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 G.o.d 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 const.i.tuting a plague. By recalling a few circ.u.mstances 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 G.o.d's people who were at that time in captivity there received permission to return to their own land and to rebuild the house of G.o.d 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, G.o.d'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 G.o.d'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 G.o.d. 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 compa.s.s to which they naturally looked first. Their temple was built toward the east, its princ.i.p.al 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, a.s.syria, 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 pa.s.sed 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 G.o.d 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 G.o.d 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 G.o.d Almighty.[13] There is no a.n.a.lagous 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 t.i.tle.

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 G.o.d'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 G.o.d 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 G.o.d, 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 G.o.d 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 pa.s.s.

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 ma.s.s 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 inst.i.tutions 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.

CHAPTER XVII.

And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great wh.o.r.e that sitteth upon many waters:

2. With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.

3. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet colored beast, full of names of blasphemy, having seven heads and ten horns.

4. And the woman was arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication:

5. And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

6. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.

Here again the narrative returns to take up another series of the history. A number of times we have been taken over the same ground. It is this feature of the Apocalypse more than any other that has misled and perplexed commentators. Attempting to explain it as one continuous narrative from beginning to end, they have been compelled to consider numerous pa.s.sages as "digressions," "parentheses," or "episodes," etc.

As already observed, however, the prophecy is not arranged after the ordinary plan of histories, narrating all the contemporaneous events in a given period, whether civil, religious, literary, scientific, or biographical, thus finishing up the history of that period; but it consists of a number of distinct themes running over the same ground.

In this chapter a more particular description of the church of Rome, "that great city which reigneth over the kings of the earth" (verse 18), is given under the symbol of a drunken harlot. With this vile prost.i.tute "the kings of the earth have committed fornication"--they have encouraged her in her corruption and idolatries--"and the inhabitants of the earth have been made drunk with the wine of her fornication." This latter symbol is doubtless taken from the cup of drugged wine with which lewd women were accustomed to inflame their lovers. So had this apostate church made "the inhabitants of the earth"--of the ten kingdoms--drunken with her wine-cup and thus rendered them willing partakers in her abominable idolatries. She is described in two positions--first, as "sitting upon many waters," which the angel informs us "are peoples, and mult.i.tudes, and nations, and tongues" (verse 15); and second, "upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns." The first position denotes her wide supremacy in the world over distant peoples and nations; the second, the close relationship that she sustained to the civil power. That beast carried her in royal state. The civil powers of Europe have usually lent themselves as a caparisoned hack for this great wh.o.r.e to ride upon and have considered themselves highly honored thereby. This beast was full of the names of blasphemy, which were the same as the blasphemous a.s.sumptions of the Papacy, as explained in chapter XIII, showing that he agreed perfectly with this apostate church in her impious claims and supported her in them, making himself equally guilty and deserving of the same name. What is intended exactly by his scarlet color I do not know. The same power under its Pagan form was represented as a red dragon.

The appearance of this woman was that of the most splendid character, nor are we to suppose the contrary because she was such an infamous prost.i.tute. She may have been, and according to the description was, all that, but still her appearance was such as to bewitch her admirers and votaries. Robes of purple and scarlet, with the most costly profusion of gold and diamonds, were superb adorning, even regal splendor. All that skill and wealth could do in magnificence of attire was bestowed upon her to set forth her charms. The "golden cup in her hand" was as to richness in harmony with her dress, while as to contents it set forth her character, for it was "full of abominations and filthiness of her fornication." This cup was an appropriate symbol of her atrocious wickedness and idolatries.

This woman had also a name written on her forehead. It was not, indeed, placed there by herself nor by her admirers; but He who drew this symbolic picture placed it there that all might know her true character.

"MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH." Although this apostate church was only in embryo in the apostles' day, yet the apostle who gave us a careful delineation of its terrible characteristics declared that it was then developing and denominated it a _mystery_. "The mystery of iniquity doth already work."

2 Thes. 2:7. The same apostle regarded as an unquestionable fact that _G.o.dliness_ was a mystery (1 Tim. 3:16); but he who peruses the history of the Papacy will be forced to declare with emphasis, "Without controversy great is the mystery of Romanism." She is also styled Babylon the Great. This name is derived from ancient Babylon. This city was the center of the earth's idolatry and stood first of all as the direct enemy of G.o.d's people. So, likewise, this church is the center of earth's spiritual idolatry. There are other harlots, or corrupt churches, in the world beside her; but she is the _mother_ of them all.

They are all children by her side. Some of them greatly honor her and in deep veneration call her "_our holy mother church_;" but G.o.d brands her as the "mother of harlots and abominations of the earth."

But the statement that she was a harlot merely, does not entirely describe her character. She was a _drunken_ harlot. Drunken with what--wine? No indeed; that were a very small sin for her. She was "drunken with the blood of the saints, and with the blood of the martyrs of Jesus." Romanists positively declare that their church never persecutes; but with the picture of this drunken prost.i.tute before our eyes, we shall be hard to convince. To ill.u.s.trate this point fully would be to write a book of martyrs much larger than the present work; so, for lack of s.p.a.ce only, we shall have to content ourselves with merely bringing forward a few of many historical proofs showing _that they themselves_ claim the right to exterminate heretics.

Innumerable provincial and national councils have issued the most cruel and b.l.o.o.d.y laws for the extermination of the Waldenses and other so-called heretics; such as the Councils of Oxford, Toledo, Avignon, Tours, Lavaur, Albi, Narbonne, Beziers, Tolosa, etc. Since Papists will a.s.sert that these had no authority to establish a doctrine of the church (although they clearly reflect its spirit), I remind the reader that some of their _General_ Councils have by their decrees p.r.o.nounced the punishment of death for heresy. At least six of these highest judicial a.s.semblies of the Romish church, with the Pope at their head, have authoritatively enjoined the persecution and extermination of heretics.

Extracts from the Acts of these Councils could be given if s.p.a.ce permitted. 1. The second General Council of Lateran (1139), in its twenty-third canon. 2. The third General Council of Lateran (1179), under Pope Alexander III. 3. The fourth General Council of Lateran (1215), under the inhuman Pope Innocent III., which exceeded in ferocity all similar decrees that had preceded it. 4. The sixteenth General Council, held at Constance in 1414. This Council, with Pope Martin present in person, condemned the reformers Huss and Jerome to be burned at the stake and then prevailed on the emperor Sigismund to violate the safe-conduct that he had given Huss, signed by his own hand, in which he guaranteed the reformer a safe return to Bohemia; and the inhuman sentence was carried out, with the haughty prelates standing by to satiate their eyes on the sight of human agony. This council also condemned the writings of Wickliffe and _ordered his bones to be dug up and burnt_, which savage sentence was afterwards carried into effect; and after lying in their grave for forty years, the remains of this first translator of the English Bible were reduced to ashes and thrown into the brook Swift. Well has the historian Fuller said, in reference to this subject, "The brook Swift did convey his ashes into Avon, the Avon into Severn, the Severn into the narrow seas, and they into the main ocean. And thus the ashes of Wickliffe are the emblem of his doctrie, which is now dispersed all over the world." 5. The Council of Sienna (1423), which was afterwards continued at Basil. 6. The fifth General Council of the Lateran (1514). The laws enacted in each succeeding Council were generally marked, if possible, with augmented barbarity.

Says the learned Edgar, in his Variations of Popery: "The principle of persecution, being sanctioned not only by theologians, Popes and provincial synods but also by General Councils, _is a necessary and integral part of Romanism_. The Romish communion has, by its representatives, declared its right to compel men to renounce heterodoxy and embrace Catholicism, and to consign the obstinate to the civil power to be banished, tortured, or killed." St. Aquinas, whom Romanists call the "angelic Doctor," says, "Heretics are to be compelled by corporeal punishments, that they may adhere to the faith." Again, "Heretics may not only be excommunicated, but _justly killed_." He says that "the church consigns such to the secular judges _to be exterminated from the world by death_."

Cardinal Bellarmine is the great champion of Romanism and expounder of its doctrines. He was the nephew of Pope Marcellus, and he is acknowledged to be a standard writer with Romanists. In the twenty-first and twenty-second chapters of the third book of his work ent.i.tled _De Laicis_, he enters into a regular argument to prove that the church has the right, and should exercise it, of punishing heretics with death. The heading is his, together with what follows.

"Chapter XXI. _That heretics, condemned by the church, may be punished with temporal penalties and even death._ We will briefly show that the church has the _power and ought_ to cast off incorrigible heretics, especially those who have elapsed, and that the secular power ought to inflict on such temporal punishments and even death itself. 1. This may be proved from the Scripture. 2. It is proved from the opinions and laws of the emperors, _which the church has always approved_. 3. _It is proved by the laws of the church ... experience proves that there is no other remedy;_ for the church has tried step by step all remedies--first excommunication alone; then pecuniary penalties; afterward banishment; _and lastly has been forced to put them to death; to send them to their own place_.... There are three grounds on which reason shows that heretics should be put to death: the first is, Lest the wicked should injure the righteous; second, That by the punishment of a few many may be reformed. For many who were made torpid by impunity, are _roused by the fear of punishment_; AND THIS WE DAILY SEE IS THE RESULT WHERE THE INQUISITION FLOURISHES," etc.

"Chapter XXII. _Objections answered._ It remains to answer the objections of Luther and other heretics. Argument 1. From the history of the church at large. 'The church,' says Luther, 'from the beginning even to this time, _has never burned a heretic_. Therefore it does not seem to be the mind of the Holy Spirit that they should be burnt!' [He surely misunderstood Luther.] I reply that this argument proves not the sentiment, but the ignorance, or impudence of Luther; FOR AS ALMOST AN INFINITE NUMBER WERE EITHER BURNED OR OTHERWISE PUT TO DEATH, Luther either did not know it, and was therefore ignorant; or if he knew it, he is convicted of impudence and falsehood,--for _that heretics were often burnt_ BY THE CHURCH may be proved by adducing a few from many examples.

Argument 2. 'Experience shows that terror is not useful.' I reply EXPERIENCE PROVES THE CONTRARY--for the Donatists, Manicheans, and Albigenses WERE ROUTED AND ANNIHILATED BY ARMS," etc.

So this high dignitary of the Catholic church, a cardinal, a nephew of one Pope and the special favorite of others, freely admits the charge so often laid to Popery by creditable historians--the butchering of an "infinite number" of people that differed from them--and here labors hard to uphold it as a principle of righteousness. Their b.l.o.o.d.y crusades against the innocent, unoffending Waldenses, Albigenses, and other peoples, in which thousands, and in the aggregate _millions_, were slaughtered like venomous reptiles, stand out on the page of history with a prominence that can not be mistaken; and they themselves can not deny it. Dowling has well said that their "history is written in lines of blood. Compared with the butcheries of holy men and women by the Papal Antichrist, the persecutions of the Pagan emperors of the first three centuries sink into comparative insignificance. For not a t.i.the of the blood of martyrs was shed by Paganism, that has been poured forth by Popery; and the persecutors of Pagan Rome never dreamed of the thousand ingenious contrivances of torture which the malignity of Popish inquisitors succeeded in inventing." P. 541.

If any of my readers suppose that the character of Popery has changed with the lapse of ages, I must tell you that such is not the ease.

Popery is unchangeable and this her ablest advocates declare. Chas.

Butler, in the work he wrote in reply to Southey's book of the church, says, "It is most true that the Roman Catholics believe the doctrines of their church to be unchangeable; and that it is a tenet of their creed, that what their faith ever has been, such it was from the beginning, _such it is now_, and SUCH IT EVER WILL BE." A copy of the eleventh edition of The Faith of Our Fathers, published in Baltimore, Maryland, in 1883, lies before me. It was written by Archbishop (now Cardinal) James Gibbons, the highest authority of the Roman Catholic church in this country. In page 95 he says: "It is a marvelous fact, worthy of record, that in the whole history of the church, from the nineteenth century to the first, no solitary example can be adduced to show that any Pope or General Council ever revoked a decree of faith or morals enacted by any preceding pontiff or council. Her record in the past ought to be a sufficient warrant that she will _tolerate no doctrinal variations in the future_." So the doctrine of her inherent right to persecute and slay every one who disagrees with her, which has been enacted by Pontiffs and General Councils and so carried out in the past, is still in vogue and would now be enforced were it in her power to do so.

While this statement of Gibbons' shows the unchangeable spirit of Popery, still it is the basest presumption upon the historical knowledge of the reader. The facts are that the _official_ acts of some of their Popes and General Councils have been so far wrong that Romanists themselves have been compelled to admit it. Thus the _sixth_ General Council, which was held at Constantinople in 680, and which every Catholic accepts as Ec.u.menical, condemned, in the strongest terms, Pope Honorius as a Monothelite _heretic_. Let them attempt to deny it, and we will bring forward our proof. Romish authors themselves admit it, the well-known Dupin with the rest, as appears by the following extract from his writings: "The Council had as much reason to censure him as Sergius, Paulus, Peter, and the other Patriarchs o Constantinople." He adds in language yet more emphatic, "This will stand for certain, then, that Honorius _was condemned_, AND JUSTLY TOO, AS A HERETIC, by the sixth General Council." Dupin's Eccl. History, Vol. II, p. 16.

The Decretals of Isodore furnish another example of Papal infallibility (?). For ages these doc.u.ments were the chief instrument of the Popes in extending their power and the proof of the righteousness of their a.s.sumptions to excessive temporal authority. Wickliffe declared them false and apocryphal. For this he was condemned by the sixteenth _General Council_, held at Constance in 1414, and his bones ordered dug up and burnt because of his daring impudence. The spurious character of these false decretals have since been proved beyond the shadow of a doubt; and since it is impossible to deny it longer, it is admitted even by Romanists. So, after all, this _infallible_ Council was wrong, the Papists themselves being the judges.

Pope Benedict IX. was guilty of such flagitious crimes that he became an object of public abhorrence, and he finally _sold_ the Popedom. One of his infallible (?) successors in the Papal chair, Pope Victor III., p.r.o.nounced this infallible (?) profligate a person "abandoned to all manner of vice. A _successor of_ SIMON THE SORCERER, and NOT OF SIMON THE APOSTLE." I do not question the truth of this a.s.sertion, but what becomes of their boasted uninterrupted apostolical succession? Baronius, the Popish annalist, confesses that Pope Sergius III. was "the slave of every vice, and the most wicked of men." Among other horrid acts Platina relates that he _rescinded the acts_ of Pope Formosus, compelled those whom he had ordained to be re-ordained, dragged his dead body from the sepulchre, beheaded him as though he were alive, and then threw him into the Tiber! This Pope cohabited with an infamous prost.i.tute named Marozia and by her had a son named John, who afterwards ascended the Papal throne, through the influence of his licentious mother, under the name of John XI. So the unlawful amours of Sergius produced this infallible, necessary link in the _holy_ chain of uninterrupted apostolical succession! It must be remembered, also, that the Popes have for ages laid claim themselves to infallibility; and in the last General Council of that body, held at the Vatican in 1870, it was declared a dogma of the church. Romanists will tell us that this decree refers only to his official acts, and not to his personal character; but official acts have been the main thing under consideration in the case of Sergius, Honorius, and Benedict. But if such monsters of vice can produce good, holy, infallible acts, as Papists declare, then Jesus Christ is mistaken; for he declared positively that "a corrupt tree _bringeth forth evil fruit_ ... neither can a corrupt tree bring forth good fruit." Mat. 7:17, 18. "G.o.d forbid: yea, let G.o.d be true, but every man a liar." Rom. 3:4. During these dark ages thousands of priests, who were by the laws of the church denied their Scriptural right of possessing a wife (1 Cor. 7:9, etc.), lived openly with concubines; and the Council of Toledo decreed that they should not be condemned therefor, provided they were content with one.

But the devil produced his master-piece of iniquity in the person of Roderic Borgia, who ascended the Papal throne in 1492 under the name of Alexander VI. The utmost limits a.s.signed to Papal depravity were realized in him, so that the very name Borgia has come to be used as a designation of any person unusually wicked. Says Waddington: "The ecclesiastical records of fifteen centuries ... contain no name so loathsome, no crimes so foul as his.... Not one among the many zealous annalists of the Roman church has breathed a whisper in his praise....

He publicly cohabited with a Roman matron named Vanozia, by whom he had five acknowledged children. Neither in his manners nor in his language did he affect any regard for morality or decency; and one of the earliest acts of his pontificate was, to celebrate, with scandalous magnificence, in his own palace, the marriage of his daughter Lucretia.

On one occasion this prodigy of vice gave a splendid entertainment, within the walls of the Vatican, to no less than fifty public prost.i.tutes at once, and that in the presence of his daughter Lucretia, at which entertainment deeds of darkness were done, over which decency must throw a veil; and yet this monster of vice was, according to Papist ... the vicar of G.o.d upon earth, and was addressed by the t.i.tle of HIS HOLINESS!!" But why stir this cesspool of filth any longer? Is not that church of which Alexander VI. was for eleven years the crowned and anointed head--a necessary link in the boasted chain of _holy_ apostolical succession, the pretended vicar of Christ upon earth--is it not, I ask, fitly described by the pen of inspiration "MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH," as she reeled onward in the career of ages, "drunken with the blood of the saints"?

7. And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carriest her, which hath the seven heads and ten horns.