It will perhaps be beneficial to give the reader a short account of some of the forms under which the dragon is manifesting himself at the present time in order to "deceive" the people. It will be remembered that, in the description of the first vial, which represented the awful system of infidelity that was spread over Europe, Dr. Adam Weishaupt of the University of Ingolstadt, formed a secret society under the name of the Illuminati in order the better to spread these wicked principles. A quotation was also made showing that "Freemasonry being in high repute all over Europe when Weishaupt first formed the plan of his society, he availed himself of its secrecy to introduce his new order, which rapidly spread, by the efforts of its founders and disciples, through all those countries." Now, if Freemasonry was such an excellent channel for the dragon to begin his work through, is it not reasonable to suppose that he would still retain his position in that order, and especially since the very name of Christ is barred from its rites, rules, and ceremonies? And this thought is especially convincing when we consider the fact that Freemasonry is in its very nature and constitution only a form of Paganism. This vast body is founded on what they call the "ancient mysteries." The following is taken from Masonic Salvation by Fred Husted:

"Warburton says: 'Each of the Pagan gods had (beside the public and open) a secret worship paid unto him, to which none were admitted but those who had been selected by preparatory ceremonies called initiation. This secret worship was called "the mysteries."'

"Mackey, another member of this order, says: 'These mysteries existed in every country of heathendom, in each under a different name, and to some extent under a different form, but always and everywhere with the same design of inculcating (teaching) by allegorical and symbolical teachings the great Masonic doctrines of the unity of God and the immortality of the soul. This one important proposition and the fact which it enumerates (states) must never be lost sight of, in any inquiry into the origin of Freemasonry; for the Pagan mysteries were to the spurious Freemasonry of antiquity precisely what the Masters' lodges are to the Freemasonry of the present day.'

"This is certainly a frank statement, coming as it does from a man who is an acknowledged and highly esteemed authority in matters pertaining to the craft. Daniel Sickles says, 'In Egypt, Greece, and many other ancient nations Freemasonry, that is, the Mysteries, was one of the earliest agencies employed to effect the improvement and enlightenment of man.' Pierson says, 'The identity of the Masonic institutions with the ancient Mysteries is obvious,' which means clearly to be seen, manifest to any and all.

"Masons say that the order is founded on the Bible—that is, unlearned Masons say so. Geo. Wingate Chase, in the Digest of Masonic Law, says: 'The Jews, the Turks, each reject either the New Testament or the Old or both, and yet we see no good reasons why they should not be made Masons. In fact, Blue Lodge [first three degrees] Masonry has nothing whatever to do with the Bible. It is not founded on the Bible. If it were, it would not be Masonry; it would be something else.'

"Sickles says in speaking of the third, or Master Mason's degree, 'There are characters impressed upon it which can not be mistaken. It is thoroughly Egyptian.' He further says that the tradition is older by a thousand years than Solomon. 'That our [Masonic] rites embrace all the possible circumstances of man, moral, social, and spiritual, and have a meaning high as the heavens, broad as the universe, and profound as eternity.' Sickles in Gen. Chiman Rezon.

"The writer was informed when the charges were given him 'that our ancient brethren worshiped in high hills and in low vales, and that guards were placed to keep off cowans or eves-droppers.' By referring to Scripture we at once find the character of those who worshiped in high hills and low vales, and why they needed a guard to keep off eves-droppers. 'Thou saidst, I will not transgress; when upon every high hill and under every green tree thou wanderest, playing the harlot.' Jer. 2:20; 3:6. 'Ye shall utterly destroy all the places, wherein the nations which ye shall possess served other gods, upon the high mountains, and upon the hills, and under every green tree.' Deut. 12:2. 'Enflaming themselves with idols under every green tree, slaying the children in the vales under the clifts of the rocks.... Even thither wentest thou up to offer sacrifice.' Isa. 57:5-7. They were not afraid of Ahab and Jezebel (2 Kings 7:10; 1 Kings 14:23), and they grew and multiplied in their reigns, and in the reigns of all those of whom it is recorded that 'they did that which was evil in the sight of the Lord.' Some of the kings of Israel and of Judah destroyed their high places for them and were highly favored of God for so doing.

"Again, 'The precepts of Jesus could not have been made obligatory upon a Jew. A Christian would have denied the sanction of the Koran. A Mohammedan must have rejected the law of Moses, and a disciple of Zoroaster would have turned from all, to the teaching of his Zend-Avesta. The universal law of nature, which the authors of the old charges have properly called the moral, is therefore the only law suited in every respect to be adopted as the Masonic code.' Mackeys' Textbook, Masonic Jurisprudence. If the statements just quoted do not place the secret society of Masonry on a footing decidedly Pagan, it is difficult to say just where it does stand....

"Tammuz, or Osiris of Egypt, who is declared to be the original of Hiram Abiff the temple-builder, is still mourned for. Ezek. 8:14. See Young's Analytical Concordance or any standard Greek Mythology. Now see Piersons' Traditions of Freemasonry. 'The Masonic legend stands by itself, unsupported by history, or other than its own traditions. Yet we readily recognize in Hiram Abiff the Osiris of the Egyptians, the Mithras of the Persians, the Bacchus of the Greeks [god of drunkenness, or feasts and the like], the Dionysis of the fraternity of artificers, and the Atys of the Phrygians, whose passions, deaths, and resurrections were celebrated by these people respectively.' Thus it is clearly shown that each of these ancient nations had its counterfeit Savior and Redeemer, and it is here proved by the words of Masonic Grand Masters, authors, and authorities, that Masonry is of Pagan origin."

When we think of the millions of devotees of this form of Paganism, multitudes of church-members and preachers, surely it is not difficult to see that the dragon is loose in deceiving power again. That he is meeting with great success in forming his confederation of all false religions, is obvious. The world's Parliament of Religions, held in Chicago in the year 1893, is an illustration of this statement. The dragon, the beast, and the false prophet met in "mutual confidence and respect," a "brotherhood" of religions. Theism, Judaism, Mohammedanism, Hinduism, Buddhism, Taoism, Confucianism, Shintoism, Zoroastrianism, Catholicism, the Greek Church, and Protestantism in many forms—all these were represented. And the devotees of these religions met, as they said, "To unite all religion against all irreligion; to make the golden rule the basis of this union; and to present to the world substantial unity of many religions." The following are a few extracts from addresses made before the Parliament.

President Charles Carroll Bonney, in the opening address, said: "Worshipers of God and lovers of man: Let us rejoice that we have lived to see this glorious day.... That we are permitted to take part in this solemn and majestic event of a World's Congress of Religions. The importance of this event can not be overestimated. Its influence on the future relations of the various races of men, can not be too highly esteemed. If this Congress shall faithfully execute its duties with which it has been charged, it shall become the joy of the whole earth, and stand in human history like a new Mount Zion, crowned with glory, and marking the actual beginning of a new epoch of brotherhood and peace. For when the religious faiths of the world recognize each other as brothers, children of one Father, whom all profess to love and serve, then, and not until then, will the nations of the earth yield to the spirit of concord and learn war no more.... We meet on the mountain height of absolute respect for the religious convictions of each other.... This day the sun of a new era of religious peace and progress arises over the world, dispelling the dark clouds of sectarian strife. It is the brotherhood of religions."

Chairman John Henry Barrows, in his address, said: "We are here not as Baptists and Buddhists, Catholics and Confucians, Parsees and Presbyterians, Methodists and Moslems; we are here as members of a Parliament of Religions, over which flies no sectarian flag, ... but where for the first time in large council is lifted up the banner of love, fellowship, brotherhood.... Welcome, one and all, thrice welcome to the world's first Parliament of Religions! Welcome to the men and women of Israel, the standing miracle of nations and religions! Welcome to the disciples of Prince Siddartha, the many millions who worship their lord Buddha as the light of Asia! Welcome to the high-priests of the national religion of Japan! This city has every reason to be grateful to the enlightened ruler of 'the sunrise kingdom.' Welcome to the men of India, and all faiths! Welcome to all the disciples of Christ! ... It seems to me that the spirits of just and good men hover over this assembly. I believe the spirit of Paul is here. I believe the spirit of the wise and humane Buddha is here, and of Socrates the searcher after truth.... When a few days ago I met for the first time the delegates who have come to us from Japan, and shortly after the delegates who have come to us from India, I felt that the arms of human brotherhood had reached almost around the globe." World's Parliament of Religions, Chap. III. Similar congresses have since been held. While I never expect to see all these principles of evil under one organized form, yet it is evident that the spirits of devils that have gone forth into "all the world" are uniting them all under one spirit—that of Antichrist.

Another form in which the old dragon is manifesting himself and uniting thousands of people against the truth, and one in which the "miracles" ascribed to this latest confederation of Satan are performed, is that of "Christian Science." Attracted by its healing doctrine, multitudes are lured into this deceptive communion of Mrs. Eddy's. At the very best her system is, as every historian knows, only a slight revision of the Oriental Philosophy; and notwithstanding its forged name Christian, it is truly subversive of the doctrine of Christ. Her grand central doctrine of the "allness" of mind and the unreality of matter is a true copy of the "fantastic idealism" of the Gnostics. Gnosticism was based on "speculative knowledge." So is Mrs. Eddy's theory. Gnosticism denied the "true humanity of the Redeemer, and made his person a mere phantom, and his work a mere illusion." So does Christian Science. Although Mrs. Eddy clamours loudly that her work is Christian and her multitude of followers believe her claim, still a careful study of her work Science and Health will convince any unprejudiced person that she utterly repudiates the atonement-work of Jesus Christ by denying his person and the reality of sin and matter. Though the system may contain some good moral principles, yet it has no power to save men from sin, since it denies the existence of actual sin. Her denial of the one personal God—"all is infinite mind, and its infinite manifestations,"— is but a swing of the pendulum from the godless and graceless system of the materialistic philosophy propounded by Darwin and Haeckel and is as absurd and unscriptural (although opposite) as the rankest Pantheism.

The salvation of the soul through faith in Jesus Christ has absolutely no place in the Christian Science creed. It is nothing but a species of universalism. Individuals of every evil class and character— self-lovers, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasure more than lovers of God, profane, murderers of fathers and mothers, man-slayers, whoremongers, liars, drunkards, sorcerers, perjured persons, backbiters, haters of God, despiteful, inventors of evil things, implacable, unmerciful, abominable, and those unto every good work reprobate—any and all of these characters can and do come to the healers of Christian Science, and not one word is said to them about getting salvation through repentance and living faith in the Savior; but, on the other hand, they are received as follows: "As children of God you have a right to the healing of your bodies"! The dragon is in it! I warn people to beware. "They are the spirits of devils, working miracles," and form an important proof that we are near the end of time.

Another form in which the dragon is manifesting his power on the deceptive and miracle-working line is modern Spiritualism. Multitudes of people of all classes are believers in this soul-destroying doctrine. The system is generally acknowledged to be but a modern form of what was anciently styled witchcraft, necromancy, magic, etc., while the mediums of to-day are of the same class as those formerly known as "witches," "sorcerers," "magicians." This they themselves often admit. The system is so well known both in doctrine and in its pernicious effects that I will not devote further space to the matter.[15] In many other forms the dragon is working his deceptions upon the people.

[Footnote 15: For further consideration of this subject read the book "Modern Spiritualism Exposed," by the publishers of this work.]

Millions of church-members and thousands of preachers are numbered among these antichristian organizations of Freemasonry, Christian Science, Spiritualism, etc., etc., gathered together under the influence of the spirits of devils working miracles, mighty signs, and wonders. On the other hand, the churches are filled with persons who in spirit are nothing but skeptics and infidels. Said T. De Witt Talmage on one occasion, "There is a mighty host in the Christian church, positively professing Christianity, who do not believe the Bible, out and out, in and in, from the first word of the first verse of the first chapter of the Book of Genesis, down to the last word of the last verse of the last chapter of the Book of Revelation." Is it any wonder that such is the case when a large number of the preachers themselves are in reality skeptics? A newspaper clipping before me contains the following, uttered on March 28, 1905, by the Rev. B.A. Green, pastor of the First Baptist Church, of Evanstown, Ill., before about a hundred of his fellow ministers: "All the truth in the world is not contained in one book, nor in books of theology, God was too big for one temple and he is also too big for one book. God is everywhere. His truth is found in all good books. The pastor of to-day should read the modern psychology and modern literature, especially the works of fiction which deal with religious or social phases of modern life." A large portion of the sectarian ministry reject entirely the Mosaic account of the creation, and accept instead the modern theory of evolution.

The following quotation is from the Rev. Minton J. Savage, pastor of the Church of the Messiah, New York, N.Y., who is an acknowledged leader in the "higher criticism." This was in answer to an attack made on the higher critics by a convention of the American Bible League. "The men who are leading in the higher criticism of the Bible and who are now being assailed so bitterly by the American Bible League, are representative scholars of the world, scientific thinkers, leaders, teachers, who have given us a new universe, a new conception of God, a new idea concerning the origin and nature of man. They are not seeking to support or to undermine anything. They are seeking for the truth as the only sacred thing on earth.

"I would like to consider what this book is about over which all this controversy is raging. It is really not one book, but sixty-six small volumes. They were written during a period of nearly a thousand years, in different countries, by different people. The first book was written about eight hundred years before Christ. The first five books of the Bible were written between five and six hundred years before Christ. The historical books tell us about the day of Judges, then of Kings, the wars of Israel, until the time of captivity. Then the book of Job, purely anonymous, and no one knows who wrote it. Then the book of the Psalms, the hymn-book of the people of Israel, and the books of the prophets. It would be more proper to call them preachers, for they make no effort to foretell anything, but merely told the people that if they followed certain lines of conduct certain things would happen.

"No book was placed in the Bible by anything that claimed to be divine authority. No law concerning the Biblical canon was ever issued by the church earlier than the sixteenth century and that changed nothing; it simply recognized what had come to be a fact. These books drifted together and came to be bound as one, by force of gravity, by common consent, and there are one or two books in the New Testament which scholars could miss without feeling any the poorer.

"Nobody, then, is assaulting the Bible, for the simple reason that the Bible as such has never made any claim. The Bible does not claim to be inspired; it does not claim to be infallible. No writer of one book is authorized to speak for the author of any other book. One verse is sometimes referred to as meaning something. The writer of the last book in the Bible utters a curse against anybody who should presume to add to or take from the words of that book. He does not say that the book is infallible; he simple curses anybody that interferes with it, as Shakespeare uttered a curse against anybody who interfered with his bones. I suppose that God might have given us an infallible book, if he had chosen, and if he had given us such a book he would have made us sure that it was infallible."

"If I were compelled to believe that God holds me responsible for Adam's sin and that the immense majority of the world is doomed to everlasting torment, and that only a selected few here and there are to enter eternal felicity, I might bow my head and accept it, but I could not rejoice in it. It is barbarous. Men who try to make us accept such dogmas are the real infidels of the world, and it is infidelity which they are creating—infidelity a hundred times worse than that which they call by the name. If you would blot out every Bible in the world to-day you would not even endanger its life, nor would you destroy religion." From The Toledo News-Bee, May 14, 1904.

All these allied powers of wickedness in conflict with the few of God's saints who serve him acceptably, constitute the battle of Armageddon—that battle of the last great day. It is not a literal collecting of armies nor a literal conflict, but a fierce battle between truth and error. The outward indications are that the enemies of God will triumph; but let us remember that it is destined to "end in the victory of Him unto whom triumph belongs." Fire will come down from God out of heaven and devour them. This symbol is doubtless taken from the circumstance of Elijah where he commanded fire to come down and destroy his enemies; and it will be as with such an overthrow that the powers of wickedness shall meet their doom in that last great day of God Almighty.

11. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.

12. And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

13. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

14. And death and hell were cast, into the lake of fire. This is the second death.

15. And whosoever was not found written in the book of life was cast into the lake of fire.

This series of events, as far as it pertains to the doom of evil men, ends properly with verse 10, where the combined powers of wickedness are represented as being cast into the lake of fire. This last event, however, is in the present scene more fully described. It is fitting that the judgment scene should be more fully described; for with this chapter we have the last special history of the powers of evil given. Many times we have been led up to the time of the final overthrow of all the powers of wickedness, but the manner in which that great event occurs has not been perfectly detailed.

Here we have another illustration of that principle of symbolic language laid down in the beginning—that objects and events whose nature forbids their symbolization appear under their own names or titles and their description must of necessity be literal. The appearance of the great God must be considered an actual event; for, as clearly shown, he can not be symbolized, neither can he appear as the symbol of some other object, from the fact that there is no other object of analagous nature of which he could stand as the representative. The resurrection of itself is an event of such a peculiar nature as to forbid its symbolization. What is there analagous to it which could here be employed? There are, perhaps, analagous changes in the vegetable and animal kingdoms; but symbols drawn from that quarter would indicate some political change instead. Paul may, indeed, speak of the decay and the growth of seeds to illustrate the resurrection; but the decay of a seed does not symbolize the death of a saint, neither does its germination symbolize his resurrection. Nor is there any change that can do it. There is the same necessity of speaking of the resurrection in its literal meaning as there was of representing the spirits of the martyrs under their own appropriate titles.

The earth and the heaven fleeing away from before God's presence so that no place is found for them, must be understood as describing the literal dissolution of this world when Christ comes; for it is clear from the Scriptures that such an event will occur at that time. Peter says that "the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up." 2 Pet. 3:10. Nothing can be found to symbolize perfectly such a mighty event; hence it appears as a literal description of the final catastrophe of this old world.

It is evident that there are symbols connected with this appearance of God, as truly as there were symbols connected with Christ in his appearance in chap. 19. The throne is a symbol of judgment and of supreme sovereignty, its dazzling whiteness indicating the impartiality and justice of the proceedings. The books, likewise, are symbols. We are not to suppose that there are literal books in heaven, in which Christ or some angelic secretary notes down all the affairs of earth. The language and the symbols of Scripture are accommodated to the human understanding, hence books are used as a symbol to denote that the character and the actions of men are all as perfectly known and remembered as if they had been recorded in the archives of heaven. The book of life, in which the names of the faithful are often said to be inscribed, denotes that God knows all his chosen people. In the following chapter it is called the Lamb's book of life.

This scene, then, as a whole, is a sublime description of the resurrection and the final judgment of all men and the dissolution of the earth on which we now live. That the righteous will be judged at this time is shown by the fact that the book of life, in which the names of the righteous only are recorded (Chap. 21:27; Exod. 32:33), will also be opened; and verse fifteen implies that the names of some during this judgment scene were found recorded in that book. The wicked receive their eternal portion by being cast into the lake of fire; while the reward of the righteous is described in the remaining part of this series, contained in the two following chapters.



CHAPTER XXI.

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.

2. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

3. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

4. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

The events of this chapter are a continuation of the series of prophecy considered in the preceding one, only describing an entirely different phase—the final reward and eternal home of God's people. We have traced many series of prophecies through the long weary pathway of centuries, only to find the termination of the powers of wickedness in the lake of fire at the end of time or their overthrow otherwise set forth under appropriate symbols; but in no instance has the final reward of God's people after the judgment been fully described. That glorious event of the future was referred to in chap. 7 as the final in-gathering of the redeemed "of all nations, and kindreds, and people, and tongues." The description however, was incomplete. Since the eternal abode of the wicked is referred to often, the subject would seem incomplete without a description of the final glories and triumphs of the redeemed in their future and eternal home. Though their earthly pilgrimage is fraught with sorrow, death, pain, wretchedness, and misery, by the hands of their violent oppressors, yet they shall witness the complete overthrow of all their enemies in the lake that burns with fire and brimstone, and they themselves shall be rewarded eternally; for "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain; for the former things are passed away." It is fitting that such a sublime theme should be reserved as the grand climax of the book of Revelation.

With the dissolution of the earth on which we live, which event has just been described, it is evident that the many lines of prophecy leading up to that great event are no longer under special consideration, but that a new theme subsequent to the judgment scene is introduced with the words of the Revelator immediately following—"I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea." The heaven, earth, and sea that passed away certainly refers to the earth that now is and to the aerial heaven surrounding it; therefore the new heaven and the new earth brought to view must signify the future and eternal home that Jesus went to prepare. We could not consistently make the one literal and the other symbolical. This accords perfectly with the teaching of the apostle Peter where he says: "The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.... Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." 2 Pet. 3:10-13.

The holy city of God, the New Jerusalem, is next introduced. Since this meets its fulfilment in the new order of things subsequent to the judgment scene, it must have special reference to the future abode of the saints in the new earth. Many of the symbols here describing the New Jerusalem, and even New Jerusalem itself, are often used to set forth the church of God in the New Testament dispensation. The church on earth and the church of God in heaven are in one important sense the same thing, as they constitute but one family (Eph. 3:15); yet in another sense there is a difference, and the proper distinction must be observed even when the same symbols or titles are used to describe or designate both phases. A similar two-foldness is seen in many lines of truth. In Heb. 12:22, 23, we are represented as dwelling in the city of God in this dispensation; yet verse 27 of this chapter and the fourteenth of the following chapter plainly show our entrance into the city at the end. The Scriptures represent God as dwelling on earth in his church, which, of course, is considered in a spiritual sense; but his actual throne and place of abode is in heaven. A new creation brought about by Christ in his first advent is set forth by various texts; still, it remains a fact that a new creation will actually be brought to view after the present world is no more and that the same will be our eternal home. We obtain spiritual life through Christ now, hence have right to the tree of life; yet in another sense our access to the tree of life is at the end and we then enter in through the gates into the city. Chap. 22:14. Hence it is proper to speak of the city of God as both present and future, by observing the proper distinction, just as the Scriptures speak of the church in a twofold sense as being both on earth and in heaven, or of the spiritual kingdom in the present and the eternal kingdom in the end. It is Scriptural to speak of God's throne as being on earth in the midst of his saints in a spiritual sense and also of its being located in heaven. The tree of life is a present realization spiritually and also a future reality. We dwell in the city of God now—in the suburbs, as it were—but we shall "have a right" to it in the future state when we are ushered into the very heart of the great metropolis and stand before the actual throne of the Deity, in the presence of his August Majesty.

In the New Testament dispensation the heavenly elements of the New Jerusalem have descended to earth in the form of the new covenant, and God's people obtain a foretaste of heaven's glory and are made pure even as Christ is pure, and are therefore represented as having "come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem" (Heb. 12:22, 23); and God dwells with them in a very important sense. 2 Cor. 6:16. They are one with the redeemed above, and together they constitute one "family in heaven and earth," all loving the same Father, adoring the same King, drinking from the same fountain of life eternal, and all basking in the same divine light that beams from the throne of God. In another sense, however, there is a difference between them; for they are separated by the line of mortality, one phase being located on earth and the other in heaven. But when at the last day the redeemed of earth have access to the tree of life in its perfect sense, there will be henceforth only one phase to the New Jerusalem, or church of God, which will be in its relation to the new earth, as specially described in the prophecy under consideration, when "all things" are made new and "the former things are passed away."

5. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

6. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

7. He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

8. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

The declarations contained in these verses proceed from God himself and announce the fact that he hath now fulfilled all that he designed. His promises to his faithful children are brought to pass, as well as his threatening to his foes. All things are made new and the former things are passed away. Not only has the strife, the commotion, and the sin in the old order of things passed away, but the new creation, wherein dwelleth righteousness, has been introduced, the grand long-looked-for era of eternal blessedness to the saints. Oh, halleluiah! "And he said unto me, Write: for these words are true and faithful."

"And he said unto me, It is done. I am Alpha and Omega, the beginning and the end." When the seventh angel of chap. 16:17 poured out his vial, the voice of God from the throne said, "It is done," signifying that the last judgments were complete. Here again the same voice is heard as before, referring to the same thing—the accomplishment of God's great purposes. The enemies of the church have been overthrown, her long period of warfare has ended, and the eternal day of Zion's glory has come. Then follow his blessed promises held out to the faithful, and also the reward to the wicked. These are to be understood as referring to these classes, not at the day of judgment, but when the Revelation was given to John and therefore to us. "I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things [in the margin, these things]: and I will be his God, and he shall be my son." "This is the reward in reserve for those who endure through this period of trial and overcome at last. They shall drink of living waters, which will be sweet and refreshing indeed to those who have toiled through this fight; and they shall inherit these things—these new heavens and earth. God shall be their God, and they his sons. Oh, what an honor! what a destiny in reserve for the faithful! with what glorious anticipations may the believer look forward to the revelations of that day, and with Paul say, 'If by any means I may attain unto the resurrection of the dead.'

"What warning also to the wicked! The same voice that utters the promise, pronounces also the threatening. 'The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.' God says, 'These words are true and faithful.' They came from him who sat upon the throne, the Alpha and Omega. He has put his everlasting seal to them, and pledged his veracity to their truth." Dear reader, will you accept the word of Him who can not lie and choose to suffer affliction with the people of God until our Lord shall come to call his ransomed home? Or will you decide to enjoy the pleasures of sin for a season, only to be resurrected at the last great day to "shame and everlasting contempt"? There is no intimation of future salvation for the transgressor. The lake of fire still stands as the symbol of eternal destruction, and into it the fearful and unbelieving and wicked of every name are cast.

9. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife.

10. And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God,

11. Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;

12. And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:

13. On the east three gates; on the north three gates; on the south three gates; and on the west three gates.

14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

15. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

16. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

17. And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.

18. And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.

19. And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;

20. The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.

21. And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

22. And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

23. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.

24. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it.

25. And the gates of it shall not be shut at all by day: for there shall be no night there.

26. And they shall bring the glory and honor of the nations into it.

27. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.

We have here a magnificent description of the New Jerusalem, representing the home of the redeemed. The various symbols employed in its description must of course he understood as symbolical. We have no means of knowing just what our future home will be like; but that it will be a place of wondrous beauty and transcendent glory is shown by the fact that everything which is considered grand and glorious in this world is here chosen to represent the home of the redeemed. The symbols selected to describe it are objects of such priceless worth, even exceeding royal splendor, that we pause in astonishment and exclaim, "What must the reality be?" The conditions upon which entrance to this city may be obtained (ver. 27; chap. 22:14) show clearly that our future and eternal home is the chief burden of this vision and not merely our spiritual inheritance in this world.

"In approaching Jerusalem, the traveller is not aware of its proximity, until, ascending an eminence, the glorious city bursts upon his astonished vision, when he is ready to exclaim with the Psalmist—'Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great king.'" Psa. 48:2. John was carried to "a great and high mountain," from which commanding point of view he was enabled to survey in all its boundless extent the surpassing glories of the New Jerusalem. Never did imagination conceive anything approaching the sublimity and grandeur of the scene here described by the pen of inspiration. It was "a great city"—how great we shall soon discover—the holy Jerusalem, descending out of heaven from God.

The ancient city of Jerusalem was regarded as sacred because in it God had recorded his name, and it contained his holy temple, his place of residence on earth. Thither the tribes of Israel went up to worship; "Jerusalem is the place where men ought to worship." So, also, this New Jerusalem was "the holy city," an antitype of the former. It is described as "having the glory of God, and her light was like unto a stone most precious, even like a jasper stone, clear as crystal." "The glory of God" was that visible manifestation, called the Shekinah, which Jehovah made of himself in the tabernacle of his ancient people. The following facts concerning it will give us an understanding of its signification as connected with the New Jerusalem:

"Jehovah was the accepted King and Lawgiver of his people Israel, and he had his tabernacle among them, where he abode by his presence, where he might be approached and consulted, and make communications of his will. That visible presence was 'the glory of God' or the Shekinah; and the Jews regarded it with the highest possible veneration, as the embodiment of the Deity. The sacred writers often speak of it in the same terms as of Jehovah himself. They refer to this when they speak of seeing God. 'Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and they saw the God of Israel.' Ex. 24:9, 10. 'I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.' Isa. 6:1. And again in verse 5: 'For mine eyes have seen the King, the Lord of hosts.' The spiritual essence of God can not, of course, be revealed to mortal vision, yet there was a manifestation of the Deity which was made visible to the eyes of men, and which Moses and Isaiah speak of as seeing God. It is spoken of as the presence and face of Jehovah. 'And he said, My presence shall go with thee, and I will give thee rest.' Ex. 33:14. 'And the Lord spake unto Moses face to face, as a man speaketh unto his friend.' Ex. 33:11."

The New Jerusalem that John saw descending from God—which denotes its heavenly origin—had "the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal." It dazzled as the purest diamond. In verse 23 we are informed that it illuminated the whole city so that there was "no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof." In ancient times "the glory of God" filled the tabernacle, the place of his abode; but here it filled the whole city. In that tabernacle the Shekinah was the manifestation of the divine glory of Jehovah. In the New Jerusalem Jesus Christ, who is "the brightness of his glory, and the express image of his person," illuminates the entire city of God. Oh, halleluiah!

In olden times the cities were surrounded with walls, designed as a defense against all enemies. The more important the city, the higher and stronger were the walls built. Having walls, it was necessary also to have gates to furnish ingress and egress to the inhabitants. These gates were in charge of faithful guardians, who had authority to open and to close them according to the regulations of the city. In accordance with this idea the city of God is represented as having "a wall great and high." This wall represents the security of Zion, whose inhabitants within can rest in peace and safety. The three gates on each side represent the free and easy access into the city from every quarter. Anciently, it was customary to give names to the gates of a city, just as we now do to our streets. The gates of this holy city were named after the twelve tribes of the children of Israel, which embraced all God's ancient covenant people, and which denotes the perfection and completeness of our heavenly home as including all the spiritual Israel.

"And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." The twelve foundations, or rather the twelve courses of stone in the foundation, are more fully described hereafter. The names of the twelve tribes were on the gates to denote that the city was composed of God's true and complete Israel, and the names of the twelve apostles are on the foundation to denote that this contains the church which was "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone." Eph. 2:20. The system of truth that they preached to the world forms the doctrinal basis of the church of God, they having received it from heaven "by inspiration of God," and their names all appear; and together they constitute one harmonious, solid foundation upon which the church shall stand forever.

The dimensions of the city as measured by the angel are next given as twelve thousand furlongs, or one thousand five hundred miles. By the statement that the length, the breadth and the height are equal, some have supposed that the city was one thousand five hundred miles high. To quote the words of a certain commentator: "The language, however, will bear another meaning, which is far more natural. It is not that the length and breadth and height were severally equal to each other, but equal with themselves; that is the length was everywhere the same, the breadth everywhere the same, and the height the same. It was perfect and symmetrical in all its proportions. This is confirmed by the fact distinctly stated, that the wall was one hundred and forty and four cubits high, or two hundred and sixteen feet, a proper height for a wall; while it is said only that 'the length is as large as the breadth.'" This writer reckoned but eighteen inches for a cubit, whereas some figure twenty-two. A city one thousand and five hundred miles high with a wall only two hundred and sixteen or two hundred and sixty four feet high, would be altogether out of proportion.

The wondrous dimensions of this city set forth the fact that our future home far exceeds in grandeur and extent everything that is looked upon as glorious upon earth. Who ever heard of a city one thousand and five hundred miles square? We have had empires so large, but no such cities. In this representation the city does not encompass the entire earth as she in one sense really does, because it would be impossible thus to represent her and at the same time she be represented as a city within the earth, into which the nations bring their "glory and honor." The ancient city of Babylon with its beautiful hanging-gardens, the very triumph of human skill, and the city itself lying in a foursquare, being fifteen miles on each side, was unsurpassed in human loveliness. But the city of God is represented as fifteen hundred miles square, which dimensions are out of all proportion with anything existing on earth; hence its beauty and magnificence must be ascribed to God only.

"And the building of the wall of it was of jasper: and the city was pure gold like unto clear glass." The jasper is the same crystal gem before mentioned. What a wondrous wall it must have been! It was not made of such common material as granite, freestone, or marble, which can make the most imposing structures that human pride can rear, and which are fit for the residence of lofty kings; but it was of jasper, clear as crystal. Think of the wall of this holy city being nearly three hundred feet high and stretching around the city six thousand miles, all built of the purest diamond! No stretch of the human imagination can properly compass such a vision. In rearing earthly structures men seek such material as combine durability, cheapness, beauty, and ease of being wrought. Look at this wall! For durability, it has the most indestructible material that can be found on earth. For beauty, the language of man can not even convey a meagre description of its amazing loveliness. For cheapness—God's riches were inexhaustible, hence it was not necessary to take this into consideration. For ease of being wrought—think of the vast amount of labor it requires to cut and shape even one large diamond, it being said to require in some cases years of incessant toil; yet God could afford to build the wall of this city of such material. Oh, wonders of God's handiwork! How inexpressibly glorious! This, my dear reader, symbolizes the priceless worth of our eternal home, secured through the atonement. Study the plan of redemption. There is nothing equal to it in the universe. "What is a man profited, if he gain the whole world, and lose his own soul?"

Men become greatly agitated over the announcement of the discovery of gold in the Klondyke, in the Australian continent, in California, and with feverish excitement they abandon their homes and rush headlong to the reputed El Dorado, fearing neither famine, storms, deserts, nor the icy northern blasts. But all the gold ever mined from the bowels of the earth is insignificant and forms no comparison with the representation of this city. Its streets and mansions were built, not of common cement, lumber, nor even granite and marble, but of pure gold.

The twelve courses of stone in the foundation of the wall have already been mentioned. It is here particularly described. One might suppose that, according to human custom, rougher material would be selected for the foundation. Not so, however. The most brilliant and costly gems were chosen to lay these courses. Nothing cheap nor common had anything to do in the construction of this marvelous city. It was altogether beyond the reach of men to imitate: it was God's own handiwork; and we can not but admire its wondrous beauty. It is unnecessary to give a minute description of the gems of which these foundation-courses were composed. They were the most beautiful and costly of which men possess any knowledge. In appearance they represent various colors of the most delicate shades. Royal persons wear even the smallest of these gems upon their persons and imagine themselves richly adorned; but in this city of God they appear in such abundance that they are even selected to form the basis, or foundation, of the wall. "And the twelve gates were twelve pearls; every several gate was of one pearl." We have rich necklaces of pearl; but where is the individual that was ever blessed with such a profusion of wealth that he could ornament the gates of a city with pearls? The gates of the New Jerusalem, however, were not merely ornamented or studded with pearls—that were a very small thing for her—but each gate was of one solid pearl. To conceive the immensity of this representation we must consider the size of the gates required to accommodate the multitudes constantly entering and departing from a city. To be in proportion to the wall they would have to be of immense size, and also of prodigious strength in order to resist the assaults of enemies, as they would be the first places attacked. The gate of the temple called Beautiful, mentioned in the Book of Acts, which was in the wall surrounding the temple, is said to have been seventy-five feet high and sixty in width, built of Corinthian brass. Yet immense as they were, those in the New Jerusalem were each of one solid pearl. Oh, beautiful city of God, the home of the saints!

The most prominent object within the walls of the ancient Jerusalem was the magnificent temple on Mount Zion. It was the chief ornament and glory of the city. In the New Jerusalem, however, no temple is seen. Alas! is not this a great defect? What is Jerusalem without a temple where the tribes may go up and worship before the Lord? Oh, they need no temple in this glorious city of God; for there is one there greater than the temple: "the Lord God Almighty and the Lamb are the temple of it." This doubtless sets forth the fact that the worship of God is pure and spiritual and of free access to all. Under the old dispensation the high priest alone, and he but once a year, was permitted to enter the sacred precincts of the Deity as limited to the inner sanctuary of the temple. Now God's people need no mediating priest to offer up a special sacrifice that the will of God might be known; but all are kings and priests who offer up spiritual sacrifices acceptable to God by Jesus Christ (1 Pet. 2:5); yea, as saith the prophet, "they shall all know me from the least of them unto the greatest of them, saith the Lord." Jer. 31:34. No temple is needed that the Shekinah of the divine presence may take up its abode between the cherubim in the most holy place, but "the glory of the Lord" fills the entire city. It can not be confined to a given locality. "The Lord God Almighty and the Lamb are the temple of it," and they constitute the glory of the New Jerusalem as did the temple on Mount Zion that of the old.

"The nations of them which are saved shall walk in the light of it." Can any one conceive the grandeur and the sublimity of the scene when a light that eclipses the sun and the moon is reflected from streets and mansions of gold, or comes streaming through a wall composed of the most brilliant gems of different hues, with gates of solid pearl? No wonder, then, that the poet has denominated it "the beautiful light of God"! The gates are open continuously, for they are not closed by day, and "there shall be no night there." But "there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of Life." This, my dear reader, is the reward of the New Testament church, "the church of God."



CHAPTER XXII.

And he showed me a pure river of water of life, dear as crystal, proceeding out of the throne of God and of the Lamb.

2. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

3. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:

4. And they shall see his face; and his name shall be in their foreheads.

5. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

The description of the New Jerusalem continues in the first five verses of this chapter. By the "river of the water of life" is doubtless meant full salvation, which as a mighty flowing stream issues "out of the throne of God and of the Lamb." To this fountain of living waters an invitation is now given to all to come and partake to their satisfaction. "The Spirit and the bride say, Come. And let him that heareth say, Come. And whosoever will, let him take the water of life freely." Verse 17. As a defense to God's people in this world salvation is represented as a great wall surrounding them (Isa. 26:12); but as a source of joy, holiness and happiness, it is a living stream whereof all may partake. While this symbol meets an appropriate fulfilment in the present dispensation, yet salvation will also be the eternal possession of the saints in the world to come, when "they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb, which is in the midst thereof, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes." Chap. 7:16, 17.

In a most appropriate place, upon the banks of the river, grew "the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations." The tree of life in the garden of Eden was a symbol of man's immortality or incorruption, or rather the means of it; for after his fall it was securely guarded and he driven from the garden, "lest he put forth his hand, and take also of the tree of life, and eat, and live forever" (Gen. 3:22) and thus frustrate the decree of God just uttered—that he should return unto dust and corruption. In the New Jerusalem, however, that tree of life blooms again and bears fruit abundantly, yea continuously, as symbolized by "every month," and no cherubim with flaming sword are placed to guard all approach to it. The privilege is open; for it is added immediately, "There shall be no more curse." This, then, symbolizes the removal of spiritual death and the impartation of everlasting life in this world and immortality in the next. The tree of life grew on both sides of the river. On this side of the line of mortality we have access to it in one important sense, while those in the future world are preserved also by its healing benefits.

The Father, Son, and Holy Spirit abide in this city. God reveals himself, not to a few chosen priests only through the Shekinah of his presence, but to all his servants—"they all see his face." As in the ancient tabernacle he manifested himself by "the glory of the Lord," or the Shekinah, which was represented as "seeing his face"; so, also, the "glory of the Lord" abides in the New Jerusalem, filling the entire city with the holy manifestation of the divine presence. His people are "sealed with that Holy Spirit of promise," by which they possess the name of their Father—not the name of the beast nor of his image, but the name of the Father.

"And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign forever and ever." This city has no need of natural or artificial light, "for the Lamb is the light thereof." Chap. 21:23. The light of the sun stands connected with the light of a candle and both are represented as unnecessary, which denotes that "there shall be no night there," but one clear eternal day.

6. And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done.

7. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

The language of symbols is discontinued. With the description of the New Jerusalem closes the grand panoramic scene of this book. Wondrous indeed have been the events of earth prophetically outlined, but we have the assurance that "these things are faithful and true." A continuous political and ecclesiastical history of that portion of the earth made the subject of Apocalyptic vision, from the dawn of Christianity until the last day, was here written down in advance. After the permanent division of the empire, which occurred under Valens and Valentinian[16] in A.D. 364, it was necessary that the political and the ecclesiastical history of the empire should be divided in the prophecy. This inspiration has done. The downfall of the Western empire is clearly predicted in the symbols under the first four trumpets; but the eclipse is afterwards lifted, and the same Western empire again appears in Imperial form under the control of the Papacy. After giving their power and strength unto the beast during the Dark Ages, the horns afterward turn against the Papacy and rob her of all her temporal authority and power, thus pointing us clearly to the history of modern Europe, in which the prophecy has been actually fulfilled. They themselves end at the judgment of the last day. Thus, the political history of the Western empire is carried through to the end. The Eastern division of the empire is also made a subject of prophecy, and its overthrow is described under the sixth trumpet. This was effected by the second woe, or the rise of the Ottoman power, and that woe is represented as continuing until after the death and the resurrection of the two witnesses and terminating shortly before the end of time. Therefore the political history of the Eastern empire, which has been under the power of the Turks for centuries, is outlined until the end. The ecclesiastical history of the Eastern empire is also given, its most prominent feature being the rise and the development of that pest of Mohammedanism, which rests like a dark cloud over that fair country until this day. In the Western division the rise of the Papacy, its continuation, the rise of Protestantism and its duration, are all clearly outlined, reaching down to these last days. Then the scene is suddenly enlarged and is carried beyond the limits of the earth—the Apocalyptic earth—into "the whole world," when the powers of wickedness are combined in spirit to antagonize the reformation of holiness and truth which God is using to gather his faithful ones together in preparation for the coming of the Son of God to judgment. In view of these wonderful events of the last days, how comforting the words of the text before us—"Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book"!

[Footnote 16: Some historians give A.D. 395 as the date of the permanent division of the empire. The government of the Eastern and Western divisions was separate from the accession of Valens and Valentinian, in 364, until during the reign of Theodosius the Great, when the West, through the jealous rivalries of different competitors for the throne, had fallen into great disorder. Theodosius twice interposed to right matters and finally took the government into his own hands for the space of four months, in 395, when he died, after arranging for the division of the empire between his two sons Arcadius and Honorius.]

8. And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things.

9. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

The mind of the apostle was so enraptured with the visions he beheld that he could not but adore and worship; but the angel that had been the chosen instrument to reveal these prophecies refused his act of homage and instructed him to "worship God." Created intelligences are not worthy of such respect; to God alone all honor and praise belongs. Jesus Christ our Redeemer is God—God over all, blessed forever. As such he is worthy of the homage supreme of all our hearts, the praises of all our lips.

10. And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

11. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

12. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

13. I am Alpha and Omega, the beginning and the end, the first and the last.

14. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

15. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

The popular opinion is that this book of the Revelation is sealed; but John received the direct command, "Seal not the sayings of the prophecy of this book." The majority of the teachers of Babylon to-day are fulfilling Isaiah 29:9-11, and that is the reason why it has become to them a sealed book. God makes known the blessed truths of the prophecies of this book to his own beloved children, who walk before him in sincerity and truth. A blessing is pronounced upon us if we keep them. His coming is near at hand, and his reward is with him to render unto every man according as his work shall be. No offers of salvation will be extended when Christ appears to give us access to the tree of immortal life and an abundant entrance into the eternal city beyond; but it will then be said, "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." "Dogs" are left without. This term as applied to a person is one of great reproach. It is so among us, and much more so among the Jews, by whom that animal was regarded as unclean. It signifies evil workers. Evil characters of every class will have no part in the heavenly realm, but will be cast into the lake of fire. It will be the perfection of misery to be banished forever from the presence of God and the companionship of all that is good and holy. "Blessed are they that do his commandments, that they may have right to the tree of Life, and may enter in through the gates into the city."

16. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.

17. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

The statements of these verses have been considered heretofore, hence there is no necessity of further comment on them in this connection.

18. For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

19. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

Here is the most solemn warning against any one who should presume to corrupt the prophecies of the Revelation by adding to or taking away from them. Nor was such a warning needless. This book contains the long history of God's church, and also the history of all her persecutors, painted in colors of deepest infamy, and the final doom that awaits them. These enemies were to ride in triumph over the earth during a long career of centuries, when the children of God should be trodden down beneath their feet, as it were, while they boasted themselves as being the true church, the anointed of heaven. These Revelations were to be handed down to succeeding generations through these very persecutors. The great whore of Babylon had her likeness taken and then committed to her for preservation. Would she not falsify them? Nearly all the early records of the church have been corrupted by the church of Rome. For ages it has been a doctrine of that institution that pious fraud was consistent and even commendable when practised to further the influence of that church. Yea, she has proclaimed openly and unblushingly that if her cause could be promoted by deception and lies they were perfectly justifiable; and her practise has been consistent with her teachings. In view of the fact that God's Word was to pass through the depths of this "mystery of iniquity," it is not surprising that we find annexed to this concluding portion of Holy Writ the awful anathema: "If any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book."

20. He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.

21. The grace of our Lord Jesus Christ be with you all. Amen.

What importance is attached to the second coming of Christ! Over and over again it is stated distinctly. It is the grand climax unto which all the series of events in this book leads.

"Are you ready, waiting for the Lord? See, the signs proclaim him near; In the awful thunders of his Word, Now his coming steps we hear.

"Now are many running to and fro, Spreading holiness around; And the evening light begins to glow, Soon we'll hear the trumpet's sound.

"Hark! the solemn warning unto all, Judgment's coming, oh, how soon! Flee, O man, at Mercy's final call, Heaven trembles at your doom.

"Christ is coming, oh, the heavenly sight! Our Beloved can't delay, For his bride is robed in snowy white, Ready for the marriage-day."

Amen. "Even so come, Lord Jesus." Then will appear the great "Alpha and Omega, the beginning and the ending." In the beginning he "created the heaven and the earth." In the end, John said, "I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea." In the beginning Satan entered the domain of God's people to deceive and destroy. In the end he is cast out, and will deceive the nations no more. In the beginning sickness, pain, sorrow, and wretchedness found entrance to the world. In the end "God shall wipe away all tears from their eyes; and there shall be no more sorrow, nor crying, neither shall there be any more pain: for the former things are passed away." In the beginning the people of earth were placed under the iron hand of death, who has claimed his teeming millions. In the end, "I saw the dead, small and great, stand before God.... And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them ... and death and hell were cast into the lake of fire." In the beginning was a blooming garden containing the tree of immortal life. In the end we find the tree of life again "in the midst of the Paradise of God." In the beginning a curse was placed upon this earth. In the world to come "there shall be no more curse: but the throne of God and of the Lamb shall be in it." In the beginning the first Adam lost his universal dominion over the earth. In the end we find Jesus Christ, the second Adam, crowned King of kings and Lord of lords, and reigning in triumph and glory forever. In the beginning man was barred from the tree of life and driven from the garden of Eden. In the end, "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city."



INDEX

A

Aachen, 326. Abaddon, 162. Abubekr, first caliph, 155. Aegean Sea, 36, 46. Africa, conquered by Saracens, 160. Ahab, 53. Alani, 145. Alans, 146, 215. Alaric, invades Italy, 136-141, 149. Ala-Shehr, 63. Albi, council of, 339. Albigenses, 113, 161, 196, 270, 342. Aleppo, 165. Alexander I., 172. Alexander the Great, 320. Alexander VI., Pope, 346, 347. Alexandria, 109, 110. Alison, A., quoted, 307-315. Ammianus Marcellinus, quoted, 188. Amiens, 140. Ammon, 330. Anabaptists, 292. Anglo-Saxons, 215. Anthony, founder of monasticism, 189, 190. Antioch, 104, 109, 110. Antioch Epiphanes, 230. Antipas, 49. Apollo, 241. Apollyon, 162. Aquinas, Thos., 340, 341. Arabia, 330; conquered by Saracens, 160. Arras, 140. Arcadius, Roman emp., 137, 138, 440, n. Argos, 137. Armageddon, 332. Armenia, 330; conquered by Turks, 165. Arnout, Mme., quoted, 310. Asbury, Bishop, 368. Assyria, 330. Astolphus, k. of Lombards, 352, n. Athanasius, 190. Athens, 137. Attalus, 139. Atkins, Robert, quoted, 365. Attica, 137. Attila, 142, 145, 146, 149. Atys, 407. Augsburg, 191. Augsburg Confession (A.D. 1530), 191, 247, 252, 253. Augustine, 96. Augustines, Order of, 246, 251. Augustulus, Roman emp., 148. Augustus Caesar, first Roman emp., 222. Aurelian, Roman emp., 189. Aurelius, Marcus, Roman emp., 46, 98. Austerlitz, battle of, 322. Avignon, 327; removal of Papal chair to, 305, 306; council of, 339.

B

Babylon, taken by Cyrus, 166, 329, 331; great edifices of, 432. Babylonian empire, 330, 397. Bacchus, 407. Bagdad, founded (A.D. 762), 160, 165. Balaam, 49, 50. Balak, 50. Barak, 332. Barnes, Dr., quoted, 359. Baronius, quoted, 345. Barrows, John Henry, quoted, 409, 410. Basil, council of, 340. Bayazid, Sultan, 61. Bedford jail, 36 Beethoven, 88. Behiston rock, noted inscription on, 18, n. Belisarius, general of Justinian, 148, 236, 351, n. Bellarmine, Cardinal, quoted, 341, 342. Benedict IX., Pope, 345, 346. Bernard, 197; quoted, 199. Beziers, council of, 339. Boetia, 137. Bohemia, 244, 339. Bologna, 327. Bonaparte, Jerome, 321. Bonaparte, Louis, 321. Bonaparte, Joseph, 321. Bonaparte, Napoleon, 172, 317, 320-325, 327. Boniface IV., Pope, 240. Bonney, Chas. Carroll, quoted, 408, 409. Borgia, Roderick, 346, 347. Bosphorus, 171. Bouchard, M., 18, n. Buddha, 409. Bunyan, John, his imprisonment, 36, n., 293. Burgundians, 215. Burgundy, 215. Burke, quoted, 303. Butler, quoted, 222, 223, 224, 230, 231.

C

Cadiz, 324. Caesar, 320. Caesar Augustus, Roman emp., 222. Calcedon, council of, 110. Calvin, John, reformer, 252 Calvinists, 252, 291. Campbell, Alexander, quoted, 359, 360. Canoosa, 111. Canterbury, See of, 112, n. Carlovingian dynasty, 325, 326, 350-352. Carrier, 310, 311. Cassini, quoted, 200. Cathari, 196. Catherine de Medici, 118. Catherine the Great of Russia, 172. Chaldea, 330. Chalons, 146. Charlemagne, 236, 305, 320, 325; restores the Western empire, 325, 326, 350-352; patriciate of, 350, 351, also n. Charles Martel, 161, 325. Charles V., k. of France, 307. Charles IX., k. of France, 118. Chase, Chas. Wingate, quoted, 405. Chaumette, 308, 309. Christians, persecutions of, 97, 295; by the Roman emperors (ten seasons of), 98, 116, 230, 231; by the Papacy, 113, 116-118, 196-200, 243, 295, 338-344; by Protestants, 252, 291-294. Christian Science, 410, 411. Chrysostom, 96. Cicero, 222. Claudius, quoted, 199. Clement of Rome, 95. Cologne (wrongly spelled Colonge in text), 197. Constance, council of, 244, 245, 339, 345. Constantine the Great, 189, 231, 241. Constantinople, 158; captured by the Turks (A.D. 1453), 169; council of, 109, 344. Constitutionalists, 314. Consular power, 214, also n., 351. Copenhagen, 324. Corinth, 137. Council, first of church, 231. Councils, general, of church, 109, 231, 321, 339, 340, 345, 346. Covenanters, Scotch, 293, 294. Creasy, quoted, 324. Crellius, 292. Croesus, k. of Lydia, 56. Crusades, 166. Cyprian, 107. Cyrus the Great, his capture of Babylon, 166, 329, 331.

D

Dacia, 137. D'Alembert, 297-303. Dalmatia, 136. Damascus, 165. Daniel, prophecies of, 235-238. Danton, 310. Dantonists, 315. Darwin, 411. D'Aubigne, quoted, 96, 185, 191, 192, 195, 208, 209, 244, 245, 247, 253, 276, 277. Decemvirate, 214, also n., 351. Decius, Roman emp., 98. Decretals of Isodore, 344. Demetrius, 43. Demetrius Cantemir, quoted, 170. Diana, 241; temple of at Ephesus, 42, 64. Diderot, 297-808. Dictator, office of, at Rome, 214, n. Diocletian, Roman emp., 48, 98, 230. Dionysis, 407. Diotrephes, 102, 103. Donatists, 342. Domitian, Roman emp., 36, 98. Domnus, 189. Dow, Lorenzo, quoted, 278, 360. Dowling, quoted, 187, 188, 189, 190, 196, 241, 243. Duke of Alva, 118. Du Guesclin, 307. Dupin, quoted, 344. Dwight, Pres., quoted, 303.

E

Easter, 105. Eastern Empire, See Roman Empire. Eastern Question, 172, 173. Edgar, quoted, 340. Edict of Nantes, 118, 295. Egbert, quoted, 196, 197. Egypt, conquered by Saracens, 160. Elba, Island of, 323, 324. Ephesus, fate of, 45, 64, 68; temple at, 42. Eudoxia, 143. Euphrates, 164, 166; turned by Cyrus, 166, 329, 331. Eusebius, quoted, 188, 189. Evervinus, quoted. 197-199.

F

Farrara, 327. Feldkirchen, 247. Fisher, Geo., quoted, 103, 189. Fletcher, John, quoted, 277. Formosus, Pope, 345. Foster, Bishop R.S., quoted, 368-370. France, invaded by Saracens, 161. Francis I., of France, 307. Franks, 146, 215. Frederick of Saxony, quoted, 247-249. Frederick II., k. of Prussia, 297. French Revolution, 305-315, 324, 352. Freron, quoted, 313, 314. Friedland, battle of, 322. Fuller, quoted, 340.

G

Gallienus, Roman emp., 187 Gallus, Roman emp., 98. Gascoigne, 215. Gates, Theophilus R., quoted, 278-283. Geneva, 252. Genseric, k. of Vandals, 25, 142, 143, 149. Germania, 139. Gepidae, 145. Gibbon, quoted, 64, 136-138, 142, 143, 145, 158, 351. Gibbons, Cardinal, quoted 343, 344. Gieseler, quoted, 103. Girondists, 315. Gnostics, 410. Gobet, 308. Goddess of Reason, 209, 401. Goths, 136, 141. Greek Empire (Eastern Empire), See Roman Empire. Green, B.A., quoted, 412, 413. Gregory VII., Pope, 111, 184, 242.

H

Haeckel, 411. Hamlet, 307. Handel, 88. Hartley, quoted, 361. Heads, seven, of dragon and Papal beasts, signifying seven forms of government, 214, also n., 235, 349, 350. Hebert, 308, 309. Henry VIII., k. of England, 292. Henry IV., k. of France, 307. Henry IV., emperor of Holy Roman empire, 111. Henry, k. of Navarre, 118. Hera, 154. Hermus, 56. Herod Agrippa, 240. Herodotus, 166, 329. Heruli, 145, 148, 215, 236. Hieroglyphics, 18, 19, n. Hilarion, 189. Hildebrand, See Gregory VII. Hilton, John, quoted, 246, 247. Hiram Abiff, 407. Holbach, Baron, 300. Holland, 321. Holy Roman Empire, 325, 326, 351; dissolved (A.D. 1806), 327. Honorius, Roman emp., 136, 138, 139, 440, n. Honorius, Pope, 344, 346. Hopkins, quoted, 362. Horn, the little, of Daniel 7, a symbol of the Papacy, 235-238, 350, 357. Horn, of the goat, symbol of Alexander, 20. Horns, ten, of the Dragon and Papal beast, signifying ten kingdoms, 14, 215, 235, 236, 349. Horns, three, plucked up before the little horn, 236, 350, 351. Horns, four, of the goat, symbolizing four divisions of Alexander's empire, 20. Hugenots, 118. Hugenot wars, 252. Hungary, 169, 215. Huns, 141, 145, 146, 215. Huntington, Lady, 369. Huss, John, 62, 244, 245, 249, 339.

I

Iconium, 165. Ignatius, his epistles, extracts from, 104. Illuminati, 297-303, 404. Illyricum, 137. Indulgences, 250, 251. Imperial power, 214, also n. Innocent III., Pope, 111, n., 339. Innocent XI., Pope, 118. Institorus, Henry, quoted, 246. Interdicts, 111, also n., 112, also n. Ionia, 64. Isodore, false Decretals of, 344, 345. Islam, See Mohammedanism.

J

Jena, battle of, 322. Jerome, 36, 96. Jerome of Prague, 62, 339. Jerusalem, captured by Saracens, 110. Jezebel, 53. John XI., Pope, 345. John, k. of England, his quarrel with Innocent III., 112, n. Johnson, B.W., quoted, 357-359. Judson, quoted, 171, 172, 321. Jupiter, 241. Justinian, Roman emp., 148, 351, n.

K

Kinkade, Wm., quoted, 359. Klondyke, 433. Koran, 158, 406. Kurtz, quoted, 95, 96.

L

Laodicea, fate of, 64, 67, 68. Lateran, councils of, 329, 339, 340. Lavaur, council of, 339. Leo III., Pope, 325. Leo X., Pope, 250. Lepelletier, 308. Liszt, 88. Lombards, 196. Lombards (barbarians), 215, 236, 350. Lombardy, 351. Lord, Mr., quoted, 100. Louis XII., k. of France, 307. Louis, XIV., k. of France, 118, 295, 307. Lucretia, 347. Luther, Martin, reformer, 62, 244, 246, 247, 249, 251, 252, 342; quoted, 361. Lutherans, 252, 291. Lydia, 56, 64.

M

Machiard, 215. Mackey, quoted, 405. Mackintosh, Sir James, quoted, 323, 324. Maecenas, 222. Maesia, 215. Mahomet, See Mohammed. Manes, 298. Manicheans, 342. Mantz, Felix, 292. Marat, 308, 310, 311. Marathon, battle of, 191. Marcellus, Pope, 341. Marcus Aurelius, Roman emp., 46, 98. Marengo, battle of, 191, 322. Marie Antoinette, q. of France, her execution, 306. Marozia, 345. Marsh, quoted, 186. Martin, Pope, 339. Mary Tudor, 117. Maximus, Roman emp., 98, 143. Mecca, 154. Megara, 137. Megiddo, 332. Melanchthon, Philip, 247. Mentz, 140. Mesopotamia, 330. Metropolitan, office of, 105, 106. Military Tribunes, 214, also n. Milman, quoted, 95. Milner, Joseph, quoted, 190, 191. Mithras, 407. Moab, 330. Mohammed, 61, 154-162, 389. Mohammedanism, 25, 61, 134, 154-173, 331, 341. Moldavia, prince of, 170. Momoro, 309. Momyllus Augustulus, Roman emp., 148. Montanism, 105. Monasticism, rise of, 189, 190. Montesquieu, 300. Morea, 170. Moscow, 322, 324. Mosheim, quoted, 94, 105, 106, 109. Mozart, 87. Murat, 321. Myers, quoted, 293. Mysia, 49. Mythra, mysteries of, 298.

N

Nantes, 310; edict of, 118, 295. Naples, 324. Napoleon, See Bonaparte. Narbonne, council of, 339. National Convention of France, 307, 317. Nero, Roman emp., 98, 311. Nerva, Roman emp., 36. Ney, Marshal, 322. Niagara Falls, 87. Nicaea, council of, 109, 231. Nicolaitans, 44, 49, 50. Nicholas, 172. Nicolas, 44. Notre Dame, 309.

O

Odoacer, 148, 236. Oppede, 117. Oriental Philosophy, 410. Origen, 107. Osiris, 407. Ostrogoths, 141, 145, 148, 215, 236, 351, n. Othman, See Ottoman. Otto the Great, 326 Ottoman, 61, 169. Ottoman empire, 64, 165, 173, 441. Oxford, council of, 339.

P

Pactolus, 56. Pache, 308. Paderewski, 88. Paganism, 97, 214-232, 331, 388-390. Palestine, conquered by Saracens, 160; invaded by Crusaders, 166. Pannonia, 215. Papacy, first steps to apostasy, 102, 184, 185; growth of its power, 103-107, 108, 110, 111, 184, 236-243, 352, n.; Pope styled Universal Bishop, 110, 184; blasphemous titles of, 242, 243, 264, 337; its war against the saints, See Christians, persecutions of; at its height, 111, also n., 184, 236, 305, 326, 236-243; temporal power of, 184, 236, 305, 326, 336, 352, n.; removal of Papal chair to Avignon, 305, 306; spiritual supremacy lost at the Reformation, 191, 249-251; revolt of the temporal princes, 255, 355; end of its temporal power, 255, 327, 328; decree of Papal infallibility, 243, 346. Papal States, See Papacy, temporal power of. Patmos, 36. Patriarch, office of, 109, 110. Patriciate, 350, 351, also n. Paul of Antioch, 188, 189. Paulus, 344. Pavia, battle of, 191. Pepin, Carlovingian king, 236, 305, 326, 350. Pergamus, fate of, 64, 68. Persecutions, See Christians, persecutions of. Persia, conquered by Saracens, 160. Petrus Lombardus, 96. Peucer, 292. Philadelphia, remarkable preservation of, 61-64, 68. Philip Augustus, 111. Philosophists, 297-303. Phocas, Roman emp. 184. Phocis, 137. Pius IV., Pope, 327. Platina, 345. Pliny, 222, 226. Poland, 169. Polycarp, 46. Pontifex Maxima, 222, 239. Poor Men of Lyons, 198. Popes, power of, See Papacy. Portugal overrun by Saracens, 160. Prague, 244. Proles, Andrew, quoted, 246. Protestantism, rise of, 191, 252, 254; its false miracles, 259-261; its persecutions, See Christians, persecutions of. Proetextatus, 188. Puritans, 293.

R

Ravenna, 148, 351, 352, n.; exarchate of, 351, n. Reformation, the, 249-252; predictions of by medieval Christians, 243-249. Regal power, 214, also n. Reign of Terror in France, 306-315. Revival of Learning, 249. Rheims, 140. Roberts, Bishop, quoted, 364. Robespierre, 307, 309, 313. Rodgers, Hester Ann, 368. Romagna, 327. Roman Empire, forms of, See Heads, seven, and Horns, ten; Christianity the State religion under Constantine, 116, 231; division of under Valens and Valentinian, 440; overrun by barbarians, 25, 125, 136-141, 142, 143, 145, 146, 148; fall of Western division (A.D. 476), 133, 148, 236, 440; fall of Eastern division (A.D. 1453), 167, 169, 172, 440, 441. Rome, 109, 138, 139, 143. Rosetta stone, 18, n. Rosseau, 300. Rubenstein, 88. Rutter, quoted, 186.

S

St. Anthony, 189, 190. St. Aquinas, quoted, 340. St. Bartholomew, massacre of, 117. St. Dennis, 307. St. Petersburg, 172. Salutaris Vibius, 42. Saracens, 26, 61, 110, 156-163. Sardinia, 143. Sardis, capital of Lydia, 56; fate of, 58, 64, 68. Savage, Minton J., quoted, 413-415. Saxons, See Anglo-Saxons. Saxony, 244, 250, 251. Schweinitz, 248. Scott, 0., quoted, 363. Scythia, 136, 139. Septimus Severus, Roman emp., 98, 224. Sergius, Pope, 344, 345, 346. Sickles, Daniel, quoted, 405. Siddartha, 409. Sienna, council of, 340. Simpson, quoted, 362. Sisera, 332. Smyrna, preservation of, 48, 64, 68. Socrates, 409. Spain, overrun by Saracens, 160. Sparta, 137. Spires, 140, 191; diet of, 191, 253. Spiritualism, 411, 412. States-General, of France, 306. Strasburg, 140. Suevi, 215. Sultanies, Turkish, names of, 165. Sunium, 137. Symbols, See Hieroglyphics.

T

Tables of Laws, Roman, 214. Talmage, T. DeWitt, quoted, 363, 412. Temple of Reason, 309. Tertullian, 107; quoted, 134, 224-226. Tetzel, 250, 251. Theodoret, 96. Theodoric, 148, 236. Theodosius the Great, Roman emp., 136, 440, n. Thermopylae, 137. Thrace, 137. Thuanus, quoted, 200. Thyatira, fate of, 64, 68. Tiberius Caesar, Roman emp., 66. Tilsit, 172. Tmolus, Mount, 56. Toledo, council of, 339, 346. Toloso, council of, 339. Torgaw, 291. Tournay, 140. Tours, 161; council of, 339. Trajan, Roman emp., 98, 104, 222. Trent, council of, 96. Tribunes, 214, also n. Tripoli, 143. Triumvirate, 214, also n., 351. Turenne, 307. Turin, 199. Turings, 215. Turks, See Ottoman empire.

U

Universal Bishop, Pope styled, See Papacy. Urban II., 96.

V

Valens, Roman emp., 440, also n. Valentinian, Roman emp., 143, 440, also n. Valerian, Roman emp., 98. Vandals, 25, 142, 143, 215. Vanosia, 347. Vatican, council of, 346. Vaudois, 196. Venaissin, 327. Venus, 241. Vicarius Filii Dei, blasphemous title of the Pope, 264. Victor Emmanuel, 255, 328. Victor III., Pope, 345. Vienna, attacked by Turks, 169; congress of, 323. Visigoths, 138, 141, 146, 215. Voltaire, 297-302, 305, 306, 401.

W

Waddington, quoted, 94, 186, 346, 347. Wagram, battle of, 322. Waldenses, 113, 117, 161, 196, 200, 270, 339, 342. Warburton, quoted, 404. Waterloo, battle of, 324. Weishaupt, Dr. Adam, 300, 302, 403. Wesley, John, 368. Western Empire, See Roman Empire also Charlemagne and Holy Roman Empire. Westphalia, 321. Wicks, Thos., quoted, 297-303, 321, 323. Wittemberg, 248, 249; university of, 251. Wurms, 140. Wycliffe, 61, 340, 344.

X

Xerxes, 321.

Y

Yellowstone Park, 87. Yosemite Valley, 87. Yuruks, 58.

Z

Zend-Avesta, 406. Zoroaster, 406. Zurich, 292. Zwingle, Ulrich, reformer, 252.

THE END