The Last Reformation Part 10

4. Papists' adoration of idols and images was also borrowed direct from the heathen; for all such practises were absolutely forbidden by the Mosaic law and had no place in primitive Christianity.

5. Their religious orders of monks and nuns were also in imitation of the vestal virgins of antiquity.

The beast is described as a blasphemous power. Adam Clarke has stated that "blasphemy, in Scripture, signifies _impious speaking_, when applied to G.o.d; and _injurious speaking_, when directed against our _neighbor_." A name of blasphemy would therefore properly signify the prost.i.tution of a sacred name to an unholy purpose. An example of this kind is given in Rev. 2:9, where we read, "I know the blasphemy of them which say they are Jews, and are not, but are the synagog of Satan." In this case certain wicked men blasphemed the name by calling themselves Jews, since according to Scripture 'he _only_ is a Jew who is one inwardly.' But to prost.i.tute a sacred name to an unworthy use would be no more impious or blasphemous than would the a.s.sumption by man of those rights and prerogatives which belong to G.o.d alone. This the pope has done for ages. Among the blasphemous t.i.tles which he has a.s.sumed are these: "Lord G.o.d the Pope," "King of the World," "Holy Father," "King of kings and Lord of lords," "Vicegerent of the Son of G.o.d." For ages he has claimed infallibility, and this claim became a dogma of the church when adopted by the General Council of 1870.

Further, he claims power to dispense with G.o.d's laws, to forgive sins, to release from purgatory, to d.a.m.n and to save. To call the Roman Catholic Church the _holy_ church of the Bible is to prost.i.tute a sacred name to an unworthy inst.i.tution. And to elevate a man to the place where "he as G.o.d sitteth in the temple of G.o.d, showing himself that _he_ is G.o.d," by claiming those prerogatives which belong to G.o.d only, is most flagrant blasphemy.

[Sidenote: A persecuting power]

"And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations" (chap. 13: 7). Here we have a direct prediction of that reign of tyranny in the Dark Ages in which millions of people suffered martyrdom at the hands of papal Rome.

I am aware that many Catholics affirm that their church never persecuted, that it was the civil power that did this dread work of slaughter. We must remember, however, that the beast of Revelation 13 signifies the imperial and the ecclesiastical power in the closest union possible; for the beast appears _as one_, the two phases being represented by the combination of symbols from the two distinct departments of life--human and animal. In the seventeenth chapter we have the same distinct characteristics again set forth, but in a different combination, the beast appearing simply as a beast, thus representing the political power of Rome; while the ecclesiastical power is represented by a corrupt woman sitting on the beast and directing its course. In that description it is stated, "And I saw _the woman_ drunken _with the blood of the saints, and with the blood of the martyrs of Jesus_" (verse 6). The Romish church itself is, therefore, represented as partic.i.p.ating in the work of martyrdom.

Does this divine prediction agree with the facts of history? It is altogether impossible to compute correctly the number of those who were in different ways put to death for opposing the corruption of the Church of Rome. A million Waldenses perished in France. Nine hundred thousand Christians were slain within thirty years after the inst.i.tution of the Jesuits. The Duke of Alva boasted that he had put to death 36,000 in the Netherlands by the hands of the common executioner. The Inquisition destroyed 150,000 within thirty years. If it be a.s.serted that this was accomplished by the secular arm, I reply that sentence of death was p.r.o.nounced upon so-called heretics by the church and that the secular power was simply a tool for carrying the barbarous sentence into execution. We can not forget that the pope applauded Charles IX of France and his infamous mother, Catherine de Medici, for their part in the ma.s.sacre of St. Bartholomew, and ordered a medal struck in honor of the event; that following the revocation of the Edict of Nantes, when 300,000 were cruelly butchered during the reign of Louis XIV, Pope Innocent XI extolled the king by special letter, as follows: "The Catholic Church shall most a.s.suredly record in her sacred annals _a work of such devotion toward her_ and CELEBRATE YOUR NAME WITH NEVER-DYING PRAISES ... _for this most excellent undertaking_."

Popery has for ages claimed the right to exterminate by death those who were heretics. Numerous provincial and national councils have issued cruel and b.l.o.o.d.y laws for the extermination of the Waldenses and other so-called heretics. Besides these, at least six of their _General_ Councils, the highest judicial a.s.semblies of the Roman Church, with the popes themselves sometimes present in person, have by their decrees p.r.o.nounced the punishment of death for heresy: 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 Pope Innocent III. 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 which he had given Huss and signed by his own hand and in which he had guaranteed the reformer a safe return to Bohemia; and this inhuman sentence against Huss was then carried out. 5. The Council of Sienna (1423), which was afterwards continued at Basil. 6. The Fifth General Council of Lateran (1514).

That such teachings and practises were an integral part of Romanism is easily shown. St. Aquinas, the "angelic doctor," argued that heretics might justly be killed. Cardinal Bellarmine, in a Latin work, _De Laicis_, still extant, entered into a regular argument to prove that the church has the right of punis.h.i.+ng heretics with death and should exercise that right. Bellarmine was a nephew of one pope and a close friend and a.s.sociate of others, a champion of Romanism, and a defender of its doctrines. In the work above referred to be declares that "_heretics were often_ _burned_ BY THE CHURCH." "The Donatists, Manicheans, and Albigenses were routed and annihilated by arms."

Many timid-hearted Christians in the present age of religious toleration think that it is almost unchristianlike for us to bring up and lay to the charge of Rome such a sweeping indictment for those ma.s.sacres of Christians in a barbarous age. Such it would be had Rome ever disavowed these acts or shown any signs of true repentance. The fact is that it is the boast of Catholics that "Rome never changes."

Well has Charles Butler said, "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_."

In a copy of the eleventh edition of "The Faith of Our Fathers," by Cardinal Gibbons, page 95, I read: "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 popes and general councils and carried out in the past, is still in vogue.

"And I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus."

In our study of Revelation 12 and 13 we have observed that Rome in its twofold form--pagan and papal--is represented by the dragon and the beast respectively. This has been established so clearly as to remove well nigh all doubt concerning the identification. It will be profitable, however, to give brief consideration to certain parallel prophecies in Daniel; for in addition to covering the same ground and describing under other symbols the same general facts of history, they furnish us an infallible starting-stake, thus establis.h.i.+ng definitely the truth of the interpretation concerning the Roman power, and giving us a solid basis from which we can proceed with logical certainty to the interpretation of other symbols in the Revelation.

[Sidenote: The image of Nebuchadnezzar's dream]

In the second chapter of Daniel we have the narrative of a dream which Nebuchadnezzar, king of Babylon, had during the time of the Jewish captivity in that city. After the king awoke, he was so confused that notwithstanding the deep impression made by his nocturnal experience, he could not recall to mind the dream itself. He therefore had recourse to the Chaldeans and wise men of his realm. They failed to make known his dream, whereupon he became furious and decreed their death. At this juncture Daniel came forward and announced that if given time he would fulfil the king's desire, and shortly afterward he appeared before the king and addressed him as follows:

"Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee: and the form thereof was terrible. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of bra.s.s, his legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the bra.s.s, the silver, and the gold, broken to pieces together, and became like the chaff of the summer thres.h.i.+ng-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth" (Dan. 2:31-35).

The interpretation of this dream, as given by the prophet, particularly concerns and interests us. Said Daniel: "This is the dream; and we will tell the interpretation thereof before the king."

"Thou, O king, art a king of kings: for the G.o.d of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold" (verses 36-38).

At the time of this vision the Chaldean monarchy was in the height of her power and glory. Babylon, the capital city, was the chief "pride of the Chaldees' excellency," containing those magnificent hanging gardens, one of the Seven Wonders of the ancient world. Nebuchadnezzar was pointed out particularly as the head of gold in the image, but we should bear in mind that in the general language of prophecy, "kings" signify not merely individual monarchs but monarchies under a succession of princes of the same nation. That the real significance of the head of gold is the Babylonian Kingdom or Monarchy is shown by the fact that in the description of the other three divisions of the same image they are referred to directly as _kingdoms_. The Babylonian Kingdom came to an end with the death of Belshazzar, and the overthrow of his father Nabonadius in 538 B.C.

"And after thee shall arise another kingdom inferior to thee"

(verse 39). This is the explanation given of that part of the image represented by the breast and arms of silver. This refers to the Medo-Persian empire, which, under Cyrus the Great, captured Babylon 538 B.C. and terminated the Chaldean empire. The Persian kingdom was in certain respects inferior to the Chaldean, just as silver is inferior to gold. It was neither as wealthy nor as prosperous, and was particularly inferior in the character of its kings, for from the death of Cyrus they are said to have been "as vile a set of men as ever disgraced human nature."

"And another third kingdom of bra.s.s, which shall bear rule over all the earth." This refers to the Macedonian, or Greek, empire founded by Alexander the Great. After subduing Greece and reducing Egypt, Alexander penetrated into Asia, took Tyre, met and overthrew Darius the Persian at Arbela, in 331 B.C., thus terminating the Persian Empire. The Grecian Kingdom had less external magnificence than those which preceded it and was founded and maintained by force of arms; but it was more extensive than the others, including many dominions in Europe, Africa, and regions farther to the east in Asia than had before been penetrated. It was foretold that this kingdom should "bear rule over all the earth"; it was the main boast of Alexander that he had subdued the whole world.

"And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise" (verse 40). This corresponds to the "legs of iron, his feet part of iron and part of clay," in the dream itself. The reference is to the Roman Empire, which succeeded the Grecian. Whether or not the two legs had any special significance is not stated, but commentators frequently refer us to the two divisions into which the empire of Rome was afterwards divided--East and West. So also the ten toes of the image are often explained as signifying the ten minor kingdoms which grew out of the empire. But we should bear in mind that this is not stated either in the vision itself or in its inspired interpretation. Only four kingdoms are referred to as such. The fourth division, representing Rome (in both its strong and its weak condition), is described simply as "the kingdom," "the fourth kingdom." The Roman Kingdom was at first "as strong as iron." No other people have ever made such extensive conquests through a long period of time as did the Romans.

If Nebuchadnezzar's dream brought a man into prominence as a symbolic object, we should think that, in accordance with the nature of symbols, a religious power or powers only were intended; but the symbol is not a man, but only the _image_ of a man, and that image is composed of inanimate materials, which, drawn from the department of nature, refer to something political. We therefore have political kingdoms set forth. The very fact that they are represented as appearing in the form of a man, however, may at least allude to their being political powers combined with religious systems. But the combination is not such a one as would naturally lead us to conclude that reference is made to G.o.d's church.

The description of Nebuchadnezzar's dream represented "a stone cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces" (verse 34). The interpretation of this event is given as follows: "And in the days of these kings shall the G.o.d of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever"

(verse 44).

The kingdom of G.o.d appears as the fifth universal kingdom, destined to survive and surpa.s.s all others. It is of divine origin, cut out "without hands." The other kingdoms are similar in their nature and closely connected, in the single image of a man; but the kingdom of G.o.d is altogether different and antagonistic. The prophecy refers to the establishment of the kingdom of G.o.d in the early days of Christianity; for, _be it observed_, this stone struck the image _when all its four divisions were yet standing_. Not, only was the iron and the clay broken by the impact, but "the iron, the clay, _the bra.s.s, the silver, and the gold_" were "_broken to pieces_ TOGETHER, and became like the chaff of the summer thres.h.i.+ng-floors" (verse 35).

Here is a most important fact wholly unnoticed by those millennialists who look to the future of our day for the establishment of the kingdom of Christ. If the stone has not yet struck the image, then the chief part of the prophetic description _never can be fulfilled_; for there is no sense in which the advent of the divine kingdom in this late age of the world can break in pieces the entire image of Nebuchadnezzar's dream, there being no way in which it can truthfully be said that its four divisions are yet standing. All these facts were true in the days of Rome, however, when Christ appeared. The Roman Kingdom possessed all the distinguis.h.i.+ng marks and characteristics of the preceding empires. This is true not only of their territorial possession but of their distinctive characteristics. The opulence of the Babylonians, the splendor of the Persians, the strength and discipline of the Greeks, were all merged into the Roman Empire. And more than this, these kingdoms were all idolatrous, and the religion of the Babylonians was merely absorbed in the Persian Kingdom (not destroyed); that of the Persian was perpetuated under the Greek reign; and all these found recognition in the divers forms of paganism existing under Rome. _In this sense_ the image, as opposed to the divine kingdom of Christ, was all standing at the time of the first advent of the Messiah, and the overthrow of paganism by early Christianity corresponds with the stroke given by the little stone of Daniel 2.

Notice how this fulfilment is parallel with the prophecies of the Revelation. In chapter 12 the Roman Empire under its pagan form is represented by the dragon. Christianity waged warfare with this huge system of false religion and overthrew it. "And I heard a loud voice saying in heaven, _Now_ is come salvation, and strength, _and the kingdom of our G.o.d_, and the power of his Christ" (chap. 12:10).

The kingdom represented in Nebuchadnezzar's dream came in the day of incarnation and soon smote the kingdoms of heathen darkness as existing in the embrace of Rome, and broke them in pieces. It was then in the stage represented by a _stone_. At a later time we shall observe the kingdom in its _mountain_ epoch, when it becomes a great mountain and fills the whole earth.

[Sidenote: Vision of four beasts]

The four const.i.tuent parts of Nebuchadnezzar's visionary image were interpreted to signify four successive monarchies, the Babylonian being the first. In the seventh chapter Daniel records his own vision of four great beasts that arose out of the violently agitated sea, and these represent the same four kingdoms described in Nebuchadnezzar's dream. "These great beasts, which are four, are four kings, which shall arise out of the earth" (verse 17). To the worldly, carnal mind of Nebuchadnezzar, empires possessed a show of grandeur and glory, and they were therefore represented accordingly in his vision; but to the spiritual-minded Daniel they would appear odious and terrible, and they were therefore represented to him under the symbol of devouring _beasts_.

The kingdoms symbolized by the first three beasts of this vision have no particular bearing on our subject, aside from a.s.sisting us in fixing the chronology of certain events. The first beast signifies the Babylonian Empire, corresponding to the head of the image in Nebuchadnezzar's vision; the second, the Medo-Persian, corresponding to the breast and arms of silver; the third, the Grecian, corresponding to the belly and thighs of bra.s.s. The description of these beasts shows that in one sense they are successive and in another sense simultaneous.

I have already shown that the entire image of Nebuchadnezzar's dream was standing in the days of Roman ascendency, when the kingdom of G.o.d came. The same fact is brought out in the chapter now under consideration. After mentioning particularly the fourth beast, Daniel says, "As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time"

(verse 12). When these kingdoms lost their independent sovereignty, they still continued as provinces, ruled by another similar power.

[Sidenote: The fourth beast]

The description of the fourth beast directly concerns our subject: "After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things" (verses 7, 8).

The interpretation of this beast given by the angel possesses unusual interest. "Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.

And the ten horns out of this kingdom are ten kings that shall arise"

(verses 23, 24). Since the interpretation given by Daniel identifies the first kingdom with the Babylonian Empire, we have an infallible starting-stake. Therefore the "fourth" kingdom represented by the terrible nondescript beast of chapter 7 is none other than the Roman.

The ten horns of this beast are interpreted to signify ten kings, or kingdoms, thus representing the ten minor kingdoms into which the Roman Empire was finally subdivided.

The description given of the tyrannical reign of this fourth beast aptly portrays the history of Rome. By wars and conquests the Roman power broke down all opposition and reduced almost every kingdom in the then-known world to a state of dependence. She drew the spoils of their capitals to enlarge her own proud metropolis and thus tyrannized over all who did not quietly yield to her unquestioned obedience.

The beast considered as a beast, could signify nothing more than a political power, and the ten horns temporal kingdoms. But in this connection I wish to call attention to a singular fact; namely, that, a.s.sociated with the animal propensities, there are certain characteristics drawn from human life. "I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things" (verse 8).

[Sidenote: The marvelous horn]

A horn with the eyes and mouth of a man is a most unusual thing, and yet it is just such a combination as we might expect when we possess a correct understanding of the nature of symbols. These closely united symbols drawn from two departments--human and animal life--point us with absolute certainty to a temporal power combined with an ecclesiastical power. The chronology of the event is fixed by the fact that this eleventh horn came up among the ten horns, three of the original ten being removed in order to give it room. The ten kingdoms all arose within two centuries after 356 A.D.; therefore the facts brought out in the symbol direct us to the period of the downfall of Western Rome for the rise into prominence of the little horn.

In giving Daniel the interpretation of the fourth beast, the angel also described more particularly this little horn and the nature of its work. First Daniel said: "I would know the truth of the fourth beast ... and of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. I beheld, and the same horn made war with the saints, and prevailed against them" (verses 19-21). And the angel explained: "The fourth beast shall be the fourth kingdom upon earth ... and the ten horns out of this kingdom are ten kings that shall arise: another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end" (verses 23-26).

With the explanation that the fourth beast signified the fourth kingdom, it is impossible to evade the conclusion that the politico-religious power symbolized by the little horn that came up among the ten horns refers directly to the papacy. There is no other object that can fulfil the prophecy. The papacy was just beginning to make itself strongly felt among the divisions of the Western Roman Empire, and it is a fact of history that three of the original ten divisions _in the territory of Italy_ were actually plucked up successively before the rising papacy as if to give it room for development.

When the Western Empire was overthrown in A.D. 476, the kingdom of the Heruli was established in Italy. In 493 this was succeeded by the Ostrogoths, which continued for sixty years and was afterwards succeeded by the Lombards. The Lombard Kingdom was overthrown by Pepin and Charlemagne, who gave a large part of the conquered territory to the pope, thus favoring the papacy with her _first temporal power_.

This grant completed the symbol of Daniel's vision by const.i.tuting the papacy a temporal as well as an ecclesiastical power.

The description of the great things spoken by the mouth of the little horn and of the persecution of the true saints of G.o.d by this power corresponds so minutely with the characteristics of the first beast of Revelation 13 that no further description is here necessary. It is said that he would also "think to change times and laws." The language is spoken as if this were a most extraordinary thing to do. Surely it is no extraordinary thing for a king to alter _secular_ laws in his own dominion; and so far as heathen kingdoms are concerned, it would be no sacrilegious act for them to alter their _religious_ laws and customs. But the little horn was to set himself up against the Most High and think to change _His_ times and laws--an act of unparalleled audacity, impiety, and blasphemy. This description the papacy has consistently and constantly fulfilled. The pope has a.s.sumed the power to make time holy or unholy as he sees fit; to command men to abstain from meat and to cease work, contrary to the demands of G.o.d. He has claimed the power to dispense with G.o.d's laws or obedience to them, "forbidding to marry," and through his indulgences to remit the penalty due to sin.

The student of prophecy can not fail to see the striking similarity between the description of the little horn in Daniel 7 and that of the ten-horned leopard-beast of Revelation 13. The following parallels prove their ident.i.ty:

1. Both are blasphemous powers (Dan. 7:25; Rev. 13:6).