Chapter XVI (2)

Concerning his ambition, the Encyclopædia Britannica says: "With a frame of iron, Napoleon could endure any hardships; and in war, in artillery especially and engineering, he stands unrivalled in the world's history.... He could not rest, and knew not when he had achieved success.... He succeeded in alienating the peoples of Europe, in whose behalf he pretended to be acting. And when they learned by bitter experience that he had absolutely no love for liberty, and encouraged equality only so long as it was an equality of subjects under his rule, they soon began to war against what was in fact a world-destroying military despotism." He was inspired with the most unbounded ambition, which was nothing short of despotism over all Europe, if not the world. Universal empire was his grand object, or, as it has been expressed by historians, a desire to concentrate "the world in Europe--Europe in France--France in Paris--Paris in _himself_." Says Wickes: "The empire which he actually reared in Europe was a vast, oppressive, centralized despotism.... To build it up, he desolated France through his terrible conscriptions, requiring the whole strength and flower of the nation to supply his armies. It is stated that after the wars of Napoleon there were three times the number of women in France that there were of men. The fathers, the husbands, the sons, the brothers, had fallen upon the battle-field, and thus desolated almost every household in the kingdom. Similar desolation also he carried by his wars into the other kingdoms."

The dread of Napoleon settled down upon all the nations of Europe. They could not cope with his mighty genius, and therefore his presence was a terror to them. When the allied powers secured his first abdication, in 1814, and sent him to the island of Elba, the desolating results of his long career were shown in the work that the Congress of Vienna was called upon to perform when it assembled in the fall of 1814. While the representatives of the powers were laboring to repair the damage that had been wrought and to adjust the territorial limitations of the various nations that had been altered or entirely demolished, the assemblage was suddenly surprised the following spring by the news that Napoleon had escaped from Elba and was enroute to Paris. The terror and consternation in Europe then experienced is shown by the following quotation from Sir James Mackintosh, a man of high reputation as a jurist, as a historian, and as a far-sighted and candid statesman:

"Was it in the power of language to describe the evil! Wars which had raged for more than twenty years throughout Europe, which had spread blood and desolation from Cadiz to Moscow, and from Naples to Copenhagen; which had wasted the means of human enjoyment, and destroyed the instruments of social improvement; which threatened to diffuse among the European nations the dissolute and ferocious habits of a predatory soldiery ... had been brought to a close.... Europe seemed to breathe after her sufferings. In the midst of this fair prospect and of these consolatory hopes, Napoleon Bonaparte escaped from Elba; three small vessels reached the coast of Provence; their hopes are instantly dispelled; the work of our toil and fortitude is undone: the blood of Europe is spilled in vain."

The bitterest ingredients in the cup of these nations was the humiliating overthrow of their own government and their subjection to the hated _republican_ despotism of France. It was a scorching sun that they could not endure. Still, they repented not to give God glory; they continued as before. After Napoleon had accomplished the purpose for which he was intended, God permitted this stupendous genius to be subdued; but it required the combined powers of Europe to secure his downfall.

Creasy, in his Fifteen Decisive Battles of the World, says concerning the battle of Waterloo, "The great battle which ended the twenty-three years' war of the first French revolution, and which quelled the man whose genius and ambition had so long _disturbed and desolated the world_, deserves to be regarded by us ... with peculiar gratitude for the repose which it secured for us and for the greater part of the human race."

10. And the fifth angel poured out his vial upon the seat of the
beast; and his kingdom was full of darkness; and they gnawed
their tongues for pain,

11. And blasphemed the God of heaven because of their pains and
their sores, and repented not of their deeds.

Under this vial the symbols differ somewhat. The "beast" is evidently the one of whom the image was made, referred to in verse 2--the Papacy. The seat that the Papacy occupied from the time the dragon resigned in favor of the beast (chap. 13:2) was his position of temporal power and authority. In the following chapter the Papacy is described as _seated_ upon a ten-horned beast, the ten horns of which symbolized the kingdoms of Europe. In this position it was able to exercise a guiding influence over the European nations. We have already seen what great power the Popes exercised in this direction during the Dark Ages. But the "beast" of chapter 17 himself, as distinguished from his horns, symbolizes the Holy Roman Empire, which was a revival of the old empire of the Cæsars. This revived "world-empire" was closely allied to the Papacy. When Charlemagne, the Carlovingian king, restored the empire of the West, he was crowned "Emperor of the Romans" by Pope Leo III., A.D. 800. "The Popes made the descendants of Charles Martel kings and emperors; the grateful Frankish princes defended the Popes against all their enemies, imperial and barbarian, and dowering them with cities and provinces, laid the basis of their temporal sovereignty, which continued for more than a thousand years." After the decline of the Carlovingian power the imperial authority was again revived by Otto the Great (962), who was crowned Emperor of the Romans by the Pope. Henceforth the empire of the West was termed the _Holy Roman Empire_. "From this time on it was the rule that the German king who was crowned at Aachen had a right to be crowned ... emperor at Rome." So the general rule was that the Popes upheld the emperors, and the emperors sustained the Popes in their position as the spiritual heads of the church and as temporal rulers over the Papal states, which were granted them originally by the donations of Pepin and Charlemagne.

In chapter 13 the civil powers of Europe and the ecclesiastical power of Rome are not shown by a double symbol--a woman and a beast--as in chapter 17, but are there represented by a combination of symbols drawn from the departments of human life and animal life, which shows that a politico-religious system is intended, as heretofore explained; hence the term _beast_, as there used, signifies either the Papacy or the civil power. Thus the term is used in the present chapter under consideration, and has reference here to the beast as an ecclesiastical power--the Papacy--and his "seat" refers to his temporal authority.

This vial, then, being poured out upon his seat, with the result that his kingdom was filled with darkness--a symbol drawn from nature--points to the downfall of the Pope as a temporal ruler. Thus he would be deprived of his "seat."

We have already seen that each plague prepares the way for a succeeding one. Under the reign of Napoleon the Holy Roman Empire was dissolved (1806). This was the beginning of the end of the Pope's temporal authority; for the two had in a great measure been for ages interdependent upon each other. Pius VII. was made a prisoner and the temporal sovereignty of the Roman See declared to be at an end; while the Pope himself was forced to disown all claim to rank as a temporal ruler. Of course, this was but a temporary overthrow; for when the period of Reaction came, the Pope recovered also temporal authority. But the vast territories of Avignon, Venaissin, Bologna, Ferrara, and the Romagna--representing fully _a third_ of all the Papal dominions--which had been forcibly ceded to France under Napoleon, was never restored to the Roman See. From that time the sun of the Pope's temporal kingdom rapidly approached the horizon; while the inhabitants of his dominions continued to blaspheme God through the atheistical Jacobinism that infested to so great an extent the whole mass of society--symbolized by their "sores"--and the firm supporters of Popery were filled with excessive chagrin and mortification of mind--symbolized by their "pains"--because the power of their leader, who professed temporal sovereignty over the whole earth, was being suddenly destroyed and his kingdom left in darkness. Concerning this matter the People's Cyclopædia, after speaking of the blow the Pope's spiritual supremacy received at the Reformation, says: "But in her relations to the State the Roman church has since passed through _a long and critical struggle_. The new theories _to which the French Revolution gave currency_ have still further modified these relations." In the second revolution of 1848 the Pope's temporal authority was about to be entirely destroyed by the attempted establishment of the republic of Italy; but at this juncture France, who, notwithstanding her plagues, had not repented of her former deeds, not willing to desert entirely the Papal cause after upholding it faithfully for centuries, interfered, and the Pope was sustained in his position by a French garrison until 1870 (except a short time in 1867), at which time the success of King Victor Emmanuel and his capture of the Eternal City established the free government of United Italy. The temporal sun of the Pope set forever; his kingdom was left in darkness.

12. And the sixth angel poured out his vial upon the great river
Euphrates; and the water thereof was dried up, that the way of
the kings of the east might be prepared.

13. 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.

14. 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.

15. Behold, I come as a thief. Blessed is he that watcheth, and
keepeth his garments, lest he walk naked, and they see his
shame.

16. And he gathered them together into a place called in the
Hebrew tongue Armageddon.

The symbols under this vial are so different that at first they scarcely look like anything constituting a plague. By recalling a few circumstances of history we shall understand why the river Euphrates was selected as a symbol, and also, its true signification in this connection. This river was connected with ancient Babylon, and while running in its own channel was the protection of the city and an obstacle to its capture. By turning the water of this river from its course, King Cyrus (according to the account given by Herodotus) succeeded in overthrowing the city, with the result that God's people who were at that time in captivity there received permission to return to their own land and to rebuild the house of God in Jerusalem. Ezra 1:1-3. Under the sixth trumpet this symbol was applied to the four angels as a symbol of the restraint placed upon their operations, they being bound in that river. As there are no agents in this vision who are represented as bound, we must apply it to the city itself, the name of which is given in verse 19--Babylon--being a symbol of one of its defenses. According to verse 19 this mystical Babylon is composed of three parts, being made up of the dragon (in his modern form), the beast, and the false prophet mentioned in verse 13. And its location is not confined to the territory of the ten kingdoms; for its field of operations is not only that of the "earth"--the Apocalyptic earth--but "_of the whole world_." Ver. 14. In one division of this great city, that of the false prophet, God's people were long held in captivity; but its spiritual overthrow was to be accomplished by the drying up of the Euphrates of its defenses, that the way of the kings of the East might be prepared.[12]

[Footnote 12: Applying the Euphrates (an object from nature) as a symbol of ecclesiastical affairs in this manner appears to be in violation of the laws of symbolic language laid down; but we should bear in mind the fact that events of whatever nature connected with the history of God's chosen people in the old dispensation are of themselves proper symbols of similar events in the New Testament dispensation. Thus the temple, altar, candle-sticks, incense, holy city, etc., of the former dispensation, although of themselves objects from nature, are nevertheless clearly used to represent affairs of the church, because of their former significance as connected with the people of God. The fact that the great city of this chapter is spiritual Babylon (see verse 19) is positive proof that the river Euphrates is here applied in the proper manner.]

To the Hebrews the term _east_ had a much more extensive signification than with us, to whom its only distinction is that it is the point of the sun's rising. But beyond this, it was to the Jews the cardinal point of the compass to which they naturally looked first. Their temple was built toward the east, its principal entrance being in that direction. The most powerful and enlightened kingdoms of the world lay to the east of Judea, and they included them all under the general term, sons or children of the East (Orientals) and kings of the East, comprehending not only Arabia and the lands of Moab and Ammon, but also Armenia, Assyria, Mesopotamia, Babylonia and Chaldea. Travelers from these countries would all enter Judea from the east, and they were considered Orientals. These nations were also distinguished for their proficiency in science and learning. The Magi, or wise men of the East, came to worship the infant Jesus at Jerusalem. They were eminent in the science of astrology, which was considered the greatest science of that day. The East, therefore, was looked to for wise men; and it is a noticeable fact that the pathway of science, of literature, and of empire has ever been from that direction, so as to have passed into a proverb, "westward the star of empire holds its way." "The kings of the East," then, employed as a symbol of this sixth vial, is not intended to signify any persons literally from that quarter of the earth, but represents the bringing in of knowledge and understanding. Thank God that we live in the time when the defenses of spiritual Babylon have been broken through and when light and knowledge on the Word of God has reached the hearts of many redeemed souls held in bondage there! And like the Israelites of old, when Cyrus, entered the ancient Babylon through the dry river-bed of the Euphrates, they have come out with rejoicing and made their way to Zion again. Halleluiah! That the spiritual downfall of Babylon is a real plague to sectarians there can be no doubt, and it is plainly declared to be such in chap. 18:8, where the same event is described.

At the very time when the defenses of Babylon are thrown down, the three unclean spirits like frogs come out of the mouth of the dragon (Paganism), and out of the mouth of the beast (Romanism), and out of the mouth of the false prophet (Protestantism), to gather together all the wicked powers throughout "the whole world" for that last great day of God Almighty.[13] There is no analagous object to which a _spirit_ can be made a symbol; therefore we must regard them as being literally spirits of devils, here appearing under their own appropriate title. Their mission is to form a confederation of all the gigantic powers of wickedness, slimy and loathsome as the animal to which they are likened, and to array themselves against the cause of Christ.

[Footnote 13: I do not suppose that these three unclean spirits should be limited in their operations to Paganism, Romanism, and Protestantism; for that leaves out Mohammedanism, which is neither Pagan, Roman, nor Protestant, yet is certainly "false prophecy"; and the three spirits were to gather the "whole world."]

Armageddon, where the spirits gathered all the enemies of truth and righteousness together, means the mountain of Megiddo, the memorable field of the overthrow of Sisera's mighty host by Barak. It was also the place of great defeat to the Israelites in the time of Josiah and the scene of his death. The name, therefore, stands as a symbol for a field of slaughter or defeat and denotes that when the confederation of wickedness is complete, the united host of God's enemies will be utterly defeated, as by the overthrow of Megiddo. This great conflict with powers of wickedness and spirits infernal will be further explained in chapter XX.

Simultaneous with the notable events of this vial, the announcement is made of the near-coming of Christ to the world--"Behold I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame." The children of God that have been gathered out of old Babylon rejoice in the glad announcement and say, "Even so come, Lord Jesus."

17. And the seventh angel poured out his vial into the air; and
there came a great voice out of the temple of heaven, from the
throne, saying, It is done.

18. And there were voices, and thunders, and lightnings; and
there was a great earthquake, such as was not since men were
upon the earth, so mighty an earthquake, and so great.

19. And the great city was divided into three parts, and the
cities of the nations fell: and great Babylon came in
remembrance before God, to give unto her the cup of the wine of
the fierceness of his wrath.

20. And every island fled away, and the mountains were not
found.

21. And there fell upon men a great hail out of heaven, every
stone about the weight of a talent: and men blasphemed God
because of the plague of the hail; for the plague thereof was
exceeding great.

The application of this vial to the judgments of the last great day is so plain that but little comment is here necessary. It was poured "into the air," a region of vast extent, not confined to a given locality, but embracing the whole earth. Hence this plague is universal. When the seventh angel emptied his vial, "There came a great voice out of the temple of heaven, from the throne, saying, It is done." All is now fulfilled. The work of wrath is finished. The description of the plague follows, but it follows only _as a description_. As actually accomplished, it preceded that great voice, which was uttered in view of the thing already brought to pass.

The dissolution of the earth itself upon which we live is not here described, although according to the teaching of other scriptures it occurs at this time; but the symbols, being drawn from the department of the operations both of humanity and of nature, show the complete and final overthrow of all the great powers civil and ecclesiastical. The dominancy of these great powers has been the chief burden of Apocalyptic vision, and here their utter destruction at last is set forth under various symbols. The weight of the Jewish talent is said to have been one hundred and fourteen pounds. Such a mass of ice descending from heaven would beat down everything in its resistless, desolating fury. There is no intimation, however, of men being killed under this or the accompanying symbols; therefore as individuals they survive, while the storm of wrath falls upon the civil and ecclesiastical institutions of society, resulting in their utter annihilation. This is the "great day of his wrath" described under the sixth seal, to the symbols of which this description bears a striking resemblance, as any one can see at a glance. Well may the oppressors of earth say to the mountains and hills, "Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come; and who shall be able to stand?" Chap. 6:16, 17.