The Last Reformation Part 8

In the present work I have given a brief historical sketch of the leading ecclesiastical events, showing the apostasy as it existed under two phases, the corruption of evangelical faith and the reign of ecclesiasticism. I have also shown that the reformations of Protestantism have tended to the correction of that first phase pertaining to doctrine, but that a complete reformation requires the elimination of ecclesiasticism. Hence what I have termed the Last Reformation, if it is to be the _last_, not only must include the restoration of pure doctrinal truth but must also restore the real church of the New Testament. So far as true doctrine is concerned, such a reformation will differ from other evangelical movements in degree only--it must ultimately comprehend the whole truth. But the fundamental difference between the reformation herein considered and all other preceding reformations is that it strikes the death-blow to the very root of error that produced the sect system--_human ecclesiasticism_--and subst.i.tutes therefor the administrative authority of the Holy Spirit working in varying degrees in all the members of Christ throughout the world. The last reformation therefore must differ from all others, not in degree only, but _also in kind_.

[Sidenote: The witness of prophecy]

G.o.d alone understands the future. During the ages past he has not left his own work without the witness of prophecy. We may rest a.s.sured, therefore, that in the prophecy of the divine Word he has given us an outline of the history of his church. So I shall ask the reader to patiently follow me through a brief sketch of ecclesiastical events as described in the prophecies of the Revelation. Such an examination will throw a large amount of additional light on the subjects I have already treated historically, and will also give us a divinely drawn picture of the church of the future. Such will enable us to understand better the real character and extent of THE LAST REFORMATION.

PART III

The Church in Prophecy

CHAPTER X

INTERPRETATION OF PROPHETIC SYMBOLS

[Sidenote: Value of prophecy]

The value of prophecy in establis.h.i.+ng the religion of the Bible as the religion, of G.o.d has been generally recognized. Its value, however, is not limited to the proof of the divinity of Biblical truth which it furnishes: it serves a definite and most important purpose in the life and work of G.o.d's believing children in all ages. By it we are better able to understand G.o.d's own plan and purposes in human history, and by it we are made conscious of our own whereabouts along the pathway of time. The movements of G.o.d in the history of the past that were predicted by earlier prophets have received their chief inspiration from the conscious knowledge the leaders had of the prophetic character of their work. It was Daniel's study of prophecy that stirred his soul for the restoration of Israel to the favor of G.o.d and to their own land (Dan. 9:2), and at the same time opened his own heart for the wonderful revelation concerning future events. It was the consciousness of prophetic fulfilment that gave John the Baptist his inspiration for work (John 1:23); and in establis.h.i.+ng the truths of the gospel of Christ, the apostles placed leading emphasis on the fact that these things were written in the law and in the prophets.

The love and care that Christ had for his people did not cease in the beginning of the gospel dispensation; for he gave the promise, "I am with you alway, even unto the end of the world." It is altogether reasonable, then, that we should receive "the revelation of Jesus Christ, which G.o.d gave unto him, to _show unto his servants_ things which must shortly come to pa.s.s" (Rev. 1:1). Through the varying conditions of time, Christ leads his people on to certain victory.

Since the mission of the church was to be world-wide and perpetual, it is fitting that the church should be described prophetically in order that we might have definite information concerning the operations of the divine hand in working out the great problem of the church's destiny after the close of the sacred canon.

[Sidenote: Prophetic symbols]

Before proceeding with our discussion of those prophecies which concern the church, let us pause and consider briefly the character of symbols. The prophecy of the Scriptures is presented to us in two distinct forms--direct statements in the ordinary language of life and in symbolic representations, but far the greater part is expressed in symbols, as in the book of Daniel and in the Revelation of John.

Without an understanding of the nature of symbols we can not get a proper understanding of such prophecies.

Spoken or written language is a very complicated affair, but it is in reality an arbitrary arrangement. The name that we attach to a particular object could as well be given to a totally different object instead if we only agreed to make the change. For this reason spoken language is variable. Changes are constantly taking place. The language of Bible symbols, on the other hand, is not subject to the law of change, as we shall see; it is not based on arbitrary arrangement or mere convenience, but its foundational principles exist in the very nature of things.

Webster defines _symbol_ as follows: "The sign or representation of any moral thing by the images or properties of natural things. Thus, a lion is the symbol of courage; the lamb is the symbol of meekness or patience." Horne, in his Introduction to the Study of the Bible, says: "By symbols we mean certain representative marks, rather than express pictures; or, if pictures, such as were at the time _characters_, and besides presenting to the eye the resemblance of a particular object, suggested a general idea to the mind, as when a _horn_ was made to denote _strength_, an _eye_ and _scepter_, _majesty_, and in numberless such instances, where the picture was not drawn to express merely the thing itself, but something else, which was or was conceived to be, a.n.a.logous to it."

According to these definitions, the main idea of a symbol is the representation of an object or quality, not by exhibition of itself, but by another object or character a.n.a.logous to it. Nor are we limited in the use of symbols to the exhibition of moral subjects alone.

Any object may be symbolized, provided a corresponding object can be found.

[Sidenote: a.n.a.logy the basic law]

a.n.a.logy, then, is the fundamental law of symbols. This being true, it is clear that symbols must be definitely applied. They are not arbitrary. There is no reason why we could not call a book a table, and a table it would be, provided we agreed universally to adopt that designation; but we violate nature if we attempt to represent the quiet, peaceful, gentle disposition of a child by a lion or a tiger, or a cruel, vindictive, tyrannical disposition by a lamb. A polluted harlot may represent an apostate church, but not the true church. A proper correspondence of character and quality must be observed. We must follow nature strictly. And this is the law of symbols.

Symbols are drawn from different departments--from angelic life, human life, animal life, and inanimate creation. But in every case there is in the selection and use of the symbol a proper correspondence of character and quality.

[Sidenote: Twofold object of symbols]

The deciding factor in the original selection of a symbolic object is the nature of the thing to be symbolized. In the field of Bible prophecy the general design is in the main twofold--the representation (1) of the affairs of the church and (2) of the political history of those nations and kingdoms which were to exert an important influence on the life and development of the church. It is evident that in the divine estimation the church and its welfare is of infinitely greater importance than the affairs of nations and kingdoms. Therefore we may reasonably expect that, according to the nature of symbolic language, symbols designed to represent the church will be found to be of the most exalted type, whereas those representing political things will be found to be selected from an inferior department. In accordance with this fundamental cla.s.sification we shall find that symbols drawn from angelic life and human life invariably refer to the department of ecclesiastical affairs, while those drawn from animal life or inanimate nature represent political things. The only apparent exception to this rule is that certain inanimate objects formerly consecrated to the service of G.o.d and thus a.s.sociated with the department of the church are sometimes used to represent spiritual things, because the a.n.a.logy is obvious. Bearing in mind this fundamental distinction between the representation of things political and things ecclesiastical, we are prepared to understand other shades of distinction.

Nations may be peaceful or tyrannical and oppressive, and churches may be good or apostate; but the exact character can be a.n.a.logously represented by the symbolic object. A vicious wild beast stamping and devouring would naturally represent a cruel, tyrannical government; and a good woman represents the true church, while a vile harlot represents the church apostate. But whatever the nature of the symbol, whether beast, locust, lion, horse, temple, angel, or man, we may know at once from the nature of the symbol where to look for its fulfilment. This important guide in the study of prophetic truth--a guide overlooked by most of the commentators--relieves us of much of the uncertainty hitherto connected with the subject.

Since, as we have seen, symbolic language is based on a.n.a.logy, it is evident that there are some objects whose nature forbids their symbolization, there being no corresponding object in existence.

G.o.d can not be symbolized. "To whom then will ye liken G.o.d? or what likeness will ye compare unto him" (Isa. 40:18). There may be certain symbols connected with his person setting forth the dignity, majesty, and eternal splendor of his name, but he himself appears unrepresented by another. The same is true also of the person of Jesus, our Redeemer, although in this case we must distinguish between the Christ incarnate and Jesus in his essential divinity. Considered as incarnate--both G.o.d and man--the human aspect of his character as manifested in his sacrificial death may be a.n.a.logously represented as a Lamb slain. But considered in his essential divinity, he can not be symbolically represented. Therefore, whenever the glorified Christ appears on the symbolic stage, he always appears in his own person proclaiming his own name. "I am he that liveth, and was dead; and, behold, I am alive for evermore" (Rev. 1:18). "He hath on his vesture and on his thigh a name written, King of kings, and Lord of lords."

In Rev. 6:9 the souls of the martyrs are represented as crying unto G.o.d for the avenging of their blood on them that dwell on the earth.

There is no object a.n.a.logous to a disembodied spirit. It is easy to give them an arbitrary name. Therefore they simply appear under their own appropriate t.i.tles as "the _souls_ of them that were slain."

Whenever we attach a literal significance to a symbolic object, we immediately destroy its character as a symbol. This should not be done. With the exception of those instances where the nature of an object forbids its symbolization and where the description must therefore of necessity be literal, we should always look for the true fulfilment, not in that department from which the symbol is drawn, but in another department--that to which the symbol by a.n.a.logy refers us.

[Sidenote: Field of present inquiry]

The limits and object of the present work preclude an exhaustive treatment of prophecy in general. Our immediate purpose is to set forth particularly those prophecies of the divine Word which clearly portray and outline the character of a world-wide religious movement in the last days. To do this effectually, however, we must briefly consider those prophecies which describe the princ.i.p.al ecclesiastical events in history which form the basis of, or lead up to, the Last Reformation. The subject as outlined in the prophecies and as based on the facts of history, naturally divides into four parts, or epochs, as follows:

I The Apostolic Period II The Medieval Period III Era of Modern Sects IV The Last Reformation

For the sake of brevity, we shall, as far as possible, exclude from our present inquiry those prophecies pertaining to civil and political affairs, retaining only such as have an important bearing on the church subject.

CHAPTER XI

THE APOSTOLIC PERIOD

[Sidenote: The star-crowned woman]

The twelfth chapter of Revelation introduces an important line of prophetic truth respecting the church, beginning with these words: "And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: and she being with child cried, travailing in birth, and pained to be delivered." "And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto G.o.d, and to his throne. And the woman 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" (verses 1, 2, 5, 6).

As we have already stated and as will be made very clear hereafter, symbols drawn from human life are used to represent ecclesiastical affairs. Therefore in the symbol now before us we have a representation of the church, and from the general description given we infer that it must be the pure church of G.o.d, for the brightest luminaries of heaven are gathered around her and no evil thing is said concerning her. That this woman is the special object of G.o.d's care and concern is further shown by the fact that when she fled into the wilderness, she had "a place prepared of G.o.d, that they should feed her there." That this interpretation of the woman is correct is also shown by other texts in Revelation.

In chapter 21:9 an angel talking with John said, "Come hither, I will shew thee the _bride_, the Lamb's wife." And again, in chapter 19:7, where the church is undoubtedly referred to, a great mult.i.tude is represented as saying, "Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his _wife_ hath made herself ready." In the seventeenth chapter the church apostate is without doubt described by the symbol of a vile, polluted harlot.

The pure woman of chapter 12, then, represents the apostolic church in all its beauty and glory. She is represented as clothed with the sun, a striking emblem of the light of the glorious gospel of Christ which shone forth from the early church. The moon under her feet is generally understood to designate the typical wors.h.i.+p of the Jewish age, which was a shadow of things to come but which now stands eclipsed in the superior light and glory of the new and better dispensation. The moon is the lesser light and derives its illumination from the sun; so also the Mosaic period was the moonlight age of the church and reflected a part of the gospel which, at a later time, was to be revealed in all its glory with the rise of the "Sun of righteousness."

The crown of twelve stars adorning the diadem of the church is a fit representation of the twelve apostles of the Lamb, they being in one important sense permanent fixtures in the church. According to chapter 1:20, stars are sometimes used to represent Christian ministers, the a.n.a.logy as light-givers being obvious. "They that be wise shall s.h.i.+ne as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever" (Dan. 12:3).

The prominent position occupied by this woman and the light which shone forth from the sun with which she was clothed stand out in marked contrast with the later description given of her flight into and seclusion in the wilderness. The latter stage of her experience I shall describe further on, but a brief allusion to it will make her first appearance more impressive. The wilderness describes the apostasy which was to envelop the woman and thus obscure her light.

Therefore her first appearance as in the planetary heavens presents a sublime description of her dignity and excellence in the morning time of the gospel era. Her light shone upon all and her glory could be seen by all. She presents that fundamentally distinct characteristic of the true church of G.o.d--universality; not a mere isolated star shedding its feeble rays in compet.i.tion with the other orbs of night; but a cl.u.s.ter of bright, s.h.i.+ning stars and _the very sun itself_. The light of the apostolic church was, therefore, all-inclusive in the sense of reflecting all the truth. It is essential to our proper understanding of the symbols that follow that we comprehend the true character of the church of G.o.d--the bride of Christ.

[Sidenote: The man child]

The next object to claim our attention in the vision under consideration is that of the man child to whom the woman is said to give birth. A variety of interpretations of this man child have been given. Some say that it refers to Jesus Christ, but this application is objectionable for different reasons. First, Jesus is everywhere represented as the founder of the church, not as its child. Second, true a.n.a.logy is lacking: there is nothing about a mere child to proclaim divinity. Others have identified the child with the Emperor Constantine; but here again the consistent use of symbolic language is overlooked; for if the woman, the mother, represents the church, then the child horn of her can not represent a single, definite individual, but rather a collection of individuals or another phase of the church itself. In other words, if the one single symbol represents a particular individual, the other must also represent an individual.

Thus, if the man child is identified with Christ, the mother should signify the Virgin Mary; or if Constantine is intended, then Helena, mother of Constantine, should be represented by the woman.

It is clear, however, that the woman signifies, not a single individual, but the church. Therefore the child born of her must simply signify another phase of the church but the same family. By means of this twofold symbol--involving the closest relations.h.i.+p known--is set forth the fruitfulness and perpetuity of the church.

There is also another reason why a double symbol should be selected to set forth the true church--to represent two distinct phases of the church's life and history, which, in the nature of the case, could not be represented under a single symbol. According to the description given, the man child was caught up to G.o.d and to his throne, while the woman remained on earth and fled into the wilderness, where she had a place prepared of G.o.d for 1,260 days. The man child, then, represents that phase of the church which was caught up from the earth but ascended to heaven and there lived and reigned with Christ; while the woman represents that phase of the church which continued on earth and fled into the wilderness during the period of the great apostasy.