[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 analogy 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 relationship 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 God and to his throne, while the woman remained on earth and fled into the wilderness, where she had a place prepared of God 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.

There is also direct Scriptural testimony justifying this interpretation of the man child. In Isaiah 66 we have a sublime description of Zion, God's church and people, represented as a woman, a mother. The context shows that this scripture is a prophetic allusion to the church of the New Testament age. "Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth he made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children" (verses 7, 8). Here Zion is represented as a mother bringing forth a man child, but this is interpreted to be a nation born at once. According to Heb. 12:22, 23, this Zion, or Sion, represents the New Testament church. There is no doubt, then, that the man child of Revelation 12 refers to the great host of new converts with which the early church was blessed. The scripture in Isaiah just cited met its fulfilment on the day of Pentecost and shortly afterwards, when thousands were brought into the church in a day. The apostle Paul also refers to the great company of Jews and Gentiles who were reconciled to God as constituting "one new man" in Christ (Eph. 2:15).

[Sidenote: The great red dragon]

The next object in the vision to which our attention is directed is introduced in these words: "And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born" (Rev. 12:3, 4).

The dragon is the name given by the ancients to a fabulous monster represented as a large winged lizard or serpent. It was regarded as the enemy of mankind, and its overthrow is made to figure among the greatest exploits of the gods and heroes of heathen mythology. The symbol, being drawn from the natural world, directs us by analogy to persecuting, tyrannical government. We must not suppose that this is a literal description of Beelzebub; for there is no proof that the personal devil has any such appearance as this monster with seven heads and ten horns, and a tail dragging after him a third part of the stars of heaven.

In the second verse of the next chapter John describes the rise of a beast that also had seven heads and ten horns; "and the dragon gave him his power, and his seat, and great authority." The fact that the dragon was succeeded by the beast, who reigned in his stead, is proof that the dragon does not signify the personal devil; for, as far as we know, the archfiend has never resigned his position, but is still doing his infernal business at the same stand.

In many respects the beast is similar to the dragon. In the seventeenth chapter the beast appears again, and the explanation given by the angel will enable us to understand the signification both of the dragon and of the beast. "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition ... and here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.... And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast" (verses 8-12).

With these facts before us and with our understanding of the nature of symbols, it is easy to identify the dragon and the beast as the Roman Empire, first under the pagan form and later under the papal form. Although the beast was to succeed the dragon, yet in identifying the heads of the beast, the angel informed John that in his day five had already fallen, while one then existed and the other was future. This proves, then, that the same heads served both for the dragon and for the beast, thus establishing their essential identity. And it is a fact well known that there is no essential difference between Rome pagan and Rome papal. The seven heads of Rome, therefore, signify the distinct forms of government that ruled successively in the empire, for they are represented, not as simultaneous powers, but as consecutive powers. The five that had already fallen when John received the vision were the regal power, the consular, the decemvirate, the military tribunes, and the triumvirate. "One is"—the imperial. The seventh, or future one, was the patriciate.

It is natural that the pagan Roman Empire should be represented as a dragon. In the prophecy of Daniel the Grecian kingdom is represented by a he goat for no other apparent reason than the fact that the goat was the national military standard of the Grecian monarchy. So also the dragon was the principal military standard of the Romans next to the eagle. Arian, an early writer, mentions the fact that dragons were used as military standards by the Romans. The dragon of Revelation 12 is also described as a red dragon. The dragon standards of the Romans were painted red. Ammianus Marcellinus mentions "the purple standard of the dragon." By this fabulous beast described as a great red dragon, then, is symbolically represented the heathen Roman Empire.

The ten horns, or kingdoms, which had not yet risen when the revelation was given, were the ten minor kingdoms that grew out of the Roman Empire during its decline and fall. These are as follows: 1. Anglo-Saxons; 2. Burgundians; 3. Franks; 4. Huns; 5. Heruli; 6. Lombards; 7. Ostrogoths; 8. Suevi; 9. Vandals; 10. Visigoths.

The dragon is described with the horns, although they were not yet in existence and did not arise until about the time the dragon became the beast. He is also represented with seven heads, although he really possessed only one head at a time and five had already fallen and one was yet to come. He is described with all the heads and horns he had ever had or was to have. The reason why the same general power is described under two forms—first as the dragon and later as the beast—will appear more clearly hereafter.

The fact that the dragon was called the devil and Satan has led some to think that the personal devil himself is meant. The foregoing explanation concerning the heads and the horns shows conclusively, however, that by the dragon is meant the pagan Roman Empire, and not Beelzebub. The Hebrews applied the term "Satan" to an adversary, or opposer, as can be seen by examining in the original the following and many other texts: Num. 22:22; 1 Sam. 29:4; 2 Sam. 19:22; 1 Kings 11:25. The term is also thus used in the New Testament, signifying merely an opposer. "But he turned, and said unto Peter, Get thee behind me, Satan" (Matt. 16:23). "The things which the Gentiles sacrifice, they sacrifice to devils" (1 Cor. 10:20). Paganism was the great opposer of Christianity; hence was a Satan to it, while the apostle Paul denominated its religious rites as devil-worship. We must remember that the text does not say that the dragon was the devil and Satan, but that he was called the devil and Satan. He partook of the nature and character of the personal devil, was the chief instrument through which the devil worked, and was therefore called by his name.

The tail of this dragon "drew the third part of the stars of heaven, and did cast them to the earth." This is not a literal description, for the fixed or planetary stars never fall to the earth. If they did, they would destroy it. The stars are doubtless employed as symbols set in the ecclesiastical firmament, giving light amid the surrounding darkness. Light is so often used as the representative of gospel truth that the application of the stars to prominent characters in the church is obvious. Jesus is the Sun of Righteousness, and his ministers are bright, shining stars—light-givers. The ministers of the seven churches of Asia Minor are represented as stars (chap. 1:20). "They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever" (Dan. 12:3). The casting down of the third part of the stars, therefore, signifies the warfare which the dragon power waged against the early church, in which conflict the ministers of Christ became the marked objects of heathen wrath.

[Sidenote: The war in heaven]

"And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. 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. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death" (Rev. 12:7-11).

The symbolic scene suddenly changes, and instead of the woman and the man child, Michael and his angels appear in conflict with the dragon and his angels. This change of symbols indicates the introduction of a different phase of thought. From the nature of the symbols we can quickly ascertain the reason for this change. The woman represents the true church and is a proper symbol of its unity, beauty, purity, and glory. But there is another phase of the church which can not be represented symbolically by a woman—the militant phase. The church is also an aggressive, fighting power, ready to wage warfare against the powers of evil. We would not expect to see the church left helpless like a woman before a great dragon. We would naturally expect to see divine aid extended, and this is done by the change of symbolic imagery, Michael (Christ) and his angels appearing to wage war against the dragon.

The battle between Michael and the dragon signifies the great conflict which took place between primitive Christianity and the powers of paganism enthroned in the Roman Empire. It will be observed that this scripture has no reference to the origin of Satan himself, as some people have supposed; for the conflict was fought in the Christian dispensation, as is proved by the weapons which the followers of Michael employed—"And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death." Under this figure, the followers of Michael are represented as victors, the dragon being cast down to the earth, or overthrown. It is a fact of history that primitive Christianity succeeded in its fight against paganism.

In the nineteenth chapter of Acts we have an account of the effect Christianity had on heathenism. Paul went to Ephesus, which at that time was the chief capital of proconsular Asia, a leading mart of heathen idolatry, and in which was situated one of the seven wonders of the ancient world—the temple of Diana. The preaching of the gospel produced such a mighty effect that the followers of Diana, fearing lest their magnificent system of worship should be destroyed, stirred up the people in a tumult until the city was in an uproar, a great mob shouting, "Great is Diana of the Ephesians."

Before the end of the first century, according to the testimony of the younger Pliny, the temples of the gods of Asia Minor were almost forsaken. Well has Butler said, "The final victory of Christianity over heathenism and Judaism, and the mightiest empire of the ancient world, a victory gained without physical force, by the moral power of faith and perseverance, of faith and love, is one of the strongest evidences of the divinity and indestructible life of our holy religion."

It is a fact worthy of mention that the early Christians regarded the Roman Empire as a great enemy to the truth, and described it as a dragon, the victory of Christianity over heathenism being represented by the overthrow of the dragon. Constantine and others of his time describe these events thus. Says Bishop Newton, "Moreover, a picture of Constantine was set up over the palace gate, with a cross over his head, and under his feet the great enemy of mankind (who persecuted the church by means of impious tyrants), in the form of a dragon, transfixed with a dart through the midst of its body, and falling headlong into the depth of the sea."

Verse 11 seems to indicate that many of the followers of Christ lost their lives in this conflict, and this doubtless is parallel with the statement that the man child was caught up to God and to his throne. It may also imply that in the conflict the dragon employed the arm of civil power in his opposition to the truth. But Christianity increased notwithstanding the violent opposition. During the reign of the Emperor Septimus Severus, about the close of the second century, when a violent persecution of the Christians occurred, Tertullian, the first of the great Latin Fathers, wrote a notable apology for the Christian faith, addressed to the Emperor. In this important document this noble defender of Christianity sets forth so clearly the nature of the conflict between truth and error that I shall make rather a lengthy quotation from his writing.

"Rulers of the Roman Empire," he begins, "you surely can not forbid the truth to reach you by the secret pathway of a noiseless book. She knows that she is but a sojourner on the earth, and as a stranger finds enemies; and more, her origin, her dwelling-place, her hope, her rewards, her honors, are above. One thing, meanwhile, she anxiously desires of earthly rulers—not to be condemned unknown. What harm can it do to give her a hearing?... The outcry is that the state is filled with Christians; that they are in the fields, in the citadels, in the islands. The lament is, as for some calamity, that both sexes, every age and condition, even high rank, are passing over to the Christian faith.

"The outcry is a confession and an argument for our cause; for we are a people of yesterday, and yet we have filled every place belonging to you—cities, islands, castles, towns, assemblies, your very camp, your tribes, companies, palace, senate, forum. We leave to you your temples alone. We can count your armies: our numbers in a single province will be greater. We have it in our power, without arms and without rebellion, to fight against you with the weapon of a simple divorce. We can leave you to wage your wars alone. If such a multitude should withdraw into some remote corner of the world, you would doubtless tremble at your own solitude, and ask, 'Of whom are we the governors?'

"It is a human right that every man should worship according to his own convictions ... a forced religion is no religion at all.... Men say that the Christians are the cause of every public disaster. If the Tiber rises as high as the city walls, if the Nile does not rise over the fields, if the heavens give no rain, if there be an earthquake, if a famine or pestilence, straightway they cry, Away with the Christians to the lions.... But go zealously on, ye good governors, you will stand higher with the people if you kill us, torture us, condemn us, grind us to the dust; your injustice is the proof that we are innocent. God permits us to suffer. Your cruelty avails you nothing.... The oftener you mow us down, the more in number we grow; the blood of Christians is seed. What you call our obstinacy is an instructor. For who that sees it does not inquire for what we suffer! Who that inquires does not embrace our doctrines? Who that embraces them is not ready to give his blood for the fulness of God's grace?"

[Sidenote: The woman's flight]

Under the figure of Michael and his angels, the early church is represented as victorious in casting down the powers of heathenism; but under the symbol of the woman, the church is apparently represented as defeated; for after the casting down of the dragon it is said, "To the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent" (verse 14). This agrees with verse 6, where it is said that "the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and three score days."

The flight of the woman into an obscure place in the wilderness presents a striking contrast with her first appearance in the planetary heavens, where she was "clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars." By this sudden change in the symbolic representation of the woman's position is set forth the ecclesiastical change that took place in the early part of the church's history. First she appears as the glorious bride of Christ adorned in beauty and splendor and radiating the light of his glorious gospel. She was then "the light of the world." Later we find a great change taking place. Instead of the church representing all the truth to the world, we find the beginning of a great apostasy, which in time was to eclipse and well nigh extinguish the light and glory of primitive Christianity by substituting in its place the darkness of the apostasy born in ages of ignorance and superstition.

That such a change in the history of the true church should occur was predicted by Christ and the apostles. Jesus said, "And because iniquity shall abound, the love of many shall wax cold" (Matt. 24:12). Peter said, "There shall be false teachers among you, who privily shall bring in damnable heresies" (2 Pet. 2:1). Paul said, "Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them" (Acts 20:30). To the Thessalonians who had been troubled with the report that the second coming of Christ was then near at hand, Paul said, "Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, and showing himself that he is God.... For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming" (2 Thess. 2:3-8).

The reader can scarcely consider these texts without perceiving clearly that change which came over the primitive church resulting in a transition from her glorious state of innocent beauty to the full-grown papacy—the "mystery of iniquity."



CHAPTER XII

THE MEDIEVAL PERIOD

The fact of history pertaining to the true church which Paul described as a "falling away" is represented by the Revelator by the symbol of the woman fleeing into the wilderness. The other fact mentioned by Paul pertaining to the rise and development of the man of sin is represented in the visions of the Revelation as follows:

[Sidenote: The ten-horned leopard-beast]

"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 beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshiped the dragon which gave power unto the beast: and they worshiped the beast, saying, Who is like unto the beast? who is able to make war with him? and there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. 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. And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints" (Rev. 13: 1-10).

From the nature of the symbol employed, we should naturally infer that a persecuting, tyrannical kingdom or empire is meant. That such an application of the term "beast," when used in connection with prophetic symbols, is correct, is shown by a reference to the interpretation given concerning the fourth beast of Daniel's vision. "The fourth beast shall be the fourth kingdom upon the earth" (Dan. 7:23). We have already shown conclusively that by the dragon was meant the pagan Roman Empire, and the same heads and horns are apparently ascribed to this leopard-beast, the only difference being that the crowns—a symbol of sovereignty—have been transferred from the heads to the horns. This substantial agreement with the facts of history makes certain the identification of this beast with the revised western Roman Empire under the papal form, the sovereignty being vested in the ten minor kingdoms until they chose to "give their power and strength unto the beast" (Rev. 17:13).

The symbol of a beast considered merely as a beast, could not, in the nature of the case, signify anything more than a temporal kingdom or political empire. It will be noticed, however, that this particular prophetic symbol is more than a beast; for, combined with his beastly nature, there are certain characteristics which unmistakably belong to the department of human life—a mouth speaking great things; power to magnify himself against the God of heaven, to set himself up as an object of worship, to single out the saints of God and kill them, etc. This combination of symbols from the two departments—animal life and human life—points us with absolute certainty to the political-religious system of Rome.

Every historian knows that pagan Rome was succeeded by papal Rome. The transfer is expressed thus: "And the dragon gave him his power, and his seat, and great authority" (verse 2). The rising papacy succeeded to the power and authority formerly exercised by pagan Rome; and when the political capital was removed to Constantinople, the pope was left in possession of the ancient seat of empire and government. "The beast" therefore refers to Rome either as a political power or as an ecclesiastical power, the context determining whether the political or the ecclesiastical phase is meant in a given instance. It will be observed, however, that the leading actions ascribed to this beast are derived from its human characteristics, pointing unerringly to the papacy for its fulfilment.

This beast the world admired. "And they worshiped the dragon which gave power unto the beast; and they worshiped the beast, saying, Who is like unto the beast? who is able to make war with him?" The expression "worshiped the dragon" shows that reference is made to the dragon, not as a political power, but as a religious power. This worship of the dragon by those who worshiped the beast which succeeded the dragon was fulfilled by the perpetuation under the papacy of the rites and ceremonies of paganism. Roman Catholicism is a strange amalgamation of Judaism, Christianity, and heathenism. The part derived from paganism occupies such a prominent place in Roman Catholic practise and worship that we can not fail to observe its close resemblance to, if not absolute identity with, heathenism. Just to mention a few points:

1. The high priest of the pagan religion was called Pontifex Maximus, and he claimed spiritual and temporal authority over men. The pope of Rome borrowed the title and made the same claims, even being clad in the same attire.

2. The heathen wore scapulars, medals, and images for personal protection. Romanists wear the same things for the same purpose.

3. Pagans, by an official process called deification, raised men, after their death, to a dignified position and accorded them special honors and worship. Papists, by a similar process called canonization, exalt men after their death to the dignity of saints and then offer up prayers to them.

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 God; and injurious speaking, when directed against our neighbor." A name of blasphemy would therefore properly signify the prostitution 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 prostitute a sacred name to an unworthy use would be no more impious or blasphemous than would the assumption by man of those rights and prerogatives which belong to God alone. This the pope has done for ages. Among the blasphemous titles which he has assumed are these: "Lord God the Pope," "King of the World," "Holy Father," "King of kings and Lord of lords," "Vicegerent of the Son of God." 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 God's laws, to forgive sins, to release from purgatory, to damn and to save. To call the Roman Catholic Church the holy church of the Bible is to prostitute a sacred name to an unworthy institution. And to elevate a man to the place where "he as God sitteth in the temple of God, showing himself that he is God," by claiming those prerogatives which belong to God 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 participating 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 institution 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 asserted that this was accomplished by the secular arm, I reply that sentence of death was pronounced 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 massacre 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 assuredly 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 bloody laws for the extermination of the Waldenses and other so-called heretics. Besides these, at least six of their General Councils, the highest judicial assemblies of the Roman Church, with the popes themselves sometimes present in person, have by their decrees pronounced 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 punishing heretics with death and should exercise that right. Bellarmine was a nephew of one pope and a close friend and associate 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 massacres 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 establishing 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 brass, 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 brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-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 God 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 brass, 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 God'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 God 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 God appears as the fifth universal kingdom, destined to survive and surpass 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 God is altogether different and antagonistic. The prophecy refers to the establishment of the kingdom of God 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 brass, the silver, and the gold" were "broken to pieces TOGETHER, and became like the chaff of the summer threshing-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 distinguishing 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 God, 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 constituent 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 assisting 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 brass. 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 God 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, associated 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 constituting 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 God 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 assumed 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 God. He has claimed the power to dispense with God'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 identity:

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

2. They speak great things and blasphemies (Dan. 7:8, 20; Rev. 13:5).

3. Both are persecuting powers making war on the saints (Dan. 7:21; Rev. 13:7).

4. The chronology of each shows that the power rose to prominence about the time of the cessation of the pagan Roman Empire.

5. The length of time during which they were to continue is the same—forty-two months, or twelve hundred and sixty days.

6. Both are to be gradually but finally destroyed (Dan. 7:26; Rev. 13:10).

These powers, then, appear at the same time, in the same territory, have the same character, do the same work, continue the same length of time, and meet the same fate. These facts prove identity. We have, therefore, positive proof drawn from the parallel prophecies in Daniel that the first beast of Revelation 13 signifies the politico-religious system of Rome.

[Sidenote: Length of papal reign]

The identification of the little horn of Daniel 7 with the leopard-beast of Revelation 13 is now complete. That both apply to the papacy has been conclusively shown. We shall now turn our attention to the length of time that this power was to reign. Daniel limits the triumph of the little horn to "a time and times and the dividing of time" (Dan. 7:25). "Time," in the singular, of course, signifies one time. "Times," plural, without a designating number, signifies two times. "The dividing of time" is rendered in chapter 12:7, also in both texts in the Revised Version, "a half." So the entire period is three and a half times.

The seven-year period of Nebuchadnezzar's insanity is described as seven times (chap. 4:25). We therefore conclude that the period of three and a half times signifies three and a half years. This agrees with the reign of the leopard beast of Revelation 13, namely, "forty and two months" (verse 5), or according to the Jewish method of computing time—thirty days to the month—twelve hundred and sixty days. Notice that this also agrees both in the manner of statement and in point of duration with the flight of the woman into the wilderness, as described in Revelation 12. She was to be nourished for "a time, and times, and half a time" (verse 14), which period is spoken of in verse 6 of the same chapter as "a thousand two hundred and threescore days."

The terms ordinarily used to measure the duration of time may be and often are used in a symbolic sense; for time, as well as anything else, can be symbolized. Thus days may properly symbolize years; for they are analogous periods of time, the diurnal revolution of the earth being taken to represent the earth's annual movement. Other standards of reckoning may also be employed symbolically, but the one here referred to is doubtless most frequently employed. Such a system of reckoning time was known anciently. The Mosaic law recognized two kinds of weeks, the first of seven days' duration, the last day of which was a Sabbath; another week of seven years' duration, the last year being a Sabbath of rest for the land. This fact explains such expressions as "forty days, each day for a year" (Num. 14:34), and "I have appointed thee each day for a year" (Ezek. 4:6).

There is no doubt that the year-day method of computing time is used in the prophecy of Daniel 9, the sixty-nine weeks reaching from the time of the decree of Artaxerxes in 457 B.C. until A.D. 26, the year when Christ was baptized and entered on his personal ministry.

[Sidenote: The correct starting-point]

Applying the year-day standard to the period of twelve hundred and sixty days, we have twelve hundred and sixty years. The next question to arise is, What date shall we select as the proper time from which to measure this 1,260-year period? It is important that we correctly solve this question. Expositors have selected different dates. They usually point out some particular historical date having an important bearing on Rome's development; as, for example, A.D. 606, when Phocas, Emperor of the East, accorded the Church of Rome special recognition. But the papacy grew up in the West. If we are to regard as of unusual importance political recognition of the claims of the papacy, why not give preference to imperial recognition in the very section that constituted the home of the papacy?

Before considering further the relation of the growing papacy to the imperial power in the Western Empire, I must call attention to an important fact generally overlooked or disregarded by expositors. The 1,260-year period not only marks the time of triumph by the beast-power, but also measures the period during which the woman, or true church, was to be secluded in the wilderness. Two parallel lines of prophetic truth—respecting the true church and a false church—are therefore set forth as coexistent and in contrast with each other. The correct starting-stake can not, therefore, be when the papacy had obtained complete ascendency, for this would be too late to consistently begin to measure the decayed state of the true church. The date selected must be consistent with both lines of prophecy. The apostasy did not take place suddenly, however, but was a gradual decline, a "falling away"; and the papacy, on the other hand, did not rise to great power suddenly, but grew up by degrees. It was at first "a little horn," but finally his "look was more stout than his fellows." Paul says that the "mystery of iniquity"—the seed of apostasy—was already working in his day and that later "that Wicked" should be revealed in all its terrible features (see 2 Thess. 2:3-8). We therefore have to deal with a sliding-scale, a gradual decline on the part of the true church, and a constant increase of that false, apostate power which finally culminated in the full-grown papacy.

Bearing in mind that the 1,260-year period measures both phases, we are obliged to select for our beginning a time about half way between both extremes, a time when, we might say, the "falling away" from the pure apostolic truth and standard was about half completed and when the papacy was about half developed. While the woman was secluded in the wilderness, the beast-power occupied the public view; and this was exactly the reverse of apostolic times, when the woman was exalted above all and before all, "clothed with the sun and with the moon under her feet, and upon her head a crown of twelve stars." In other words, the extreme of darkest night succeeded the light of glorious day.

The period of the first apostles was the period of the church's purity and triumph. In their hands the cause was safe and the pure truth shown forth in beauty and power. But with the close of the apostolic era, the apostasy came on at a rapid rate, as the extant writings of the early church fathers show.

By the middle of the fifth century the light of the gospel was eclipsed in the darkness of Romanism. During this century the papacy secured political recognition of its claims to direct jurisdiction over all churches. This occurred during the pontificate of Leo I, who, because of his success in furthering the interests of the popedom, shares alone with Pope Gregory the title of "the Great." To quote from the New Schaff-Herzog Encyclopedia, Leo "entered upon a pontificate which was to be epoch-making for the centralization of the government of the church." Political causes combined to advance the claims of the papacy to universal recognition. Attila, with his fierce barbarians, invaded Italy and laid waste many of her fairest provinces and then advanced boldly on Rome, whereupon Pope Leo went out to the camp of the invaders and secured the evacuation of Italy. The pope obtained the full support of Valentinian III. In 445 Leo enforced authority in the distant patriarchate of Alexandria. In 444-446 he was in conflict with the Illyrian bishops. During this time in a letter addressed to them he laid down the principle that St. Peter had received the primacy and oversight of the whole church and that hence all important matters must be referred to and decided by Rome. He also proceeded to extend his authority over Gaul. In this effort he obtained from Valentinian III the famous decree of June 6, 445, which "recognized the primacy of the Pope of Rome based on the merits of Peter, the dignity of the city, and the decrees of Nice (in their interpolated form); ordained that any opposition to this rulings, which were to have the force of law, should be treated as treason; and provided for the forcible extradition by provincial governors of any one who refused to answer a summons to Rome."

The apostle John was banished to the Isle of Patmos in 95. Regarding that date as the close of the pure apostolic era, and 445, when the pope received from the emperor of the West official recognition of his claims to universal supremacy in the church, as representing one other extreme, we have but to calculate the time half way between these extremes to find the consistent starting-stake for the beginning of that time prophecy which is to measure both lines of prophetic truth. From 95 to 445 is a period of 350 years. Half of this period is 175 years. Therefore 175 years after 95, or 270, is the correct starting-point.

Protestant church historians recognize the decline that came in the early church. Many of them, as D'Aubigne, Marsh, Rutter, Waddington, and others, point to the third century, or the latter half of the third century, as marking an unusual epoch in this declension. Others, however, who view things almost wholly from the external point of view, regard the accession of Constantine in the early part of the following century as marking the important epoch. With reference to this subject, I quote Joseph Milner, the English ecclesiastical historian: "I know it is common for authors to represent the declension of Christianity to have taken place only after its external establishment under Constantine. But the events of history have compelled me to dissent from this view of things."—Ch. Hist., Cent. IV, Chap. I.

It is also evident from the facts of history that, in addition to the corruption of evangelical faith, that other phase of the apostasy—human ecclesiasticism—was also highly developed before the end of the third century. George P. Fisher says, "The accession of Constantine [A.D. 312] found the church so firmly organized under the hierarchy that it could not lose its identity by being absolutely merged in the state."—History of the Christian Church, p. 99.

In the year A.D. 270 Anthony, an Egyptian, the father of monasticism, fixed his abode in the deserts of Egypt and formed monks into organized bodies. Dowling, describing the extravagance of monkery and the false standard of piety and holiness it created, declares that monkery "actually affected the church universal." See History of Romanism, pp. 88, 89. Very few marks of genuine piety remained. With the decline of evangelical knowledge came a reign of superstition and ignorance. Milner, adverting to the institution of monkery in the third century, expresses his "regret that the faith and love of the gospel received toward the close of it a dreadful blow from the encouragement of this unchristian practise."—Century III, Chap. XX.

In another place the same historian, speaking of the absence of truth and the prevalence of error in the third century, says: "It is vain to expect Christian faith to abound without Christian doctrine. Moral and philosophical and monastical instructions will not effect for men what is to be expected from evangelical doctrine. And if the faith of Christ was so much declined (and its decayed state ought to be dated from about the year 270,) we need not wonder that such scenes as Eusebius hints at without any circumstantial details, took place in the Christian world."—Century IV, Chap. I. (Parenthetical clause is Milner's; italicizing, mine.) In addition to this quotation, and as if to give emphasis, the historian places prominently in a side-head the words, "Decay of pure Christianity, A.D. 270."

Measuring forward from A.D. 270 the alloted period of twelve hundred and sixty years brings us to A.D. 1530, a year which marked the beginning of Protestantism in its organized form. The first Protestant creed, the Confession of Augsburg, was made that year.

The description of the papal power under the symbol of the ten-horned beast of Revelation 13 and the little horn of Daniel 7 presents a melancholy picture of world-events during the long period of twelve hundred and sixty years ending with the sixteenth century reformation.

[Sidenote: Principle of parallelism]

Before proceeding to give in chronological order a description of events following the reign of the beast, I wish to call attention to an important plan followed in the Biblical presentation of prophetic truth; namely, that the events are taken up by parallel series covering the same period of time. But in addition to this point, we observe the principle of contrast. When the history of political events is described, we have in contrast therewith a description of ecclesiastical events; and with the representation of a false church or an apostate state of Christianity, we have in immediate contrast the history of God's chosen people. Or perhaps the order is reversed, but the principle remains the same. While, in the nature of things, these distinct lines can not always be well represented symbolically as occurring at the same time, they are presented in parallel series, thus proving that they were to be fulfilled simultaneously.

In direct contrast with the power of apostate Christendom represented by the papacy, which for certain reasons I have presented first, we have in chapter 11 of the Revelation a brief history of God's true people that existed during the papal reign. In this case, however, a description of the apostasy and of the true church are presented in the same series and in such a way as to give special emphasis to the point of contrast as well as to prove their simultaneous fulfilment. Thus we read: "And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophecy a thousand two hundred and three score days, clothed in sackcloth" (chap. 11:1-3).

It is clear that two powers in the Christian era are here represented, the one continuing "forty and two months" and the other twelve hundred and sixty days, or years, heretofore explained as measuring the length of the beast's reign, also of the woman's seclusion in the wilderness. This similarity naturally suggests that we have here the same general facts set forth under other symbols. Jerusalem, the holy city, the temple, and the two witnesses therefore correspond to the woman of chapter 12. The crowd of uncircumcised Gentiles and their profanation of the city of God for twelve hundred and sixty years correspond to the beast-power of chapter 13.

Wonderful truth is represented in the vision of this chapter. The symbols are drawn from Old Testament history, from the religious life of the Jews—God's chosen people in contrast with the uncircumcised Gentiles. It is evident, therefore, that the true church and the false church of the gospel era are represented.

Notice carefully the symbols: holy city, temple, altar, worshipers, and living witnesses, or prophets. These represent the sum and substance of all divine revelation in the Mosaic age: holy city, Jerusalem—the place where God set his name; the temple—divinely authorised, holy, acceptable worship based on careful adherence to God's commandments formerly given; the altar—the great symbol of atonement, the reconciliation of humanity with the divinity; the worshipers in one temple—all of God's people in unity; the prophets—the divinely commissioned representatives of God bearing a living message for the people of their time. These conditions represent the Judaic ideal. Whether they were ever able to reach their ideal or not, it is evident that the Jews had the conception of a unified, holy, acceptable service (see Isa. 4:3; 52:1; 62:1-7). The two witnesses referred to are clearly represented as prophets; for the work ascribed to them as attesting their divine commission is a repetition of the miraculous works of Moses and Elijah by which they established their claims to be prophetic leaders authorized by Jehovah. The witnesses seem to be distinguished from the worshipers simply on account of their power and message.

[Sidenote: The two witnesses]

These symbols represent the true apostolic church. It is the holy city, Jerusalem, his temple, whose holy, united worshipers obey the commands of God. The application of the "witnesses" particularly specified as they are in the description, requires further explanation. It is said, "These are the two olive trees and the two candlesticks standing before the God of the earth" (Rev. 11:4). Whatever these two witnesses signify in particular, they are the same as the olive trees and candlesticks spoken of. It appears that allusion is made to Zechariah 4, where two olive trees are represented as standing, one on each side of a golden candlestick, distilling into it their oil for light. When the angel was asked for an explanation of these two olive trees and the candlestick, he answered, "This is the Word of the Lord ... by my Spirit saith the Lord" (verse 6). We are to understand, therefore, that God's Word and Spirit are the "two witnesses" in his church; that is, they signify the divine element operating in his church. Just as the mediation of the prophets was necessary in the olden times to maintain constant contact with God, without which the religious exercises degenerated to mere formalism, so the living Word and Spirit of God were present in the apostolic church to elevate its service above mere human systems and forms of worship. That the Word of God and the Spirit of God are special witnesses is proved by many texts. Jesus said, "Search the scriptures ... they are they which testify of me" (John 5:39). "This gospel of the kingdom shall be preached in all the world for a witness unto all nations" (Matt. 24:14). "The Holy Ghost also is a witness" (Heb. 10:15). "The Spirit itself beareth witness" (Rom. 8:16). "It is the Spirit that beareth witness" (1 John 5:6).

Of the uncircumcised Gentiles it is said, "The holy city shall they tread under foot forty and two months." This signifies the great apostasy that overspread the earth, defiling and perverting the true worship of God. The burden of this series, however, is not to describe the foreign element thus introduced, but to set forth in greater fulness the fact that during the same time that the idolatrous multitude of Gentiles trod down the holy city God preserved his own people. The temple still remained, and it had devout worshipers; the two witnesses still prophesied, although clothed in sackcloth, an emblem of melancholy and mourning. While the visions of the Revelator describe particularly the power of apostasy and iniquity reigning during the Dark Ages, they do not fail to give us the assurance that at the same time God had a people whose names were written in the book of life (chap. 13:8)—"saints" (chap. 13;10). And these were made the object of the most violent persecution (chap. 13:17; 17:6).

It is rather difficult to trace the true work of God during those times; for his "saints" were either ignored by the professed multitude or else regarded as heretics. But there existed in different countries bands of people who opposed the doctrines and ecclesiastical tyranny of Rome and who claimed adherence to the simple, primitive faith of Christ as expressed in the gospel. Among these were the Cathari, Lombards, Albigenses, Waldenses, and Vaudois. I will not say that all these so-called heretics are to be regarded as the true people of God, but from the few records that we have of them, derived chiefly from their enemies, it seems clear that there were among them many who were truly "saints" and who clung tenaciously to the true faith of Christ. God's Word and Spirit were therefore prophesying, although in an unnatural condition, symbolized by the sackcloth state of the witnesses. We must also remember that even among the Catholic party were to be found noble persons whose hearts were true to whatever truth they had and whose emotions and aspirations at times broke over the bounds of traditional theology and gave expression to sentiments Scriptural and sublime.

The time period first specified in this special scene is the same twelve hundred and sixty years that marks the reign of the beast and therefore closes with the reformation of the sixteenth century. We shall have occasion to return to this series later and trace its predictions down to our own times.



CHAPTER XIII

ERA OF MODERN SECTS

[Sidenote: Another epoch predicted]

We have seen that the 1,260-year universal reign of the first beast of Revelation 13 ends with the period of the Reformation. The exact manner in which this should be accomplished is not definitely given in the prophecy, aside from the statement, "He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword" (verse 10). This description would seem to indicate a period of captivity in which the papacy would be deprived of its great power, after which it would be finally destroyed; and this agrees with Paul's description of the papacy in 2 Thessalonians 2, where he speaks of that Wicked "whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming" (verse 8). And Daniel, speaking of the end of the 1,260-year reign of the same papal beast, points out a reformation time when "they shall take away his dominion, to consume and to destroy it unto the end" (Dan. 7:26).

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 God, 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 worship 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 worship 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 constitute 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 God and his tabernacle, and was therefore antichrist; the second claimed to be the true prophet of God 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 worship the preceding power styled "the dragon"; while the second caused people to "worship the first beast."