The Last Reformation Part 12

There is no doubt that these references point out the work of the Reformation which broke the power of Rome's universal supremacy and her long reign of tyranny over the earth. Humanism, discovery of the art of printing, the revival of learning, and other causes contributed to this result. But the real revolt came in 1517, when Luther in Saxony nailed to the church door in Wittenberg his ninety five theses against the papal traffic in indulgences. The Reformers made their appeal from the decisions of Councils to the inspired Word of G.o.d, and this was the secret of their success. With wonderful power and boldness they proclaimed truth that had been neglected or discredited for ages. The holy fire spread over Western Europe. Men became agitated as if moved by a mighty unseen power, until the papacy was shaken from end to end.

[Sidenote: Protestantism in prophecy]

We regret that the true work of reformation did not long continue.

A.D. 1530 marks a new epoch--the rise of organized Protestantism; marks the end of the 1,260-year period, and the introduction of another ecclesiastical power. The historian D'Aubigne recognizes the distinction between the Reformation as such and organized Protestantism. In his well-known work, History of the Reformation, he says: "The first two books of this volume contained the most important epochs of the Reformation--the Protest of Spires and the Confession of Augsburg.... I determined on bringing the reformation of Germany and German-Switzerland to the _decisive epochs_ of 1530 and 1531. The History of the Reformation, properly so-called, is then in my opinion almost complete in those countries. The work of faith has there attained its apogee: that of conferences, of interims, of diplomacy begins.... The movement of the sixteenth century has there made its effort. I said from the very first, It is the History of the Reformation, and not of Protestantism, that I am relating."--Preface to Volume IV.

Protestantism, then, is to be distinguished from the Reformation.

Considering its prominence in the ecclesiastical world, we should naturally expect to find it represented in the symbols of the Revelation. Strangely enough, few commentators ever make the least effort to identify Protestantism with any of the symbols of this book.

Mohammedanism is there; Paganism is there; _the true church_ is there, and, it is universally admitted, _the false church_ is there.

Therefore, whether Protestantism be true or false, _it_ must be there, but where?

The application of the first beast of Revelation 13 to the papacy has been so clearly established that the point is well-nigh indisputable.

The period of its universal supremacy is clearly limited to the 1,260 years. And everyone knows that it was the sixteenth century reformation that ended that period of tyranny. We have shown that that period ends with A.D. 1530. The prophecy immediately following describes Protestantism in these words:

[Sidenote: The two-horned beast]

"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. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to wors.h.i.+p the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 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. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not wors.h.i.+p the image of the beast should be killed. 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. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six" (Rev. 13: 11-18).

Protestant commentators generally apply both the ten-horned beast and the two-horned beast to Rome, the first representing the political power, and the second the ecclesiastical power. But this position, while clearing Protestantism of any moral stigma, is such a manifest violation of the laws of symbolic language and the general principles of Scriptural interpretation that I marvel that any critical thinker could decide to adopt it. The two beasts are especially distinguished, and in each case the symbol is complete. The first beast combines with its beastly characteristics the qualities of the human, as did the little horn of Daniel 7, thus clearly and positively representing _both the political and the ecclesiastical dominion_ of Rome. It is the human characteristics that const.i.tute the leading feature of the terrible work ascribed to the first beast; therefore, the papacy _as a religious power_ is particularly intended. Hence the second beast can not be intended to represent the ecclesiastical phase of Rome. Notice, also, that the symbol of the second beast is likewise complete in itself--animal and human--thus embracing both the political and the ecclesiastical. _Another system totally distinct from the first is therefore represented._

I call attention to certain distinct points proving that these two beasts are not identical or simultaneous:

1. The first is spoken of as "a beast"; the second is called "another beast."

2. The first came up from the sea; the second came out of the earth.

3. The first was like a leopard; the second was like a lamb.

4. The first had ten horns signifying ten temporal kingdoms; the second had two horns, referring to but two temporal powers that supported it.

5. The first blasphemed G.o.d and his tabernacle, and was therefore antichrist; the second claimed to be the true prophet of G.o.d and brought down "fire from heaven" to attest his claim, but he was in reality a "false prophet" (chap. 16:13; 19:20).

6. The first obtained his power and authority from the dragon which preceded him; while the second derived his power from the ten-horned beast "before him."

7. The first caused people to wors.h.i.+p the preceding power styled "the dragon"; while the second caused people to "wors.h.i.+p the first beast."

8. The first was to continue 1,260 years; while the reign of the second is not here stated, but is covered in a parallel prophecy to which we shall refer later.

The first beast came up out of the sea, which signifies the empire in an agitated state; and it is a fact of history that the ten kingdoms came up through great political convulsions. The empire was in a state of comparative quiet, however, when the second beast "_came up out of the earth_." This beast stands as the symbol of Protestantism in Europe, although his power and influence was afterwards to extend to "the whole world" (chap. 16:14). But this beast existed first on the same territory occupied by the papacy; therefore the two horns doubtless signify temporal kingdoms also, and two of the original ten. The two nations first to turn violently against the papacy and to become the chief supporters and defenders of Protestantism were Germany and England.

It is evident that the second beast of Revelation 13 was not to be such a terrible power politically as was the first beast, for it is described merely as having "two horns _like a lamb_." But as soon as we enter the department to which _speaking_ by a.n.a.logy refers us, we find him to be a great religious power, and it is in this character alone that he is delineated in the remainder of the chapter. That his religious power is his leading characteristic is further proved by the fact that in every subsequent reference he is styled the "false prophet" (chap. 16:13; 19:20; 20:10). Every reference which I give to the second beast must therefore be understood as signifying the religious system known as Protestantism.

This beast was to exercise great power--"all the power of the first beast before him." By this expression we are to understand that Protestantism was to exert a universal influence; that it was to become a leading factor in the world's history, as was Romanism before it. This has already been fulfilled. The leading nations of the world today, the nations that have contributed most to the development of modern civilization and to the light and progress of the age, are Protestant nations. Those countries that have retained the yoke of Romanism are still withering under its blighting influence.

It is said that this beast causes people to "wors.h.i.+p the first beast."

This is parallel to the statement that during the reign of the first beast the people "wors.h.i.+ped the dragon," which in reality preceded it. I have shown that the devotees of Romanism wors.h.i.+ped the dragon by perpetuating in their religious ceremonies and wors.h.i.+p the practises of paganism. Likewise Protestants have brought over and incorporated in their religious system doctrines, rites, and ceremonies that originated in Romanism; and in this respect they wors.h.i.+p the first beast, even in the very act of rendering service to their own system.

Such doctrines as infantile d.a.m.nation, sprinkling for baptism, the eternal destruction of all those who are outside the pales of the church, infant baptism, and other things are all children of the apostasy originating in Rome. The Romish Church possesses a human ecclesiastical heads.h.i.+p and an earthly government ruling in the place of Christ, and Protestants make an "image" to this beast by building their sects in imitation--sects made and ruled by men. To these they attach their own names and the distinctive creeds and doctrines of men, and thus their devotees receive the "mark" and "name" of the beast.

At this point we must make a distinction which, being true in the facts of history, must necessarily be intended in the symbolic representation. This beast was to bring down "fire from heaven."

According to the symbols of chapter 12, the woman, or true church, "fled into the wilderness, where she hath a place prepared of G.o.d, that they should feed her there a thousand two hundred and threescore days." The time prophecy is the same, and covers the same period, as the reign of the papal beast. Therefore, just as an important change in the papacy occurred at the expiration of that prophetic period, so also a radical change must be expected with reference to the true church: it must be no longer completely obscured in the wilderness.

Now, as the Reformation and Protestantism as a religion were the means of ending Rome's universal spiritual supremacy, so also they must be regarded as possessing sufficient light and truth to bring into prominence once more the work of the Spirit and the true people of G.o.d. "Fire from heaven" may therefore be regarded as describing the divine work of reformation, the unfolding of truth accompanied by the saving power of G.o.d. Such spiritual work has accompanied the origin of various religious movements during the Protestant era.

The general description of the two-horned beast, however, makes prominent an evil characteristic--the disposition to lead the people into deception by making an image to the beast and then wors.h.i.+ping it.

The evil is not located in the ability to bring down fire from heaven, but in the deceptive work of image-making and image-wors.h.i.+p, for which the spiritual work simply furnished an occasion. The spiritual work of reformation is, therefore, to be distinguished from the later work of creed-and sect-making; and since the beast takes advantage of the manifestation of spiritual power and deceives men, he becomes a sort of apostate and is denominated "the false prophet" (see chap. 16:13; 19:20).

The beast, ecclesiastically considered, stands as the symbol of the religious system and practise of Protestantism as a whole--a peculiar combination of truth and error, of good and bad, of "fire from heaven"

and false miracle-working power (chap. 16:14); while the "image to the beast" signifies the sectarian inst.i.tution--the man-made and man-controlled unscriptural sect machinery constructed in imitation of the papal original. To construct such earth-born churches and lead people to adore and wors.h.i.+p them is but a species of idolatry and the rankest deception. It is a sad fact, in Protestantism as well as in Catholicism, that vast mult.i.tudes of people are more devoted to their respective churches than to the Lord Jesus Christ. They can witness the open rejection of G.o.d's precious Word and the vilest profanation of his holy name without uttering a word of protest; but let any one say a word against _their church_, and instantly they are aroused to the highest pitch of indignation. _Beast-wors.h.i.+pers!_

The Protestant era has witnessed many wonderful reformations in which the true fire of G.o.d fell upon waiting souls, but this initial work of the Spirit has in each instance been employed as an excuse for taking the next step--making an image; and thousands of honest souls, lacking better light, have been induced to submit to such human organization.

Those of this number who were truly saved, however, always loved and adored their Lord more than the human church to which they were attached, and consequently they should not be regarded as beast-wors.h.i.+pers. They are the ones whom the Lord denominates _his people_ when the voice calls them out of Babylon (chap. 18:4).

The second beast also exhibits the characteristics of a persecuting power, and in this respect it is similar to the ten-horned beast. The early history of Protestantism shows that at that time the principle of religious intolerance brought over from Romanism manifested itself in the actual putting to death of numerous dissenters. Thus, we find Calvin, at Geneva, consenting to the burning of Servetus because of a difference in religious views. At a convention in Torgau, in 1574, the Lutherans established the real presence of Christ in the eucharist and then instigated the Elector of Saxony to seize, imprison, and banish those who differed from them in sentiment, as a result of which Peucer suffered ten years of the severest imprisonment and Crellius was put to death. The Protestant Council of Zurich condemned Felix Mantz to be drowned because he insisted that infant sprinkling was not baptism. In England the "b.l.o.o.d.y Six Articles" of Henry VIII are a silent testimony to the intolerant spirit of that age, when the royal reformer dragged dissenters forth to execution. Witness also the twelve years'

imprisonment of John Bunyan and hundreds of others confined in jails throughout the country; the persecution of the Quakers; the relentless opposition to the Covenanters of Scotland, who were hunted and destroyed like beasts because they insisted on their right to wors.h.i.+p G.o.d in their own way. It was this intolerant spirit that drove the Puritans to the inhospitable sh.o.r.es of America, where they might have the free privilege of wors.h.i.+ping G.o.d according to the dictates of their own conscience.

It is possible that the persecuting principle ascribed to the two-horned beast may include both the literal and the ecclesiastical cutting off, reference being made directly to the spirit of intolerance which manifested itself first in literal slaughter and later in an unwarranted ecclesiastical exclusiveness.

The "number of the beast" alludes to his pretentious claims and is probably a symbol of division. The definite number 666 is said to be also the number of a man, and since the pope is the most important man connected with the papal system, it is natural to identify him with the individual referred to. Paul doubtless pointed out the pope particularly as the "_man of sin_," "the son of perdition" (2 Thess.

2:3). In former ages, before the modern system of notation was introduced, the only method of denoting numbers was by employing the letters of the alphabet, certain letters having the power of number as well as of sound. We still employ the same system for certain purposes. The number of a name was simply the number denoted by the several letters of that name.

The pope has a special t.i.tle. He wears in jeweled letters upon his mitre the inscription, _Vicarius Filii Dei_--Vicar of the Son of G.o.d. Taking from his name all the letters that the Latins used for numerals, we have just 666.

The era of modern sects is also covered in other places in Revelation, for the ecclesiastical history of the Christian dispensation is described under different parallel series of symbolism. In the other series, however, the symbols representing Protestantism stand so closely connected with predictions of the last reformation that I shall not attempt to enumerate them in this chapter, but shall consider them briefly in connection with those symbols describing the great final religious movement toward which all the prophetic lines of truth converge and which forms the special subject of the present work.

CHAPTER XIV

THE LAST REFORMATION

The scene changes, and again we have the picture of G.o.d's chosen people set in bright relief against the dark background of Protestantism and the still darker shades of papal apostasy.

[Sidenote: The 144,000 on Mount Zion]

"And I looked, and, lo, a Lamb stood on Mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: and they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first-fruits unto G.o.d and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of G.o.d" (Rev. 14:1-5).

What a contrast with the beast powers described in the preceding chapter of the Revelation! This redeemed company is on Mount Zion, not hidden in the darkness of the wilderness. They are with the Lamb, not wandering after the beast. Instead of being oppressed and overcome by opposers, they are singing the joyful song of redemption and harping with their harps; and instead of having the "mark of the beast," they have their "_Father's name written in their foreheads_." The manner in which this joyful, redeemed company is distinguished from the host of beast-wors.h.i.+pers brought to light under the preceding symbols, proclaims unmistakably the fact that we have here a description of the true people of G.o.d who have obtained victory over the apostasy. In other words, a distinct reformation is predicted.

This sublime scene is not a description of heaven, for the context shows its direct contact with the forms of apostate Christianity with which it is placed in contrast on earth. Certain leading figures in the scene, as Christ the Lamb and a number of angels, are heavenly beings; but their presence simply shows the divine character of the work in contrast with those other religious powers, one of which came up out of the sea and the other out of the earth. Besides, we have already shown that whenever angels figure in the symbolic scene _on earth_, they represent distinguished agencies among men, and the message of good angels, being obviously from heaven, is therefore the message of G.o.d. When different angels, bearing different messages, appear in the same general symbolic scene, they represent not isolated or independent movements, but different phases of the same work.

The Revelator introduces another phase of the religious movement under consideration with these words: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear G.o.d, and give glory to him; for the hour of his judgment is come: and wors.h.i.+p him that made heaven, and earth, and the sea, and the fountains of waters" (verses 6, 7).

In the message of the angel there are set forth a number of distinct truths. Prominence is given to the call to wors.h.i.+p the one true G.o.d.

This stands in contrast with the apostasy preceding; for under the papacy its adherents "wors.h.i.+ped the dragon" and "they wors.h.i.+ped the beast," while the second beast caused people to "wors.h.i.+p the first beast" and to "wors.h.i.+p the image of the beast." The message of this angel is universal and indicates a world-wide missionary effort in which the true G.o.d and his holy wors.h.i.+p alone will be exalted, and that before the end of time, for the judgment is set forth as an impending event for which men must speedily prepare.

But the description does not end here. An awful revelation, falling like hail-stones or coals of fire upon the heads of the devotees of modern churchianity, is proclaimed by divine authority: "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man wors.h.i.+p 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 G.o.d, which is poured out without mixture into the cup of his indignation" (verses 8-10).

Here we are brought face to face with some of the most solemn truths contained in the Book of G.o.d. The very powers of apostate Christianity just described under the symbols of two beasts are now represented _by the angel_ as Babylon; for, be it observed, the divine message is against those who wors.h.i.+p the beast _and his image_. The image was made by the second beast. Therefore Babylon includes both Romanism and Protestantism--the whole realm of formal churchianity; and beast-wors.h.i.+p is here condemned in one of the most terrible denunciations found in all the Word of G.o.d. All the evils inherent in the false, unscriptural systems of so-called Christianity are here summed up under the one word _Babylon_, of which we shall have more to say later.