The Spirits of Devils and the Closing Crisis

The companion article, UFOs and the Spirits of Devils, set out the identification: the beings now appearing in our skies, in our bedrooms, on our craft, and through our channellers and our deathbed encounters are the fallen angels of Revelation 12, working under the modern disguise their century affords them, subject to the name and authority of Jesus Christ as the gospels record His authority over them — and as the field record of the stopped-abduction phenomenon now demonstrates empirically across more than six hundred independently documented cases. That part of the question is settled. What remains is the purpose: why now, why this generation, why the institutional disclosure pressure intensifying through 2024 and into the present. This article answers that question from the place Scripture answers it — the sixteenth chapter of the Apocalypse.

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.

Every clause of this prophecy is doing work. There are spirits, and the spirits are unclean. They are pictured as frogs — the Egyptian plague language the Psalmist uses for the time when frogs swarmed up out of the river and into the chambers of the kings (Ps 105:30), a sign of God’s judgment falling on a defiant power. They come out of three mouths — not three persons, but the legislative mouths of three named systems through which national life is governed. They work miracles. They go specifically to the kings of the earth — to those who hold civil power. And their object is one: to gather the kings, with their populations behind them, into a single global confrontation against the God of heaven and against the people of God who keep His commandments and have the faith of Jesus.

Part I — The three powers

The three mouths name three powers under whose legislative authority the unclean spirits will work in the closing hour. Revelation has already identified each. The identification is part of the historic Protestant interpretive tradition the institute stands in. The reader who wants the heavy exposition will find it in the companion articles Come Out of Babylon and The Final Events. What this section does is name each power, give the brief scriptural and historical warrant, and pass on.

The dragon — Satan working through paganism

Revelation 12 supplies the identification of the dragon plainly:

And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.

The dragon is Satan. But Satan does not work upon the earth unmediated. He works through powers, through systems, and through religious frames that lend his programme the appearance of legitimacy. Through the centuries of the Christian dispensation he worked first through the pagan religion of imperial Rome — the gods and goddesses, the imperial cult, the state-sponsored persecution of the early Christians under Nero, Domitian, Decius, and Diocletian. The dragon in his first-century form attempted to devour the man-child as soon as He was born (Rev 12:4–5; Matt 2:16). The dragon in his ongoing form continues to work through every non-Christian state-sponsored religion that gives the civil power a claim on the worship of its citizens.

In the closing hour, the dragon’s mouth is the legislative voice of every system of false worship outside the Christian frame — the world religions of the East, the resurgent paganism of the West (now respectable under the labels of spirituality, wellness, consciousness, and ascension), the mystery-school traditions both ancient and rebranded. The unclean spirit from the dragon’s mouth carries the channelled-message tradition into the chambers of every government still operating outside a Christian civilisational frame.

The beast — the Roman papal communion

And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy… and the dragon gave him his power, and his seat, and great authority.

The beast inherits the dragon’s power, seat, and authority. Imperial Rome fell in AD 476. The throne it vacated was filled, by the Justinian decree of 533 and the completion of that decree in 538, by the bishop of Rome. The pagan religious authority that had sponsored the persecution of the early Christians passed, in the remaining political shell of the empire, to a confessedly Christian successor — the Roman papal communion, which over the next twelve and a half centuries continued the persecution of Bible-keeping believers with the same civil arm and a fresh ecclesiastical label.

The companion article Come Out of Babylon walks the identification at length. The deadly wound to this power was inflicted in 1798, when General Berthier’s army carried the pope into French captivity at the close of the prophetic 1260 years (Rev 13:5; Dan 7:25). The wound began healing in 1929 with the Lateran Treaty’s restoration of the Vatican as a sovereign state. The full healing — the return of the civil arm to the Roman pontificate — is the project Revelation 13 traces through the rest of the chapter, and it does so by introducing a second beast.

The false prophet — apostate Protestantism in the United States

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

A second beast arises. He comes up out of the earth — not out of the sea of nations and peoples, as the first beast did, but out of relatively unpopulated ground. He has two horns like a lamb — the lamb being the standing biblical symbol of Christ — which identifies his confession as Christian and his founding principles as Christ-derived. But when he speaks, he speaks as a dragon. The lamb-like appearance is not preserved in his legislative voice. He is a false prophet: he professes to speak for Christ, and instead speaks the words of the rebel.

The two horns have been read by the historicist tradition as the founding principles of the United States of America: civil liberty (republicanism) and religious liberty (Protestantism). The two principles are Christ-derived because they were drawn, by founders who knew their Bibles, from the New Testament’s repeated insistence that the conscience is accountable to God and cannot be coerced by the state. The nation arises at the right point in prophetic time — coming up in the last decade of the eighteenth century, when the papacy was receiving its deadly wound — from the right kind of ground — the lightly-populated wilderness of the North American continent. No other power fits the prophecy in time, in place, in founding confession, and in founding constitutional principles.

The prophecy then turns to what this nation will become. The two horns will not stay lamb-like. The lamb will speak like a dragon. The nation founded on the rejection of church-state coercion will, in the closing hour, become the engine of a new church-state coercion exercised on behalf of a confessedly Christian establishment. That is the prophetic identification of the false prophet of Revelation 16. The apostate-Protestant project in the United States is the third mouth from which the unclean spirits go forth, and the engine through which the closing ramp into the image of the beast is being built.

Part II — Fire from heaven

And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.

The signature miracle of the false prophet is named. It is not vague; it is specific. Fire is brought down from heaven, in the sight of men, by the false prophet’s working. To understand what this miracle is for, the institute does what Bible students have always done with prophetic symbols: it asks what Scripture has already said about the same sign.

Mount Carmel — what fire from heaven was historically for

The classical instance of fire from heaven in the Hebrew Scriptures is the contest at Mount Carmel in the days of Elijah and Ahab. The northern kingdom had apostatised under royal patronage to the worship of Baal. Elijah challenged the prophets of Baal to a public test:

And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken.

The test was designed to settle three questions at once, which Elijah himself stated in turn as the contest proceeded. First, the identity of the true God — the God who answers by fire is to be received as God. Second, the identity of the true prophet — Elijah’s prayer was specifically that this people may know that thou art the LORD God, and that I am thy servant (1 Kgs 18:36–37). Third, the identity of those who are keeping the commandments of God — Elijah’s indictment of Ahab was that he had forsaken the commandments of the LORD (1 Kgs 18:18), and the fire from heaven was God’s vindication of those who had not.

The fire fell. The people fell on their faces. The prophets of Baal were exposed and slain. The Lord vindicated, by a single miracle in the sight of all Israel, the true God, the true prophet, and the true worship.

Solomon’s dedication — fire as token of divine approval

Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house.

The other classical instance of fire from heaven in Scripture is the dedication of the first temple under Solomon. The same token, the same meaning: divine approval rendered visible. The fire from heaven is, in the consistent biblical record, the sign by which God identifies His true God, His true prophet, His true worship, and His true house.

The closing-crisis counterfeit

The false prophet of Revelation 13 deploys exactly this token, in front of exactly this audience — in the sight of men — to vindicate exactly the opposite religious order. The same sign that historically identified the true God will be deployed by the unclean spirits to identify a counterfeit god. The same sign that historically identified the true prophet will be deployed to identify a counterfeit prophet — the apostate-Protestant project in the United States. The same sign that historically identified those who were keeping the commandments of the Lord will be deployed to vindicate those who have substituted Sunday for the seventh-day Sabbath the commandments name.

The deception is calibrated. The closing generation will have grown up in a culture that still half-remembers what fire from heaven historically meant. The miracle is chosen because it speaks the right language to the right audience. When the unclean spirits cause fire to descend in vindication of the false prophet’s programme, the American Christian population is meant to recognise the token, recognise the apparent meaning, and conclude that God Himself has set His seal upon the church-state union the false prophet is then about to build. Without the working of those miracles, the population would not give its consent. With the working of those miracles, the consent is secured.

The institute therefore reads the present disclosure pressure — the displays of unidentified craft in formation, the lights manifesting and vanishing in American skies, the choreography of the December 2024 drone phenomenon, the careful priming of the public through Congressional hearings — as preparation. The population is being trained to accept aerial manifestation as evidential. The signs and wonders that follow will arrive on a population already conditioned to accept them as authoritative. The false prophet is loading the stage on which his signature miracle will land.

Part III — The image of the beast

And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.

The purpose of the miracles is given immediately. They are for deception, and the deception has a single object: that the inhabitants of the United States make an image to the beast. The institute breaks this phrase down literally and in the order Revelation gives.

What is an image?

An image, in the ordinary biblical and English sense, is a likeness. A statue is an image of the man it depicts. A portrait is an image of the sitter. An image is not the original, but it shares the original’s likeness in the relevant respect.

To make an image to the beast, then, is to construct a likeness of the beast. Not the beast itself — the original power retains its seat across the Atlantic in Vatican City — but a likeness of that power, built on different soil, under a different national flag, but sharing the original’s defining characteristics.

What is the beast’s defining characteristic?

The beast’s defining characteristic across the prophetic record is one thing: the union of ecclesiastical authority with civil power, with the civil arm enforcing the ecclesiastical confession. That is what made the Roman papal communion the persecuting power Daniel and John foretold. That is what the prophetic 1260 years measure — the historical period during which the civil arm of the Christianised empire was at the service of the papal church. That is what the deadly wound of 1798 was: the severing of the civil arm from the ecclesiastical body.

On the most authoritative testimony available — Rome’s own — the church-state union is not incidental to the beast’s confession. It is its confession. The Syllabus of Errors, issued by Pope Pius IX in 1864, listed as errors to be condemned the very principles on which the American republic was founded:

The propositions Pius condemned in 1864 are the precise propositions on which the United States was constituted in 1789. Religious liberty — the very principle condemned in §15 — is the First Amendment in summary. Separation of church and state — the principle condemned in §55 — is the institutional architecture of the American settlement. The temporal arm of religious enforcement — affirmed in §24 — is the exact authority the American Constitution denies to any religious body. The contradiction between the American founding principles and the Roman confessional principles is not subtle. It is total. The two systems are doctrinally opposite.

What does it mean for America to build an image to the beast?

The image of the beast, then, is built when the United States — the false prophet of Revelation 13 — repudiates the principles on which it was founded and adopts in their place the principles Rome confesses: the church directing the state, the state enforcing the church’s religion, the conscience of the citizen subordinated to ecclesiastical confession backed by civil penalty. The American republic, founded in opposition to this architecture, will end by adopting it.

The mechanism by which this happens is, in Revelation’s account, the working of the spirits of devils through the mouth of the false prophet — the legislative voice of the United States — persuading the population to make the image themselves, by their own popular demand and through their own democratic instruments. The American constitutional order is not being suspended from above. It is being voted out from below by a population deceived into believing that the uniting of church and state is the will of God.

The ramp into this is not theoretical. It is named, published, funded, and organised, with spokesmen whose books appear on the shelves of mainstream Christian bookshops and whose adherents now occupy elected office at the highest levels of the American republic. The institute records the development without surprise; it is what the prophecy predicts. But the development must be recorded honestly, with the actual voices on the actual record, because the reader will encounter these voices and these arguments in the closing hour and must be able to recognise them for what they are.

The ramp already in place — voices on the record

The figures below are listed not because they exhaust the movement but because they are representative of it across its constituent layers — the theoreticians who supply the published doctrinal frame, the historical- scaffolding figure who supplies the founding narrative, the popular evangelists and organisers who supply the populist energy, and the coalition of federal officeholders who now supply the executive instruments. They are best- selling Christian-press authors, broadcasters with national platforms, organisers drawing rallies in the tens of thousands, the founder of an explicitly Christian- Nationalist social-media platform, the incumbent Speaker of the United States House of Representatives, the sitting Secretary of Defense, the director of the Office of Management and Budget, sitting members of the United States Congress, and the sitting President of the United States. Their published positions on the union of church and state, the legislation of Christian moral law, the legitimacy of force in the recovery of national religion, and the rejection of the historic American separation settlement are matters of public documentary record.

The doctrinal cover for the political programme is the framework named in the table as Seven-Mountains theology: the teaching that the church’s mission includes the systematic occupation of seven cultural domains — family, religion, education, arts and entertainment, business, media, and government — by Christians acting in their Christian capacity. The framework supplies the theological warrant for a Christian movement to seek civil power not as a concession to circumstance but as a positive biblical mandate. It is, in substance, the doctrinal architecture of Rome — the church directing the state — with the institutional labels swapped from Catholic to Protestant. The image is being built with Protestant hands to a Catholic blueprint.

What this movement still lacks, on its own diagnosis, is the popular consent of the broader American public, much of which is still constitutionally allergic to the union of church and state in any form. What will overcome that remaining popular resistance is the working of miracles in the sight of the population — the signature work of the unclean spirits of Revelation 16, channelled through the mouth of the false prophet. The voices in the table above supply the political programme; the spirits of devils will supply the public miraculous vindication required to push the programme over the line of popular assent. Both halves are now in view, and converging.

Part IV — The Sunday endgame

And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

The image, once built, speaks. What it speaks is legislation. What that legislation enforces is a mark of allegiance, applied universally, with economic and eventually capital penalties for non-compliance. The mark is the sign of the beast’s authority. The institute asks the next question Revelation invites: what does the beast herself say her sign of authority is?

Rome on Sunday — her own admissions

The Roman papal communion is not coy about which day she regards as the mark of her authority. The institute lets her testify in her own words:

The witness is consistent across the centuries of Roman confessional documents. Sunday is not, on her own account, the apostolic Sabbath continued under a new name. It is the day Rome transferred — her word — by the plenitude of her divine power — her phrase — from the seventh-day Sabbath God Himself sanctified in Eden and codified at Sinai. Her claim is that her authority to so transfer is part of her confession of office. To accept the transfer is, on her own argument, to accept her authority. To accept her authority is to receive her mark.

Rome on Sunday — the contemporary push

Rome’s claim on Sunday is not a historical curiosity preserved in nineteenth-century catechisms. It is a contemporary political programme. In the last three pontificates the Vatican has pressed the case for civil Sunday legislation with increasing explicitness, and the European Catholic episcopate has organised coalitions across union, trade-association, and ecumenical partners to bring it about.

What the prophecy says will be enforced is what Rome herself, in her contemporary magisterial documents, is actively asking for. The image of the beast that will be formed in the United States will not arrive into a legislative vacuum. It will arrive into a Western world whose Catholic and ecumenical-Christian leadership has already spent more than three decades laying the doctrinal, diplomatic, and trade-union groundwork for the civil enforcement of the day Rome chose for the god she serves. The American image-makers will not be inventing a Sunday programme from nothing; they will be joining a programme already long under way on the Roman side.

God on the Sabbath — His sign of authority

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the LORD that sanctify them.

And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.

Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the LORD that doth sanctify you.

God’s sign of authority is His Sabbath. He says so three times in the Hebrew Scriptures and reaffirms it in the Christian writings. The Sabbath is the standing witness that the LORD is the Maker and the Sanctifier of His people. Rome’s sign of authority is her Sunday — on her own confession. The two signs identify two authorities. Both cannot be God’s. The closing generation will be brought to a public moment in which the world is required to choose which sign it will accept, and behind which sign, which authority.

The detailed exposition of the seal of God and the mark of the beast as a worship-issue spanning day, name, and number (Rev 13:17) is carried in the companion article The Final Events. For the present purpose, the point is narrower: the unclean spirits of Revelation 16 are working, through the three named mouths, to bring the world to the public moment in which Sunday legislation is enforced as the mark of allegiance to the beast and his image, and the seventh-day Sabbath is criminalised as the mark of disloyalty. That is the closing scene the spirits of devils are gathering the kings of the earth to enact.

The closing test stated

If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation.

Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

The warning is followed at once by the answer. The way through is the patience of the saints, the keeping of the commandments of God, and the faith of Jesus — the same faith Jesus Himself exercised in His Father, by which He kept His Father’s law unbroken from the manger to the cross. Those who, in the closing hour, exercise that same faith in Him and through Him keep that same law unbroken will be carried through.

Part V — Satan’s masterpiece

And no marvel; for Satan himself is transformed into an angel of light.

Even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

Beyond the working of the unclean spirits, beyond the fire from heaven, beyond the image of the beast and the enforcement of Sunday, Scripture warns of one further deception, the climactic deception, in which Satan himself appears upon the earth in personal manifestation, claiming to be the returning Christ.

This will be the masterpiece. The fallen angel who has worked for six millennia under disguise will, at last, present himself as the Lord of glory. The prophet of the Advent movement was given direct vision of how the scene will look, and committed her description to print more than a century in advance of its arrival:

As the crowning act in the great drama of deception, Satan himself will personate Christ… In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. The glory that surrounds him is unsurpassed by anything that mortal eyes have yet beheld. The shout of triumph rings out upon the air: “Christ has come! Christ has come!” The people prostrate themselves in adoration before him, while he lifts up his hands and pronounces a blessing upon them, as Christ blessed His disciples when He was upon the earth. His voice is soft and subdued, yet full of melody. In gentle, compassionate tones he presents some of the same gracious, heavenly truths which the Saviour uttered; he heals the diseases of the people, and then, in his assumed character of Christ, he claims to have changed the Sabbath to Sunday, and commands all to hallow the day which he has blessed. He declares that those who persist in keeping holy the seventh day are blaspheming his name by refusing to listen to his angels sent to them with light and truth.

The chief content of his counsel, as the passage names it, will be the ratification of every previous deception of his that the closing generation has already accepted. He will affirm the immortality of the soul. He will affirm the unity of all religions. He will affirm the wisdom of the church-state confessional system the false prophet has just built. And he will declare that the day he sanctified for worship — the day his “Vicar” the bishop of Rome has carried into the modern era — is Sunday, and that the seventh-day Sabbath keepers who refuse to conform are the obstacle to the world’s peace.

On every cue the impersonation will pass. He will look like Christ. He will speak like Christ. He will weep like Christ. He will work the kind of miracles Christ worked. He will quote Scripture, sometimes accurately. The population already deceived by the previous phases of his work will receive him with rapture. The closing population of professed Christians, whose worship has been carefully primed across two centuries by the spiritualist deception, the cosmological deception, the trinitarian deception, and the Sunday deception, will find no reason to test him.

But on one cue the impersonation will not pass. The Christ of Scripture cannot contradict the Father of Scripture. The Christ who, in the flesh, said think not that I am come to destroy the law… I am not come to destroy, but to fulfil (Matt 5:17) cannot, in His glorified return, contradict the law His Father wrote on tables of stone and confirmed by His own example. The being who claims to be the returning Christ and is found teaching the repeal of the Father’s law is, by that one datum alone, exposed. The Spirit of God by His servant Paul wrote on this matter in advance:

But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

The test stands. Even if the being who appears wears the face of Christ Himself, if the gospel he preaches contradicts the gospel of the Father preserved in the law and in the apostles, the being is not Christ. The institute’s people, knowing the prophecy, will not be moved.

Part VI — A dream worth remembering

In the closing decade of the twentieth century, the Tennessee anaesthetist and amateur biblical archaeologist Ronald Eldon Wyatt — remembered for his rediscoveries of the Red Sea crossing, the Sodom and Gomorrah ash-sites, the upper chamber of Noah’s ark, and the proposed location of the Ark of the Covenant — recorded a dream which, by his own testimony, he believed had been given to him for the warning of those who would face the closing crisis. The institute does not present the dream as scripture and does not place upon it the weight Scripture itself can bear. It does present the dream as a striking imaginative emblem of the convergence this article has been describing — the convergence of spiritualism, apostate Christianity, and the UFO phenomenon into a single closing-hour deception.

Wyatt recounted the dream in substance as follows. He found himself standing in a large public square. The square was packed with people. Across from him stood a great church occupying the whole block. Behind the church stretched a massive cemetery, with hundreds upon thousands of graves. Someone in the crowd called for him to look up. In the upper edge of the sky, unidentified craft were darting back and forth like a swarm of bees. From the craft came smaller soft luminous lights of many colours, which descended in a great formation, arched across the sky, and came to rest behind the great church — in the cemetery. And out of the cemetery, in a few minutes, came forth all the dead, walking. The crowd in the square erupted in joy. Voices on every side cried, Jesus is here, we have been resurrected.

Wyatt’s own response — recorded in the same telling — was the response of a man who knew his Bible. He looked around the cemetery and recognised some of the figures rising from it. They were people he personally knew to have lived and died outside of covenant with God. If these had risen in the first resurrection, he said to himself, I would be very surprised. And then his mind ran through the marks of the true resurrection. He had not heard the trump of God. He had not heard the shout of the archangel. Christ had not yet appeared in the sky to gather His people up to meet Him in the air (1 Thess 4:16–17). The dead were not being caught up; they were walking out across the grass. The whole event was a counterfeit. He turned to the crowd and tried to warn them. Few heard him.

The dream is striking because it puts in a single frame everything this article has been walking. The unidentified craft — the modern packaging of the demonic manifestation. The great church — the apostate Christianity in whose courtyard the deception is staged. The cemetery behind the church — the immortal-soul doctrine made visible: the dead present, the dead accessible, the dead returning to embrace their families. The crowd’s cry — Jesus is here — the personation of Christ accomplished without the population suspecting it. Spiritualism, apostate Christianity, and the UFO manifestation are not three separate deceptions running on three separate tracks. They are one deception with three faces, and the closing generation is being walked, step by step, into a public moment in which all three faces will appear in concert.

Wyatt’s recourse in his dream was the recourse Scripture commends. He measured the alleged sign against the marks of the genuine event Scripture had supplied. He tested the spirits against the word that had been spoken beforehand. The deception broke on his refusal to grant its premise. That is what the institute commends to every reader of this article: to the law and to the testimony.

The test before every reader

And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.

Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before.

The closing hour will reach every reader of this article, one way or another. The fire from heaven will be visible. The image of the beast will be legislated. The Sunday enforcement will arrive. The personation of Christ will come. The unclean spirits will work. The kings of the earth will gather, with their populations behind them. None of this is hidden. None of this is conjectural. The prophecy is given in advance precisely so the reader of the prophecy is not surprised when it arrives. Christ said it plainly — Behold, I have told you before.

The way through is the way Scripture has consistently named: the law and the testimony, the keeping of the commandments of God, the faith of Jesus. The reader who is in covenant with the Father through the only-begotten Son, walking in the Spirit the Father and the Son have poured out, keeping the seventh-day Sabbath as the sign of allegiance to the God of creation and not the day Rome chose for the god she serves, will pass through the closing crisis with lamp trimmed and burning.

The call is the closing call of Revelation 18, addressed to the honest in heart still inside the inherited systems — Roman Catholic, evangelical Protestant, modern Adventist, and every variation between:

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.

The closing sequence at a glance

The role of the unclean spirits at each stage of the prophetic sequence, summarised. The reader who has worked through the article will recognise each stage from the exposition above; the table is here for at-a-glance recall when the events themselves begin to land in public view.

Further reading

• Companion article (Part I of this series): UFOs and the Spirits of Devils — the identification argument: the cosmology under the question, the two orders of beings not of this earth, the test by which the alien-encounter phenomenon is settled, the first-lie doctrinal premise on which the deception rests, and the alien-gospel signature that identifies the source.
• Companion article: The Final Events — the closing scenes of earth’s history with the worship issue as their spine. The seal of God and the mark of the beast as a worship-system spanning day, name, and number; the close of probation; the seven last plagues; the second coming; the millennium; the executive judgment; the new earth.
• Companion article: Come Out of Babylon — the detailed identification of the beast as the Roman papal communion, walked through the Daniel and Revelation prophetic line and tested by Rome’s own primary-source admissions.
• Companion article: A Day to Be Remembered — the Sabbath as the love-appointment at the centre of the week, the test of allegiance after the fall, and the standing sign of God’s authority over against the day Rome chose.
• Companion article: The Shape of the Earth — the cosmological foundation under the whole series. The established earth, the stretched firmament, the lights in the firmament, the waters above. The biblical picture set out in its own terms, distinct from the modern-astronomical picture the deception depends upon.
• Ellen G. White. The Great Controversy, chapters 35 (“Liberty of Conscience Threatened”), 36 (“The Impending Conflict”), 37 (“The Scriptures a Safeguard”), 39 (“The Time of Trouble”), and 40 (“God’s People Delivered”). The classical Adventist exposition of the closing scenes this article walks: the rise of the image of the beast in the United States, the Sunday-law crisis, the personation of Christ, the deliverance of God’s people. The Sabbath-keeping resolution of the great controversy.
• Catechism of the Catholic Church §2174–2188 (on Sunday as the day of the Lord); Syllabus of Errors of Pope Pius IX (1864), §§15, 24, 55; Dies Domini, Apostolic Letter of Pope John Paul II (1998), particularly §67 on civil legislation; and Laudato Si’, Encyclical Letter of Pope Francis (2015), §237 on the day of weekly rest. The Roman communion’s own documentary confession of both the Sunday transfer and the doctrinal architecture of church-state union which the image of the beast is being built to copy — historical and contemporary.
• Ron Wyatt. Recorded testimony of the dream summarised in Part VI above — held in the public-domain Wyatt Archaeological Research lecture archive. Wyatt is cited here for the imaginative emblem he provides, not as a prophetic authority on the closing crisis; Scripture carries that authority alone.