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

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

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

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

It is said that this beast causes people to "worship the first beast." This is parallel to the statement that during the reign of the first beast the people "worshiped the dragon," which in reality preceded it. I have shown that the devotees of Romanism worshiped the dragon by perpetuating in their religious ceremonies and worship the practises of paganism. Likewise Protestants have brought over and incorporated in their religious system doctrines, rites, and ceremonies that originated in Romanism; and in this respect they worship the first beast, even in the very act of rendering service to their own system. Such doctrines as infantile damnation, sprinkling for baptism, the eternal destruction of all those who are outside the pales of the church, infant baptism, and other things are all children of the apostasy originating in Rome. The Romish Church possesses a human ecclesiastical headship and an earthly government ruling in the place of Christ, and Protestants make an "image" to this beast by building their sects in imitation—sects made and ruled by men. To these they attach their own names and the distinctive creeds and doctrines of men, and thus their devotees receive the "mark" and "name" of the beast.

At this point we must make a distinction which, being true in the facts of history, must necessarily be intended in the symbolic representation. This beast was to bring down "fire from heaven." According to the symbols of chapter 12, the woman, or true church, "fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days." The time prophecy is the same, and covers the same period, as the reign of the papal beast. Therefore, just as an important change in the papacy occurred at the expiration of that prophetic period, so also a radical change must be expected with reference to the true church: it must be no longer completely obscured in the wilderness. Now, as the Reformation and Protestantism as a religion were the means of ending Rome's universal spiritual supremacy, so also they must be regarded as possessing sufficient light and truth to bring into prominence once more the work of the Spirit and the true people of God. "Fire from heaven" may therefore be regarded as describing the divine work of reformation, the unfolding of truth accompanied by the saving power of God. Such spiritual work has accompanied the origin of various religious movements during the Protestant era.

The general description of the two-horned beast, however, makes prominent an evil characteristic—the disposition to lead the people into deception by making an image to the beast and then worshiping it. The evil is not located in the ability to bring down fire from heaven, but in the deceptive work of image-making and image-worship, for which the spiritual work simply furnished an occasion. The spiritual work of reformation is, therefore, to be distinguished from the later work of creed-and sect-making; and since the beast takes advantage of the manifestation of spiritual power and deceives men, he becomes a sort of apostate and is denominated "the false prophet" (see chap. 16:13; 19:20).

The beast, ecclesiastically considered, stands as the symbol of the religious system and practise of Protestantism as a whole—a peculiar combination of truth and error, of good and bad, of "fire from heaven" and false miracle-working power (chap. 16:14); while the "image to the beast" signifies the sectarian institution—the man-made and man-controlled unscriptural sect machinery constructed in imitation of the papal original. To construct such earth-born churches and lead people to adore and worship them is but a species of idolatry and the rankest deception. It is a sad fact, in Protestantism as well as in Catholicism, that vast multitudes of people are more devoted to their respective churches than to the Lord Jesus Christ. They can witness the open rejection of God's precious Word and the vilest profanation of his holy name without uttering a word of protest; but let any one say a word against their church, and instantly they are aroused to the highest pitch of indignation. Beast-worshipers!

The Protestant era has witnessed many wonderful reformations in which the true fire of God fell upon waiting souls, but this initial work of the Spirit has in each instance been employed as an excuse for taking the next step—making an image; and thousands of honest souls, lacking better light, have been induced to submit to such human organization. Those of this number who were truly saved, however, always loved and adored their Lord more than the human church to which they were attached, and consequently they should not be regarded as beast-worshipers. They are the ones whom the Lord denominates his people when the voice calls them out of Babylon (chap. 18:4).

The second beast also exhibits the characteristics of a persecuting power, and in this respect it is similar to the ten-horned beast. The early history of Protestantism shows that at that time the principle of religious intolerance brought over from Romanism manifested itself in the actual putting to death of numerous dissenters. Thus, we find Calvin, at Geneva, consenting to the burning of Servetus because of a difference in religious views. At a convention in Torgau, in 1574, the Lutherans established the real presence of Christ in the eucharist and then instigated the Elector of Saxony to seize, imprison, and banish those who differed from them in sentiment, as a result of which Peucer suffered ten years of the severest imprisonment and Crellius was put to death. The Protestant Council of Zurich condemned Felix Mantz to be drowned because he insisted that infant sprinkling was not baptism. In England the "Bloody Six Articles" of Henry VIII are a silent testimony to the intolerant spirit of that age, when the royal reformer dragged dissenters forth to execution. Witness also the twelve years' imprisonment of John Bunyan and hundreds of others confined in jails throughout the country; the persecution of the Quakers; the relentless opposition to the Covenanters of Scotland, who were hunted and destroyed like beasts because they insisted on their right to worship God in their own way. It was this intolerant spirit that drove the Puritans to the inhospitable shores of America, where they might have the free privilege of worshiping God according to the dictates of their own conscience.

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

The "number of the beast" alludes to his pretentious claims and is probably a symbol of division. The definite number 666 is said to be also the number of a man, and since the pope is the most important man connected with the papal system, it is natural to identify him with the individual referred to. Paul doubtless pointed out the pope particularly as the "man of sin," "the son of perdition" (2 Thess. 2:3). In former ages, before the modern system of notation was introduced, the only method of denoting numbers was by employing the letters of the alphabet, certain letters having the power of number as well as of sound. We still employ the same system for certain purposes. The number of a name was simply the number denoted by the several letters of that name.

The pope has a special title. He wears in jeweled letters upon his mitre the inscription, Vicarius Filii Dei—Vicar of the Son of God. Taking from his name all the letters that the Latins used for numerals, we have just 666.

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



CHAPTER XIV

THE LAST REFORMATION

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

[Sidenote: The 144,000 on Mount Zion]

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

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

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

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

In the message of the angel there are set forth a number of distinct truths. Prominence is given to the call to worship the one true God. This stands in contrast with the apostasy preceding; for under the papacy its adherents "worshiped the dragon" and "they worshiped the beast," while the second beast caused people to "worship the first beast" and to "worship the image of the beast." The message of this angel is universal and indicates a world-wide missionary effort in which the true God and his holy worship alone will be exalted, and that before the end of time, for the judgment is set forth as an impending event for which men must speedily prepare.

But the description does not end here. An awful revelation, falling like hail-stones or coals of fire upon the heads of the devotees of modern churchianity, is proclaimed by divine authority: "And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation" (verses 8-10).

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

Two things prominently brought out in these symbols should be remembered, however—first, that even during the reign of the beast and his image, God had true people who were carefully distinguished in the prophecy as those whose names were written in the book of life and who would not "worship the image of the beast"; and second, that the symbolic scene now being considered represents these saved individuals as gathered out into one company with the Lamb on Mount Zion, before the end of time. The illustration is that of the joyful Israelites who made their return to Zion after the fall of literal Babylon, where they were long held in captivity. This is the illustration and the prophetic description; therefore we may rest assured that just as truly as time revealed the rise of the papal and Protestant systems, as set forth in the symbols of the Revelation, just so surely will there come before the end of time a revival of pure, apostolic Christianity, a reformation in which the true people of God will take their stand outside of all forms of the apostasy and carry the full gospel of the Son of God to "every nation, and kindred, and tongue, and people."

We have traced in prophetic symbolism the four epochs of the Christian dispensation represented respectively by the star-crowned woman, the leopard-beast, the two-horned beast, and the redeemed company gathered together with the Lamb on Mount Zion. The papal period, represented by the leopard-beast, continued for 1,260 years, its universal sway terminating with the sixteenth century reformation. The length of the Protestant reign following is not stated in this series.

[Sidenote: The two witnesses]

Let us now return to the description of the two witnesses given in Revelation 11. We have already considered the first part of that symbolic description pertaining to the 1,260 years during which the holy city was to be trodden under foot and the two witnesses were to prophesy in sackcloth; and we have shown that this description is exactly parallel with the prophecy that set forth the period of the papal supremacy. But the description continues, covering the era of modern sects and leading up to the work of a final reformation.

After describing the 1,260-year prophecy of the two witnesses, the narrative continues: "And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth" (Rev. 11:7-10).

[Sidenote: The witnesses slain]

This intricate picture of symbolical imagery is placed chronologically just after the 1,260-year reign of Romanism and hence it was to meet its fulfilment during the Protestant era. It describes in the most graphic and realistic manner the evil characteristics and tendencies of the sect-system. I have already shown that in the primitive church the two witnesses—the Word and the Spirit of God—were the real vicars of Christ, giving both character and government to the universal church of God on earth. We have also seen that with the rise of human ecclesiasticism the reign of the Word and Spirit ended in so far as the Church of Rome was concerned. The same is true also of Protestantism. The establishment of man-made creeds and the concentration and centralization of church power and governmental authority in human hands—a church-rule patterned after the kingdoms of this world—is a rejection of the divine government of God just as the appointment of a king in the Old Testament times was a rejection of God's plan of governing Israel. In this sense God's two witnesses have been openly ignored and rejected in Protestantism as well as in Romanism and the ancient churches of the East, and man-made creeds and systems of government substituted in their stead. They are, therefore, represented as slain, although of course a certain amount of respect is still shown them in that they are not suffered to be wholly put out of sight.

[Sidenote: The witnesses resurrected]

"And after three days and an half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly" (verses 11-14).

The resurrection of the witnesses doubtless signifies a time of reformation and implies its true character. If the death of the witnesses was the result of ecclesiasticism and false teaching, their resurrection must signify a final triumph over ecclesiasticism and the restoration of primitive Christianity under the direct authority and government of God. Even omitting all details in this complex description, we can scarcely avoid the conclusion that if the general description given in this chapter means anything, it means the restoration of Christianity before the end of time to the condition in which it existed before the apostasy.

[Sidenote: The time prophecy]

The time prophecy "three days and a half" is difficult to explain except in the light of clearly ascertained historical facts. The term "day" is of itself very indefinite, being used in the Scriptures to designate periods of different length. In the description under consideration it evidently can not signify the ordinary 24-hour day nor yet the year-day; for it covers the Protestant period following the 1,260-year reign of Romanism and preceding the Last Reformation—the same period of time covered by the second beast of Revelation 13.

The events of the Protestant period naturally divide it into shorter epochs of about a century each in length. The historian D'Aubigne, who wrote about 1835, noticed this distinction and referred to it in his famous History of the Reformation. These are his words: "It has been said that the three last centuries, the sixteenth, the seventeenth, and the eighteenth may be conceived as an immense battle of three days' duration. We willingly adopt this beautiful comparison ... the first day was the battle of God, the second the battle of the priest, the third the battle of Reason. What will be the fourth? In our opinion the confused strife, the deadly contest of all these powers together TO END IN THE VICTORY OF HIM TO WHOM TRIUMPH BELONGS."—Book XI, Chap. 9.

"Three days and a half," or three hundred and fifty years, after the formation of the first Protestant creed, in 1530, God began to reveal special light and truth on his Word and to cause a great awakening, which is gradually resulting in the rejection of human ecclesiastical rule, the recognition of the primitive government of God, and the restoration of all the pure truths of the Word of God.

Another point in the prophecy under consideration assists us in fixing the chronology of the reformation predicted. The "great earthquake" stands closely associated with the time of the resurrection and exaltation of the witnesses. The principles of interpreting symbols would lead us to identify this earthquake as a mighty political convulsion destructive in its nature, and yet one that would be overruled for the furtherance of Christ's kingdom—a convulsion that would also terminate the destructive reign of the "second woe." I can not here digress to give proofs, but there is no doubt that the second woe of Revelation (see chap. 9:13-20) signifies the political dominancy of the Ottoman Empire. This power, constituting the political backbone of Mohammedanism, has indeed been a most serious woe upon the inhabitants of the earth and an obstacle in the path of true missionary progress. With these facts before us, we can clearly see that the earthquake was the great European War and that we are now living in the time when a special reformation is due.

[Sidenote: Another important series]

Another parallel series of prophecies covering the same ground and terminating at the same point will bring the subject of the Last Reformation to a grand climax. I have shown that the religious powers described in Revelation 13 as two beasts were also termed Babylon. We shall now give a more particular description of this antitype of the Old Testament Babylon. The Euphratean city—Babylon—the proud metropolis of the Chaldean monarchy, combined in itself the corruptions and wickedness of the world and then filled up the measure of its sins by destroying the temple in Jerusalem and leading into captivity the chosen people of God. When John wrote, however, this ancient city was no more. It had long since been destroyed, and it has never been rebuilt to this day. Even the Arab refuses to pitch his tent among its lonely, serpent-infested ruins. The city to which the apostle alludes in these prophecies must therefore refer, not to ancient Babylon, but to some other analogous power which was yet to arise and of which the old Babylon was a type.

OUTLINE OF PARALLEL PROPHECIES SHOWING FOUR ECCLESIASTICAL EPOCHS

- The Apostolic The Medieval Period Era of Modern The Last Period Sects Reformation - - DRAGON LEOPARD-BEAST TWO-HORNED FALL OF Rev. 12:3, 4, Rev. 13:1-10 BEAST BABYLON 7-17 Rev. 13:11-18 Rev. 14:1-9 - - PURE WOMAN WOMAN SECLUDED IN 144,000 ON MOUNT Rev. 12 THE WILDERNESS ZION Rev. 12:6 Rev. 14:1-6 - - TEMPLE AND HOLY CITY TRODDEN TWO WITNESSES WITNESSES TRUE WORSHIP DOWN SLAIN RESURRECTED Rev. 11:1 Rev. 11:2 Rev. 11:7-10 Rev. 11:11-14 - - GREAT BABYLON HARLOT GOD'S PEOPLE Rev. 17:1-6 DAUGHTERS CALLED OUT Rev. 17:5 Rev. 18:1-4 - - FOURTH REIGN OF THE CHRIST'S KINGDOM BEAST "LITTLE HORN" TRIUMPHANT Dan. 9:7, 23, Dan. 7:8, 20-25 Dan. 7:26, 27; 24 2:34, 35 - -

[Sidenote: Great Babylon]

A more particular description of the antitypical Babylon is given by the Revelator in the seventeenth chapter, as follows: "And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: with whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet-colored beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: and upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw a woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration" (verses 1-6).

The careful student will immediately perceive that we have here another representation of the same apostate powers already described under other symbols. The leading figures—a woman and a beast—combine symbols from human life and animal life, thus representing clearly the union of civil and ecclesiastical power. The combination is exactly the same in its essential characteristics as that presented by the first beast of Revelation 13. And since it is the same seven-headed and ten-horned beast, representing the same political power, we conclude that the human characteristics exhibited in this connection symbolize the same religious power—the Church of Rome. In the present vision, however, the ecclesiastical phase is singled out and particularly distinguished and described, thus placing special emphasis on the papal church itself in contradistinction to the temporal power of the empire. The political phase of Rome's history has already been sufficiently described for our present purpose. We shall, therefore, devote our attention to the ecclesiastical phase as developed under this particular symbol of the woman.

The nature of the symbol itself fixes the interpretation. A woman must of necessity symbolize a church, but we must determine by the character of the woman whether or not the true church or a false church is represented. The woman of the vision was splendidly attired and evidently occupied a prominent place; for she is represented as riding on the beast, the political empire, thus directing its course; and she is also represented as sitting upon many waters, interpreted as "peoples, and multitudes, and nations, and tongues" (verse 15), denoting her wide influence over distant nations. She is not simply represented as a prominent person, however, but as a vile character. She is "a great whore," "with whom the kings of the earth have committed fornication." It is clear that in Scripture false, idolatrous worship is represented as whoredom (see 1 Chron. 5: 25; Ezekiel 16 and 23). Hence a false church is represented.

[Sidenote: Mother and daughters]

There is only one church that can fulfil the description, and that is the Church of Rome. Long has she delighted in calling herself the "mother church," but centuries before she made this claim, the pen of inspiration affixed to her indelibly the title of "mother"—"MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH." She bore upon her forehead this inscription, together with the title "Mystery, Babylon the Great." Other false apostate churches there are, but she heads the list and is the mother of them all. No wonder the apostle marveled when he saw this professed church of Jesus Christ defiled by the most abominable wickedness, in league with all the evil powers of earth, and, above all, "drunken with the blood of the saints, and with the blood of the martyrs of Jesus." That Rome from the date she became firmly established in power has ever been a constant persecutor of the saints, the pages of all history abundantly attest. Even Rome's ecclesiastical writers and historians themselves admit her use of force in destroying those whom she denominated heretics.

Revelation 17 covers the same period chronologically and ends at the same point of time as did chapter 13. Hence we should naturally suppose that it would also describe in some manner the power symbolized by the two-horned beast—Protestantism—as well as duplicate the description of the ten-horned beast—Catholicism. That the papacy is symbolized in chapter 17 by the corrupt whore sitting on the ten-horned beast, is too plain to need any particular demonstration. The other division of the apostasy is included under the term "harlots," the daughters of the "mother" church. In our interpretation of chapter 14 we showed that the angel clearly applied the term Babylon to the worshipers of the second beast—Protestantism—as well as to those of the first beast. Therefore we must regard Babylon as a general term denoting the whole city of religious confusion, the mother and her harlot daughters being simply specific divisions.

[Sidenote: Testimony of commentators]

Many commentators, even Protestant commentators, have been frank enough to admit the real application and force of these symbols of Revelation as applying to both Catholicism and Protestantism. Auberlen asserts that "'harlot' means, in the Old and New Testaments, the apostate church of God."—Prophecies of Daniel and the Revelation, p. 278. Again, he says, "Not simply Rome, but Christendom as a whole, even as Israel as a whole, has become a harlot. The true believers are hidden and dispersed."—Ibid., p. 290. While it may not be exactly in accordance with the Scriptures to speak of the true church of God as being apostate, yet in a sense it is true, for a large part of those who originally constituted the church of God actually did apostatize, until a false church assumed almost universal sway and divers forms of error prevailed, practically eclipsing, for a long period, the true church of God on earth. Auberlen stated his conclusion in these words: "Notwithstanding the universal character of the harlot, it remains true that the Roman and Greek churches are in a more peculiar sense the harlot than the Evangelical Protestant."—P. 294.

In the well-known Commentary by Jamieson, Fausset, and Brown, the Rev. A.R. Fausset, writing on Rev. 17:2, says of the harlot: "It can not be Pagan Rome but Papal Rome, if a particular seat of error be meant, but I am inclined to think that the judgment (chap. 18:2) and the spiritual fornication (chap. 18:3), though finding their culmination in Rome, are not restricted to it, but comprise the whole apostate church—Roman, Greek, and even Protestant, so far as it has been seduced from its 'first love' to Christ, the heavenly Bridegroom, and given its affections to worldly pomps and idols."

William Kincaid, in Bible Doctrine, p. 249, says: "I think Christ has a true church on earth, but its members are scattered among the various denominations, and are more or less under the influence of mystery Babylon and her daughters."

Alexander Campbell said: "The worshiping establishments now in operation throughout Christendom, increased and cemented by their respective voluminous confessions of faith, and their ecclesiastical constitutions, are not churches of Jesus Christ, but the legitimate daughters of that mother of harlots, the Church of Rome."

Lorenzo Dow says of the Romish Church: "If she be the mother, who are the daughters? It must be the corrupt, national, established churches that came out of her."—Dow's Life, p. 542.

Again, Hahn in Auberlen says: "The harlot is not Rome alone (though she is preeminently so), but every church that has not Christ's mind and spirit. False Christendom, divided into very many sects, is truly Babylon, i.e., confusion."

The description of the two forms of the apostasy, Papal and Protestant, given in the thirteenth chapter of Revelation, was conveyed under the symbols of two beasts, differing in external appearance, but in certain respects similar in character. Immediately following that representation there is, as we have already shown, a description of a distinct reformatory work set forth by the 144,000 with the Lamb on Mount Zion, the fall of Babylon, and the promulgation of the everlasting gospel in all the world. The term "Babylon" as used in that scripture is applied to both the worshipers of the beast and the worshipers of the image of the beast (made by the second beast); therefore it embraces both forms of the apostasy.

We have just seen that the description of Babylon, given in Revelation 17 under the symbols of a corrupt woman and her harlot daughters, represent the papal church and the divisions of Protestantism. We shall now proceed to show that the two lines of prophecy (chaps. 13 and 17) are parallel chronologically, for they both end at the same time and in the same manner.

[Sidenote: The last reformation]

As the first of these two series of prophecy ended with the fall of Babylon and the deliverance therefrom of a people who were with the Lamb, not wandering after the beast, and who had "the Father's name written in their foreheads," not the name or the mark of the beast, so also the second series ends in the same manner. After describing Babylon under its twofold form, mother and daughters, the Revelator says: "After these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (chap. 18:1-4).

A movement of mighty power is symbolized in these verses. The language is based on the experience of the ancient Israelites in literal Babylon, who, when the fall of the city occurred, obtained release from their enforced captivity, and were permitted to return to their own land. The real meaning in this case is clear: that apostate Christianity has been a veritable Babylon in which the true people of God have been held as in captivity, and that the time of their deliverance would come, when they would, by divine authority, be called out. Notice the parallelism in the two descriptions of the fall of Babylon. In chapter 14 an angel declares "Babylon is fallen, is fallen" (verse 8), and the next angel with a loud voice warns that those who "worship the beast and his image ... shall drink of the wine of the wrath of God" (verses 9, 10); while in chapter 18 the first angel cries "mightily with a strong voice, saying, Babylon the great is fallen, is fallen" (verse 2), and "another voice from heaven" says, "COME OUT OF HER, MY PEOPLE, that ye be not partakers of her sins, and that ye receive not of her plagues" (verse 4).

That this symbolic picture represents a wonderful religious reformation is almost too clear to need proof, for it succeeded chronologically, and is placed in direct contrast with, the apostasy; hence there can be but one logical conclusion, namely, that neither Catholicism nor Protestantism is the last work and that God has authorized a work that shall gather his true people out of the entire babel of sect confusion. And that this movement is to be effected before the end of time is also clearly shown. In the following chapter, after describing God's judgment on Babylon, and the call of his people out of her, "a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great" (verse 5). God's servants are called upon to rejoice on account of their deliverance. Those who are at heart image-makers and beast-worshipers will oppose this truth, and when they witness the departure of the faithful followers of the Lord, leaving to Babylon nothing but the godless, graceless professors, they will "weep and mourn over her" (chap. 18:16) and cry, "Alas, alas that great city" (verse 16). But the voice of heaven calls on the saints for a song of thanksgiving, saying, "Rejoice over her, thou heaven, and ye holy apostles and prophets" (verse 20). Yea, "praise our God, all ye his servants, and ye that fear him, both small and great" (chap. 19:5).

Are we to expect such a response? Yes. It is true in the prophecy and will therefore be true in fact before time ends. "And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. 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. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints" (chap. 19:6-8).

The scriptures just cited complete another line of symbolic truth. The primitive church was represented as a pure woman, the bride (chap. 12:1). During the reign of the papacy a false, immoral woman reigned over the kings of the earth, while the true woman, or church, was hidden 'in the wilderness' (chap. 12: 6). Under the reign of Protestantism her members were scattered in all parts of the city of Babylon. But, thank God, they are to be called out of their scattered condition, and as a company are represented in two forms—first, as a redeemed host with the Lamb on Mount Zion, bearing the Father's name only (chap. 14:1-5), and second, as the bride of Christ preparing herself for the soon coming of the Lord. This is proof positive that the true church is to be brought out and placed on exhibition before the end of time.

Others of the sacred writers describe this same prophetic movement. Zechariah predicts it thus: "And it shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light" (Zech. 14:6, 7). These verses stand a little clearer in the Septuagint Version: "And it shall come to pass in that day [the papal day] that there shall be no light: and there shall be for one day [the Protestant day] cold and frost: and that day shall be known to the Lord; it shall not be day or night [a mixture of light and darkness]: but towards evening it shall be light."

We have seen that Daniel predicted the long reign of darkness and apostasy in the Christian dispensation. Desiring to understand the matter, he made inquiry, and although the same thoughts are beautifully expressed in the Authorized Version, I shall, nevertheless, quote from the Septuagint, which makes the thought still clearer: "When will be the end of the wonders which thou hast mentioned? And I heard the man clothed in linen ... swear by Him that lives forever, that it should be for a time of times and half a time: when the dispersion is ended they shall know all these things" (Dan. 12:6, 7).

"A time, and times, and the dividing of time" is the same prophetic period of 1,260 years, the reign of the papacy. This was to be followed by a period of "dispersion," and such Protestantism has been, for the people of God have been scattered in hundreds of bodies. But this dispersion was to be "ended" some time, and then the people of God would "know all these things." "And I heard, but I understood not: and said I, O Lord, what will be the end of these things? And he said, Go, Daniel: for the words are closed and sealed up to the time of the end" (verse 9). At the "time of the end" the dispersal of God's saints was to cease. This predicts the evening-time reformation, and the nature of its work is shown in the following verse: "Many must be CHOSEN OUT, and thoroughly whitened, and tried with fire, and sanctified" (verse 10).

The same spiritual movement is also predicted by Ezekiel. In chapter 34 he describes the people of God as sheep (see verse 31). These sheep are represented as abused, oppressed, and scattered by false shepherds. Their gathering in this Last Reformation is predicted in verses 11 and 12: "For thus saith the Lord God; Behold I, even I, will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day."

Reader, this is the work of reformation that God is now accomplishing in the world. Babylon is spiritually fallen, and God is calling his people out. In the well-known Jamieson, Fausset, and Brown Commentary, Rev. A.R. Fausset, commenting on Rev. 18:4, has well said: "Even in the Romish Church, God has a people; but they are in great danger; their only safety is in coming out of her at once. So also in every apostate or world-conforming church, there are some of God's visible and true church, who, if they would be safe, must come out."

When literal Babylon was overthrown, the Jews escaped to their own land. Likewise God's people in spiritual Babylon are commanded to come out, and with songs of rejoicing they are to make their way to Mount Zion, and then lend all their efforts to the one work of restoring primitive truth, thus making Jerusalem "the joy of the whole earth." Like the Jews of old, "the ransomed of the Lord shall return and COME TO ZION with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away" (Isa. 35:10).

The Psalmist informs us that in Babylon the Jews hung their harps on the willows and wept when they remembered Zion. When their captors demanded of them the songs of Zion, they answered despairingly, "How shall we sing the Lord's song in a strange land?" (Psa. 137:1-4). Zion's songs were songs of deliverance; hence the Jews could not sing them in captivity. So also has it been in spiritual Babylon. But when the ransomed of the Lord "return and come to Zion," "songs and everlasting joy" break forth again.

The Revelator describes this glorious result after the period of the apostasy in these words: "And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses [a song of deliverance] the servant of God, and the song of the Lamb [a song of redemption]" (Rev. 15:2, 3). Those who have returned from Babylon have heavenly harps and can sing the songs of Zion. Praise God!

"From Babel confusion most gladly I fled, And came to the heights of fair Zion instead; I'm feasting this moment on heavenly bread; I'll never go back, I'll never go back.

"The beast and his image, his mark, and his name, My love or allegiance no longer can claim, Though men may exalt them to honor and fame; I'll never go back again."

The prophecies already cited make clear a mighty religious movement before the end of time, a movement designed to triumph over the apostasy. Since the apostasy was twofold in its nature, comprehending a corruption of evangelical faith and the development of ecclesiasticism, it is evident that the Last Reformation must both restore primitive truth and eliminate ecclesiasticism, thus bringing back to the world the original conception of the church as embracing the whole divine family under the direct moral and spiritual dominion of Christ. It is also evident from the prophecies that this is to be accomplished by literally forsaking the systems of man-rule just as ancient Israel was restored after the captivity by God's people leaving Babylon and coming home to Zion.

Zion represents the church in its primitive, unified condition under the government and law of Christ alone. Babylon represents a foreign rule and another law. The two systems are fundamentally different. This difference was true in the type and must therefore be true in the antitype. In the old days of Israel's glory foreigners visited Jerusalem, but their presence in the city of God did not make them Israelites. And at one time the people of God were carried into captivity in Babylon, but their presence in that foreign, heathen city did not make them Babylonians.

This distinction is also clear in the antitypical relation. We do not have to go to prophetic symbols to find in the New Testament clear predictions of the rise of a false Christianity in opposition to the true. They stand out in marked contrast in the prophecy. On the one side there is a false religious system described as a beast power reigning. On the other side is placed in contrast a company that have gotten the victory over the beast and over his image and over his mark, and they stand on the sea of glass, having the harps of God. The mother of harlots appears, but in contrast therewith is seen a pure woman, the bride of Christ. In contrast with Babylon we have Zion.

The sect system, wherein ecclesiasticism reigns and where the full truth in all its purity can not be taught and practised, does not represent the true church, but Babylon. The system is foreign. It contains, however, many who are not Babylonians but children of the divine family—Israelites indeed. The awful judgments of God pronounced against Babylon are directed against the false system itself and the real beast-worshipers it contains, not against the true people of God, who love their Lord and are willing to walk in the light of his Word as fast as they are able to understand it. When we consider that this sect system has been the means of deceiving millions—millions who will come up in that last day and plead their religious profession, only to hear the awful words, "Depart from me, I never knew you"—when we consider, I say, these evil results, we can not but repeat the words of the prophecy concerning the overthrow of Babylon, "True and righteous are His judgments." The commandment of God is, "Come out of her, MY PEOPLE, that ye be not partakers of her sins, and THAT YE RECEIVE NOT OF HER PLAGUES."

The movement to ignore sect lines and bring the true people of God into unity is not based upon a mere interpretation of prophecy, however. The necessity of such a work is being felt by the true people of God everywhere, even those who make no particular claims to knowledge of prophetic interpretation. Knowledge that the ecclesiastical systems of the present day do not represent the real church outlined in the New Testament is all that is absolutely necessary in order to stir the heart for reformatory action. Departure from the truth of God carries with it responsibility on the part of all those who become awakened to that departure—responsibility to return to the Bible standard. A final reformation there must and would be even if it had never been predicted by the prophets of old; for Christ, the great ever-living head of the church, would at the proper time pour out upon his servants the spirit of judgment against all unscriptural systems and forms of worship and demand the restoration of the pure church of the morning time of our era.

[Sidenote: The future prospect]

The work of God in the latter days is to be more extensive, however, than simply calling God's people together from their scattered condition in sect Babylon. There are indications in the prophecy already cited that the "everlasting gospel" is to be carried to the ends of the earth. The movement is to be world-wide. In our consideration of parallel prophecies in Daniel, we saw that the kingdom is represented in two phases—first as a stone, under which symbol it broke down the kingdoms of heathen darkness; and then as a mountain, when it is to fill the whole earth. And again, after describing the 1,260-year reign of the papacy, Daniel said: "But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey HIM" (Dan. 7: 26, 27).

There is abundant evidence to be seen by the careful observer that there are now at work in the Christian world forces that are preparing for great changes. Christian charity is refusing to be confined by sectarian barriers. The Christian consciousness is becoming aroused to the evils of sectarianism and sectarian systems as it has never been aroused in any past age. There is a longing among spiritual people everywhere to escape from the blighting effect of a divided Christianity. Evangelism is becoming more and more detached from organized denominations, and the denominational lines are being ignored in a way that would have astonished the people of a century ago. Numerous attempts are being made to unite the various denominations on the mission fields and in the homeland. While many of these efforts are mere blind groping for a way out of the fogs of sectarianism, they show unmistakably that back of and underlying all these efforts is a mighty force slowly but surely gathering power that (so far as God's true people are concerned) shall in time rise to break once for all the rigorous reign of human ecclesiasticism and reestablish in power and glory the simple, primitive theocracy, where Christ shall be exalted as the true and only ruler of his people.

Ecclesiasticism, however, dies hard. In fact, it is scarcely correct to say that it will die at all. The churches of men are largely made up of worldly-minded professors who know not the birth and life of the Spirit. To such the church will never appear as anything different from an institution organized and governed after the pattern of the kingdoms of this world. According to the prophecy, God's true saints will die to ecclesiasticism by forsaking the sect system, but the rule of human churchly power will go right on until the end of time. Furthermore, we may expect the contrast and the conflict between these two forces to become more pronounced as the years go by. While the Revelation represents the call of God's people out of Babylon as the movement that again brings into prominence the "bride," the true church (chap. 19:1-9), it also reveals the fact that there will be another great movement in opposition to the truth.

"And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty" (chap. 16:13, 14). The nature and purpose of this gathering is described in another place. "Satan ... shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them" (chap. 20:7-9).

Let this be a solemn warning to all, that God's people may discern between the false and the true. The movement that brings together in one the real saints of the Lord is effected by the Spirit of God, while "unclean spirits" operating in the apostate powers of the ecclesiastical world will effect a totally different union. The distinction is clear in the prophecy and must therefore become true in fact.

The final reformation is on. "Final," I say, because it leaves nothing to be restored as regards either doctrine, practise, or spirit. It stands committed to the restoration of the whole truth and the harmonious unity of all true Christians in one Christ-ruled, Spirit-filled body. In short, it stands committed to the restoration of apostolic Christianity in its entirety—its doctrines, its ordinances, its personal regenerating and sanctifying experiences, its spiritual life, its holiness, its power, its purity, its gifts of the Spirit, its unity of believers, and its fruits. This reformation will continue until it becomes a great mountain and fills the whole earth, until "the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High."

Nor is this picture of events a mere dream of fanciful idealists; for it is already true in part, and the "more sure word of prophecy" to which we have appealed sustains our hope. The actual fulfilment of so many predicted events assures us that there shall not fail one word of all his good promises. Already multiplied thousands of the Lord's redeemed people have discerned God's plan of effecting unity and have completely ignored all the lines of sect and human ecclesiasticism, recognizing as the church nothing else than the entire brotherhood in Christ, and recognizing as ecclesiastical authority nothing else than that moral and spiritual dominion of Christ by which alone he governed his people in primitive times.

This reformation is the movement of God. It is not a humanly organized movement depending for its success on the ability of men to persuade people to leave other churches and join them. God himself is breaking down the barriers that divide, and in response to his call the redeemed are forsaking human sects and creeds, and their hearts are flowing together. The center of this movement is not a particular geographical location, nor is its nucleus a particular set of fallible men: the center and nucleus of this world-wide movement is OUR LORD JESUS CHRIST, and its operative force is the SPIRIT OF THE LIVING GOD, which draws the faithful together in bonds of holy love and fellowship. Multitudes already recognize no other bonds of union than that moral and spiritual affinity which is the common heritage of all the disciples of Jesus that know the blessed experience of the heavenly birth. Multitudes more are beginning to see the light of this glorious truth, and in due time Christ, the Light, will illuminate the hearts of all the saved ones. All hail the day that lies just ahead!

"Back to the one foundation, from sects and creeds made free, Come saints of every nation to blessed unity. Once more the ancient glory shines as in days of old, And tells the wondrous story—one God, one faith, one fold."

THE END