Another wonder in heaven; as interpreted by means of gospel equivalents, according to the principles of Scriptural algebra

Front matter

J LIBRARY OF CONGRESS. 5

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J UNITED STATES OF AMERICA, j if u s.

CHAPTER V. The Last Seven Plagues 83

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To all) who fear God and work righteousness, the author sendeth greeting.

Dearly Beloved:

I present you a treatise on "The Last Seven Plagues/' entitled * Another Wonder in Heaven," It issues from the press unattended with the banner of any religious denomination. This fact, and the subject of. which it treats, make it a lone and solitary stranger. A stranger it acknowledges itself to be, but not an alien or an enemy. For it professes to belong to the fellow citizens of the saints, and of the household of God. You know your duty to strangers. " Be not forgetful to entertain strangers, for some have enter-

VI CIRCULAR.

tained angels unawares. And he that giveth a cup of cold water to a disciple shall not lose his reward. Prove all things, and hold fast that which is good."

This book is the result of a dream, which, about eight years ago, excited a curiosity to investigate the book of Revelation by means of gospel equivalents. The interpretation corresponds with the nature of the dream. And all parts of ihe dream have been fulfilled except the last, which is the reward of so protracted an effort under discouraging circumstances. The opportunity to revise and prepare the manuscript for the press was afforded during the lonely hours of night, while watching at the bedside of an afflicted child, who was returned to her paternal roof despairing of conjugal felicity and every other human joy. The profits of this book, if any, will be devoted (as long as shall be necessary) to cheer her in her earthly pilgrimage. A word to the wise is sufficient.

Introduction

The primary object of writing this book is to verify the declaration of Scripture which saith : "The testimony of the Lord is sure, making wise the simple." To show that it is sure in its interpretation as well as in the fulfillment of prophecy. To show that the interpretation of Scripture is capable of being reduced to a mathematical certainty.

The object is also to show that all Scripture, given by inspiration of God, is profitable. That a special blessing is conferred by reading, hearing, and keeping the words recorded in the book of Kevelation. And that that book is not a sealed book, but whoever discards it as useless, is calling that a mystery which God

Vlll INTRODUCTION.

calls a revelation, and is also, by his example, disobeying the command given to John, namely: "Seal not the sayings of the prophecy of this book." And whoever puts obstructions in the way of any one who labors by his time, and means to show the utility of that book, is disobeying the command: "Bear ye one another's burdens, and thus fulfill the law of Christ."

Let us follow the example of the Bereans, who searched the Scriptures to see if these things were so. Because it is written in Dan. xii. 4 : " Many shall run to and fro, and knowledge shall be increased."

Nor have we reason to suppose that that prophecy is entirely fulfilled in the increase of those natural sciences which chiefly promote bodily ease and enjoyment. For it is also written in Jeremiah xxxi. 34 : " And they shall teach no more every man his neighbor, and every man his brother, saying: "Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord." All prophecies of Scripture must

INTRODUCTION. ix

be fulfilled. And it is recorded in Rev. x. 7 : " But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he has declared to his servants the prophets." And it is maintained that this auspicious day is now dawning upon the Christian world.

CHAPTER L

ANOTHER WONDER IN HEAVEN.

" And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues ; for in them is filled up the wrath of God."— Rev. xv. 1.

Another implies one or more previous to it. Accordingly, I find that there are other signs or wonders mentioned in Rev. xii. For the same word in the Greek is variously rendered sign or wonder. The first is the woman clothed with the sun. And the second is the great red dragon. And that we may have a better understanding of the third, which is the chief subject of this treatise, I will briefly interpret the first and second in the order in which they occur. The first mentioned is in Kev. xii. 1 : "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars." The solution of this figure, according to the algebraic application of gospel equivalents, makes it represent the church of Christ arrayed as the bride adorned for her husband with the Mosaic dispensation upon which to stand, and the gospel radiating its light from her person, as the sun shineth in his glory, and the teachings of the twelve apostles as bright stars to illuminate her crown of glory.

In elucidating the figure — a woman clothed with the sun, it will be necessary to ascertain what is meant by the word sun. It is recorded in Mai. iv. 2 : " But unto you that fear my name shall the Sun of righteousness arise with healing in his wings." This is generally understood to refer to Christ. The phrase " of righteousness " is only explanatory, and does not alter the meaning. The comparison of Christ to the sun is also shown by his transfiguration recorded in Matt. xvii. 2 ; " And his face did shine as the sun, and his raiment was white as the light" And this agrees, also, with the description given of him recorded in Kev. i. 16, "and his countenance was as the sun shineth in his strength." From this scriptural testimony, I suppose it will be seen that Christ is equivalent to sun, and the words Christ and sun may be substituted for each other, whenever additional clearness of idea will result from the operation. And, therefore, to be clothed with the sun is equivalent to being clothed with the sun of righteousness, with the robe of Christ's righteousness, or with Christ himself. According as it is written: They that are baptized into Christ have put on Christ. To put on denotes the act of clothing, or being clothed. The next unknown figure to be ascertained is the word moon, which was under her feet I have already shown that Christ was the sun or sun of righteousness. It becomes now necessary to find another gospel equivalent for sun or Christ, which will bear a superior relatloii to the unknown value or signification of moon. And the equivalent necessary to solve the next unknown signification will prove to be the gospel, which is shown to be equivalent to Christ. Because to preach Christ is to preach the gospel. It is recorded in John i. 17 : "For the law was given by Moses, but grace and truth came by Jesus Christ." For the present I shall assume that the phrase "grace and truth" are equivalent to the word gospel. If so, the algebraic substitution of the word gospel for the phrase "grace and truth," we have a new declaration, the law was given by Moses, but the gospel came by Jesus Christ. And it is obvious that the law given by Moses was the next inferior dispensation to the gospel. It then bears the same relation to the gospel as the moon in the natural world does to the sun. The moon, then, that was under her feet was the law of Moses.

But that this substitution of equivalents shall not merely rest on the assumption that the phrase " grace and truth n is equivalent to the word gospel, I shall endeavor to prove that the phrase means exactly the gospel — nothing more and nothing less. In algebraic language grace and truth may be considered bound together by a vinculum. For the signification of the two words must be combined. And hence the declaration becomes true, that truth is all the word of God, but grace and truth is only a part of it, which may be seen thus : A noun without an article, or other restrictive word or phrase to limit it, is generally taken in its widest sense. A candid temper is proper for man, that is all mankind. A man is any man, but only one man taken without distinction from the mass. A man of learning is one man, who mav be selected from all the learned class, which is more limited. A man of learning and piety must be selected from the learned and pious, which still restricts and diminishes the class. So, also, grace and truth, are so much of truth or of the word of God as is a grace or favor, and includes only the gospel. For the law given to Adam was not a favor, but the natural result of his relation to his Creator.

But the gospel was a favor purchased by the blood of Christ.

I have asserted that truth is all the word of God. For it is written in John xvii. 17 : " Sanctify them through thy truth : thy word is truth. Thy word is all the word of God, a part of which is a favor, and a part not. It, therefore, becomes necessary to substract law at his mouth: "For he is the messenger of the Lord of hosts." — Mai. ii. 7. A pastor is the priest of the gospel dispensation, and a messenger is an angel. Things that are equal to the same are equal to each other. Therefore, th& seven angels are the pastors of the seven churches of Asia.

"Which stood before God." The seven stars are represented to be held in Christ's right hand. He is represented as standing at the golden altar before the throne* And, moreover, Christ is represented in Rev. i. 13, as being in the midst of the seven golden candlesticks. And in verse twentieth, the seven candle sticks are declared to be the seven churches. A pastor's business and duties are with his flock or church. And if Christ was in the midst of the golden candlesticks, and his place was at the golden altar before the throne, and the seven stars were in his right hand, they, also, must be situated before the throne of God

" And to them were given seven trumpets." The trumpet is an instrument of publication or proclamation; as is also a book. They are, therefore, equivalents. The seven trumpets are the seven copies of the book of Revelation, which John was commanded to write and send to the churches of Asia. According as it is written, " What thou seest, write in a book and send it unto the seven churches which are in Asia." — Rev. i. 11. They were to declare the contents of the book, like as if they proclaimed them with a trumpet. According as it is written in Isa. lviii. 1 ; u Cry aloud, spare not, lift up thy voice as a trumpet, and show my people their transgression, and the house of Jacob their sins."

Rev. viiL 3 : " And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne." The golden censer, golden altar, and the incense with the prayers of all saints are the names of things and persons in both the Old and New Testaments. They, therefore, need not be solved by gospel equivalents, or take from the whole word of God so much as is not a favor or grace, in order to make the remainder a favor or grace. But if a part were taken away, what remains must be less than the whole before any was taken therefrom. Therefore, grace and truth combined must be less than truth alone. And this combination is nothing else than the gospel. For the gospel is a favor, and the chief part of the truth or word of God. Because all other parts were written to substantiate and enforce its principles and duties.

Now the gospel is compared with law given by Moses. But I have shown that Christ is the sun of righteousness, and to preach Christ is to preach the gospel. Therefore, the sun of righteousness or the gospel is compared to the law of Moses, and is greater than it. Now, the next inferior light to the sun in the natural world is the moon, which, therefore, represents the law of Moses. And if Christ or the gospel is the sun, and the law of Moses is the moon, the teachings of the twelve apostles are the stars which adorn the head of the woman clothed with the sun. She is the Lamb's wife, the Christian Church, prepared as a bride adorned for her husband. Her husband is king of kings, and lord of lords. She must, therefore, wear a crown. But of what is her crown composed. The moon or the Mosaic dispensation is the foundation upon which she stands. For the church is built upon the foundation of the apostles and prophets — Jesus Christ, himself, being the chief corner-stone. The prophets are included in the Mosaic dispensation, which is a foundation beneath her feet. The sun, which is the bright apparel of this bride, is the gospel as taught by the four evangelists, which is proved to be true by the prophecies concerning Christ, recorded in the Old Testament. And the teachings and recorded practice of the twelve apostles are necessary to crown the whole, to make the church a queen worthy of her husband and lord.

As the moon in the natural world receives its light from the sun, so, also, the Mosaic dispensation shines with light reflected from the gospel. Moses and Christ were both lawgivers, and, as such, were superior to the apostles, who were not endowed with that dignity. Yet their teachings were bright lights to enlighten what would otherwise be comparatively dark and obscure in the moral and religious world.

But it may be asked how can the church, which is organized on earth, be called a wonder in heaven? To this it is replied that the church of Christ is a wonder to the angels of heaven and to the inhabitants of earth. For it is written, the angels desire to look into it. They desire to contemplate the plan of salvation, and rejoice over one sinner that repenteth. It is also a wonder to the redeemed who constitute the kingdom of heaven on earth. In other words, it is a wonder in the kingdom of heaven or gospel dispensation. According as it is written, the kingdom of heaven is at hand, meaning the gospel dispensation. For it commences on earth, and ends in the glorified state of the redeemed in heaven. And as the gospel dispensation, the heaven spoken of in the text, has its primary organization on earth, so, also, it is a wonder to the wicked, both angels and men. According as it is written, the devils believe and tremble, which is doing more than is done by wicked men. For it is written in Acts xiii. 41: "Fori work a work in your days, a work which ye shall in nowise believe, though a man declare it unto you." And the Jews are a standing monument of unbelief. The organization of the Christian Church and the fulfillment of the prophecies concerning it were too wonderful for their acceptance and belief.

THE SECOND WONDER IN HEAVEN.

It is recorded in Rev. xii. 3 : "And there appeared another wonder in heaven ; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads."

This wonder is two-fold, namely : spiritual and temporal. The spirit or soul of this great red dragon is Satan himself breathing into, and giving life and vigor to a political organization among men, which for ages has worked out his diabolical purposes. It is wonderful why Satan, possessing angelic powers, and seeing the unveiled glory of the Almighty should so far forget his duty and interest as to rebel against his righteous government. And it is also wonderful that in after ages the spirit of evil should employ agents, and centralize his power to seek conquests from the followers of the Lamb. And it is equally due to his malignity and perseverance that he should establish his sway to so great an extent as to obtain prominent places in the earth as the seat of his dominion. The Eoman empire, the body wherein dwelt the spirit of evil, seated upon the seven-hilled city, persecuting the church of the Most High was a wonder in many respects. It was terrible to its enemies in the day of battle, and in its infancy magnanimous to its captured enemies, but unrelenting in its persecutions of

Christianity. The second wonder exhibits the malignity of Paganism and irreligion as opposed to Christianity. It is the wrath of man. But the third wonder is greater as it compriseth the wrath of God.

ANOTHER WONDER IN HEAVEN.

It is recorded in Rev. xv. 1: "And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues ; for in them is filled up the wrath of God." The third wonder in heaven, or in the gospel dispensation exhibits God's special protection of his church, and his providential care in overruling the evil passions of men to build up his church on earth. It is wonderful that men possessing the will and, apparently, the ability to defeat some prophecies should be deterred from so doing without any apparent constraint. And this only exhibits the great power and glory of God, in concealing from men so much of his purposes as they would be disposed to defeat, if they knew them. And, again, it is wonderful that he should dictate a book which should be the conclusion of all prophecies, and yet only so much of it be understood in different ages of the world as would be conducive to his glory and accomplish his designs.

The last seven plagues is a wonder on many accounts. It is a wonder that the book of Revelation, which contains an account of them, should not be thoroughly understood until they are completed. This fact is in accordance with the prophecy concerning them. The book which contains an account of them is properly called a Revelation, and John was commanded not to seal the sayings of the prophecy of this book. And this book I understand to be that little open book which John was told to eat. It was, in his mouth, sweet as honey, but after it was eaten it was bitter. So men have thought this book to be a glowing picture of heavenly bliss, but, when fully understood, I think it proves to be a lesson of earthly duty, and a prophecy of calamity to the human race. Like as the temple of the tabernacle of the testimony in heaven was opened, and no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled. So, also, with the prophecy of the last seven plagues fully declared to men ; and all the principles of interpretation fully understood; no man has heretofore so combined those principles as to make them available to interpret that book. And if this interpretation is correct, what has baffled the mightiest intellects possessing ponderous volumes of theological lore and lives of leisure to read them, if the providence of God is introduced in a manner that appears accidental by wayfaring men, destitute of profound biblical attainments? Well may the inspired penman designate the last seven plagues as another sign or wonder in heaven, or the gospel dispensation, great and marvelous. For in them is filled up the wrath of God. For the complete outpouring of the last seven plagues constitutes a prophetic epoch in the history of the world, because it closes up an administration of displeasure and wrath, and introduces one of mercy and benignity.

CHAPTER II.

THE TWO WITNESSES.

The knowledge which mankind have of the last seven plagues is primarily.and chiefly derived from the word of God, contained in the book of Eevelation. For, although it might be possible for man, after the accomplishment of those plagues upon the inhabitants of the earth, to see and acknowledge the dispensation of God in those judgments, yet it is highly probable they would not have classified them into seven divisions, nor have had very clear ideas of their design and results. In illustrating the subject, therefore, the introductory evidence must be chiefly derived from the word of God. But the final development of the subject, or the identification of the last seven plagues, severally, admits of collateral evidence taken from

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authentic history, whether human or divine. There are, therefore, two. witnesses graciouslyafforded us, so that, by their united testimony, every word shall be established.

These are the two witnesses mentioned in Rev. xi. 3, who should prophecy twelve hundred and sixty days, clothed in sackcloth. For these witnesses are not the Old and New Testaments, as some suppose. The union of the latter constitute the testimony of one witness, which is the written word of God. For, as in the natural world, day and night constitute one legal day, or, as the Scriptures declare, the evening and the morning were the first day. So, also, the evidence of the brighter light of the gospel, and the inferior light of the Mosaic dispensation constitute the written testimony of one witness. And as the laws of men are divided into two kinds, the written and the unwritten law, so, also, God's will or law to man is made known by his written law, or the Bible, and by his unwritten law, which is contained in his works of creation and providence. tt For the invisible things of him from the ereation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse." — Rom. i. 20. Our knowledge of God's will is derived from the book of Inspiration and the book of Providence. The book of Inspiration usually affords us the general proposition or truth, which we have to carry out in detail. And our minds are assisted in this effort by the book of Providence, which affords us the details, which have to be generalized. The agreement of these two sources of information is the highest evidence attainable by man. For one is the infallible teachings of God's word, and the other is the undeniable history of the past.

In referring you to the scriptural authority for the use of two witnesses, I will mention, first, the one who is spoken of in Rev. i. 5 : "And from Jesus Christ, who is the faithful witness and the first begotten of the dead." To his testimony you will make no objection. He is the author and finisher of our faith. And as our system of faith is taught in the

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Scriptures you will receive them as the testimony of Jesus Christ. Moreover, Christ is declared to be the Word of God, as we also acknowledge the Scriptures to be. Therefore, the Bible is one of the witnesses, which I suppose will be received as such accordingly. For you may notice that the Scriptures and the word of God are equivalent, meaning the same book. And as Christ is declared to be the word of God, therefore, if Christ is the faithful witness, the Scriptures are also ; especially as they are his written testimony. And as human laws admit oral or spoken testimony, so, also, the depositions or written testimony of witnesses that are absent.

The other witness, by whose testimony I undertake to prove the identity of the last seven plagues, is the book of Providence, containing the designs and will of God, as revealed in history. It is recorded in Rom. i. 20: "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.' 5 It is also declared,, in

Scripture, by their fruits ye shall know them. So, also, the reason of human law supposes that every intelligent being designs the inevitable consequences of his acts. For if a rational man should present a pistol to your breast, and demand your money or your life, and, if in failing to receive the former, he takes the latter, the laws of men presume that he intended murder. But this rule of interpreting design or intention is not confined to man alone, but is true in regard to all intelligence 5, whether man, the angelic hosts of light or darkness, and, also, in regard to the great Supreme Ruler of all intelligences. For it is written, he doeth his will among the armies of heaven, and among the inhabitants of earth. Now, if we can ascertain by any means what God doeth, we can also ascertain his will. For he doeth his will. It would not, of course, be proper to attribute anything to the Supreme Being as his work, unless it corresponds with his attributes of wisdom, justice and benevolence.

But results corresponding to these attributes have been known to proceed from the defeated

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projects of wicked and malicious men. The religious world have not feared to attribute such results to God's special Providence. These in detail, one after another, have been attributed to our benevolent Creator. But none, to my knowledge, have seen fit to generalize these detached works attributed to God as his work, and from them show his design or will. Yet such repeated results give as unmistakable evidence of design in the moral world, as does the uniformity of the laws of nature show God's design in them. I presume what is acknowledged to be true in detail, will not be denied when combined in a general form. So, I conclude, that the works of Providence will be allowed as a competent witness, and will constitute the second witness by which the propositions of this book will be proved.

CHAPTER III.

THE FOUR LIVING CREATURES.

It is recorded in Rev. xv. 7, 8 : " And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth forever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled." *

The correct identification of the four living creatures, as the phrase "the four beasts" might more properly be translated, gives the proper clew, as I believe, to the unfolding of all the mysteries of the book of Revelation. For, although it might be possible to have a proper understanding of those personages, and yet be able to solve but few of the mysteries of that book. Yet, if they are not correctly ascertained, it is, as 1 suppose, impossible to have correct views of the figurative expressions contained in that book. They hold conspicuous stations in the kingdom of heaven or gospel dispensation; and may, therefore, be supposed to be holy men or holy angels. But if it can be proved that they belong to the human family, we may reasonably look for them in familiar personages, described in inspired or human history.

These four living creatures appear to be leaders of, and superior in station to, the four and twenty elders. For the latter seem to obey their direction. For it is written in Rev. iv. 9 : "And when those beasts give glory and honor and thanks to him that sat on the throne, who liveth forever and ever, the four and twenty elders fall down before him that sat on the throne, and worship him that liveth forever and ever." Their number being four, does not allow us to identify them with Peter and Paul, individually or collectively, as holding chief supremacy in the church, the kingdom of heaven, or the gospel dispensation. Nor do we appear authorized to look to the Old Testament dispensation for the identification of these personages called the four beasts or living creatures. For it is written in Matt. xi. 9, 11 : " What went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. Verily I say unto you, among them that are born of women there hath not risen a greater than John the Baptist : notwithstanding, he that is least in the kingdom of heaven is greater than he." If the four and twenty elders are apostles and prophets, because the church is built on the testimony of the apostles and prophets, there would seem to be no other distinguished personages left who could occupy so conspicuous a station, unless they were the four evangelists. These correspond in their number, in the equality of their office, and in the superiority of the station they occupy. And the figurative description of them, unitedly and severally, seems to show the duties and importance of their social position.