it was conveyed by means of the forms they had themselves invented, and that no one could attain it except by these channels.... Christ communicated to the apostles, and these to the bishops, the unction of the Holy Spirit; and this Spirit is to be procured only in that order of succession.... Faith in the heart no longer connected the members of the church, and they were united by means of bishops, archbishops, popes, mitres, canons and ceremonies." History of the Reformation, Book I, Chap. 1. Thus, the Word and Spirit of God as the true vicars of Christ in his church were finally expelled from what was looked upon as the one visible church, and with them the true worshipers also were driven out; and nothing remained in the public view except the great company of profane idolaters already referred to. The same is referred to in a subsequent chapter as the flight of the true church into the wilderness, where, hidden from sight, she had a place prepared of God for twelve hundred and sixty days. So after all, God had a true church during the Dark Ages—a people that stood in opposition to the abounding corruption and iniquity of the church of Rome; a people that rejected the established hierarchy and gave heed to the Word and Spirit of God. But their numbers were so few, comparatively, that the operations of the two witnesses were greatly limited; hence they are represented as being clothed in sackcloth, a symbol of melancholy and mourning.

Among those who opposed the teachings of that apostate church were the Cathari, Poor Men of Lyons, Lombards, Albigenses, Waldenses, Vaudois, etc. The name Waldenses and Albigenses have frequently been loosely applied to all the bands of people that passed under various titles in different countries and that opposed the doctrines and ecclesiastical tyranny of Rome. Speaking of the twelfth century, Bowling says: "There existed at that dark period, when 'all the world wondered after the beast,' a numerous body of the disciples of Christ, who took the New Testament for their guidance and direction in all the affairs of religion, rejecting the doctrines and commandments of men. Their appeal was from the decisions of councils, and the authority of popes, cardinals, and prelates, to the law and the testimony—the words of Christ and his holy apostles." History of Romanism, p. 272. Egbert, a monkish writer of that age, speaking of them, says that he had often disputed with these heretics, "a sort of people," he adds, "who are very pernicious to the Catholic faith, which, like moths, they corrupt and destroy. They are armed," says he, "with the words of Scripture which in any way seem to favor their sentiments, and with these they know how to defend their errors, and to oppose the Catholic truth. They are increased to great multitudes throughout all countries, to the great danger of the church [of Rome]."

For lack of space, an extensive history of these interesting people can not be given; but a few references to them by their most inveterate enemies, the Papists themselves, are of such importance that I can not pass them by unnoticed. The testimony given by Evervinus, a zealous Catholic, in a letter he wrote to the celebrated Bernard, at the beginning of the twelfth century, relative to the doctrine and manners of these so-called heretics, is exceedingly valuable. Says he: "There have lately been some heretics discovered among us, near Colonge [sic: Cologne], of whom some have, with satisfaction returned again to the church. One that was a bishop among them, and his companions, openly opposed us, in the assembly of the clergy and laity, the lord-archbishop himself being present, with many of the nobility, maintaining their heresy from the words of Christ and his apostles. But, finding that they made no impression, they desired that a day might be fixed, upon which they might bring along with them men skilful in their faith, promising to return to the church, provided their teachers were unable to answer their opponents; but that otherwise, they would rather die than depart from their judgment.

"Upon this declaration, having been admonished to repent, and three days allowed them for that purpose, they were seized by the people, in their excess of zeal, and committed to the flames! and, what is most astonishing, they came to the stake and endured the torment not only with patience, but even with joy. In this case, O holy father, were I present with you, I should be glad to ask you, how these members of Satan could persist in their heresy with such constancy and courage as is rarely to be found among the most religious in the faith of Christ?"

He then proceeds: "Their heresy is this: They say that the church (of Christ) is only among themselves, because they alone follow the ways of Christ, and imitate the apostles, not seeking secular gains.... Whereas they say to us, 'Ye join house to house, and field to field, seeking the things of this world.'... They represent themselves as the poor of Christ's flock, who have no certain abode, fleeing from one city to another, like sheep in the midst of wolves, enduring persecution with the apostles and martyrs: though strict in their manner of life—abstemious, laborious, devoted, and holy ... living as men who are not of the world. But you, say they, lovers of the world, have peace with the world, because ye are in it. False apostles, who adulterate the word of God, seeking their own things, have misled you and your ancestors. Whereas, we and our fathers, having been born and brought up in the apostolic doctrine, have continued in the grace of Christ, and shall continue so to the end.... They affirm that the apostolic dignity is corrupted by indulging itself in secular affairs, while it sits [professedly] in St Peter's chair. They do not hold with the baptism of infants, alleging that passage of the gospel, 'He that believeth and is baptized shall be saved.' They place no confidence in the intercession of saints and all things observed in the church, which have not been established by Christ himself, or his apostles, they pronounce to be superstitious. They do not admit of any purgatory fire after death, contending, that the souls of men, as soon as they depart out of the bodies, do enter into rest or punishment ... by which means they make void all the prayers and oblations of the faithful for the deceased.... I must inform you also, that those of them who have returned to our church, tell us that they had great numbers of their persuasion, scattered almost everywhere.... And as for those who were burnt, they, in defense they made of themselves, told us that this heresy had been concealed from the time of the martyrs [by which is meant the early period of Christianity] and that it had existed in Greece and other countries."

Although Bernard began a strenuous opposition to these people, still he testifies: "If you ask them of their faith, nothing can be more Christian-like; and if you observe their conversation, nothing can be more blameless, and what they speak they make good by their actions.... As to life and manners, he circumvents no man, overreaches no man, does violence to no man. He fasts much and eats not the bread of idleness; but works with his hands for his support."

Claudius, archbishop of Turin, who joined in hunting and persecuting them to the death, writes, "Their heresy excepted, they generally live a purer life than other Christians." Again, "In their lives they are perfect, irreproachable, and without reproach among men, addicting themselves with all their might to the service of God."

The sum and substance of their offense is mentioned by Cassini, a Franciscan friar, where he says, "That ALL THE ERRORS of these Waldenses consisted in this, that they denied the church of Rome to be the holy mother church, and would not obey her traditions."

In conclusion I quote from the celebrated Roman Catholic historian Thuanus. He states their tenets as follows: "That the church of Rome, because it renounced the true faith of Christ, WAS THE WHORE OF BABYLON ... that consequently no obedience was to be paid to the Pope, or to the bishops who maintain her errors; that a monastic life was the sink and dungeon of the church, the vows of which [relating to celibacy] were vain ... that the orders of the priesthood were marks of the great beast mentioned in the Apocalypse; that the fire of purgatory, the solemn mass, the consecration days of churches, the worship of saints, and propitiations for the dead, were the devices of Satan." Lib. VI, Sec. 16, Lib. XXVII. The chief offense of these so-called heretics seems to have been that they denounced the Pope as "Antichrist" and the apostate church of Rome as "the Babylonish harlot."

7. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.

8. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

9. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.

10. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.

11. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.

12. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.

At the expiration of the twelve hundred and sixty years the scene changes. The prophecy of the witnesses in their sackcloth state, hidden away from sight in the wilderness, ends, and they are now brought out into public view—but only to be killed. Their slaughter takes place at the hands of the beast. When we come to consider chapter XIII, we shall see that the Papacy is described as a beast reigning for forty-two months, or twelve hundred and sixty years, after which time another beast possessing great power and authority appears on the scene. This second beast is Protestantism, and through it the murder of the two witnesses at the close of the Papal supremacy in the vision before us was effected.

It would seem, by the similarity of statement that the beast "ascendeth out of the bottomless pit," that the slaughter of the witnesses was effected by the Papal beast (chap. 17:7, 8); but the Mohammedan delusion also is said to have proceeded from "the bottomless pit." Chap. 9:1, 2. The expression bottomless pit is doubtless used merely to signify the source of certain powers in contradistinction to the heavenly source from which others proceeded. Although the Papal beast is said to have originated in the bottomless pit, the second beast also doubtless proceeded from the same source, for he possessed many of the characteristics of the former, and caused the earth to worship the first beast, as explained in chapter 13. That he was not of heavenly origin is shown by the statement that he came up "out of the earth." Chap. 13:11. But the direct proof that it was the Protestant beast, and not the Papal beast—although the same expression as to its origin is used concerning it—that slew the two witnesses, is found in the fact that the reign of the first, or Papal, beast was limited to forty two months (chap. 13:5), corresponding to the twelve hundred and sixty years in which the witnesses prophesied in the vision before us; while it was after the close of this period, at the time when the second, or Protestant, beast arose (chap. 13:11), that the witnesses were slain.

To many this may seem a hard saying; but I request that the matter be given the most careful attention in the light of prophecy and divine truth. It is true that the Sixteenth Century Reformation at first brought the witnesses out of the wilderness of seclusion where they had remained during the long night of Romanism and exhibited them to the public view; but when thus placed upon exhibition, they were soon robbed entirely of their position as the Vicars, or Governors, of God's church. Since creed and sect-making first began, the Word and Spirit have not possesed governing power and authority in Protestantism; but men have usurped that place and prescribed authoritative rules of faith and practise for the people. The principles of Higher Criticism have so far pervaded the realm of sectarian theology that a vast number of the clergy no longer regard the Bible as the inspired word of God to man, but simply as a remarkable piece of religious literature recording the natural development of the religious consciousness among a peculiarly sensitive race of people. Protestantism certainly has placed the Bible on the dissecting table and dismembered it in a manner wholly unknown before. While Protestants will not for a moment allow the blessed Book to be hidden out of sight—put "into graves"—still they will not grant it that place it should occupy as the sole discipline of faith, so it is a dead letter to them. That all-glorious doctrine of Bible unity, which fills the whole New Testament, strikes a deathblow to all the carnal divisions and institutions of sectarianism; and so with one accord they unite in fighting it. "Oh, the good old blessed Bible! we could not do without it," say they; yet, as everybody knows, they are governed by the discipline and laws that they or their representatives have formulated. Thus, the Word and Spirit of God are brought under the public gaze, only to be treated with such indignity in God's sight, and killed; while infidels look on, and tauntingly remark, "Either the religion of to-day is no Christianity, or the Word of God is a lie."

In the beginning of this dispensation the church of God not only consisted of all those who were spiritual, but constituted a visible, organic body as well, made up of numerous local congregations that were separate in the management of their internal affairs, yet interrelated with each other, and were directed by humble pastors, who were, in reference to each other, equal. The Word of God was their only discipline, and the Spirit of God, their great Teacher and Guide. Thus, the two witnesses were active in their official position, in the public view, as the Vicars or Governors of the church of God on earth. When, however, men usurped the place of these Vicars by ignoring the Spirit and rejecting the Word and making their own rules of faith, the effect was a national hierarchy—the church of Rome, which for twelve hundred and sixty years stood in the public view. Yet the two witnesses were still alive, though driven into obscurity and "clothed in sackcloth"; for they still acted in their official position in the congregations of the medieval Christians already referred to, who resisted the doctrines of men and clung tenaciously to the simple, primitive form of church government and allowed the Spirit and Word authority supreme.

But during the Protestant era Christians the world over became identified with the various sects, hence were representing to the world the beast power instead of the true church. Thus, during the Protestant period, the church of God, in its organic form, was not represented anywhere on earth; for its members were scattered among those who were "worshiping the beast and his image." Hence the two witnesses, during this era, had no place to operate in their official capacity as the Governors of God's church and are therefore represented as slain. The government of Protestant sects is not effected by the Word and Spirit; for the institutions themselves are of human origin, and men are their law-makers and governors.

When the two witnesses are deprived of their governing power and the rules and disciplines of men substituted in their place, a decline into worldliness is the invariable result. This has been the case repeatedly in sectarianism. In fact, Protestantism, as a component part of that great city Babylon, has so given herself over to "revellings, banquetings, and abominable idolatries," that a voice from heaven has declared her to be "the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." Chap. 18:2. Witness the shows, festivals, frolics, grab-bag parties, kissing bees, cake-walk lotteries, and other abominations unnumbered, that are carried on without shame, under the guise of religion, in the high places of this modern Babylon! If the Word of God with the full power and authority of his Spirit could be turned in upon them, it would be like the torment of fire; but no, it is dead to them, and they rejoice and make merry and continue in "the same excess of riot."

In the description before us, this city of sectarianism in which the two witnesses are slain is "spiritually [or mystically] called Sodom and Egypt, where also our Lord was crucified." It is a mystical Sodom, Egypt and Jerusalem—a Sodom for wickedness and lewdness, an Egypt for the captivity and oppression of God's people, and a Jerusalem for the crucifying of the Son of God afresh and putting him to an open shame. Thus, this city mystically combines the wickedness of the three most wicked places on earth—Sodom, Egypt, and Jerusalem. These facts we shall notice more particularly hereafter.

But these two witnesses were not always to remain trampled under foot in the streets of great Babylon; for a time came when "the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them." In this is portrayed the reformation which is now taking place in the world. About the year A.D. 1880 God began to raise up holy men and women whom he commissioned to preach the everlasting gospel of the kingdom again; and they went forth in his name calling upon God's people everywhere to come "out of all places where they had been scattered in the cloudy and dark day" (Ezek. 34:12) and to take up their abode in the one true church of Jesus Christ, his body, independent of all sectarianism and the creeds and disciplines of men. In this assembly of the faithful, gathered out of all nations, no man nor set of men attempts to form laws or regulations for the supervision of spiritual affairs; but with one consent they humbly bow before the only true Lawgiver (Jas. 4:12), and say, "The government shall be upon his shoulder" (Isa. 9:6); and the Word and Spirit of God have perfect control of his saints. Halleluiah! They can preach, teach, and believe every word of truth placed in the Sacred Volume, without a conference or discipline of men forbidding. Standing upon this apostolic platform of eternal truth, they hurl the thunders of divine judgment against the hidden works of darkness, causing the graceless devotees of fallen Babylon to quake with fear and to "gnaw their tongues for pain."

After the resurrection of these witnesses, a voice from heaven is heard, saying, "Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them." This ascension to heaven in the presence of their enemies, which according to this chapter occurred before the end of time, has reference undoubtedly to their great exaltation. "Thy greatness is grown, and reacheth unto heaven." Dan. 4:22. We see that in this text a similar expression signifies great exaltation. So this work is destined to assume such proportions that the people of earth may have the privilege of seeing the truth. In the preceding chapter John, as a symbol of the church at this time, under the living ministry symbolized by the rain-bow angel, was told that he "must prophesy again before many peoples, and nations, and tongues, and kings." Verse 11.

The signification of the time-period of three days and a half claims our attention next. According to the foregoing explanation, it will be seen that the writer applies it as three centuries and a half, or three hundred and fifty years—from A.D. 1530 to A.D. 1880. It will be necessary to adduce strong reasons for thus applying it. In the first place, the time-prophecies of the Bible are by no means confined to the year-day manner of interpretation. Many times in the Old Testament the expression occurs, "And it shall come to pass in that day," which expression is admitted by all to have reference to the gospel day, or the entire gospel dispensation. When the church of Philadelphia was promised deliverance from the hour of temptation which was to come upon all the world (chap. 3:10), no one supposes that a short period of only one week is specified. The rulers of the ten kingdoms were to "receive power as kings one hour with the beast" (chap. 17:12), which expression will be shown later to really cover many years. We might point out many such exceptions were it necessary.

Again, it was the beast that came up at the expiration of the twelve hundred and sixty years, or Protestantism, that slaughtered the witnesses, and we could not expect their resurrection during the reign of Protestantism, which every one will admit was longer than three and one-half years, according to the year-day application. The events as they have developed prove that it was just three and one-half centuries before Protestantism was entirely ignored and the Spirit and Word recognized as the sole Governors in the church of God. Besides, the general trend of events following the formation of Protestantism naturally divide the succeeding centuries into separate periods. The first (sixteenth) was a fierce conflict for the establishment of Protestantism; the second (seventeenth) was a violent reaction, wherein the church of Rome nearly triumphed over her hated opposers; while the third (eighteenth) is specially noted in history as the period of infidelity or reason. This division of time was so noticable that D'Aubigne, who wrote about A.D. 1835, in his famous History of the Reformation, refers to it in the following remarkable language: "It has been said that the three last centuries, the sixteenth, the seventeenth, and the eighteenth, may be conceived as an immense battle of three days' duration. We willingly adopt this beautiful comparison.... The first day was the battle of God, the second the battle of the priest, the third the battle of Reason. What will be the fourth? [1830-1930] In our opinion, the confused strife, the deadly contest of all these powers together, TO END IN THE VICTORY OF HIM TO WHOM TRIUMPH BELONGS." Book XI, Chap. 9.

The writer is thankful to God that he is permitted to see the fourth day ending "in the victory of Him to whom triumph belongs." And may we, my brethren, be grateful to our dear Lord that it is our privilege to have part in this glorious reformation of divine truth that is now sweeping over the world and gathering the elect together for the soon-coming of the Savior.

13. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.

14. The second woe is past; and, behold, the third woe cometh quickly.

At the time the witnesses reach their greatest exaltation, a great earthquake takes place upon earth, and the tenth part of the city falls. The nature of the symbol would point us to some political upheaval. Since the great city of Babylon is composed of different divisions (as will be seen hereafter), it is a matter of doubt as to which part of the city is here referred to; but most probably that of the hierarchy as embraced in one of the ten divisions or kingdoms. Since the fulfilment of this prediction is yet future, I speak with hesitation and wait for the event to make all clear. It is probable, however, that either in this political revolution, or about that time, the Ottoman power will be overthrown; for immediately the announcement is made, "The second woe is past; and, behold, the third woe cometh quickly."

15. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

16. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,

17. Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.

18. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.

19. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

The seventh angel that here sounded is the third woe-angel, and according to the description before us, ushers in the general judgment. When the temple of God was opened that this mighty event might take place on earth, there were "lightnings, and voices, and thunderings, and an earthquake, and great hail." Wondrous commotions took place in the world, for kingdoms and empires were all overthrown, and Jesus Christ was the only king remaining, and his mission was to raise the dead that they might be judged, to give reward to the prophets and saints, and to banish with everlasting destruction those that corrupted the earth. The description itself is too plain to need further comment.

"The temple of God" that was opened in heaven is to be understood as symbolical (as explained in chap. 6:9), and not literal. In other words, the heavenly world appeared to John symbolized after the sanctuary of the temple on earth. Chap. 15:5-8; 16:1, 7, 17, etc. This is proved clearly by the fact that, when the real heaven, the future home of the redeemed, is described, John says, "I saw no temple therein." Chap. 21:22.

Before dismissing the visions of this chapter, I wish to call attention to one more point hitherto referred to—that of parallelism and contrast. While we have the history of the church apostate described by the treading down of the holy city, we have also, in immediate contrast and running parallel therewith, a history of the true church existing during the same period of twelve hundred and sixty years, although it was in a sackcloth state. And while the reign of Protestantism is described as a period during which the two witnesses were in one sense dead, we have in immediate contrast a history of the last great reformation, in which the spirit of life from God again enters these same witnesses, and they stand upright on their feet, to the consternation of all their adversaries. Amen.



CHAPTER XII.

And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:

2. And she being with child cried, travailing in birth, and pained to be delivered.

3. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.

4. And his tail drew the third part of the stars of Heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.

5. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.

The three principal objects of this vision are the woman clothed with the sun, the man-child born of her, and a red dragon with seven heads and ten horns. These, being drawn from nature and human life, would point us both to the church and to the state for their fulfilment. The symbols, also, are living agents, and we should expect the objects they represent to be such.

This woman is an appropriate symbol of the church of God, which is composed of living, intelligent beings; and that it is the true and not an apostate one, is shown by the fact that upon her flight into the wilderness she had a place prepared of God where she was nourished for twelve hundred and sixty days. In a subsequent portion of the Apocalypse a vile harlot is taken as the representative of the church apostate. In this way a proper correspondence of character and quality is kept up. This woman appeared, not in the temple above, but in the firmament of heaven, where she was clothed with the sun, the moon under her feet, and upon her head a crown of twelve stars. Thus the brightest luminaries of heaven were gathered around her. Arrayed in this splendid manner, she is easily distinguished from an apostate church, which would not be so highly favored with such attire in this exalted position. Doubtless the objects with which she is adorned have some special signification. The moon is a fit symbol of the old covenant, above which the church had just risen, only to be clothed in the superior brightness and glory of the new covenant. And as the moon shines only with a borrowed light, obtaining its illumination from the sun; so, also, the old covenant was only a shadow of the good things to come and now stands eclipsed in the brightness and transcendant glory of that new and better dispensation. According to the explanation given of the seven stars in the right hand of Jesus (chap. 1:19), we are authorized to regard stars as a symbol of Christian ministers, and the twelve that appear most prominently in the first history of the church are the twelve apostles of the Lamb.

The dragon, a beast from the natural world, would properly symbolize a tyrannical, persecuting government. This was a red dragon with seven heads and ten horns, and seven crowns upon his heads. In the following chapter we read that John saw a beast rising up out of the sea with the same number of heads and horns, but ten crowns on his horns. And the dragon gave him (the beast) "his power, and his seat, and great authority." Verse 2. So far as the heads and horns are concerned, the only difference between the two is that the crowns—a symbol of supreme authority and power—have been transferred from the heads to the horns. In chapter 17 John saw the same beast again and there received the following explanation of the seven heads: "And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh he must continue a short space." Verse 10. Concerning the horns he was told, "The ten horns which thou sawest are ten kings, which have received no kingdom as yet." Verse 12. With this explanation before us it will be easy to identify the dragon of chapter 12 and the beast of chapters 13 and 17 as the Roman empire, the first under the Pagan and the second under the Papal form. The seven heads signify the seven distinct forms of supreme government that ruled successively in the empire. The five that had already fallen when John received the vision were the Regal power, the Consular, the Decemvirate, the Military Tribunes and the Triumvirate. "One is"—the Imperial.[8] The identification of its seventh and last head we shall leave until later. The ten horns, or kingdoms, which had not yet arisen when the Revelation was given, were the ten minor kingdoms that grew out of the Western Roman empire during its decline and fall. The historian Machiard, in giving an account of these nations, and without any reference to the Bible or its prophecies, reckons ten kingdoms, as follows:

1. The Ostrogoths in Maesia; 2. The Visigoths in Pannonia; 3. Sueves and Alans in Gascoigne and Spain; 4. Vandals in Africa; 5. Franks in France; 6. Burgundians in Burgundy; 7. Heruli and Turings in Italy; 8. Saxons and Anglis in Britain; 9. Huns in Hungary; 10. Lombards, at first on the Danube, and afterwards in Italy.

[Footnote 8: The fact that commentators and historians differ in their enumeration of the forms of government that ruled in Rome is often a source of confusion to ordinary readers. Hence an explanation is necessary. Rome was first ruled by kings, and therefore the first form of government is designated by either the term Kings or the term Regal Power. Upon the expulsion of the kings and the formation of the republic, the royal power was entrusted to two men who held it for a year, and were called consuls. In times of great public danger the consuls were superseded by a special officer called a dictator, who had supreme power. As the early life of the republic was often threatened with grave dangers, Rome was often governed by a dictator; hence this form of government is sometimes called the Dictatorship. The third form was the Decemviri, a government by ten men, who compiled the twelve famous Tables of Laws. In 444 B.C. another change was made by the appointment of Military Tribunes (whose numbers varied) with consular power. These were frequently called Consuls. The fifth form was the Triumvirate, a government by three men. The sixth was the Imperial. Hence the different forms can be enumerated thus: 1. The Regal Power, or Kings. 2. Consula or Dictators. 3. Decemvirate. 4. Military Tribunes, Tribunes, or Consuls. 5. Triumvirate. 6. Imperial. The seventh form will be considered in another place. See remarks on chap. 17:7-11.]

Other historians agree substantially with this. These kingdoms all arose within one hundred and seventy years. The dragon is described with the horns, although they were not now in existence and did not arise until nearly the time when the dragon became the beast; likewise, he is represented with seven heads, although he really possessed only one head at a time, and five had already fallen and one being yet to come. He is described with all the heads and horns he ever had or was to have.

The tail of this dragon "drew the third part of the stars of heaven, and did cast them to the earth." Some people who have never learned the nature of symbolic language try to imagine such a literal creature as the one here described and picture in their minds what an awful thing it would be to see the third part of the stars falling to the earth. But real stars that are fixed or planetary never fall, and if they did, they would be as apt to fall in an opposite direction as toward the earth. Besides, if one should come tumbling down here, it would knock this world into oblivion. But with a knowledge of the proper use of symbols we can easily identify this dragon with the Roman empire under its Pagan form; and the casting down of the stars, which were doubtless used as symbols of ministers as in verse 1, signifies the warfare which this awful beast power waged against the church of God, in which her ministers were always a shining mark for the first persecution and suffered terribly for the cause they represented.

The man-child is the next object that claims our attention. Some have supposed that it represented Jesus Christ in his first advent to the world. But this could not be; for Christ is never represented as being the offspring of the church, but, on the other hand, is declared to be its originator. Some, also, have supposed that it represented the church bringing forth Christ to the world in a spiritual sense. This, however, would be in direct conflict with the known laws of symbolic language. A visible, living, intelligent agent, such as this man-child evidently was, could not be the symbol of an invisible spiritual presence. Besides, it has been clearly shown that Christ always appears in his own person, unrepresented by another, from the fact that he can not be symbolized. It is clear that this child can not signify a single definite personage; for after he is caught up to God, there is still a remnant of the woman's seed left upon earth. See verse 17.

What, then, does the man-child signify? It symbolizes the mighty host of new converts or children that the early church by her earnest travail brought forth. The seeming incongruity that the church, or mother, and her children are alike only serves to establish the point in question when rightly understood. A child is of the same substance as its mother and is designed to perpetuate the race. So, also, the new-born babes in the church are just the same spiritually as those who are older, and are intended to perpetuate the church of God on earth. But this explanation of itself is not sufficient to entirely satisfy an inquiring mind, and the question is sure to be asked, Why was it necessary that the church of God in this dispensation should be represented by two individuals—a woman and her son? I also will ask a question—Why, on the other hand, was it necessary that the great apostasy of this dispensation should be represented by the double-figure of a woman and her daughters? The answer to the latter question would readily be given—to symbolize two distinct phases of apostasy. So, also, it was necessary that a double-symbol, such as a woman and her son, should be chosen to set forth two phases of the church brought to view in this chapter. If but a single symbol were used, how could the church be thereby represented as continuing on earth and fleeing into the wilderness and at the same time be represented as "overcome," persecuted to the death, and "caught up unto God and to his throne"? This double-phase of the church—the experience of the saints on earth and the reign of the martyrs in Paradise—will be made very clear to the reader hereafter. But it would be impossible to set forth these two phases under one symbol, and therefore two are chosen.

There is also direct Scripture testimony on this point. "Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? For as soon as Zion travailed, she brought forth her children." Isa. 66:7, 8. According to Heb. 12:22, 23, this Zion, or Sion, referred to is the New Testament church, and the man-child that she is said to bring forth is interpreted by Isaiah as "a nation born at once." Such language perfectly describes the rapid increase in the Christian church on Pentecost and shortly afterward, when thousands were added in one day. According to the apostle Paul, the host of Jews and Gentiles reconciled unto God through Jesus Christ constituted "one new man" in Christ. Eph. 2:15. See also Gal. 3:28. R.V. This man-child was to rule all nations with a rod of iron. For an explanation of this rule see remarks on chapter 2:26, 27. The twelve hundred and sixty days will be referred to later.

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.

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 unto the earth, he persecuted the woman which brought forth the man child.

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 east out of his mouth.

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.

In this vision we have a series of events covering exactly the same period of time as that of the preceeding one; namely, a history of the church up to and including her flight into the wilderness, and of the same opposing dragon. In this description, however, the events are more perfectly detailed.

Because this dragon was called the Devil and Satan, many have been led into the idea that it signified the Prince of darkness himself. But surely we could not suppose that Beelzebub has any such appearance as this dragon. The foregoing explanation concerning his heads and horns shows conclusively that the Pagan Roman empire is meant, and not Beelzebub. Why, then, was it called the Devil and Satan? Among the Hebrews the term Satan was frequently used in a very liberal sense and applied to different objects, signifying merely an adversary or opposer. According to Young's Analytical Concordance the Hebrew word for Satan is translated adversary in a number of texts, a few of which I will refer to. Num. 22:22: "And the angel of the Lord stood in the way for an adversary [Satan, Heb.] against him." Here an angel of the Lord is called a Satan to Balaam. In 1 Sam. 29:4 David is called an adversary (Heb. Satan) to the Philistines. In 2 Sam. 19:22 certain opposers are said to be adversaries (Satans, Heb.) unto David; while in 1 Kings 11:25 a certain man was said to be an adversary (Satan) to Israel all the days of Solomon. A number of other instances could be given if necessary. In the New Testament, also, the term Satan is sometimes used to signify merely an opposer. "But he turned, and said unto Peter, Get thee behind me, Satan." Mat. 16:23. In 1 Cor. 10:20 Paul declares "that the things which the Gentiles sacrifice, they sacrifice to devils." Paganism stood as the great opposer of Christianity, hence was a Satan (adversary) unto it; while the apostle denominated its religious rites as devil-worship. I do not question the fact that the spirit of Beelzebub was manifested in the thing; but the dragon itself was the empire, as is proved by the heads and the horns. However, the Devil and the agency through which he works are often used interchangeably. Satan and the serpent in Eden stand in the same relation as do Satan, or Beelzebub, and Paganism in the New Testament; hence to bind Paganism was to bind the Devil and Satan in one important sense.

The dragon would be a beast from the natural world (if such a creature actually existed) and as such could represent nothing more than a civil empire; but in the vision under consideration he is represented as accompanied by angels actuated by his spirit and defending his cause. By this combination of symbols is set forth the politico-religious system of the empire—a religion that denied the doctrine of the one exclusive God and the divinity of Jesus Christ. It was the religion of infidelity. It was the dragon as a false religious system that Christianity attacked, and not the State itself. The following quotation from Butler's Ecclesiastical History will show the relation of Christians to the empire:

"The Romans were accustomed to tolerate all new religions if they took their place by the side of those already existing, and if they did not cast reproach upon them.... But Christianity, by its very nature exclusive in its claims ... was offensive to the Romans and to the State. A religion which cast contempt upon the religions and rites sanctioned by the laws, and endeavored to draw men away from them, seemed to express thereby contempt and hostility for the State itself. Hence Christianity was branded as a malignant superstition, and Christians spoken of as the enemies of the human race.... From the letter of Pliny to Trajan, it was evidently recorded as an religio illicita, and the mere fact of being a Christian was counted of itself a crime.... The exclusiveness of Christianity seemed also to place its disciples in a position of direct disloyalty to the emperors and the State. 'The emperor was ex-officio Pontifex Maximus; the gods were national. Cicero declares as a principle of legislation, that no one should be allowed to worship foreign gods, unless they were recognized by public statute. Maecenas thus counselled Augustas: Honor the gods according to the customs of your ancestors, and compel others to worship them. Hate and punish those who bring in strange gods.' As the Roman empire was founded on the absolutism of the State, and made nothing of personal rights, Christianity, which first taught and acknowledged them, would be peculiarly offensive to the State. Moreover, the conscientious refusal of Christians to pay divine honor to the emperor and his statutes, and to take part in idolatrous ceremonies at public festivals ... and their constant assembling themselves together, brought them under the suspicion and obloquy of the emperors and the people." Pp. 49, 50.

The dragon was stationed in the same heaven where the woman appeared. This signifies his exalted position in the world. While the dragon was in the height of his power and glory, Michael (Jesus Christ—Jude 9; 1 Thes. 4:16; John 5:28) and his followers appeared on the scene, and a fierce battle for supremacy ensued, resulting in the final victory of the hosts of Michael. That it was against the dragon as a religious system that the Christians fought is proved by the kind of weapons they employed. "And they overcame him by the blood of the Lamb and by the word of their testimony; and they loved not their lives unto the death." Christianity never sought to overturn the civil empire, but did with all the power of truth oppose the huge system of error sustained by it and gained such decisive victories that the cry was heard, "Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down, which accused them before our God day and night." The Devil himself suffered a severe defeat when his favorite agents, the dragon and his followers, were cast down from their lofty position and Christianity was exalted instead. Says Butler: "The final victory of Christianity over heathenism and Judaism, and the mightiest empire of the ancient world, a victory gained without physical force, by the moral power of faith and perseverance, of faith and love, is one of the sublimest spectacles of history, and one of the strongest evidences of the divinity and indestructible life of our holy religion." P. 40.

But the fact that many Christians lost their lives in this conflict (verse 11), insomuch that the man-child is represented as being caught up unto God (verse 5), shows that the dragon employed also the arm of civil power in his opposition to the growing truth. The rapid increase of Christianity, despite the violent opposition and persecution of the Pagan party, can be no better represented than by a quotation from the notable Apology of Tertullian, who wrote during the persecution by Septimus Severus, about the end of the second century.

"Rulers of the Roman Empire," he begins, "you surely can not forbid the Truth to reach you by the secret pathway of a noiseless book. She knows that she is but a sojourner on the earth, and as a stranger finds enemies; and more, her origin, her dwelling-place, her hope, her rewards, her honors, are above. One thing, meanwhile, she anxiously desires of earthly rulers—not to be condemned unknown. What harm can it do to give her a hearing?... The outcry is that the State is filled with Christians; that they are in the fields, in the citadels, in the islands. The lament is, as for some calamity, that both sexes, every age and condition, even high rank, are passing over to the Christian faith.

"The outcry is a confession and an argument for our cause; for we are a people of yesterday, and yet we have filled every place belonging to you—cities, islands, castles, towns, assemblies, your very camp, your tribes, companies, palace, senate, forum. We leave to you your temples alone. We can count your armies: our numbers in a single province will be greater. We have it in our power, without arms and without rebellion, to fight against you with the weapon of a simple divorce. We can leave you to wage your wars alone. If such a multitude should withdraw into some remote corner of the world you would doubtless tremble at your own solitude, and ask, 'Of whom are we the governors?'

"It is a human right that every man should worship according to his own convictions ... a forced religion is no religion at all.... Men say that the Christians are the cause of every public disaster. If the Tiber rises as high as the city walls, if the Nile does not rise over the fields, if the heavens give no rain, if there be an earthquake, if a famine or pestilence, straightway they cry, Away with the Christians to the lion.... But go zealously on, ye good governors, you will stand higher with the people if you kill us, torture us, condemn us, grind us to the dust; your injustice is the proof that we are innocent. God permits us to suffer. Your cruelty avails you nothing.... The oftener you mow us down the more in number we grow; the blood of Christians is seed. What you call our obstinacy is an instructor. For who that sees it does not inquire for what we suffer? Who that inquires does not embrace our doctrines? Who that embraces them is not ready to give his blood for the fulness of God's grace?"

Another writer has said: "The church in this period appears poor in earthly possessions and honors, but rich in heavenly grace, in world-conquering faith and love and hope; unpopular, even outlawed, hated and persecuted, yet far more vigorous and expansive than the philosophies of Greece, or the empire of Rome; composed chiefly of persons of the lower social ranks, yet attracting the noblest and deepest minds of the age, and bearing in her bosom the hope of the world; conquering by apparent defeat and growing on the blood of her martyrs; great in deeds, greater in sufferings, greatest in death for the honor of Christ and the benefit of generations to come."

This triumph of early Christianity over Paganism was a theme worthy of the song. "Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ." Even before the death of the apostles, according to the younger Pliny, the temples of the gods in Asia Minor were almost forsaken. No wonder, then, that even the inhabitants of heaven were called upon to rejoice at so great a victory attained by the followers of the Lamb. But the same voice also says, "Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time." This represents the violence of the Pagan party upon its defeat, being exasperated to the exercise of greater opposition and cruelty wherever the means and the power were still in their hands. Cast down from his exalted position in the heavens—the religious sphere—his ecclesiastical prestige lost, he had no place to abide but in the earth—the political kingdom—whence he took up arms, and "woe to the inhabitants of the earth." But "the days of Paganism in the empire were numbered." The Devil knew that he had but a short time, therefore he came down in great wrath. This is in accordance with the facts of history. Paganism did not die an easy death, but struggled hard and long.

When cast from his high position, however, the dragon "persecuted the woman which brought forth the man-child." The true idea expressed in the original is that he pursued the woman, and this signification is indicated by what follows—"To the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent." The time as a definite period signifies one year; hence a time, times, and half a time would be three and one-half years, or twelve hundred and sixty days, as before explained. There is an apparent incongruity or contradiction of statement in reference to the symbols here; but it is a contradiction that when rightly understood throws light upon the whole subject. It will be noticed that the woman and Michael with his angels symbolize the same object—the people of God. Under the latter figure they were triumphant and the dragon was defeated. Yet after he was cast down, he turned upon the woman and pursued her, and thus, the church appeared to be the defeated party. According to this, then, the Pagan party is represented as prevailing soon after he met defeat and the church apparently defeated soon after her period of triumph. Here again we have two separate symbols of the same object in order to represent two of its different phases.

This is explained satisfactorily by noticing carefully the facts. The woman, who is always the true church composed of holy people, was at first identical with the visible church, or the great body of Christians, and in this condition was successful in spreading the pure gospel and casting down the powers of iniquity symbolized by the dragon. But the dragon politically, as symbolized by his being a beast from the natural world, with heads and horns, remained in power for some time, his religious prestige only being lost. Christianity did not attempt to cast down the dragon in the sense of destroying the civil empire. As is well known, a great spiritual declension followed the period of the church's greatest triumph, which decline drove the woman, or the true church, into the wilderness; hence to all appearances the church became a defeated party. About this same time, the dying cause of Paganism revived for a season in terrible severity in the latter part of the third century; hence to all appearances the dragon was triumphant. This supreme effort of Paganism's to regain its former position will be better understood in connection with what follows regarding the flood which he cast out of his mouth. But that the dragon was not permanently triumphant is shown by the fact that he afterwards resigned his power and position unto the beast. Chap. 13:2.

As to the meaning of the "two wings of a great eagle" given the woman to aid her in her flight, I am not able to say positively. Some apply them to "the grace and providence of God which watched over the church"; others to the "spiritual gifts of faith, love," etc., which, like supporting wings, bore the church above her enemies. But I can not see how the wings of a great eagle can properly symbolize such things. They are not drawn from the right source. Perhaps nothing more is intended by the wings than to denote the fact of her successful flight. That this idea is the correct one seems quite clear when we consider the fact that the remarkable deliverance of the Israelites from Egyptian bondage is set forth under the same figure, that of eagles' wings. "Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself." Ex. 19:4. With the wings of such a powerful bird she was able to escape, so that the dragon could not overtake her.