A careful study of this scripture, taken in connection with others in

the Revelation applying to the same object, will show that all God's

people, both those here brought to view during the thousand years and

those following that period, are spoken of as dead people resurrected

and reigning. They are considered under two phases--those who, as

symbolized by the man-child, were caught up to God through martyrdom and

there lived and reigned with Christ; and those who, as symbolized by the

woman, were deprived of their public reign on earth and were driven into

the wilderness during the same period. The first phase were "priests of

God and of Christ" and reigned with him in Paradise (chap. 6:9-11); but

"the rest," the phase symbolized by the woman, did not live and enjoy

their public reign again, as in the early days of Christianity, until

the expiration of the thousand-year period. It is true that individuals

on earth received life from God and were thus spiritually resurrected

during the thousand-year period; but the dominant beast-power martyred

them by thousands, the two witnesses were then in their sack-cloth

state, and thus the public triumphal reign of the saints on earth

ceased. The statement of verse five that "the rest of the dead lived not

again until the thousand years were finished" should be applied not in

an individual, but in a general sense, the same as the reign above

during the same period is considered. There is also some doubt as to the

authenticity of this sentence. It is not found in the Vatican

Manuscript, which is one of the oldest in existence; and the Syriac

Version, which has come down to us from early days through an entirely

separate channel, does not contain it. However, it is evident that the

phase of the church symbolized by the woman actually reigns triumphantly

on earth after the thousand years is finished; for verses 7-9 of this

chapter show that the dragon, combined with Gog and Magog, goes forth on

the breadth of the earth to compass the camp of the saints just before

the end of time.

The fact that the reign of God's people on earth is divided into two

distinct periods is shown also by other prophecies. In the seventh

chapter of Daniel is recorded a vision of four great beasts, symbolizing

the Babylonian, Medo-Persian, Grecian, and Roman empires. Verse 18,

connected with Dan. 2:31-44, shows that the saints were to possess the

kingdom of God before the overthrow of all these four kingdoms, which

was actually fulfilled by Jesus Christ appearing during the reign of the

Roman empire and planting the kingdom of God in the earth. See Mark

1:15; Luke 12:32; 16:16; Col. 1:13. Then follows a description of the

rise of the Papacy, which was to "_wear out the saints of the most

High_" for a time, times, and the dividing of times--three and one-half

times, or forty-two months, or, prophetically, twelve hundred and sixty

years. This, as before explained, reaches to the year A.D. 1530. During

this period the public reign of the saints on earth ceased. Then

immediately following it is said, "The judgment shall sit, and they

shall take away his dominion, to consume and to destroy it _unto the

end_." This does not refer to the final judgment; it is a spiritual

judgment that commences before that time and continues "_unto the end_."

For example of a similar _judgment_ see Acts 7:7.

God had a people during the Protestant era who walked in all the light

they possessed and who were filled with judgment against the beast-power

that had worn out the saints for ages. And though in places some were

put to death for refusing to worship the image of the beast that

lifeless professors had set up, yet there were from time to time

reformations that resurrected many people to life in Christ. A little

later, however, the real spiritual reign of the saints is perfectly

restored in the pure gospel light of the evening time, and now the next

verse is fulfilled, which says, "And the kingdom and dominion, and the

greatness of the kingdom under the whole heaven, shall be given to the

people of the saints of the most High, whose kingdom is an everlasting

kingdom." It is only reasonable to suppose that the public reign on

earth would commence gradually and would finally reach its perfect

fulfilment, just the same as it ceased gradually in the beginning.

Therefore we can not point to a definite date exactly marking the end of

the thousand years, any more than we can locate exactly the time of its

commencement; but we must be satisfied just to consider this symbolic

expression as covering a long period of time during which these

important phases of deep truth are considered merely from a general

standpoint.

This special reign of a thousand years above is doubtless brought to our

view for the express purpose of making the history of the triumph of

Christianity continuous. When interrupted on earth, the scene is

suddenly transferred to Paradise; then when the woman comes out of the

wilderness and the public reign on earth begins again, while the woman

is being prepared as a bride for the coming of the Lamb, the scene, as

the following description in verse 9 also will show, is again

transferred to earth. The reign above does not in reality cease with the

expiration of the thousand years, but we are permitted to obtain a view

of it only for that length of time during the down-trodden state of the

church on earth. This reign of the martyrs' above is placed in direct

contrast with the public reign on earth during the same time, which

consisted of multitudes of people worshiping the beast, recieving his

image and his mark. What the "thrones" on which they sat and the

"judgment" given them signifies, I do not know for certain, but it is

doubtless the same exalted privilege and authority which Christ promised

to all his over-comers--to sit with him on his throne. Chap. 3:21.

7. And when the thousand years are expired, Satan shall be

loosed out of his prison,

8. And shall go out to deceive the nations which are in the four

quarters of the earth, Gog and Magog, to gather them together to

battle: the number of whom is as the sand of the sea.

9. And they went up on the breadth of the earth, and compassed

the camp of the saints about, and the beloved city: and fire

came down from God out of heaven, and devoured them.

10. And the devil that deceived them was cast into the lake of

fire and brimstone, where the beast and the false prophet are,

and shall be tormented day and night for ever and ever.

The loosing of Satan, or the dragon, is the first important point to be

considered. Before this matter can be rightly understood, however, we

must take into account carefully certain facts regarding his binding. It

was not the dragon as a political power that Christianity attacked (it

did not labor to that end), but it was its huge public system of false

belief that was overthrown. This great system, as opposed to

Christianity, can all be summed up under the one word _infidelity_.

_Infidel_ signifies "a heathen; one who disbelieves in Christ, or the

divine origin and authority of Christianity."--Webster. This system was

positively an antichristian power that sought by every possible means to

destroy the religion of Jesus and to blot out his very name. It failed

in the attempt. It was bound. During the long reign of Popery, when the

doctrine was be-a-Catholic-or-die, infidelity could not publicly lift

its head in the sense in which it was cast down by the early Christians.

It had no power over the nations of the Apocalyptic earth to then

deceive them; but they were greatly deceived by a false Christianity

until almost all the world wondered after the beast. The release of the

dragon, then, in order to be entirely satisfactory and consistent, must

embrace the following points: First, it must at least include the

development of a great public antichristian power whose avowed object is

to destroy the whole fabric of Christianity. Second, being bound by

divine power, his release must be the result of divine permission for a

special purpose. Third, the scene of his imprisonment must necessarily

be the place of his release; namely, the earth--the Apocalyptic

earth--the territory of the Roman empire.

We find all these requirements meeting a most perfect fulfilment in the

events described under the pouring out of the first vial, which was done

by the direction of Him that sat upon the throne. A sufficient history

of that fearful system of infidelity which, through the labors of

Voltaire and his coadjutors, spread throughout all Europe has already

been given. The very object of the leaders of this movement was the

extermination of the Christian religion, and their secret watchword was

"Crush the wretch," meaning Jesus Christ. The dragon was loose in all

his terrible features. The Pagans upheld a false belief; these modern

worshipers of the dragon did likewise and publicly exalted the "Goddess

of Reason" as an object of devotion, setting aside every tenth day for

their hellish orgies in her honor. The former endeavored to overthrow

the Christian religion; the latter had for its special aim the utter

destruction of everything Christian either in name or in character. This

devilish system spread over all Europe and almost undermined the whole

fabric of society, and threatened to convert the world from Christianity

to the worship of the Goddess of Reason. Its foothold gained was so

extensive and its effects so far-reaching that prominent historians,

D'Aubigne among the number, have denominated the period of its greatest

triumph "the day of Reason." It is one of the three and one-half days

covered by the prophecy in Rev. 11:9.

I do not wish to be understood, however, as limiting the release of the

dragon and his work to the system of infidelity that had its origin in

France. I merely refer to that unfortunate system as the beginning of

the dragon's release and work--the re-introduction to the world of those

principles of public hostility to Christianity which had lain buried

since the days of Pagan Rome. The dragon in the beginning was a

deceptive system, one that "deceived the whole world"; but its

deceptions were uncovered by the light of Christianity, and then it

became the bitter public opposer of the religion of Christ. In the

release of the dragon the order is reversed. He first appears as the

public enemy of Christianity in the form already mentioned, but

afterwards changes his tactics to milder methods in order the better to

"deceive" the people, as we shall see hereafter.

But there is another chapter in the history of the dragon's career that

we must not overlook--his partnership with Gog and Magog. The original

signification of the terms _Gog and Magog_ is difficult to ascertain, as

all known accounts are conflicting. The terms occur in Ezek. 38 and 39

also. In the Revelation, however, it is clear that these terms are

applied to Romanism and Protestantism, and under the special leadership

of this spirit of antichrist they are gathered together to battle

against the saints of the most High. I will again quote the description

of this union as given under the sixth vial, which refers to the present

time: "And I saw three unclean spirits like frogs come out of the mouth

of the dragon, and out of the mouth of the beast, and out of the mouth

of the false prophet. For they are the spirits of devils, working

miracles, which go forth unto the kings of the earth and of the whole

world, to gather them to the battle of that great day of God

Almighty.... And he gathered them into a place called in the Hebrew

tongue Armageddon." Chap. 16:13-16. It will be noticed that the field of

operations under this grand confederation of the three unclean spirits

is enlarged so that it includes not merely the Apocalyptic earth, but

"the whole world."

In order to form a confederation of powers each of which holds its own

distinctive principles, it is necessary that each make certain

concessions, in outward appearance at least, so that they can work

together in harmony against a common foe. In this case it will be

necessary that three points be conceded before the dragon, the beast,

and the false prophet can agree. First, the dragon must not appear in

his true character as antichristian; he must be clothed in some

different attire in order to "deceive." Second, Catholicism must stop

her work of slaying those who disagree with her and cover up her true

principles. Third, Protestantism must cease protesting against the

abominations of Catholicism. We are living in the time when this

confederation of the powers of wickedness is being effected; therefore

we must not expect to see the dragon as a terrible creature with heads

and horns standing as the open adversary of God, but we must look for

him dressed up in a garb "to deceive." If necessary he can place himself

under a Christian garb without violating his conscience--of which he has

none.

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 Cæsar, 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.

Cæsar, 320.

Cæsar 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.

Gepidæ, 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.

Mæcenas, 222.

Mæsia, 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 Cæsar, 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.