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+*** START OF THE PROJECT GUTENBERG EBOOK 13330 ***
+
+The Last Reformation
+
+By F.G. Smith
+
+
+
+BY THE SAME AUTHOR
+
+WHAT THE BIBLE TEACHES
+THE REVELATION EXPLAINED
+PROPHETIC LECTURES
+ON DANIEL AND
+REVELATION
+
+
+
+PREFACE
+
+
+God's true people everywhere are looking for light on the church
+question. A deep undercurrent of dissatisfaction with the present
+order of things exists in the ecclesiastical world. The historic
+creeds are stationary and conservative, but religious thought can
+not always be bound nor its progress permanently hindered. Honest
+Christian men and women will think, and they are now thinking in the
+terms of a universal Christianity. If I am able to discern the signs
+of the times, the rising tide of Christian love and fellowship is
+about to overflow the lines of sect and bring together in one common
+hope and in one common brotherhood all those who love our Lord Jesus
+Christ in sincerity.
+
+What will constitute the leading characteristics of the church of
+the future? This is the burning question. Spiritual-minded men are
+conscious that things can not long continue as they now are, but what
+and where is the remedy?
+
+After this book was completed and in the hands of the printers,
+I received a copy of "The Church and its Organization," by Walter
+Lowrie, and was surprized to find in it much truth that I had
+already received through independent investigation and embodied in my
+manuscript. I refer particularly to the charismatic organization and
+government of the church. It is gratifying to know that other minds
+are being led to the same conclusions regarding a subject of such
+vital importance to the future of Christianity.
+
+In writing the present work I have endeavored to present the
+Scriptural solution of this great problem, a solution which takes
+into account, and gives due respect to, historic Christianity, the
+prophecies respecting the church and its destiny, and the fundamental
+characteristics of our holy religion as it emanated from the divine
+Founder.
+
+If this work can be of service in pointing out Christ's plan and
+purpose to "gather together in one the children of God which are
+scattered abroad," and also be instrumental in helping to accomplish
+this grand Christian ideal, I shall feel abundantly repaid. F.G.
+SMITH.
+
+
+Anderson, Indiana, May 6, 1919.
+
+
+
+
+CONTENTS
+
+                                              PAGE
+Introduction--"The Time of Reformation"          9
+
+Part I--The Church in Apostolic Days
+
+CHAPTER
+    I The Church Defined                        19
+   II The Universal Church                      21
+  III The Local Church                          33
+   IV The Organization and Government of the
+      Church                                    41
+
+
+Part II--The Church in History
+
+    V Corruption of Evangelical Faith           73
+   VI Rise of Ecclesiasticism                   87
+  VII The Reformation                          101
+ VIII Modern Sects                             111
+   IX The Church of the Future                 125
+
+
+Part III--The Church in Prophecy
+
+    X Interpretation of Prophetic Symbols      141
+   XI The Apostolic Period                     149
+  XII The Medieval Period                      169
+ XIII Era of Modern Sects                      209
+  XIV The Last Reformation                     223
+
+
+
+
+INTRODUCTION
+
+"THE TIME OF REFORMATION"
+
+
+In ecclesiastical history the term Reformation has been applied
+specifically to the important religious movement of the sixteenth
+century which resulted in the formation of the various Protestant
+churches of that period. Since the sixteenth century there have been
+other religious reformations, some of considerable importance and
+influence.
+
+[Sidenote: A present reformation]
+
+There is a present reformation specially distinguished from all those
+that have gone before. It is resulting from the particular operation
+of the Spirit of God as predicted in the Word of God, and its
+influences are being felt in varying degrees throughout all
+Christendom. Many Christians are already stirred to action by the
+conscious knowledge of Christ's message for these times, while
+multiplied thousands of others who love the Lord Jesus are
+experiencing within their own hearts the awakening of new aspirations
+and impulses, the real meaning of which they do not as yet
+understand, but which are, through the leadership of the Holy
+Spirit, unconsciously fitting them for their true place in this great
+world-wide movement which is destined to exceed in importance and
+influence all other religious reformations since the days of primitive
+Christianity.
+
+Since, as we shall show, the present reformation is the work of the
+Spirit affecting all true Christians, drawing them together for
+the realization of a grand Scriptural ideal, it is evident that no
+particular band of people enjoy its exclusive monopoly. May the same
+Holy Spirit illuminate our hearts and minds in the contemplation of
+the truths of the divine Word.
+
+The term _reformation_ signifies "the act of reforming or the state of
+being reformed; change from worse to better; correction or amendment
+of life, manners, or of anything vicious or corrupt." In its
+application to the religion of Christ, reformation means the
+correction of abuses and corrupt practises that have become associated
+with the Christian system; the elimination of all unworthy, foreign
+elements. In other words, it implies _restoration_, a return to the
+practises and ideals of primitive Christianity.
+
+[Sidenote: What the final reformation must include]
+
+If we inquire concerning the limits of true reformatory work, we see
+at once that, if there is to be a final reformation, such a movement
+must restore in its fundamental aspects _apostolic Christianity_--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 assumes, of course, that during the centuries there has been a
+departure from this standard.
+
+[Sidenote: The church itself the real object of reformation]
+
+No reformation since apostolic times has covered all this ground. All
+the reformations taken together fall far short of this standard. They
+have been reformations only in part, each movement simply placing
+special emphasis on particular doctrines, or ordinances, or personal
+experiences. Hence the need of further reformation. The present
+movement embraces all the truth contained in all the previous
+reformations of Protestantism. But it does not stop there. It stands
+committed to all the truth of the Word of God. It goes straight to
+the heart of the reformation subject and reveals the pure, holy,
+_universal_ church of the apostolic times as made up of all those who
+were regenerated, uniting them all IN CHRIST; in the "church of the
+living God," which church was "the pillar and ground of the truth" (1
+Tim. 3:15); the church that was graced with the gifts of the Spirit
+and filled with holy power.
+
+The true apostolic church has been largely lost to view since the
+early Christian centuries, when a general apostasy dimmed the light
+of truth and plunged the world into the darkness of papal night.
+In modern times the term "church" as applied to a general body of
+religious worshipers is usually employed in a restricted sense,
+specifying some particular organization, as the hierarchy of Rome or
+the aggregation of local congregations constituting a Protestant sect.
+By a natural reaction from the Romish extreme, wherein the church and
+church relationship are exalted above the personal relationship of
+the individual with his God, many teachers now incline to an
+opposite extreme, which makes little of the church as an institution,
+substituting therefor a sort of "loyalty to Christ," _individualism_,
+subversive of true New Testament standards.
+
+[Sidenote: The true church Scripturally important]
+
+The church is not to be exalted above the Christ, nor is it a
+substitute for the Christ; but in the light of New Testament teaching
+we must regard the true church as _the_ instrument--the divinely
+appointed instrument used by the Holy Spirit in carrying forward the
+work of Christ on earth. Jesus himself said, "Upon this rock I will
+build my church; and the gates of hell shall not prevail against it"
+(Matt. 16:18). At a later time we read, "And the Lord added to the
+church daily such as should be saved" (Acts 2:47).
+
+If Paul were living today, he also might despise the "church" idea in
+its narrow sectarian sense. But from the apostle's words, it is very
+evident that he regarded the church as it existed in his day as an
+institution crowned with glory and honor, the concrete expression
+of Christ and his truth. "_God hath set some_ IN THE CHURCH, first
+apostles, secondarily prophets, thirdly teachers, after that miracles,
+then gifts of healings, helps, governments, diversities of tongues"
+(1 Cor. 12:28). "And he gave some, apostles; and some, prophets; and
+some, evangelists; and some, pastors and teachers; for the perfecting
+of the saints, for the work of the ministry, for the _edifying of the
+body of Christ_; till we all come in the unity of the faith ... that
+we ... may _grow up into him in all things_, which is the head, [of
+the body, _the church_, Col. 1:18] even Christ" (Eph. 4:11-15).
+
+[Sidenote: The church as a divine institution]
+
+Inasmuch as God set in the church apostles, prophets, evangelists,
+gifts of miracles, of healings, etc., we must regard the church
+as originally instituted as being more than a mere aggregate of
+individuals associating themselves together for particular purposes.
+We must recognize the divine element. This company was the host of
+redeemed ones whom Christ had saved, in whom he dwelt, and through
+whom he revealed God and accomplished his work on earth. It was his
+body--the organism to which he gave spiritual life and through which
+he manifested the fulness of his power and glory.
+
+[Sidenote: Church relationship vs. individualism]
+
+Any reformation that has not for its object the full restoration of
+the New Testament church, can not be a complete reformation, but
+must be succeeded by another. In this respect the church subject
+is fundamental and all-inclusive. To emphasize a mere
+"personal-union-with-Christ" theory to the disparagement of the divine
+_ekklesia_, is to evade the real issue. Jesus declared, "I will build
+my church," and that church was an objective reality, which was not
+intended to be concealed under high-sounding theological verbiage nor
+dissipated in glittering generalities. It is true that Christ himself
+must be presented as the ground of our hope and salvation and as the
+object of our personal faith, love, and devotion; as "the way, the
+truth, and the life"; but we must not forget that there is also
+a revelation of the way, the truth, and the life in the church of
+Christ. The apostles preached Christ as the divine "way"; but when men
+believed on him, he straightway "set the members every one of them
+_in the body_"--the church (1 Cor. 12:18). "And the Lord added _to
+the church_ daily such as should be saved" (Acts 2:47). They preached
+Christ as the personification of "truth." But they also taught that
+the gospel was a special "treasure" committed to the church for
+dispensing to the nations. Paul said that God hath "committed _unto
+us_ the word of reconciliation" (2 Cor. 5:19). Therefore he could
+represent the church of God "as the pillar and ground of the
+truth." They preached him as "life," but he was also the life of the
+collective body of believers as well as of individuals. He dwelt in
+his church. He was its life, and through it he manifested himself
+in the only form in which, since the incarnation, he can be fully
+exhibited to men.
+
+[Sidenote: Avoiding extremes]
+
+The fact that Romanism has stressed the "church" idea, parading before
+the world as the church an organic body devoid of true spiritual life,
+a mere corpse, is no reason justifying a view which, ignoring the
+practical church relationship taught in the New Testament, talks
+glibly of an ethereal, intangible, ghostly something which, without a
+body, lacks all practical contact with men. The Bible standard is the
+proper union of soul and body. It is certain that, as in apostolic
+days, such union is necessary to the proper exhibition of the divine
+life and absolutely essential to the full accomplishment of the divine
+purposes in Christ's great redemptive plan.
+
+Christ, the life of his spiritual body, and the life-giver, remains
+the same in all ages. Hence the church _body_ is the part that has
+been disrupted and corrupted by apostasy and sectarianism, and is
+therefore the sphere of reformatory effort. And while reformation
+pertains to historical Christianity, it implies, as we have already
+shown, a return to the primitive standard. Therefore, before
+proceeding to describe particularly the present reformation, we must
+give attention to the constitution of the apostolic church, the divine
+original.
+
+
+
+
+PART I
+
+The Church in Apostolic Days
+
+
+
+
+=The Last Reformation=
+
+
+
+
+CHAPTER I
+
+THE CHURCH DEFINED
+
+
+[Sidenote: The term "church"]
+
+The word "church" as used in the New Testament is, in most cases,
+derived from the Greek word _ekklesia_. The component parts of this
+word literally mean to summon or call together in public convocation.
+It was, therefore, used to designate any popular assembly which met
+for the transaction of public business. As an example of the secular
+use of the term, see Acts 19: 32, 39. This particular application of
+the word, however, does not here concern us.
+
+Since the word _ekklesia_ conveys the idea of an assembly of "_called
+ones_," it expresses beautifully the Christian's call to churchly
+association. The divine call of believers is frequently expressed
+in the New Testament: they are "called with an holy calling" (2 Tim.
+1:9); "called in one body" (Col. 3:15); "called unto his kingdom and
+glory" (1 Thess. 2:12); or, as Peter expresses it, "Ye are a chosen
+generation, a royal priesthood, an holy nation, a peculiar people;
+that ye should show forth the praises of him who hath called you out
+of darkness into his marvelous light" (1 Pet. 2:9). While these texts
+and many others describe the exalted rights and privileges accorded
+the "called ones," there is distinctly implied the idea of their
+organic association, and it was this association that constituted them
+the Christian church.
+
+[Sidenote: Its two Christian phases]
+
+"The church of God, which he hath purchased with his own blood" (Acts
+20: 28), is Clearly set forth in the New Testament. And the term
+"church" in its religious usage is given two significations. In its
+largest and primary signification, the church of God is the entire
+body of regenerated persons in all times and places, and is in this
+respect identical with the spiritual kingdom of God, the divine
+family. In a secondary sense, church designates an individual assembly
+in which the universal church takes local and temporary form and in
+which the idea of the general church is concretely exhibited. Besides
+these two significations of the Christian term "church," there are,
+properly speaking, no other in the New Testament. It is true that
+_ekklesia_ is sometimes used as a collective term to denote the body
+of local churches existing in a given region, but there is no evidence
+that these churches were bound together in groups by any outward
+organization which separated or distinguished them from other
+congregations of the general church. Therefore this use of the term
+"church" can not be regarded as adding any new sense to those of the
+general church and the local church already referred to.
+
+
+
+
+CHAPTER II
+
+THE UNIVERSAL CHURCH
+
+
+Matt. 16:18 introduces in the gospel history the subject of the
+church. Jesus said, "I will build my church; and the gates of hell
+shall not prevail against it." This text implies that the church as
+an institution was not yet founded, and it also clearly implies that
+Christ himself was to be the founder and builder of his church.
+
+Jesus had already preached that the kingdom of heaven was at hand, and
+when he sent forth his twelve apostles he commanded them to preach
+and say, "The kingdom of heaven is at hand." Jesus himself taught
+the doctrines of the kingdom, but in the words of our text there is
+implied deeper ideas of the kingdom of God yet to be revealed in all
+their fulness of meaning.
+
+[Sidenote: The body of Christ]
+
+We should divest our minds, temporarily at least, of preconceived
+ideas of formal church organization and earnestly seek to understand
+the real signification of that church of which Christ was himself
+personally the founder. A few texts make this point clear: "And hath
+put all things under his [Christ's] feet, and given him to be the head
+over all things to the church, _which is his body_, the fulness of him
+that filleth all in all" (Eph. 1: 22, 23). The church, then, is the
+body of Christ. Of this body Jesus himself is the head. "And he is the
+head of the body, the church ... that in all things he might have the
+preeminence" (Col. 1:18). "For his body's sake, which is the church"
+(verse 24). Christ is head of but one body. "There is _one_
+body" (Eph. 4:4). In these texts the body and the church are used
+interchangeably, referring to one and the same thing. The body of
+which Christ is the head is the church that he built, "the church of
+God, which he hath purchased with his own blood" (Acts 20: 28).
+
+[Sidenote: The atonement its procuring cause]
+
+It is therefore to Calvary that we must look for the specific act by
+virtue of which Christ personally became the founder of his church.
+_There_ it was "purchased with his own blood." _There_ we find the
+application of those sublime words of the Savior, "And I, if I be
+lifted up from the earth, _will draw all men_ UNTO ME" (John 12: 32).
+By virtue of that act, God "put all things under his feet, and gave
+him to be the head over all things to the church." Yea, by virtue
+of that act, "God also hath highly exalted him, and given him a name
+which is above every name: that at the name of Jesus every knee should
+bow,... and that every tongue should confess" (Phil. 2:9-11).
+
+The church, then, proceeds from Calvary: Pentecost was but its initial
+manifestation to men and its dedication for service. Of this we shall
+have more to say hereafter.
+
+[Sidenote: Composed of true Christians]
+
+Since through his death Christ proposed to draw all men unto him, it
+is evident that all the members of Christ are therefore members of his
+body, the church. To this agrees the words of the apostle Paul, "For
+as we have many members in one body, and all members have not the same
+office: so we [true Christians], being many, are _one body in Christ_,
+and every one members one of another" (Rom. 12: 4, 5). "Now hath God
+set the members _every one of them_ in the body, as it hath pleased
+him" (1 Cor. 12:18).
+
+[Sidenote: Mode of admission]
+
+Becoming a member of the spiritual body of Christ is necessarily
+a spiritual operation. Men may admit members to a formal church
+relationship, but only the Spirit of God can make us members of
+Christ. "For by one Spirit are we all baptized [or inducted] into one
+body, whether we be Jews or Gentiles, whether we be bond or free; and
+have been all made to drink into one Spirit" (1 Cor. 12:13). This
+text does not refer to literal water-baptism, but to the work of the
+"Spirit," by whom we are inducted into Christ. "_God hath set the
+members_ every one of them in the body" (verse 18). And since this
+is the work of the Spirit, it is evident that none but the saved can
+possibly find admittance into the spiritual body of Christ. Under a
+different figure Jesus conveys the same truth. "I am the door: by me
+if _any man_ enter in, _he shall be saved_" (John 10: 9). "And the
+Lord added to them day by day those that _were being saved_" (Acts
+2:47, R.V.). Salvation, then, is the condition of membership.
+
+[Sidenote: Family relationship]
+
+The members of Christ are members of God's family. How do we become
+members of the divine family? "Except a man _be born again_, he can
+not see the kingdom of God" (John 3:3). "As many as received him, to
+them gave he power to become the sons of God ... which were _born ...
+of God_" (John 1:12, 13). "Beloved, now are we the sons of God" (1
+John 3:2). Since this family, or church, is composed of the saved,
+or those who are born again, and excludes all the unsaved, we can
+understand Paul's reference to "a glorious church, not having spot,
+or wrinkle, or any such thing," but "_holy and without blemish_" (Eph.
+5:27).
+
+We have spoken of the union of all believers with Christ when he draws
+them unto himself and becomes their spiritual life. But this unity of
+all believers _with Christ_ is a spiritual relationship and experience
+not to be confused with external things. The Bible speaks of
+Christians as being "in Christ." What does this mean? It certainly
+means to be "born again," for without that experience we "can not see
+the kingdom of God" (John 3:3). "Therefore if any man be _in Christ_,
+HE IS A NEW CREATURE: old things are passed away; behold, all things
+are become new" (2 Cor. 5:17). "Whosoever abideth _in him_ sinneth
+not: whosoever sinneth hath not seen him, neither known him" (1 John
+3:6).
+
+[Sidenote: Unity of believers]
+
+But our union with Christ, by which we become members of the divine
+family, necessarily fixes our relationship with all those who are
+members of Christ. If, through salvation, we are brought into a sacred
+unity with Christ, we are by the same act brought into essential unity
+and fellowship with the members of Christ. This the Word distinctly
+affirms: "We, being many, are one body in Christ, and _every one
+members one of another_" (Rom. 12: 4, 5). "There should be no schism
+in the body; but the members should have the same care one for
+another" (1 Cor. 12:25). While this last text relates literally to the
+physical body, the apostle applies it in an illustrative way to
+the spiritual body. "Now ye are the body of Christ, and members in
+particular" (verse 27).
+
+[Sidenote: Unity and uniformity]
+
+Harmony in a normal physical body is not effected by external means,
+but is organic. The members may be many and diverse, but they are all
+necessary and have their respective places and work. So also with
+the body of Christ. Union with Christ is not dependent upon absolute
+uniformity except in the one thing--the fundamental experience by
+which we are made members of Christ. In the apostolic period the
+children of God who loved our Lord and were known of him were not all
+of one age or size or nationality. They had not all enjoyed the same
+social advantages, nor had they had the same intellectual attainments.
+The act of receiving Christ and his salvation did not perfect their
+knowledge; therefore they had to be patiently taught in order to bring
+them into the "unity of the faith." And for this purpose divinely
+chosen instructors were appointed, who must themselves "study" and
+give careful attention to "doctrine" (Eph. 4:11-14; 1 Tim. 3:13-16).
+But the gospel penetrates beneath the surface; it goes straight to the
+heart and reaches fundamental things. "There is neither Jew nor Greek;
+there is neither bond nor free, there is neither male nor female: _for
+ye are all one_ IN CHRIST JESUS" (Gal. 3:28).
+
+The unity of believers with Christ is, therefore, based on divine
+relationship, and _this is the fundamental basis of the true
+relationship of believers with each other_. In order to maintain
+spiritual relationship with Christ and his people, the Christian must
+have an obedient heart and "walk in the light of the Lord"; but we
+should always be ready to extend our fellowship to those whom Christ
+really receives and approves.
+
+How prone men have ever been to ignore this simple, divine standard
+and set up arbitrary rules of their own by which to measure others!
+This wrong tendency combined with the carnal ambitions of men who
+love to parade their own unscriptural ideas before the world and gain
+adherents has been the real cause of the disunion of Christians. But
+the Bible standard is what we are now considering. It teaches that
+the saved people were "members one of another" as well as members of
+Christ; that they were, in fact, "_all one in Christ Jesus_."
+
+[Sidenote: Unity a practical reality]
+
+According to the New Testament standard, unity of believers is more
+than an invisible, intangible, spiritual fellowship. They are "members
+one of another" as well as members of Christ. That unity was designed
+to be visible and to form a convincing sign to the world of the mighty
+power of Christ. This stands out prominently in that notable prayer
+of our Lord recorded in John 17, which was uttered on the most
+solemn night of his earthly life. First he prayed for his immediate
+disciples, then for all believers, in these words: "Neither pray I
+for these [twelve] alone, but for them also which shall believe on me
+through their word; THAT THEY ALL MAY BE ONE; as thou, Father, art in
+me, and I in thee, that they also may be one in us: THAT THE WORLD MAY
+BELIEVE _that thou hast sent me_" (verses 20, 21).
+
+Such unity is a real standard. It will convince the world. The
+practical force of this last scripture can not be lessened by
+reference to those other words of Jesus, "By this shall all men know
+that ye are my disciples, if ye have love one for another" (John 13:
+35), for Jesus taught the inseparable nature of love and unity. Love,
+as an inward affection, produces deeds and results, and is measured
+thereby. Jesus said, "If a man love me, he will _keep my words_; and
+my Father will love him, and we will _come unto him_, and _make our
+abode with him_" (John 14: 23). And just as love to God invariably
+produces union with God, so also true love to man will result in
+unity. "My little children, let us not love in word, neither in
+tongue; but _in deed and in truth_" (1 John 3:18). Carnal divisions
+can not exist where true love reigns.
+
+[Sidenote: Christ died for unity]
+
+For this visible unity Christ prayed--"That they all may be one,...
+_that the world may believe_." More than this, he died that unity
+might be effected. John 11:52 clearly shows that one purpose of
+Christ's death was that "he should gather together _in one_ the
+children of God that were scattered abroad." Therefore unity of
+believers is a sacred truth resting on the solid basis of the
+atonement. That this unity is more than that general union resulting
+from the personal attachment of separate individuals to Christ as a
+common center, is proved by the fact that it is designed to gather
+together in one the scattered _children of God_. Jesus himself said,
+"Other sheep I have [Gentiles], which are not of this [Jewish] fold:
+_them also I must bring_, and they shall hear my voice; and THERE
+SHALL BE ONE FOLD [flock] AND ONE SHEPHERD" (John 10:16).
+
+[Sidenote: Jew and Gentile united]
+
+Broadly speaking, there were at that time but two classified divisions
+of men--Jews and Gentiles. Jesus predicted that his sheep from both
+sections should be brought together into one flock. In the second
+chapter of Ephesians, Paul tells us how this was accomplished.
+Although "in times past" the Gentiles were "strangers from the
+covenants of promise, having no hope and without God in the world," in
+Christ they were "made nigh by the blood." "For he is our peace,
+who hath made both [Jews and Gentiles] ONE, and hath broken down the
+middle wall of partition between us ... that he might reconcile
+both unto God _in one body_ by the cross" (verses 12-16). Since this
+glorious reunion through Christ, the Gentiles "are no more strangers
+and foreigners, but fellow citizens with the saints, and of the
+household of God." They also "are built upon the foundation of
+the apostles and prophets, Jesus Christ himself being the chief
+corner-stone ... in whom ye also are builded together for an
+habitation of God through the Spirit" (verses 19-22).
+
+On account of the high standard of unity set forth in his epistles,
+Paul has been branded an idealist. But what shall we say of Christ who
+prayed for such visible unity and died for it? An idealist is one
+who forms picturesque fancies, one given to romantic expectations
+impossible of accomplishment. The idealist usually has but few
+practical results. But Paul accomplished things. He broke away from
+his Jewish prejudices, which brought down upon his head the wrath of
+his fellows. He went into the synagogs of the Jews and brought out
+those who were willing to become disciples of Jesus. To build up the
+work of the Lord he labored night and day with tears; he laid broad
+and deep the very foundations of the Christian faith in heathen lands.
+Within a very few years he established Christian churches in four
+provinces of the Roman Empire--churches in which Jew and Gentile met
+together in common fellowship, _in one body_. If this is idealism,
+Lord, give us many more such idealists.
+
+[Sidenote: The burden of Paul's ministry]
+
+But the unity described by Paul in the epistles which he wrote late in
+life is not given as a mere ideal standard for the future toward which
+men should strive. It is given as the record of a historic fact, the
+accomplishment of which lay at the very foundation of Paul's call to
+the ministry.
+
+In the second chapter of Ephesians, already quoted, Paul declares
+that both Jews and Gentiles were reconciled to God in one body _by the
+cross_. In the next chapter he shows his part in the accomplishment of
+that end. First, he was called of God as the apostle of the Gentiles;
+then by revelation was made known unto him "the mystery of Christ
+which in other ages was not made known unto the sons of men ...
+that the Gentiles should be fellow heirs, and OF THE SAME BODY, and
+partakers of his promise in Christ by the gospel" (Eph. 3:4-6). The
+promise referred to was doubtless the "promise of the Father," the
+gift of the Holy Ghost. "That the blessing of Abraham might come on
+the Gentiles through Jesus Christ; that we might receive the _promise
+of the Spirit through faith_" (Gal. 3:14). "For this cause," says
+Paul, "I was made a minister ... that I should preach among the
+Gentiles the unsearchable riches of Christ; and _to make all men see_
+what is the fellowship of the mystery ... to the intent that now unto
+the principalities and powers in heavenly places might be known BY THE
+CHURCH the manifold wisdom of God" (Eph. 3: 1-10).
+
+[Sidenote: Was divinely attested]
+
+Paul was given a tremendous task--"TO MAKE ALL MEN SEE" that mystery.
+This task required from God "the effectual working of his power"
+(verse 7). And in another place he also shows that this power was not
+lacking: "For I will not dare to speak of any of those things which
+Christ hath not wrought by me, to make the Gentiles obedient, by word
+and deed, through mighty signs and wonders, by the power of the Spirit
+of God" (Rom. 15: 18, 19).
+
+Paul, then, was divinely commissioned "_to make all men see_" the
+mystery of this union of all classes of men "_in one body_ by the
+cross" (Eph. 2: 16), all in "the SAME body, and partakers of his
+promise in Christ by the gospel" (Eph. 3: 6). And when Paul's career
+was finished, the same mystery was given over to others that it might
+be "known BY THE CHURCH" (verse 10), "the church, which is his body"
+(Eph. 1: 22, 23). The ministry, then, should have held the ground
+already attained, the actual union of all the saved in one body, and
+have labored earnestly "to make all men see" that that body only is
+the church.
+
+
+
+
+CHAPTER III
+
+THE LOCAL CHURCH
+
+
+The words of Christ, "I will build my church; and the gates of hell
+shall not prevail against it" (Matt. 16: 18), convey a deeper meaning
+than the simple preaching of the kingdom. As we have already shown,
+the one specific personal act by virtue of which Christ became the
+founder of the church was his atonement on Calvary, where the church
+was "purchased with his own blood" (Acts 20: 28). The church, then,
+as an institution, resulted from the atonement. Paul, describing the
+union of Jews and Gentiles in one body, the church, declares that it
+was effected "by the cross" (Eph. 2: 16).
+
+There was power in redemption. It brought into the lives of believers
+forces that could not but unite them in social compact. It threw them
+together in living sympathy and united their hearts firmly in the
+strong bonds of brotherly love. Their outward organic union as a
+church was the natural and inevitable result of this inward life and
+love.
+
+[Sidenote: Local church defined]
+
+By the impartation of spiritual life to believers and by the agency of
+the Holy Spirit operating in the apostles as special agents appointed
+to do his work, Christ built his church on earth. There was a building
+of the church, then, which pertained specifically to its _local_
+and _visible_ development among men. The expression "_I_ will build"
+indicates the transcendent element, the divine element, in church
+organization. This being true, it follows that the local church was
+not merely an aggregate of individuals accidently gathered together,
+but was the local, concrete embodiment of the spiritual body of
+Christ; the unified company of regenerated persons who, as a body,
+were dedicated to Christ, acknowledged of Christ, and used by Christ
+through the Holy Spirit for the accomplishment of his work. Jerusalem
+furnishes the first example, dating from Pentecost (Acts 2).
+
+[Sidenote: Particular example: Corinth]
+
+That this is, generally speaking, the Scriptural definition of a local
+church of God, is further shown by another particular example. Paul
+addressed two of his epistles "to the church of God which is at
+Corinth" (1 Cor. 1: 2; 2 Cor. 1: 1). As individuals they are called
+"saints" and "brethren," but collectively as a church they are called
+"the church of God" and referred to as "God's building" (1 Cor. 3:
+9). And the apostle says to them, "Know ye not that ye are a temple of
+God, and that the _Spirit of God dwelleth in you_?" (verse 16, R.V.).
+They had been inducted by the Spirit into the "_one body_," and they
+were filled with the gifts of the Spirit--wisdom, knowledge, faith,
+healing, miracles, prophecy, discernment, and tongues (chap. 12). In
+fact, the apostle said, "Ye come behind in no gift" (chap. 1: 7). And
+he said particularly, "_Ye are the body of Christ_" (chap. 12: 27).
+
+A true local church, then, was the concrete embodiment of the
+spiritual body of Christ in a given place. It was the body of Christ
+because it was made up of the people of God, manifested the power of
+God, was the repository of the truth of God, was filled with the
+gifts of the Spirit of God, and was actually used by the Spirit in
+performing the works of God. Such characteristics made it "_the church
+of God_."
+
+[Sidenote: Local membership]
+
+Membership in the general body of Christ was conditioned solely on
+the new birth, or salvation. Since the individual church was the local
+embodiment of the general church, none but the saved could properly
+become members thereof, and all who were truly saved (in the same
+locality) belonged to it by divine right. At this point, however, the
+human element in the constitution of the local church became manifest.
+We have pointed out the divine element in the true church--the element
+that particularly distinguished it as the church of God, but the
+bringing together of many individuals in one assembly involved also a
+social element and required the principle of _recognition_. There
+is, however, no evidence that such recognition was given by a formal,
+official act of the church in its corporate capacity. And since
+salvation is of the heart, it was possible for human recognition to
+temporarily miss its true purpose. Thus, in the church at Jerusalem
+we find recognized as a constituent part of the assembly two false
+members--Ananias and Sapphira. On the other hand, when the converted
+Saul "was come to Jerusalem, he essayed to join himself to the
+disciples: but they were all afraid of him, and believed not that he
+was a disciple" (Acts 9: 26). The church at Corinth, already referred
+to, had some false members at the time the Pauline epistles were
+written. The church at Samaria also tolerated for a time one whose
+"heart was not right in the sight of God" (Acts 8).
+
+[Sidenote: A holy church]
+
+Since the local church was designed to exhibit concretely the
+spiritual body of Christ, none but saved persons could _properly_
+hold membership therein; therefore the local church when in its normal
+condition was free from sin and sinners. The physical body, which
+Paul uses to illustrate the spiritual body, is normal only when every
+member possesses the life of the body and functions properly. So also
+was the body of Christ. It was not God's will that there should be
+(as recognized members) "sinners in the congregation of the righteous"
+(Psa. 1: 5). It was his will to purge Jerusalem "by the spirit of
+judgment and by the spirit of burning" until "_he that is left_ in
+Zion, and he that remaineth in Jerusalem, shall be called _holy_,
+even _every one_ that is written among the living in Jerusalem" (Isa.
+4:3,4).
+
+[Sidenote: Discernment and judgement necessary]
+
+The local congregation in Jerusalem did not cease to be the church
+of God because two unworthy persons obtained recognition in it. This
+incident gave occasion for the church to manifest its inherent _life_
+by its ability to discern and then cast off the secret offenders just
+as a healthy physical body casts off effete matter. As a result of the
+judgment pronounced on Ananias and Sapphira, "great fear came upon all
+the church ... and of the rest _durst no man join himself to them_;
+but the people magnified them" (Acts 5:11, 13). The fiery judgments
+of God put an end to formal church-joining there, as a result of which
+"believers were the more _added to the Lord_, multitudes both of men
+and women" (verse 14). "And the Lord added to them day by day those
+that were being saved" (Acts 2:47, R.V.).
+
+A clean, pure local church was the divine standard. It is evident that
+such could never be obtained and maintained except by the power of the
+Holy Spirit, who discerned evil and prompted its elimination. Peter
+discerned the condition of the two false members in the church at
+Jerusalem and removed that blemish. He also exposed the hypocrisy
+of Simon at Samaria, and Paul pointed out the evil affection in the
+church at Corinth and directed its removal. Chief responsibility
+for the maintenance of the normal condition of the church will be
+considered in our discussion of the particular features of church
+organization and government.
+
+[Sidenote: Apostasy possible]
+
+We have shown the characteristic, spiritual features of a New
+Testament congregation in its normal condition; also the possibility
+of deviation from that standard. A practical question is, How far
+could such a congregation lapse into an abnormal state and still be
+a church of God? Or, Can a church as a body backslide? The church at
+Ephesus evidently was on the verge of such an apostasy. Therefore in
+the special message addressed to it in Revelation the Lord said: "I
+have somewhat against thee, because thou hast left thy first love.
+Remember therefore from whence thou art fallen, and repent, and do the
+first works; or else I will come unto thee quickly, and _will remove
+thy candlestick_ out of his place" (Rev. 2: 4, 5). So also the church
+at Laodicea. "I know thy works, that thou art neither cold nor hot: I
+would thou wert cold or hot. So then because thou art luke warm, and
+neither cold nor hot, _I will spew thee out of my mouth_" (Rev. 3: 15,
+16).
+
+[Sidenote: The line of distinction]
+
+The physical body may experience the mutilation of some of its members
+and still survive, but there is a limit beyond which death will ensue.
+So also the spiritual body may survive the encumbrance of a few
+false members. From the general facts and principles already adduced,
+however, we may safely assert that a local church is a church of God
+only so long as it is able to function properly _as a body_. As long
+as the Spirit of God is in the ascendency, so that the people of God
+as a body manifest the power of God, maintain the truth of God, are
+filled with the Spirit of God, and are actually used by the Spirit
+in performing the works of God, so long they are the church of God.
+Whenever another spirit gains the ascendency and the divine, spiritual
+characteristics are lost to view, then is brought to pass the saying
+that is written, "_I will spew thee out of my mouth_." Beyond that
+time they may continue their formal services, singing hymns, saying
+prayers, and making speeches; but the real message of God describing
+their condition is, as was true of Sardis, "Thou hast a name that thou
+livest, _and art dead_" (Rev. 3: 1). Such dead congregations are no
+longer a part of the true church and are unworthy of the recognition
+of spiritual congregations.
+
+
+
+
+CHAPTER IV
+
+THE ORGANIZATION AND GOVERNMENT OF THE CHURCH
+
+
+[Sidenote: The fact of organization]
+
+We have already shown that the words of Christ "I will build my
+church" have a deeper meaning than the simple preaching of the
+kingdom. They imply the formation of an organized structure against
+which even the gates of hell should not prevail. They can signify
+nothing less than the visible establishment of the church among men as
+the concrete embodiment of the divine kingdom or family. The church,
+then, as made up of local congregations, is an institution of divine
+appointment. This is shown by the words of Christ in Matt. 18: 17,
+according to which it sometimes becomes necessary in admonishing
+and disciplining trespassers to "_tell it unto the church_"; and the
+appellation "church of _God_" is frequently applied to individual
+congregations (1 Cor. 1: 2, et al.).
+
+Many teachers hold that Christ did not build a church and that the
+"form of church organization is not definitely prescribed in the New
+Testament, but is a matter of expediency, every body of believers
+being permitted to adopt that method of organization which best suits
+its circumstances and condition." Such is the Protestant view
+put forth by those who seek an excuse for the modern system of
+sect-building. The incorrectness of this theory is easily shown.
+First, as we shall see, it underestimates the need of divine direction
+in church relationship and ignores well-established facts in the New
+Testament history. Secondly, if it proves anything, it proves too
+much; for to admit such a principle of "church powers" is to admit
+that the papacy and every other human system of church control is
+justified--systems which can be historically shown to be subversive of
+the church as a spiritual body.
+
+That the church was actually organized into local assemblies in
+apostolic days is abundantly shown by the New Testament record. They
+had regular meetings at stated times (Heb. 10:25; Acts 20:7; I Cor.
+16:12); officers (Acts 20:28; 1 Pet. 5:2; Eph. 4:11, 12); recognized
+authority (1 Tim. 5:17; Heb. 13:17); discipline (1 Cor. 5:13; 2 Thess.
+3:6, 10-14); a system of contributions (1 Cor. 16:1, 2); ordinances
+(Acts 20:7; 1 Cor. 10:16; 11: 23-29); a common work, etc. On one
+occasion Paul instructed Titus to "_set in order_ the things that are
+wanting, and ordain elders in every city" (Tit. 1:5).
+
+[Sidenote: By whom effected]
+
+The words of Jesus "I will build my church" point us to the Christ
+as its real founder. Since the life and genius of the church is
+the superhuman element, which element must at all times be given
+precedence over mere outward forms and human characteristics, and
+since this life proceeds from Christ as the Redeemer of men, therefore
+in all fundamental aspects he is the personal founder of the church.
+But more than this, working by proxy, Jesus gave even external form to
+his church, employing for this purpose his chosen apostles, to whom
+he gave special instruction and authority. Even during his personal
+ministry Jesus performed some of his work by proxy. It is expressly
+stated that he baptized many (John 3: 22; 4: 1), and yet explanation
+is made that "Jesus himself baptized not, _but his disciples_" (John
+4: 2).
+
+So also in the organization of the church. The germ of that
+organization existed during Christ's personal ministry. Doctrine
+was given, ministers preached, baptism was administered, and people
+believed, but this embryonic organization could not be completely
+established as a church before the outpouring of the Holy Spirit.
+Therefore provision was made for its progressive development under the
+tutelage of specially inspired apostles. Doctrine was given gradually,
+yet invariably through the oral and written teaching of these inspired
+apostles. Therefore we can not but believe that the same invariable
+guidance of the Holy Spirit also perfected through them God's own plan
+of church organization and work. The gradual development of church
+organization under the labors of the apostles, therefore, no more
+proves the theory of a constant historic development than does the
+fact of a gradual unfolding of the Christian faith and doctrine by
+the apostles prove a constant and unending revelation of the gospel
+through all succeeding ages. One writer has well said, "The same
+promise of the Spirit which renders the New Testament an unerring and
+sufficient rule of faith renders it also an unerring and sufficient
+_rule of practise_ for the church in all places and times." We
+must therefore regard the organization of the church, as we do the
+unfolding of the gospel message, as complete in all its fundamental
+and essential aspects before the close of the sacred canon.
+
+[Sidenote: Apostolic agency]
+
+There is no doubt that the apostles occupied a special place in the
+divine establishment of the church and its message. Regarded as a
+temple, the church is "built upon the foundation of the apostles and
+prophets, Jesus Christ himself being the chief corner-stone" (Eph. 2:
+20). The Old Testament Scripture "came not in old time by the will of
+man: but holy men of God spake as they were moved by the Holy Ghost"
+(2 Pet. 1: 21). But now we read, "God, who at sundry times and in
+divers manners spake in time past unto the fathers by the prophets,
+hath in these last days _spoken unto us_ BY HIS SON" (Heb. 1: 1, 2).
+Moses, representative of the law, and Elias, representative of the
+prophets, appeared in glory on the Mount of Transfiguration; but
+when Peter suggested that they be accorded equal honors with Jesus,
+immediately a cloud overshadowed the company and a voice out of the
+cloud said, "This is my beloved Son, in whom I am well pleased; HEAR
+YE HIM." "And when they had lifted up their eyes, they saw no man,
+save _Jesus only_" (Matt. 17:1-8).
+
+[Sidenote: Model for all ages]
+
+The revelation of divine truth, therefore, as the foundation of our
+faith, reached its highest level in the Son. We need not look for
+another gospel--_hear him_. He has also said, "I will build my
+church"; hence we need not look for another church--HEAR HIM! Paul
+declares that the gospel with its revelation of the "mystery" of the
+union of the saved in one body, the church, was in his day "_made
+manifest_," and, "according to the commandment of the everlasting God,
+made known to all nations _for the obedience of faith_" (Rom. 16:25,
+26). See Eph. 2; 3:1-10. While therefore Christ was the author of
+the truth in its highest form of revelation, also the founder of his
+church, both reached their fulness of perfection under the inspired
+apostles and was by them "made known to all nations _for the obedience
+of faith_." The unity of all believers for which Christ solemnly
+prayed was to be accomplished through the direct agency of the
+apostles, the result of believing on Christ "_through_ THEIR _Word_"
+(John 17:20).
+
+In describing how both Jews and Gentiles were reconciled in one body
+by the cross, Paul says that God "hath raised us up together, and made
+us sit together in heavenly places in Christ Jesus: _that in the ages
+to come_ he might show the exceeding riches of his grace" (Eph. 2: 6,
+7). The unified church of the apostolic day is therefore the divine
+model for all succeeding ages.
+
+[Sidenote: Paul's relation thereto]
+
+Since the first apostles were employed as special agents in
+establishing the perfected New Testament church, Paul's connection
+therewith is of particular importance. Paul was not one of the
+original twelve, yet he exerted a tremendous influence in that period
+and was undoubtedly one of the chief agents used in establishing the
+church and fixing its external form and character.
+
+Many believe that Paul belonged among the twelve as the real successor
+of Judas. According to this view, the election of Matthias to the
+apostleship was without divine sanction, being proposed by the
+impetuous Peter, who, before the descent of the Holy Ghost, often
+proposed inadvised things. Strength is given this view by the
+oft-repeated assertion of Paul that he was an apostle, "not of men,
+neither by men, but by Jesus Christ" (Gal. 1: 1). We are not forced to
+that conclusion concerning Matthias, however. In writing the Acts of
+the Apostles, Luke the companion of Paul, records the appointment of
+Matthias without intimating that it was a mistake. In Scripture usage
+a certain parallelism is maintained between the twelve apostles of the
+Lamb and the twelve tribes of the children of Israel. When we recall
+that there were literally thirteen tribes in Israel, Ephriam and
+Manasseh standing for Joseph, we need not be surprized that there
+should be literally thirteen foundational apostles in the Christian
+church, Matthias and Paul standing, as it were, in the place of Judas.
+
+There can be no doubt that Paul really ranked with the Twelve. He
+was a "chosen vessel," the "apostle of the Gentiles." Although as one
+"born out of due time," he himself saw Jesus and from him received the
+entire gospel by direct revelation. Consequently the other apostles
+possessed no advantage over him. He himself says, "The gospel which
+was preached of me was not after man. For I neither received it of
+man, neither was I taught it, but by the revelation of Jesus Christ"
+(Gal. 1:11, 12). He "was not a whit behind the very chiefest
+apostles" (2 Cor. 11:5). And it was through Paul particularly that
+the revelation of the "mystery" was made complete--"that both Jews and
+Gentiles should be fellow heirs and of _the_ SAME _body_," and he was
+commissioned "_to make all men see_" it.
+
+The general church was, therefore, made up of various local
+congregations, which were "set in order" by apostolic authority. The
+essential nature of this organization is determined by the object for
+which these congregations were formed, the conditions of membership
+therein, and the kind of laws by which they were governed.
+
+[Sidenote: Nature of its organization]
+
+The primary object for which the local church was formed was the
+establishment and extension of the kingdom of God among men. A
+secondary object was the encouragement and mutual edification of the
+believers themselves, which was best obtained by united worship in
+prayer, exhortation, praise, thanksgiving, and religious instruction.
+
+We have already noted the conditions of membership in the local
+church. None but those who were already members of the body of Christ
+could properly be recognized as members in a congregation which was
+designed by Christ to exhibit in local and temporary form the
+true idea of the church universal. According to this standard of
+membership, every individual owed allegiance directly to Christ
+himself as the great head of the church. Christ was the only lawgiver.
+The relation of the individual to the local church, then, did not
+in any sense supersede his personal relations to Christ, but simply
+strengthened and further expressed this higher relationship.
+
+In this standard of church-membership is found the secret of the union
+in one body of all apostolic Christians. The standard was _personal
+relationship to Christ_, and this relationship could be obtained
+only by an experience of salvation and humble obedience to the law
+of Christ. Therefore all the truly saved were members of Christ and
+members of each other. This standard being the same for all, it led
+to absolute equality among members. Hence Paul could say, "There
+is neither Jew nor Greek, there is neither bond nor free, there is
+neither male nor female: for ye are all one _in Christ Jesus_" (Gal.
+3:28).
+
+The law of the church, as already stated, was simply "the law of
+Christ"; first as delivered orally by specially inspired apostles, and
+afterwards expressed by them in the Christian Scriptures.
+
+[Sidenote: Organization and government]
+
+The closest relationship necessarily existed between the organization
+of the church and its method of government. It is impossible for us
+to get a clear conception of either independently of the other; and
+in order to understand the subject at all, we must bear in mind the
+fundamental nature of the church itself, what it was and what it was
+designed to accomplish. The church was not, as we have seen, a mere
+aggregate of individuals that happened to gather or that assembled for
+ordinary purposes. A social club or a business organization would have
+possessed all those features. The church was the body of Christ, the
+body to which he gave spiritual life and through which he designed
+to manifest his power and glory. Hence its visible organization was
+secondary, merely incidental as the means for the accomplishment
+of those higher ends involved in the transcendental element of the
+church. The relation of the divine and the human characteristics was,
+therefore, the relation of _soul and body_--Christ, the soul; redeemed
+humanity, the body. The establishment of this relationship was
+the manifestation to the world of the "body of Christ." It was
+organization of the church.
+
+From the foregoing considerations, we are certain that in the
+apostolic church the real emphasis was placed on _life_ and that the
+governmental power and authority of the church was derived from its
+divine life in Christ and not from its organization. Apostolic church
+government was, therefore, more than the adoption of some particular
+form of external organization and administration.
+
+[Sidenote: Divine administration]
+
+The origin of the church was divine. Jesus said, "I will build my
+church." And though, as we have seen, he employed human agents in its
+completion, these agents were so specially inspired and directed by
+Christ through the Holy Spirit that it was in reality _his_ work.
+Jesus was not only the initial founder of the church, but he was its
+permanent head and governor. Isaiah, predicting the coming of Christ,
+declares that "the government _shall be upon_ HIS _shoulder_" (Isa.
+9:6). And again, we read that "HE _is the head of the body, the church
+... that in all things he might have the preeminence_" (Col. 1:18). He
+it was who called and commissioned Paul and then personally directed
+his ministerial labors (Acts 26:13-19; 16:6-9). He it was who
+walked in the midst of the seven golden candlesticks, encouraging or
+reproving the congregations of Asia (Rev. 1:17, et seq.). He is
+"alive forever more" (Rev. 1:18); "the same yesterday, and today, and
+forever" (Heb. 13: 8); "upholding all things by the word of his power"
+(Heb. 1:3). "To him be glory _in the church_ ... throughout all ages,
+world without end. Amen" (Eph. 3:21).
+
+[Sidenote: Christ the living head]
+
+Thus, the general nature of church government was an absolute
+monarchy, or, to use a better term, a theocracy. Christ was king and
+lawgiver, governor and administrator. Whoever the instruments employed
+in carrying out his purposes, whatever the scope of their particular
+activities, all were governed directly by Christ through the Holy
+Spirit. It was _his_ church. He was its living head. No other church
+was known in those days. It was only when the living, vital union of
+Christ with his church was lost to view that men began endeavoring
+to strengthen the bonds of external union by unscriptural human
+organization, just as when life is departed from the physical body we
+seek by an embalming process to prevent its speedy dissolution.
+
+[Sidenote: Delegated authority]
+
+In order to understand church government, therefore, we must begin
+at the central source of authority and proceed to its varied
+manifestations. We have seen that Christ employed human agents in
+accomplishing his work; hence, in thus performing the work of Christ
+as commanded by Christ, and as personally directed by the Spirit of
+Christ, these men possessed the _authority of Christ_. Any church
+governmental authority that does not proceed directly from Christ
+through his Holy Spirit is but human authority, an usurped authority,
+and has no place in the real church of Christ.
+
+[Sidenote: Ministerial oversight]
+
+The apostles were the first to whom Christ delegated authority. They
+became his special representatives. They established the church and
+became responsible for its general direction and oversight, "the Lord
+working with them, and confirming the word with signs following" (Mark
+16:20). But these twelve did not stand alone in the government of
+the church. Soon a host of ministers were raised up, and these also
+possessed divine authority for their representative lines of work.
+To the elders of Ephesus, Paul said, "Take heed therefore unto
+yourselves, and to all the flock, over which _the Holy Ghost hath made
+you overseers_, to feed the church of God" (Acts 20:28). Peter also
+writes: "The elders which are among you I exhort ... feed the flock of
+God which is among you, _taking the oversight thereof_" (1 Pet. 5:1,
+2). "The Holy Ghost said, Separate me Barnabas and Saul for the work
+whereunto _I have called them_ ... so they, _being sent forth by the
+Holy Ghost_, departed" (Acts 13: 2-4). "AND HE GAVE some, apostles;
+and some, prophets; and some, evangelists; and some, pastors and
+teachers; for the perfecting of the saints, for the work of the
+ministry, for the edifying of the body of Christ" (Eph. 4:11, 12). In
+accordance with this standard, we read, "Obey them that have the rule
+over you, and submit yourselves: for they watch for your souls, _as
+they that must give account_" to him who is "that great shepherd
+of the sheep" (Heb. 13:17, 20). The ministers were under-shepherds
+appointed to feed the flock of God, for which service they had to give
+account to the great Shepherd.
+
+The foregoing scriptures and many others show conclusively that, while
+in the apostolic church spiritual oversight was, in general, vested in
+the ministry, it did not originate with them; that it did not proceed
+from the general body of believers by a majority vote or by conference
+appointment; but that it came by the Holy Spirit direct from the great
+head of the church, who alone determined the general bounds of that
+authority and responsibility. This ministry, or presbytery, consisted
+of two classes--local ministers and general ministers. Before
+proceeding from this general classification to a discussion of the
+more specific duties and responsibilities of the individual ministers
+comprising this presbytery, I shall call attention briefly to the
+geographical distribution of their work as a body.
+
+[Sidenote: Local and general phase]
+
+We have already shown that the church in its visible phase was made up
+of various local congregations "set in order" by apostolic authority.
+So far as their own local affairs were concerned, these congregations
+were autonomous. When a matter was purely local, such as the financial
+oversight and ministration in the church at Jerusalem, the local
+congregation itself determined the course of action and (excepting
+that class of officials who were divinely chosen) who should be
+appointed to oversee it. In the Jerusalem example cited, the apostles
+suggested, "_Look ye out among you_ seven men," etc., "and the saying
+pleased the whole multitude: _and they chose_" the proper persons for
+that work (Acts 6:1-5).
+
+But while these congregations possessed such autonomy and were
+distributed over a wide territory, they were not in all respects
+independent, isolated units. As members of Christ sharing in a common
+life and engaged in a common cause, they were bound together in one
+brotherhood by ties of fellowship and love. In addition to the union
+of separate individuals in one locality under the care of the local
+presbytery, the local congregations themselves were brought into
+close, sympathetic relationship with one another through the labors
+and influence of those general ministers who were not attached to
+particular churches, but whose gifts, callings, and qualifications
+fitted them for general service throughout the various congregations.
+The responsibility and authority of these general ministers varied in
+accordance with their own gifts and qualifications and the degree of
+development attained by the churches among which they labored. In
+the case of infant churches, it is evident that oversight was of
+the apostolic kind--direct and immediate. But whenever they became
+thoroughly established, the principle of local autonomy was recognized
+and the relation of the general ministers to such congregations
+was evangelistic rather than apostolic--helpers and advisors, not
+administrative directors.
+
+[Sidenote: Geographical distribution]
+
+That the foregoing analysis is correct is abundantly proved by the
+history of events in the Acts respecting the geographical distribution
+of the churches and their relation to one another. Jerusalem was the
+original seat of Christianity. Isaiah prophesied, "Out of Zion shall
+go forth the law, and the word of the Lord from Jerusalem" (Isa. 2:3).
+Jesus told the apostles "that repentance and remission of sins should
+be preached in his name among all nations, beginning at Jerusalem"
+(Luke 24:47). And again, "Ye shall be witnesses unto me both in
+Jerusalem, and in all Judea, and in Samaria, and unto the uttermost
+part of the earth" (Acts 1:8). Philip went from Jerusalem to Samaria
+and there preached Christ with great success. "Now when the apostles
+which were at Jerusalem heard that Samaria had received the Word of
+God, _they sent unto them Peter and John_" (Acts 8:14). Later we
+read that when churches had been established throughout all Judea and
+Galilee and Samaria, "it came to pass, _as Peter passed throughout all
+quarters_, he came down also to the saints which dwelt at Lydda" (Acts
+9: 31, 32). It was while he was on this general tour visiting the
+churches that he came to Joppa and there received the vision which led
+him to the household of Cornelius, after which he came to Jerusalem
+and was there called to account for his action in visiting the
+uncircumcised Gentiles.
+
+There is no doubt that there was exerted from Jerusalem a general
+care over the surrounding churches. Some of the disciples who were
+scattered from Jerusalem at the time of persecution, went as far as
+Cyprus and Antioch, preaching the word, and many believed and turned
+to the Lord. "Then tidings of these things came unto the ears of the
+church which was in Jerusalem: _and they sent forth Barnabas_ that
+he should go as far as Antioch" (Acts 11: 19-22). Barnabas went to
+Antioch and there found such a splendid work that he departed at once
+for Tarsus seeking Saul, and together they returned to Antioch and
+preached for a whole year.
+
+[Sidenote: Operative centers]
+
+While this principle of general superintendence of infant churches
+originated with the apostles themselves, it was extended to others who
+were not of the first apostles. Barnabas and Saul were successful at
+Antioch and there established the first Christian community outside
+the confines of Judaism, as the result of which Antioch became the
+seat of Gentile Christianity. Shortly afterwards "certain prophets and
+teachers" in the church at Antioch, men who were not of the original
+apostles, were directed by the Holy Ghost to send forth Barnabas
+and Saul on their first missionary journey, and they went forth
+establishing local churches and afterwards setting them in order by
+ordaining elders, after which these ministers returned to Antioch,
+gathered the church together, and gave them a report of their work.
+Antioch was, therefore, an operative center.
+
+At a later time Paul established the truth in Ephesus, the chief city
+of Proconsular Asia. As might naturally be expected from the strategic
+position and political importance of that city, Ephesus also became
+an operative center for Christianity, "so that all they which dwelt
+in Asia heard the word of the Lord Jesus, both Jews and Greeks" (Acts
+19:10). Thessalonica in Macedonia and Corinth in Achaia are other
+examples of the kind.
+
+[Sidenote: Regional units]
+
+The work of the church naturally fell into these geographical units;
+therefore the word "church" is sometimes used as a collective term
+designating a body of regional congregations. The church "throughout
+all Judea and Galilee and Samaria" (Acts 9:31), "the seven churches
+which are in Asia" (Rev. 1:11), "the churches of Macedonia" (2 Cor.
+8:1), "the churches of Galatia" (1 Cor. 16:1).
+
+We must bear in mind, however, that this regional concept of the
+church was not an integral part of fundamental apostolic church
+government, but was merely incidental, the result of geographical
+location. In fundamental analysis distinctions are always drawn
+between things that are _different_, not between things of the same
+kind. These regional churches were not different kinds of churches;
+they were not bound together in separate groups by an external
+organization which placed a wall between them and other congregations
+of the saints. There was no authority here for the national-church
+theory nor for the sectarian church idea. Geographical separation
+there was, but not denominationalism.
+
+[Sidenote: Common bond of unity]
+
+We have already shown from Paul's writings that under his ministry
+both Jews and Gentiles were united in one body, "the _same_ body."
+That these regional units to which we have referred were no denial of
+this clear truth, but that collectively they constituted one body, is
+further shown by the indications we have of their _operative unity_.
+Notwithstanding the poor facilities for communication and travel
+in those days, which made general cooperation very difficult, and
+notwithstanding the fact that the record of historic Christianity in
+the Acts is exceedingly brief, we have, nevertheless, clear proof that
+there was cooperation throughout the apostolic church. Two instances,
+one of a business nature, the other ecclesiastical, establish
+this point. The churches of at least three provinces of the Roman
+Empire--Galatia, Macedonia, and Achaia--united under Paul's direction
+in establishing a weekly financial system, the immediate object of
+which was to assist in accomplishing a particular object in which they
+were all interested (2 Cor. 8:9; 1 Cor. 16:1-3). The ecclesiastical
+example is the council of the apostles and elders held in Jerusalem
+and recorded in Acts 15. A question of doctrine and practise arose in
+Antioch; the church there was not able to settle it; therefore it
+was "determined that Paul and Barnabas, and certain other with them,
+should go up to Jerusalem unto the apostles and elders about this
+question" (verse 2).
+
+This was not a general council of the church. No other sections or
+provinces were represented. Nor did it meet as a legislative body,
+even though there were present specially inspired apostles, to whom
+had been given the commission to unfold the gospel as an authoritative
+revelation. It is clear that the ministers of this council even sought
+to avoid the legislative function. "For it seemed good to the Holy
+Ghost, and to us, to lay upon you no greater burden than these
+necessary things" (verse 28). While this incident does not prove
+an administrative human headship of the whole church centralized at
+Jerusalem, it does prove that the individual congregations were not
+isolated units, but that they had respect for, and sought the advice
+and counsel of, older established congregations, and particularly of
+those general ministers whose gifts, qualifications, and reputation
+fitted them for general care of all the churches.
+
+When we consider the divine nature of the church's organization,
+with the ever-living Christ working mightily in all his ministers and
+through them in particular administering its government, we can see
+that the entire church was necessarily one body joined together in a
+common fellowship and actually laboring together in the performance of
+common tasks.
+
+[Sidenote: Bishop and elder]
+
+The presbytery, to whom was given particular oversight and government
+of the church, was set apart by the Holy Ghost for this special work.
+Different terms, such as "elder" and "bishop," were used to designate
+this office. The term "bishop," which literally means _overseer_,
+implies the duties of the office, while "elder" denotes its rank. That
+these terms were used interchangeably and applied to the same order
+of persons is proved by Acts 20:28 (cf. 17); Phil. 1:1; 1 Tim. 3:1, 8;
+Tit. 1:5, 7; 1 Pet. 5:1, 2. This was admitted by many early writers,
+as Jerome, Augustine, Urban II, Petrus Lombardus, Chrysostom,
+Theodoret, and others.
+
+From the general classification already given, let us proceed to the
+specific. This body was made up of elders or bishops. The fact that
+the terms "elder" and "bishop" were applied to all the presbyters
+shows equality of rank; that the office was one. We find, however,
+that these elders as individuals were diversified in their gifts and
+callings in accordance with the specific work which the Holy Ghost
+designed them to perform. Under one classification there were, broadly
+speaking, two kinds of elders--local and general; that is, those whose
+sphere of operation was particularly local and those whose influence,
+work, and responsibility extended beyond any congregational
+limitation. This distinction was not made arbitrarily, however; for
+it was essential to the performance of the twofold class of work to be
+done and was the inevitable result of that operation of the Spirit
+in individual ministers which fitted them particularly for these
+distinctive lines of activity.
+
+[Sidenote: Divine gifts]
+
+To be still more specific, we must go a step farther and consider the
+reason why and the process by which ministers became differentiated
+from other saints. In this we shall find the inner secret, both of
+particular spiritual organization and of divine church government. The
+apostle says, "By one Spirit are we all baptized into one body" and
+"God hath set the members every one of them in the body, as it hath
+pleased him" (1 Cor. 12:13, 18). These texts suggest more than a mere
+attachment to the body: they imply _functional activity in the body_.
+The functions of the body as described by Paul means the exercise of
+spiritual gifts. "Now there are diversities of gifts, but the same
+Spirit ... there are diversities of operations, but it is the same
+God _which worketh all in all_. But the manifestation of the Spirit is
+given to every man to profit withal. For to one is given by the Spirit
+the word of wisdom; to another the word of knowledge by the same
+Spirit; to another faith by the same Spirit; to another the gifts of
+healing by the same Spirit; to another the working of miracles; to
+another prophecy; to another discerning of spirits; to another divers
+kinds of tongues; to another the interpretation of tongues; but all
+these worketh that one and the selfsame Spirit, dividing to every man
+severally as he will" (1 Cor. 12: 4-11).
+
+[Sidenote: Basis of ministerial authority]
+
+The foregoing scripture is a mere enumeration of the gifts that God
+implanted in the church as a body. The more particular application of
+these gifts and their relation to church organization and government
+are given further on in the same chapter. "Now ye are the body of
+Christ, and members in particular. And God hath set some in the
+church, first apostles, secondarily prophets, thirdly teachers, after
+that miracles, then gifts of healings, helps, governments, diversities
+of tongues. Are all apostles? are all prophets? are all teachers? are
+all workers of miracles? have all the gifts of healing? do all speak
+with tongues? do all interpret? _But covet earnestly the best gifts_"
+(verses 27-31).
+
+Comparison of verses 4 to 11 with verses 27 to 31 of the chapter just
+quoted shows conclusively that one is the counterpart of the other,
+the latter merely amplifying and explaining the former. From this
+clear teaching it is evident that the work of apostleship, of
+teaching, of governing, etc., were all based upon and grew out of
+divine gifts implanted in the heart by the Holy Spirit.
+
+The same truth is taught by Paul in another place. Speaking of Christ,
+the apostle says, "When he ascended up on high, he ... _gave gifts
+unto men_ ... and he gave some, _apostles_; and some, _prophets_;
+and some, _evangelists_; and some, _pastors_ and _teachers_; for
+the perfecting of the saints, for the work of the ministry, for the
+edifying of the body of Christ" (Eph. 4: 8-12).
+
+According to these scriptures, the very governmental positions of the
+church with their authority and responsibility were the product of
+those gifts and qualifications bestowed upon certain individuals in
+particular. Such gifts could be legitimately coveted with a view to
+spiritual edification of the body (1 Cor. 12:31; 14:12). "If a man
+desire the office of a bishop, he desireth a good work" (1 Tim. 3:1).
+"Helps" doubtless included that class of assistants commonly called
+deacons (1 Tim. 3:8-11).
+
+Since in the primitive church organization and government were
+determined by the divine gifts and callings possessed by individuals,
+it is evident that we have in this something totally different
+from that later conception of church government as a mere human
+arrangement. At a subsequent time, as we shall show, church government
+was patterned after the forms of political government in that it was
+vested inherently in men. Four such forms have been developed--the
+imperial, or papal; the episcopal; the presbyterial; and the
+congregational. While these four differ in external form, they are all
+alike in fundamental character, in that they assume that the governing
+power rests inherently in _men_.
+
+None of these forms of government represent the New Testament church.
+The organization and government of that church was based upon the
+_charisma_, or divine gifts and callings, of individuals composing the
+church. The power and authority of an apostle or of an evangelist, for
+example, did not rest upon any selection or appointment made by
+men. The church did not act in a corporate capacity and confer
+ecclesiastical power and authority upon any one. All such power and
+authority came direct from God through the Holy Spirit, and it was
+in God's name and by his authority alone that they acted. The
+organization of the church was therefore charismatic. If, for example,
+the gifts of an apostle were conferred by the Holy Spirit upon an
+individual, he possessed apostolic responsibility and authority. The
+brethren recognized such gifts when these were evident, and submitted
+themselves voluntarily to such spiritual leadership and oversight; for
+at this period there had not been developed that ecclesiastical system
+by which human election and appointment gave positions and authority
+to men. In fact, we shall clearly show later that the true church can
+not be _legally_ organized. Every attempt of men to assume the reins
+of authority and give governmental form and administrative direction
+to the church has been denominational and sectarian.
+
+[Sidenote: Ordination]
+
+The true church was the whole family of God directed by his
+Holy Spirit. Ministerial appointment, with its authority and
+responsibility, was therefore divine. We have seen that through the
+spiritual operation called the new birth, one became a member of
+Christ, and hence by divine right belonged to whichever congregation
+of the church he might be able to associate with; but that in
+practical experience, such local membership involved recognition on
+the part of the other members. So it was with the divine appointment
+to the ministry. The only other essential to its practical operation
+was simply recognition of that call. Such recognition, in the last
+analysis, belonged to the whole church (1 Tim. 3: 2-7; Tit. 1:
+6-9), but was given formally by the laying on of the hands of the
+presbytery.
+
+[Sidenote: Plurality of local elders]
+
+The development of ministers in an apostolic church was a divine,
+natural process, the inevitable result of the emphasis placed on the
+gifts and callings of the Spirit. This free exercise of the Spirit's
+gifts working in the members doubtless accounts for the plurality of
+ruling elders found in those local churches. See Acts 14:23; 20:17;
+Phil. 1:1; 1 Tim. 5:16, 17; Tit. 1:5. It could not be otherwise as
+long as the churches were Spirit-filled, working congregations and
+the Spirit of God had his way. The system that limited local church
+government to a one-man rule originated in the apostasy, after the
+gifts of the Spirit had died out. It is simply one part of that great
+system of human organization that developed the full-grown papacy. Of
+this we shall learn more hereafter.
+
+The same principles that developed local ministers produced also
+ministers of the general class. While some naturally became "pastors,"
+"teachers," and "helpers" in the local church, particular gifts and
+qualifications fitted others for "apostles" and "evangelists," whose
+particular sphere was general oversight and work in the churches. The
+prophet was not limited to either class.
+
+[Sidenote: Apostolic oversight]
+
+As it is not germane to my present purpose, I shall not here attempt
+to define the various phases of ministerial work designated by various
+terms but all included under the one generic term "elder." The work
+described by the term "apostle," however, requires brief notice, on
+account of its bearing on the subject of church government. The fact
+that Paul had particular "care of all the churches" (2 Cor. 11:28)
+and that he gave special instructions to Timothy and Titus, other
+ministers (1 Tim. 5: 21; Tit. 1:5), forms the basis for the episcopacy
+argument--church rule by a superior order of clergy called bishops.
+
+"Apostle" literally signifies "a planter." The term belongs
+specifically to the first founders of the Christian faith, but is
+loosely applied in a more general sense to any minister who plants
+Christianity in a new territory. It is clear that the first apostles
+were especially inspired for a particular work in laying the
+foundations of the Christian church and in writing the New Testament
+Scriptures. Hence the apostolic office in this special sense passed
+away with them. But there was, nevertheless, an apostolic work such
+as planting and overseeing the infant work in a new field, and in this
+sense Barnabas also was an apostle (Acts 13:46 with 14:4).
+
+That the word "apostle" really signified a planter and was therefore
+descriptive of the kind of work done is shown by the words of Paul
+himself: "For he that wrought effectually in Peter to the apostleship
+of the circumcision, the same was mighty in me toward the Gentiles"
+(Gal. 2:8). And again, he says to the Corinthians, "If I be not an
+apostle unto others, yet doubtless I am _to you_; for _the seal of
+mine apostleship are ye in the Lord_" (1 Cor. 9:2). In another place
+he says to the same church, "Though ye have ten thousand instructors
+in Christ, yet have ye not many fathers: for in Christ Jesus I have
+begotten you through the gospel" (1 Cor. 4:15).
+
+The special, personal relation that the apostle, or planter, sustained
+to the work which he had founded and over which he exercised general
+jurisdiction, was but temporary, a sort of fatherly care. He was
+obliged to oversee the work as a whole, including young ministers,
+until it became thoroughly established. After others were able for the
+work and the apostle's special oversight was withdrawn, there might be
+ten thousand other instructors, but _no more fathers_. This disproves
+entirely the episcopal idea as an essential feature of church
+government. The apostle Peter even classes himself simply as an elder
+in common with other elders (1 Pet. 5:1). But with the exception of
+the original apostles, who were specially commissioned to reveal the
+doctrine and message of the gospel and to establish the Christian
+faith, the difference existing between elders in the primitive
+church was not a difference in kind, but in degree only, varying in
+accordance with their ability to put forth some portion of that moral
+and spiritual power by which alone Christ governs his church.
+
+
+
+
+PART II
+
+The Church in History
+
+
+
+
+CHAPTER V
+
+CORRUPTION OF EVANGELICAL FAITH
+
+
+It is not my purpose to write an ecclesiastical history, but in order
+to make clear the work of final reformation, it will be necessary to
+present at least a brief sketch of historic Christianity, outlining
+particularly those leading features which show a radical departure
+from the true church as originally constituted by our Lord and his
+apostles.
+
+[Sidenote: "The faith"]
+
+In the days of primitive Christianity there was something called "the
+gospel," "the truth," "the form of sound words," "_the faith."_ To
+understand its fundamental nature is not difficult, for it has been
+preserved and handed down to us in the writings of the New Testament.
+According to this record, the gospel message, or "the faith," centered
+in the person of our Lord Jesus Christ, who died and rose again that
+he might be a "Prince and a Savior, for to give repentance to Israel,
+and forgiveness of sins" (Acts 5:31). "And that repentance and
+remission of sins should be preached in his name among all nations,
+beginning at Jerusalem" (Luke 24:47). Around this central fact of
+salvation from sin through faith in Christ clustered those other
+truths and facts which either necessarily resulted from the new
+relationship of redeemed humanity with God or were essential to its
+visible manifestation and propagation. Prominent among these features
+were the entire sanctification of believers, holy life and conduct,
+the baptism, gifts, and leadership of the Holy Spirit, and the visible
+unity and relationship of believers in one body, the church.
+
+[Sidenote: An apostasy foretold]
+
+I need not take time or space to describe the wonderful successes of
+Christianity as long as the primitive purity and power of the
+gospel message was sustained and its results realized in a living,
+Spirit-filled church. But facts compel me to record a change from that
+happy condition. This transition was foreseen by those who "spake as
+they were moved by the Holy Ghost." Paul declared: "Some shall depart
+from the faith, giving heed to seducing spirits and doctrines of
+devils" (1 Tim. 4:1); "Also of your own selves shall men arise,
+speaking perverse things, to draw away disciples after them" (Acts
+20:30). Peter predicted, "There shall be false teachers among you, who
+privily shall bring in damnable heresies" (2 Pet. 2:1). Jesus himself
+declared, "Many false prophets shall arise, and shall deceive many.
+And because iniquity shall abound, the love of many shall wax cold"
+(Matt. 24:11, 12).
+
+Paul gives a more particular description of the coming apostasy in
+the second chapter of Second Thessalonians. Asserting that the second
+coming of Christ was not at that time imminent, he says: "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, showing himself that he is God" (verses 3, 4).
+
+The development of the "man of sin," which was occasioned by the
+"falling away," was to be gradual, but should finally assume great
+proportions, "so that he as God sitteth in the temple of God showing
+himself that _he_ is God." The apostle further states: "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" (verses 7, 8). We
+should not seek for the fulfilment of this prediction in those minor
+sects and heresies which at an early date arose and soon passed away:
+the description refers to some great power occupying the greatest
+prominence, making the most pretentious claims, a power that is to
+endure until the second advent of Christ. We must, therefore, look
+for its fulfilment in what we may term the main line of historic
+Christianity.
+
+[Sidenote: First evidences of decline]
+
+The "falling away" from the simple truths and standards of the gospel
+began at a very early date. The mystery of iniquity was already
+working in the apostles' day. Before the close of the first century
+we find in the churches of Asia Minor a sad deflection from their
+primitive condition. The church at Ephesus had left its first love
+(Rev. 2:4); the church at Pergamos was tolerating false teachers and
+being ruined by false doctrines (2:14, 15); Thyatira had lost the
+spirit of holy judgment against wrong-doing and was therefore affected
+by a shocking degree of immorality (2: 20-23); the message to Sardis
+was, "Thou hast a name that thou livest, _and art dead_ (3:1);
+Laodicea had become so lukewarm that the Lord said, "I will spew thee
+out of my mouth" (3:15, 16).
+
+[Sidenote: The apostolic fathers]
+
+The transition from the apostles to the age of the early church
+fathers is involved in considerable darkness. Not until the middle of
+the second century, when Justin Martyr appears on the scene, does the
+church emerge from its obscurity into the clear light of history. The
+apostolic fathers--Clement of Rome, Ignatius, the Pastor of Hermas,
+Papias, and the unknown author of the Epistle to Diognetus--all these
+lived and wrote during that transitional period, and they could have
+told us much, but they have told us little. We can not but admire the
+beautiful spirit in which they wrote, and their style is earnest and
+vital. Nevertheless, we discern in these works two leading tendencies
+which stand, so to speak, as prophecies of what was to predominate in
+the ecclesiastical thought of succeeding centuries.
+
+In the mind of the author of the Epistle to Diognetus, the grand
+central thought is the incarnation and the spiritual presence of
+Christ in redeemed humanity, by which they are led to the "free
+imitation of God," as a result of which they become to the world
+what the soul is to the body--its life and the means of holding it
+together. This teaching is an epitome of the Greek theology developed
+later by Clement of Alexandria, Origen, and Athanasius. But in Papias,
+who attaches much importance to oral traditions that "came from the
+living and abiding voice"; in Ignatius, who exalts the bishop
+above other presbyters; and in Clement, who, writing as a Roman,
+is concerned with matters of administration and subordination to
+authority--in these we discern the beginnings of the Latin theology
+developed later by Tertullian, Irenaeus, Cyprian, and Augustine,
+which produced the papacy, and which, as we shall show, has in a great
+measure dominated the ecclesiastical thought of the world until the
+present day.
+
+[Sidenote: The Ante-Nicene age]
+
+After emerging into the clear field of historic Christianity in the
+time of Justin Martyr, we find everywhere evidences of a rapidly
+developing apostasy. In one respect we approach an examination of the
+Ante-Nicene church with feelings of admiration. This was a heroic age,
+an age of Christian martyrs. The struggles of Christianity against the
+powers of heathenism enthroned in the Roman Empire and throughout
+the world form a bright chapter in the annals of historic deeds and
+supreme loyalty to lofty ideals. When we view the subject from
+this angle, it would almost seem to be an act of irreverence or of
+sacrilege to call in question the doctrines and practises of that
+period when the church was baptized by fire and waded through rivers
+of blood. Reverence for the martyrs and for their noble efforts to
+extend the cause of Christ is praiseworthy, but in justice to truth,
+we must remember that even the martyrs were not inspired teachers
+commissioned to build a model for all succeeding ages. That they
+were heroic does not prove them infallible. We should never hesitate,
+therefore, to compare their teaching with the pure doctrines of the
+Word of God, and wherein there is any lack of harmony, we should be
+guided by the truth as it is in Jesus.
+
+However much we may admire the early church fathers, we can not help
+noticing the sharp contrast between them and the first apostles;
+between their writings and the sublime, inspired teaching of the
+divine Word. If, after reading Paul, Peter, or John, we turn to
+Tertullian, Irenaeus, or Cyprian, we instinctively realize that
+we have, so to speak, been transferred from sunny Italy to frigid
+Siberia. We are conscious of a change to another era, and to another
+country. Notwithstanding the fact that we find numerous familiar
+objects, we know that we are moving in another atmosphere amid foreign
+surroundings.
+
+[Sidenote: Growth of ritualism]
+
+The church of the Middle Ages was the natural fruitage of the seeds
+planted during the second and third centuries. There we began to
+notice particularly foreign elements which stand out in bold
+contrast to the simple forms of primitive Christianity. One of these
+innovations was the development of the ritualistic spirit, according
+to which undue importance was attached to particular forms of worship,
+such as time, place, positions of the body, and ceremonial observances
+in general. Take baptism for an example. Apart from erroneous notions
+concerning the efficacy of baptism, which will be referred to under
+another head, the writings of the church fathers abound with the
+most minute and puerile details concerning how the act is to be
+performed--details of catechism, of consecration of waters, of
+dressing and undressing, exorcism, anointing from head to foot with
+oil, the laying on of hands, etc., all of which were to be carried out
+in the most exacting and solemn manner.
+
+[Sidenote: Example from Tertullian]
+
+As an example of the ritualistic character of Christian worship at the
+beginning of the third century, I will cite a passage from Tertullian.
+In the third chapter of his work De Corona, this celebrated Latin
+father undertakes to defend customs and practises that he confesses
+were received "on the ground of tradition alone." He says: "I shall
+begin with baptism. When we are going to enter the water, but a little
+before, in the presence of the congregation and under the hand of the
+president, we solemnly profess that we disown the devil, and his pomp,
+and his angels. Whereupon we are thrice immersed, making a somewhat
+ampler pledge than the Lord has appointed in the gospel.[A] Then
+when we are taken up (as new-born children) we taste, first of all, a
+mixture of milk and honey, and from that day we abstain from the daily
+bath for a whole week. We take also, in congregations before daybreak,
+and from the hand of none but the president, the sacrament of the
+Eucharist, which the Lord both commanded to be done at mealtimes and
+enjoined to be taken by all alike. As often as the anniversary comes
+round, we make offerings for the dead as birthday honors. We count
+shouting or kneeling in worship on the Lord's day to be unlawful. We
+rejoice in the same privilege also from Easter to Whitsunday. We feel
+pained should any wine or bread, even though our own, be cast upon the
+ground. At every forward step and movement, at every going in and out,
+when we put on our clothes and shoes, when we bathe, when we sit at
+table, when we light the lamps, on couch, on seat, in all the ordinary
+actions of daily life, we trace upon the forehead the sign of the
+cross."
+
+In words immediately following, at the beginning of Chapter 4,
+Tertullian says: "If for these and other such rules you insist upon
+having positive Scriptural injunction, you will find none. Tradition
+will be held forth to you as the originator of them, custom as their
+strengthener, and faith as their observer."
+
+According to this confession, all the ceremonial observances here
+set forth are without Scriptural authority. When we read in the
+New Testament concerning the simple act of baptizing believers, and
+compare it with the customs and practises that had grown up in the
+Ante-Nicene church, we do not wonder that evangelical faith was soon
+afterwards almost entirely lost in ritualistic forms; that, like the
+Pharisees of old, men made the faith of God of none effect by their
+traditions.
+
+[Sidenote: False doctrines and heresies]
+
+Another evidence of the decline of evangelical faith is found in
+the presence of many false doctrines among the leaders of so-called
+orthodox Christianity in that period of which I now write. Paul not
+only taught that at a later time some should "depart from the faith,
+giving heed to seducing spirits and devils" (1 Tim. 4:1), but he
+referred to some who had already "erred concerning the faith" (1 Tim.
+6:21), and named two persons, 'who, concerning the truth, had erred,
+saying that the resurrection was past already, and overthrew the faith
+of some' (2 Tim. 2:18). After the death of the apostles, error made
+deeper inroads, and its baneful influence cast a shadow over the
+church, which rapidly deepened into the darkness of spiritual night.
+
+[Sidenote: Baptismal regeneration]
+
+One of the earliest corruptions of apostolic truth concerned the
+design and purpose of baptism. It was not long until unscriptural
+significance was attached to the literal rite itself, so that what was
+originally a mere sign, was substituted for the thing signified, and
+thus baptism took the place of spiritual regeneration. In several
+places in the writings of Justin Martyr, who lived about the middle of
+the second century, his language seems to attach undue importance to
+the literal rite; but other passages from the same author indicate
+that he had not as yet entirely lost sight of the apostolic standard.
+In his Dialog with Trypho, chapter 14, he says: "We have believed and
+testify that that very baptism which he [Isaiah] announced is alone
+able to purify those who have repented ... and what is the use of that
+baptism which cleanses the flesh and body alone? Baptize the soul from
+wrath and covetousness, from envy and from hatred, and lo, the body is
+pure."
+
+In his First Apology, chapter 61, the same writer draws a clear
+Biblical distinction between spiritual regeneration secured through
+repentance and faith, and ritual regeneration in baptism as a mere
+outward sign of the inward work. He says: "I will also relate the
+manner in which we dedicated ourselves to God when we had been made
+new through Christ ... as many as are persuaded and believe that
+what we teach and say is truth, and undertake to be able to live
+accordingly, are instructed to pray and to entreat God with fasting
+for the remission of their sins that are past, we praying and fasting
+with them. Then they are brought by us where there is water and are
+regenerated in the same manner in which we were ourselves regenerated.
+For, in the name of God, the Father and Lord of the Universe, and of
+our Savior Jesus Christ, and of the Holy Spirit, they then receive the
+washing with water."
+
+Other writers of the period under consideration, however, praise the
+saving efficacy of baptism in the most exalted terms. According to
+their minds, it is the actual means of the redemption of sins, not
+a mere literal rite expressing ceremonially the work of God's Spirit
+within the heart; it is an illumination; it extinguishes the fire
+of sin; it removes the unclean spirits from men and seals them for
+heaven. Tertullian wrote extensively on this subject. In his work
+On Baptism, chapters 3 to 8, he maintains the doctrine of baptismal
+regeneration "by which we are washed from the sins of our former
+blindness and set free for eternal life." He declares that by this act
+men are prepared to receive the Holy Ghost; that in the literal act,
+"the spirit is corporeally washed in the waters, and the flesh is, in
+the same, spiritually cleansed." Cyprian, bishop of Carthage (third
+century), in his treatise concerning the Baptism of Heretics, teaches
+the same doctrine in no uncertain terms.
+
+[Sidenote: Other erroneous doctrines and practises]
+
+The limits of this work preclude the historic treatment of the rise
+and development of the host of false doctrines and practises that
+finally bound the people in the thralldom of superstition and plunged
+the world into the darkness of spiritual night. One who is free from
+such influences can scarcely read without feelings of disgust the
+elaborate treatises of these church fathers wherein they extol the
+virtues of virginity as forming a new order of life, as an evidence of
+divinity, as making virgins while in this world "equal to the angels
+of God," and as a certain surety of special rewards in heaven. From
+this false standard proceeded at length the celibacy of the clergy and
+monkery with all their attendant evils. And the time would fail me to
+tell of the introduction of images and image-worship in the Western
+Church and of that superstitious regard for miserable relics of every
+description and kind. True evangelical faith was at length lost to
+view, buried beneath the rubbish of men's traditions. The treatment
+of such matters, however, belongs to the church historian, and as the
+general facts are well-known, it is unnecessary here to make more than
+a brief reference to them so as to prepare the mind for that treatment
+of the reformation which is a special object of the present work.
+
+
+[Footnote A: Tertullian is the earliest writer that clearly and
+unmistakably teaches trine immersion, or records its practise. But
+here he honestly confesses that it is a "somewhat ampler pledge than
+the Lord has appointed in the gospel."]
+
+
+
+
+CHAPTER VI
+
+RISE OF ECCLESIASTICISM
+
+
+[Sidenote: Two phases of apostacy]
+
+In order to understand the place which the work of reformation has in
+the plan and purpose of God respecting his church, we must carefully
+observe the twofold character of the apostasy. Both these phases
+are clearly outlined in that remarkable prediction of Paul to which
+reference has already been made, recorded in the second chapter
+of Second Thessalonians. The first phase, described as "_a falling
+away_," was that decline from true Christianity which we have
+considered in the preceding chapter as the Corruption of Evangelical
+Faith. The second phase was the rise and development of a foreign
+element which was from its beginning "the mystery of iniquity" and
+which in certain respects usurped the true place of Jehovah himself
+in spiritual worship in the temple of God. This phase now demands our
+special attention.
+
+Since the sixteenth century reformation a large part of the Christian
+world has renounced the right of the pope to sit as the supreme
+earthly head of the church, but we shall show later that these same
+modern Christians who have sought the restoration of the evangelical
+_faith_ have not discarded the essential elements of the papal
+hierarchical system, but have perpetuated them in their own
+ecclesiastical constitutions, and that this relic of medievalism is
+the chief barrier to a reunited Christendom and the restoration of
+pure apostolic Christianity. It is highly essential, therefore, that
+this phase of the apostasy be carefully considered. It is not enough
+to reject the pope and his college of cardinals. If that tree, as
+judged by its fruits, is an "evil" tree, we should seek to know where,
+when, and by whom the evil seed from which it grew was first planted,
+and then _reject it from the roots up_. Then, and not until then, can
+the work of reformation be made complete. We have, therefore, to trace
+the rise and development of what may be forcibly expressed by the
+apparently pleonastic phrase _human ecclesiasticism_.
+
+[Sidenote: Divine authority vs. positional authority]
+
+We have already seen that in the church, as originally constituted,
+organization, authority, and government proceeded from the divine and
+not from the human. The agents whom Christ used in performing his
+work and in overseeing his church were called and endowed by the
+Holy Spirit, and this divine endowment was the real basis of their
+authority and responsibility. Paul's authority and responsibility as
+an apostle, for example, was not positional authority, or authority
+proceeding from a certain position to which he had been appointed or
+elected. His authority was divine, and out of that divine authority
+grew his positional responsibility as the "apostle of the Gentiles."
+Over and over he affirmed that he was an apostle, "not of men, neither
+by man, but by Jesus Christ" (Gal. 1:1). On the same principle the
+position, work, and responsibility of all the members of the body of
+Christ grew out of the gifts and qualifications possessed by them, and
+thus the church was divinely organized and divinely governed.
+
+[Sidenote: Original bond of union]
+
+The bonds which united primitive Christians in one body were
+essentially moral and spiritual. Christ was their ever-living and
+ever-acting head. Their life proceeded from him, and they were all
+one in him. While those living in widely separated districts
+consulted together concerning matters of general concern, or united
+in cooperative efforts to accomplish common tasks, there is not the
+slightest evidence that there was an external human organization
+of the primitive church--either sectionally, nationally, or
+universally--centralized under a human headship of the administrative,
+legislative, and judicial kind. Christ was the head of the general
+church, the head of all the local churches, the head of all the
+individual members of the church. In him, the source of their common
+life, the primitive Christians were essentially one, and by his Spirit
+he operated in all hearts, in all the individual churches, and in all
+the ministers whose particular gifts and qualifications fitted them
+for divinely appointed oversight, both local and general. By this
+means the primitive church was able to perform the work of Christ
+harmoniously and present to the world the grand spectacle of one body.
+
+[Sidenote: First steps to ecclesiasticism]
+
+Jesus taught the humble equality of the New Testament ministry. "All
+ye are brethren" (Matt. 23:8). According to the New Testament they
+were all of one general order or rank, although greatly diversified
+in gifts and qualifications and the kind of work accomplished by each.
+The first example we have in Scripture of _positional authority_ in
+the ministry as distinguished from the authority of the Holy Spirit,
+is the case of Diotrephes, of whom the apostle John wrote in his
+third epistle. We are also informed as to the nature of the authority
+exercised by him and the direction in which it led. It was _human
+authority_, something additional and foreign to the authority and
+government through the Holy Spirit, and the first example of church
+government by a single man. It proceeded from the evil root of pride
+and ambition, the love of "preeminence" among the brethren; and
+this usurped power and authority led to a judicial process by which
+innocent brethren were 'cast out of the church.'
+
+What a contrast this presents to that New Testament picture of the
+divine ecclesia, exhibiting the highest form of human society known
+to history, a body in which every member had his gift and use for it.
+Among these many activities, oversight and preaching had their place,
+but did not constitute the whole sum of Christian service. Paul
+describes Christ as the living head "from whom the whole body fitly
+joined together and compacted by that which every joint supplieth,
+according to the _effectual working in the measure of every part_,
+maketh increase of the body unto the edifying of itself in love" (Eph.
+4:16). The object of the ministerial function was "the perfecting of
+the saints, unto the work of ministering, unto the building up of the
+body of Christ" (verse 12, R.V.).
+
+In his early epistle to the Philippians, Paul makes reference to
+the officers that guided that church. He sends greetings "to all the
+saints in Christ Jesus which are at Philippi, with the bishops and
+deacons" (Phil. 1:1). Polycarp, writing to the same church in the
+next century, addresses the "presbyters and deacons," showing that the
+apostolic order was still preserved there.
+
+[Sidenote: Bishops vs. Presbyters]
+
+In the Ignatian epistles, however, written early in the second
+century, there appears positional authority of a new order. In place
+of the New Testament standard of a plurality of elders, or bishops,
+jointly teaching and guiding the local church, we find recognition of
+an office which was superior to that of the presbyters and to whose
+incumbents alone the term "bishop" was applied. A few extracts from
+his writings will make clear this recognition of a threefold order of
+the ministry--bishops, elders, and deacons. "Wherefore, it is fitting
+that ye should run together in accordance with the will of your
+bishop, which thing also ye do. For your justly renowned presbytery,
+worthy of God, is fitted exactly to the bishop as the strings are to
+the harp" (To the Ephesians, chap. 4). "He is subject to the bishop
+as to the grace of God, and to the presbytery as to the will of Jesus
+Christ" (To the Magnesians, chap. 2). And again, in the same epistle
+he says, "I exhort you to study to do all things with a divine
+harmony, while your bishop presides in the place of God, and your
+presbytery in the place of the assembly of the apostles" (chap. 6).
+"In like manner, let all reverence the deacons as the appointment of
+Jesus Christ, and the bishop as Jesus Christ, who is the Son of the
+Father, and the presbyters as the Sanhedrin of God, and assembly of
+the apostles. Apart from these there is no church" (To the Trallians,
+chap. 3). To the Smyrnaeans he writes: "See that ye all follow
+the bishop, even as Jesus Christ does the Father.... Let no man do
+anything connected with the church without the bishop" (chap. 8). "It
+is not lawful without the bishop either to baptize or to celebrate a
+love-feast; but whatsoever he shall approve of, that is also pleasing
+to God" (chap. 8). "It is well to reverence both God and the bishop.
+He who honors the bishop has been honored of God; but he who does
+anything without the knowledge of the bishop, does [in reality] serve
+the devil" (chap. 9).
+
+That this early recognition of a superior order of ministers was a
+distinct innovation is also shown from the literature of that period.
+In the Shepherd of Hermas, dating from the first part of the second
+century, elders and presbyters are distinctly named but no bishop
+in contrast therewith. In the so-called "Teaching of the Twelve
+Apostles," also dating from the first part of the second century,
+bishops and deacons only are named as teachers and leaders of the
+church, showing that the original signification of the term "bishop"
+is here retained. Clement of Rome, in his first epistle to the
+Corinthians, speaks of the ministry as an institution of the apostles,
+but he mentions, nevertheless, only a twofold order--elders and
+deacons, presbyters and deacons, or bishops and deacons. The same
+classification is made in the second epistle of Clement to the
+Corinthians, a work which is generally ascribed to another author; so
+also in the epistle of Polycarp to the Philippians.
+
+[Sidenote: Innovation becomes general]
+
+The superior office of _the_ bishop as distinguished from the local
+presbytery was, therefore, an innovation, but in process of time its
+recognition became general. It is probable that in the local
+presbytery of the primitive church some one minister excelled in
+special gifts and qualifications and consequently became a natural
+leader of his brethren. _Such_ leadership was of God, comes general
+because it was based on the authority proceeding from the Spirit of
+God. Such was the leadership which Paul held in a sphere of activity
+wider than a local congregation. But such was not positional authority
+or authority proceeding from a humanly created superior office and
+appointment thereto. It was of divine order. But this fact of
+distinguished leadership at first, doubtless furnished an excuse for
+the creation of a distinct office with carefully defined functions and
+limits of authority. The power of the bishop thus constituted advanced
+steadily. The churches of the cities where they were located extended
+their influences over smaller towns in the surrounding territory, and
+thus the city bishop came to rule over the elders of the lesser
+churches of a district.
+
+[Sidenote: Development of hierarchy]
+
+When the first step toward ecclesiasticism was definitely taken,
+by the recognition of official position authority, and government
+proceeding from human appointment alone, the way was prepared for
+rapid progress toward a highly organized system of man-rule. When the
+bishops met in provincial councils, special deference was given those
+bishops from cities of great political importance, and they were
+exalted to the presidency of these councils, and this in time led to
+the recognition of a new order of church officials--_metropolitans_.
+Later the metropolitans seemed too numerous for general utility in
+governmental functions; therefore general leadership gradually became
+centralized more and more in the bishops or metropolitans of
+certain of the most important cities, until they were finally given
+recognition as an order superior to that of metropolitans and were
+styled _patriarchs_. The first Council of Nice recognized this
+superior authority possessed by the patriarchates of Alexandria, Rome,
+and Antioch. The General Council of Constantinople placed the bishop
+of Constantinople in the same rank with the other three patriarchs,
+and the General Council of Chalcedon exalted the see of Jerusalem to
+a similar dignity. The race for leadership between the patriarchates
+then began. On account of the Moslem invasion in the seventh century,
+Jerusalem, Alexandria, and Antioch fell away from their former
+positions of greatness; therefore the rivalry for leadership was
+henceforth between the see of Rome and the bishop of Constantinople.
+Rome possessed many natural advantages, and consequently the bishop
+of Rome gained the greater prestige. The full-fledged papacy was the
+result.
+
+[Sidenote: Fundamental causes]
+
+What produced that transition from the humble apostolic church of the
+brethren to the medieval church of the impious Hildebrand, who caused
+monarchs to tremble on their thrones? The change resulted from two
+particular causes, and it is highly essential to our purpose that
+we understand them. One was a misconception both of the Fundamental
+constitution of the true church itself as designed by its Founder
+and of Christ's perpetual relationship to it; and the second was
+the imperialistic tendencies of that age to which the first error
+naturally exposed the church.
+
+It is unnecessary here to recite at length that conception of the
+primitive church which we have described in preceding chapters as
+the concrete expression of the kingdom of God. Such was the only true
+_catholic_, or universal, church. Its catholicity, however, was a
+moral and spiritual dominion exercised over men by the truth and
+Spirit of God, and was rendered visible only in the society of
+redeemed believers who held the truth and bore its appropriate fruits
+of righteousness. Being composed of the redeemed, it lovingly embraced
+within its membership the entire brotherhood of Christ.
+
+[Sidenote: Two theories of catholicity]
+
+It is not too much to say that in the age in which Christianity first
+appeared it was difficult for men to appreciate the conception of a
+purely moral and spiritual authority which was to be universal and
+perpetual. Another idea of catholicity soon began to take possession
+of men's minds--the idea of a temporal and earthly organization of the
+kingdom of heaven. In this conception of the church the bond of union
+was not moral and spiritual--not the inevitable result of divine life
+and love in the individual members--but its pretended catholicity was
+to be secured by official, administrative, legislative, and judicial
+functions under a human headship and a self-perpetuating human
+magistracy. Such was the "mystery of iniquity," and in its developed
+form historically it was "the man of sin." The student of the New
+Testament can easily see that the great Founder never intended that
+the boundary of his church should be determined by the administrative
+functions of a self-perpetuating clerical corporation. But, on
+the other hand, the real church embraces the entire _spiritual
+brotherhood,_ and out of this spiritual membership was developed by
+the Spirit of God the capacity and authority to teach, guide, and
+instruct. What a contrast these two conceptions present!
+
+[Sidenote: The power of the keys]
+
+Out of that worldly conception of the kingdom of God grew the Romish
+figment of the "power of the keys." According to this idea, Christ
+constituted his ministers a sort of clerical, close corporation
+invested with direct authority over souls so that without their
+priestly mediation the kingdom of heaven is forever shut against men.
+The words "keys of the kingdom of heaven" (Matt. 16:19) are evidently
+nothing more than a figurative expression indicating the moral
+influence in the kingdom which Peter in particular should wield with
+peculiar energy and efficiency. According to Matt. 18:18 all the
+apostles and others were to exercise the same functions. In time, this
+expression denoting moral influence and usefulness in the service of
+Christ was tortured into an engine of despotism and made the means of
+spiritual tyranny over the consciences of millions of men and women.
+The corporation entrusted with such power durst not be resisted, and
+the church was identical with the hierarchy.
+
+But all of Rome's boasted catholicity, centralized in an official,
+administrative corporation, is a chimera; for it is a fact that
+multitudes are accepted of God as members of the divine family who are
+not identified with the hierarchy. The real catholic church, embracing
+the whole spiritual brotherhood, is therefore something else.
+
+[Sidenote: Main source of ecclesiasticism]
+
+But we have not yet reached in this discussion the tap-root of the
+evil tree of human ecclesiasticism. The fundamental error underlying
+all other errors on this subject, was the idea of an absent Christ.
+Notwithstanding the definite assertions of our Lord, "I am with you
+alway, even unto the end of the world" and "Where two or three
+are gathered together in my name, there am I in the midst of
+them"--notwithstanding these reassuring promises and the definite
+statements of the apostles which represent Christ as the ever-living
+and ever-acting head of the church, soon after the apostolic period
+men lost the consciousness of the divine presence and began to think
+and to act as if Christ were indeed absent and would not return again
+for thousands of years. The presence of gigantic evils in the world
+with no apparent available means of redressing them, the dead weight
+of heathenism, and the disturbing influences of speculative Oriental
+philosophies impressed upon the conscience of the world a despairing
+pessimism. In the midst of this trial there was a revival of the
+Platonic philosophy. The treatise of Plato that made the most profound
+impression upon the religious thought of the second century was the
+"Timaeus," wherein the Deity is pictured as withdrawn from the world
+into a distant heaven separated from all creation because of the evil
+with which matter is essentially connected. With God withdrawn from
+the world and Christ absent on a long journey, what was man to do?
+What was the hope of the world?
+
+Here ecclesiasticism found its real opportunity. Here human authority
+and government could be and was substituted for that spiritual
+dominion of Christ which gave life, form, and character to his church
+in primitive days. Here grew up that conception of the church as
+identical with the hierarchy whose power and authority was handed
+down by direct descent from the apostles and without whose priestly
+mediation there was no hope of salvation. Here was introduced the
+idea of world-wide centralization of administrative, legislative,
+and judicial functions in a self-perpetuating human headship. What a
+contrast! With Christ absent, the church an ark for the saving of the
+world, the truth a mere deposit made to the church for safe keeping to
+be handed down like a heirloom from generation to generation, and with
+a self-perpetuating priestly corporation as master of the destinies of
+the universe, we are prepared to understand the tyrannical rule of the
+church of Hildebrand and Innocent III. Traced to its source, this evil
+system is found to have sprung from that worldly conception of the
+kingdom of Christ which was substituted for the inconceivably grander
+conception of its Founder--a kingdom whose dominion is moral and
+spiritual under the personal supervision of Christ himself in all
+ages, and which embraces in its membership the entire spiritual
+brotherhood.
+
+
+
+
+CHAPTER VII
+
+THE REFORMATION
+
+
+The age of popery's greatest glory was the world's midnight. I have
+not attempted to give an adequate description of that long reign of
+superstition and error preceding the reformation of the sixteenth
+century. Such is the particular province of ecclesiastical historians.
+I have simply confined the discussion to certain features essential to
+our present purpose.
+
+One point of importance I have endeavored to impress, namely, that
+the papal hierarchy, with all its attendant evils, corruption,
+superstition, and spiritual despotism, was the logical successor of
+the Ante-Nicene church; that the ripened fruits of papalism were the
+direct results of the seeds of error planted in the second and third
+centuries. In view of this fact, one is led to inquire why true
+Christianity was not permanently buried in oblivion beyond the
+possibility of resurrection, how any reformation could be possible.
+
+If Christianity were nothing more than a human religion, its
+reformation at such a period of decline and corruption would appear
+impossible. But Christianity was of divine origin. No matter how
+deeply it was buried under the rubbish of human tradition and
+superstition, no matter how grossly it was perverted and misunderstood
+by men, it still retained within itself the vital spark of divine
+life, the living principle of reformation.
+
+[Sidenote: First cause of reformation]
+
+The secret of this reformatory power was Jesus Christ himself, the
+great ever-living head of the church. Notwithstanding the decline
+of faith and morals among those professing Christ, the wonderful
+character of Jesus still stood out with remarkable clearness and
+power in the records of the New Testament and could not but exert a
+tremendous influence in spite of prevailing standards; could not
+but shed rays of light and warmth in the midst of the surrounding
+darkness. Although men's ideas of the church became perverted, they
+could not entirely lose sight of the great Founder of the church, and
+they could not escape the conviction that the record of the founding
+of that church was given in the writings of the New Testament and that
+these writings were worthy of peculiar veneration. Perhaps this is
+the main reason why the learning of antiquity was chiefly preserved in
+monasteries and churches. There were ecclesiastics in all these
+ages who were acquainted with the Scriptures in Latin, and this
+acquaintance tended to preserve the knowledge of Jesus the Christ as
+portrayed in the original gospel records. The history of that epoch
+proves that there were men who loved the Lord more than priestly forms
+and ceremonial observances. John Wyclif, Jerome of Prague, John Huss,
+and others experienced that deeper longing for personal relationship
+with Christ, and they proclaimed the gospel of Christ in a manner that
+could not be understood by the hierarchy of their times.
+
+[Sidenote: Classical learning]
+
+Jesus was indeed the Christ of God. The light which shone forth from
+his presence could not be totally obscured, and the moral power and
+influence of his life and teaching could not be destroyed. The revival
+of classical learning restored the Greek Testament to western Europe
+and attracted the attention of students and learned men in all the
+monasteries and universities. While the hierarchy insisted on the
+exclusive right to interpret the Scriptures, the simple reading of
+these wonderful records could not but create new conceptions of truth
+which no clerical prohibition could banish. Life was springing up in
+the midst of death.
+
+[Sidenote: Love for truth]
+
+The Reformation was the sincere effort of honest men to restore the
+truth of primitive Christianity, that the world might again experience
+the triumph of evangelical faith. To the everlasting credit of the
+Continental reformers be it said that their motives were not selfish.
+They sought not for themselves freedom of thought and speech nor
+church power. Their immediate object was the restoration of the
+gospel; all other results were but secondary. Nothing is more
+certain than that at the first Luther had no idea of assailing the
+organization of the papal church. Most of the reformers at the first
+still believed most earnestly in the imperial government of the
+universal church; and they relinquished this long-cherished ideal only
+when driven by force of circumstances which were at first unseen and
+unsuspected. Luther did not at first question the doctrine of the
+supremacy of the pope; but when he found that the reigning pope could
+not be reconciled with the principles of truth which he taught, Luther
+proposed to appeal the matters in question to a general council,
+notwithstanding the melancholy example, a century earlier, of the
+Council of Constance and the fate of John Huss and Jerome of Prague.
+
+[Sidenote: Indulgences]
+
+The real occasion for the outbreak of the Reformation was the papal
+traffic in indulgences. Leo X had great need of money for the building
+of St. Peter's, and other undertakings, and in order to fill the
+coffers of the church he had recourse to the sale of indulgences.
+The power of dispensing these indulgences in Saxony in Germany was
+committed to a Dominican friar named Tetzel, a fanatical enthusiast
+who entertained the most extravagant notions concerning their efficacy
+in forgiving not only the sins already committed but even those which
+were contemplated. Luther's soul burned with righteous indignation. Of
+what use was the doctrine that forgiveness of sin came by the death of
+Christ on the cross if any sinner could obtain it from an emissary of
+the pope for a pecuniary consideration. Luther felt that this infamous
+traffic was making the Word of God of none effect. He therefore drew
+up ninety-five theses against the doctrine of indulgences and nailed
+them on the church-door at Wittenberg. The printing-press scattered
+copies of these theses everywhere, and soon the continent of Europe
+was in a blaze of controversy. Such, in short, was the beginning of
+the Reformation and some of the causes leading thereto.
+
+[Sidenote: Gospel standard sought]
+
+The key-note of the reformers was, therefore, the gospel. The views
+of the reformers with respect to truth were not altogether harmonious,
+and it is evident that some of them had much clearer conception of the
+gospel than had others. Nevertheless, their primary purpose was the
+same. They were gradually forced to the conviction that Rome had
+made the faith of God of none effect by her traditions, errors, and
+superstitions, so much so as to make it practically unknown. It was
+the purpose of these heroic preachers to bring out these long-obscured
+truths and thus make them effectual in the saving of men. The main
+doctrine around which the Reformation centered was justification by
+faith independent of human mediation.
+
+So far as the Reformation restored to the world right doctrine, it
+tended to correct the evils of that phase of the apostasy which we
+have characterized as the corruption of evangelical faith. But it did
+not remove that other evil characteristic of the apostasy, the parent
+of nearly all other evils--_human ecclesiasticism_. Viewed from one
+angle, that power appears to have been modified; but from another
+point of view, we can see that what was formerly an imperial system
+of centralized ecclesiastical control simply ended now in nationally
+centralized systems perpetuating the same principles. Thus, from the
+centralized dominion of the papal hierarchy there sprang the national,
+or state, churches in Switzerland, Germany, Holland, England, Sweden,
+and Scotland.
+
+[Sidenote: Lingering influence of Rome]
+
+We have already shown that development of ecclesiasticism which
+culminated in the papacy. From the primitive autonomy of the local
+churches, there came the centralization and consolidation of churches
+sectionally under a human headship with administrative functions, then
+provincial or national centralization, then finally the primacy of
+Rome over them all. The reason for this is evident. When the moral and
+spiritual dominion of Christ's kingdom was lost to view or could not
+be appreciated, the wrong conception of the church as a world-empire
+naturally took possession of men's minds; for in that age vast,
+centralized, imperial power was the ideal government. When, however,
+the political empire fell, and men witnessed the ruin of their
+political ideal, they sought to realize the same universal conception
+in a world-church possessing imperial powers under the pope of Rome.
+
+[Sidenote: National churches]
+
+At the period of the Reformation the Christian world had been in the
+grip of this world-church idea for more than a thousand years. As
+already stated, the reformers, whose minds were directed chiefly
+toward the restoration of evangelical doctrine, had at first no idea
+of breaking away from this standard. Evidently they had no conception
+of that moral and spiritual dominion of Christ by which alone he
+governs his church--a 'kingdom that is not of this world.' They
+therefore abandoned the world-church idea reluctantly, and not until
+the opposition of the hierarchy drove them to separation. When the
+issue was clearly drawn, they of course decided to obey God rather
+than man. Having no idea of the real spiritual character of the divine
+ecclesia, they had to content themselves with that _national_ church
+unity which was still in their power.
+
+The clergy, who had long been accustomed to the imperial tie, believed
+that a national headship was now necessary. The governments of Europe
+at that time were for the most part absolute monarchies, about the
+only limits to the sovereign power of these kings being the control
+which the pope exercised over the ecclesiastical affairs of the
+nations. From this control the Reformation liberated them. Therefore
+they eagerly took upon themselves the oversight of the national
+churches, and thus came into existence the church-and-state system of
+Protestant Europe. To a great extent the power that the imperial head
+of the church lost was acquired by the national heads.
+
+All this seemed perfectly consistent to the reformers. They felt the
+necessity of lodging somewhere that power of human control which had
+been formerly exercised by the pope. As one writer has said, "They
+could not understand that Christianity could prosper without a
+strongly organized and governed church or without the presence of a
+strong and vigorous hand ready at all times to repress dissent
+and enforce uniformity of faith and worship." The time of absolute
+religious freedom was not yet.
+
+[Sidenote: Ecclesiasticism perpetuated]
+
+As might be expected, numerous modifications of the principles and
+usages of the papal church occurred in the change from imperial
+control to the state-church system. This diversity took place in the
+different countries in accordance either with prevailing conditions
+and sentiments or with the whims and caprices of the reigning
+sovereigns. While some retained the episcopate, others greatly
+modified it or rejected it altogether. In forms of worship, ritual,
+and other things numerous changes were also made. But notwithstanding
+the diversity in forms of worship and in church polity, in two
+respects there was perfect agreement among all the Reformed
+churches--two things brought over from the papacy--namely, first,
+the idea of a self-perpetuating clerical caste possessing in their
+corporate capacity legislative and judicial authority over the
+church; and second, the centralization under a human headship of
+administrative functions, instead of that local autonomy which
+prevailed in the congregations of apostolic times. The doctrine of the
+"power of the keys," a power wielded by a clerical corporation with
+authority to prescribe the very manner and form of worshiping God and
+to require men to comply therewith or else exclude them from gospel
+privileges. That doctrine was accepted without question. It was the
+same power in principle as that which was wielded so terribly by
+Gregory VII in the papal church of the eleventh century.
+
+
+
+
+CHAPTER VIII
+
+MODERN SECTS
+
+
+[Sidenote: A mental picture]
+
+Picture a keen observer living in the middle of the first century
+of our era. He travels about from place to place studying the
+development, nature, and fruits of the recently established religious
+phenomenon--Christianity. He observes the purity of its doctrines and
+the high moral standard exemplified in the lives of its adherents, and
+he inquires particularly concerning the secret of that mysterious bond
+which unites in one body and in one fellowship, sympathy, and love the
+entire society of believers in Jesus. He departs. After the lapse of
+long ages he returns near the beginning of the twentieth century,
+and lo, what is it that meets his astonished vision? The mournful
+spectacle of a divided Christendom; of rival sects compassing land and
+sea to make proselytes; of the spiritual alienation of those who, in
+reality, belong to the one divine family; of waste and inefficiency
+in methods of evangelical effort; not to mention the error, pride, and
+worldliness inherent in the gigantic ecclesiastical systems known as
+denominational churches. What a change!
+
+It is useless to minimize the evils inherent in the sect system.
+Intelligent men the world over need not the services of an
+eye-specialist to see clearly that there is something wrong with
+modern Christendom; that the sect system does not represent the
+standard of primitive Christianity, but that in reality the sect
+principle misrepresents the apostolic ideal as portrayed in the New
+Testament. We may as well face the facts honestly and seek for
+a remedy for this disease that has so long marred the beauty and
+corrupted the nature of the true Christian system.
+
+[Sidenote: Inherent evils]
+
+I cheerfully admit that God has worked among his people in all ages
+in accordance with the degree of light and truth which they possessed.
+But I can not forget that the greatest revivals of evangelical
+religion have either taken place in spite of the sect system or
+among those who had just made their escape from the bondage of
+ecclesiastical despotism and had not as yet become very deeply
+affected by the sectarian principle. To what source, then, are we to
+trace sects? What is their cause?
+
+[Sidenote: Alleged causes of sect-making]
+
+A large proportion of the Christian world would reply without
+hesitation that the existence of the modern sects is due to these
+two things: the principle of religious liberty and the limitations
+of human knowledge. Such an answer reveals a superficial view of
+the whole subject. Religious liberty among Christians existed in the
+primitive church before the rise of ecclesiastical tyranny over the
+conscience, and the masses of men in those days were at least as
+limited in knowledge as are we. Still, the church was one; it was not
+divided into rival and hostile sects. There was no need in those days
+of constructing churches to conform to the limited capacity of men's
+minds; for there was already in existence a church sufficiently
+_catholic_ in its nature and spirit to accommodate all classes of
+minds, because there was in operation the power of the Spirit of
+God which revealed truth to men and thus enlightened their minds and
+brought them into harmony with the divine standard. Concerning the
+principle of religious liberty, I shall have more to say hereafter.
+
+[Sidenote: Human limitations]
+
+The natural limitations of human knowledge may account for difference
+of opinion, but more than this is required to account for the entire
+system of organized sects such as we see it today. Millions of
+evangelical Christians possessing spiritual affinity and holding
+opinions no more divergent than often exist between members of the
+same sect, are, nevertheless, divided into independent, rival parties.
+Something else originated and now perpetuates that barrier between
+them.
+
+When differences are fundamental and therefore unavoidable, they will
+become more pronounced under test than at any other time. If, during
+an epidemic, a physician believes that the method of treatment
+employed by another doctor is actually killing the patients, his
+opposition to such a method will then he stronger than at any other
+time. As long as that method is simply a theory, it is harmless. Only
+when put into practise does it become dangerous.
+
+It is a matter of common knowledge that evangelical Christians are
+not driven further apart but are really driven together whenever
+Christianity itself is placed under any special trial, as, for
+example, in foreign missionary work in heathen lands. And even in our
+own country, whenever a great local interest is taken in the work
+of soul-saving there is a corresponding tendency for Christians
+of different sects to ignore their differences of opinion and get
+together as if they believed in a common Lord over all and were all
+members of the same family. Thus, whenever the high tide of evangelism
+comes in, the landmarks of sects are scarcely visible; but whenever
+the tide goes out, behold, _the ancient boundaries of sects appear as
+before_. This fact proves that there are no fundamental reasons why
+sects should exist. It proves that in reality sects are a barrier
+to the true work of Christ; hence are, in their essential nature,
+antichristian. What, then, is the real cause of sects'?
+
+Traced to the original source, modern sects, we find, originated where
+the papacy originated--in the corruption of Christianity in the early
+centuries. All came from the same roots of error.
+
+[Sidenote: True causes of sects]
+
+However modified and diversified in external form and in doctrinal
+teaching they may now be, they exhibit in their ecclesiastical
+constitutions a foreign character derived from the foreign stock from
+which they sprang. Into this system there have been engrafted many
+noble scions of truth from the "good olive-tree," and these have
+produced commendable fruits of righteousness. But we are here
+concerned with pointing out those fundamental characteristics of the
+system that are foreign to the true church of Jesus Christ.
+
+[Sidenote: Erroneous ideas of the church]
+
+The first cause to which I call attention is an erroneous conception
+of the church itself. At the cost of some repetition I must point
+out that in the beginning the church was the universal company of the
+redeemed, the whole _spiritual brotherhood_, whether isolated members
+of Christ or those worshiping in local assemblies distributed over the
+earth. The tie which united these members of Christ in one body
+was their common faith in our Lord Jesus Christ and the life of the
+Spirit. But as in those times vast centralized imperial power was
+a divinity that every one worshiped, it was impossible properly to
+appreciate _the moral and spiritual dominion_ of Christ by which
+alone he designed to rule his church; therefore men soon proceeded to
+pattern the church of Christ after the political government, first
+by grouping together under one administrative human headship the
+congregations of a province or section of the empire, and then finally
+uniting these different provinces under one administrative headship
+at Rome. From that day until the present time the church-idea that has
+generally prevailed in Christendom has been an organization fashioned
+according to the kingdoms of this world; a human organization in which
+the administrative functions of government are centralized under some
+form of human headship; a unity that is not moral and spiritual, but
+official and administrative, as well as legislative and judicial.
+
+[Sidenote: Wrong standard of church-membership]
+
+Coincident with the creation of foreign ideals concerning church
+societies was the formation of of a foreign idea of church-membership
+and church-relationship. In the beginning, as we have shown, the
+church was simply the divine family. Therefore salvation through
+Christ was its sole condition of membership. "And the Lord added to
+them day by day those that were being saved" (Acts 2:47, R.V.). And as
+the local congregation was but the concrete expression of the ideals
+of the general body or church, that membership in Christ which made
+men members of the general body, made them, by a moral and spiritual
+law, members of all the other members of Christ, and therefore fixed
+their local relationship: they belonged by divine right with whichever
+company of believers they happened to be associated. Nothing more than
+simple recognition of what God had done for them and the according
+to them of the local rights and privileges that naturally belonged
+to them was necessary on the part of a local congregation to make the
+actual union complete.
+
+The wrong conception of the constitution of the church necessarily
+required another standard of church-membership. When _church_ came
+to signify merely a group of congregations consolidated under a
+centralized human headship possessing administrative, legislative, and
+judicial functions (so organized as to distinguish it from all other
+organized groups or congregations), simple membership in Christ was
+insufficient to mark the convert with the stamp of denominational
+individuality. Salvation itself made no one a member of a church
+fashioned according to the kingdoms of this world. Consequently
+another standard of membership was necessary, a standard which
+required acceptance of and conformity to the self-made rules and
+regulations of that foreign society called a church. And when these
+earth-born institutions became identified in the public mind with
+the real church of Christ and membership in them became confused with
+membership in the true church of God, the natural result was that
+millions complied, in a formal manner at least, with the conditions of
+the counterfeit church membership who never knew what it meant to be
+vitally joined to Christ. In this we see the "evil" fruit which grew
+on that tree of error. The multitudes that have been by this means
+deceived with the thought that they were Christians, only to be lost
+at last, will not be known until that awful day of final reckoning.
+
+[Sidenote: Divisive nature of the creeds]
+
+The formation of creeds tends to create division and to perpetuate
+division. Cæsar's maxim illustrates their history: "Soldiers will
+raise money, and money will make soldiers." So creeds will make sects,
+and sects will make creeds. "A creed or confession of faith is an
+ecclesiastical document--the mind and will of some synod or council
+possessing authority--as a term of communion by which persons and
+opinions are to be tested, approbated or reprobated." The sect
+churches are built on their creeds, although, of course, they affirm
+that their creeds are built on the Bible. In this case, however, it is
+usually apparent to the careful observer that the Bible is that part
+of the foundation which is buried out of sight below the ground. The
+creed is the real test applied to persons, the measure by which their
+opinions are judged. It is the creed upon which the sect is built that
+gives the denominational character and distinctiveness.
+
+It is a fact of history that the primary purpose of the historical
+creeds was not to unite men but to separate them. The Nicene Creed was
+made to exclude the Arians. The Decrees of the Council of Trent were
+framed to exclude Protestants; the Westminster Confession, to exclude
+Arminians; and the Episcopal Articles, to exclude Catholics and
+Independents. To rally around a creed framed by human authority and
+make it the basis of union is but to teach a system--a sect system;
+but to rally around the person of Jesus Christ and make him the
+supreme object of our faith, hope, and love is to contend for what
+the Bible terms the faith, the truth, the gospel. This is infinitely
+better than any document proceeding from Nicea, Trent, Dort, Augsburg,
+or Westminster.
+
+[Sidenote: Power of the keys]
+
+Another cause, both for the origin of the sect system and its
+perpetuation, is the assumed "power of the keys" which has been
+carried over from the Church of Rome. The idea that the administrative
+rule and government of the church of Christ has been, by divine
+decree, centralized in a self-perpetuating clerical caste with
+authority to legislate for the church and then to enforce its
+decisions by judicial procedure, is foreign to the primitive church as
+recorded in the New Testament. It is a product of Papalism, and yet
+it has been, in its essential characteristics, transferred directly to
+the sects of Protestantism. The New Testament recognizes no such human
+positional authority. It recognizes only that divine authority which
+operates through God's chosen ministers and helpers by virtue of
+the Spirit-bestowed gifts and qualifications. The only governmental
+authority exercised by the New Testament ministers was in cooperation
+with Christ, the visible head, by putting forth, in accordance with
+the Spirit's gifts and qualifications, some portion of that moral
+power by which alone Christ governs.
+
+The idea that to a clerical order has been committed the exclusive
+guardianship of the church, with full power to admit to or exclude
+from the worship and service of God all except those who come by
+way of their priestly mediation, is the basest assumption. It is a
+violation of the rights of individual conscience. Yet just such
+power has been and still is being exerted as a means of enforcing
+acquiescence in matters of opinion and submission to customs and
+practises which every unprejudiced man knows, or can soon see, is no
+part of the New Testament teaching and requirements. What a weapon
+has this ecclesiastical assumption been! One always ready for use. It
+makes no difference whether it is wielded by a Methodist conference,
+an Episcopal judicatory, a Presbyterian synod, or a Catholic pope, it
+is all the same in principle--"the power of the keys."
+
+[Sidenote: Lack of religious freedom]
+
+This assumed corporate power of the clergy has been one of the
+fundamental causes of sect-making. When a general clerical body
+assumes the right in its corporate capacity to prescribe rules of
+either faith or practise, written or unwritten, and then to enforce
+them by judicial action, it is a direct violation of the New Testament
+standard, and of the rights of individual consciences. It was because
+of this lordly, unscriptural rule that many sincere men of God have
+been forced to sever their connection with the older sects in order
+to find a place where a greater degree of light and truth could be
+experienced and proclaimed. In such cases it was not religious liberty
+that caused the formation of new movements and new sects, but _the
+lack of religious liberty_.
+
+That "power of the keys," making and then enforcing the standards of
+creeds, has done violence to the conscience of both the clergy and
+the laity. Conscienceless persons subscribe to the creed without any
+particular hesitation, but the truly conscientious suffer the greatest
+embarrassment They must either refuse altogether and withdraw from
+all connection, or else subscribe with a mental reservation amounting
+practically to hypocrisy.
+
+[Sidenote: Inflexible character]
+
+This inflexible character of the sect institution has been a most
+fruitful cause for the production of new sects. No matter how
+spiritual the movement at its beginning, when its leaders were not
+longing for church power but were earnestly preaching the Word of
+the Lord as it came unto them, as soon as the sect machinery was
+thoroughly organized and was set in motion the inevitable tendency has
+been to throw around the movement a wall of creedal and ecclesiastical
+exclusiveness which shut out other true people of God; and then
+began a process of crystalization which ever afterwards precluded the
+unfolding of new truth. It is a well-known fact that the high tide of
+truth-discovery in every religious movement in Protestantism has
+been at the time of its beginning. A fixed law of immobility has ever
+afterwards prevailed. The reason is clear: whenever men grasp the
+reins of government and assume those prerogatives which belong to God
+alone, the rule of the Spirit ends. The unfolding of new truths by
+the operation of the Spirit is impossible within the limits of the
+old order where human ecclesiasticism reigns. But truth can not be
+permanently suppressed. If it can not find room for development
+within the existing order of things, God will raise up men who
+will, independently, proclaim the Word of the Lord. This he has done
+repeatedly, only to have the new movements end in the same manner--in
+a rule of human ecclesiasticism.
+
+Human ecclesiasticism has always been the greatest barrier to the free
+spiritual development of the work of Christ. According to that relic
+of the papal church, authority and rule is vested in the clerical
+corporation and is by them conferred upon other individuals by the
+act of ordination. How different the standard of the Word! In the Old
+Testament times the office of prophet did not come in the priestly
+line, but on whomsoever the spirit of prophecy descended--whether upon
+Amos, the herdsman, or David, the king--he spake as he was moved by
+the Holy Ghost. There has never been a time under the divine economy
+when any man to whom the Word of the Lord came was not divinely
+authorized to proclaim his message wherever he could get a hearing,
+whether in synagog or temple, or out under the broad canopy of heaven.
+
+
+
+
+CHAPTER IX
+
+THE CHURCH OF THE FUTURE
+
+
+What about the church of the future? Is the modern sect system the
+ultimate goal of Christian attainment in this world? While the sects
+contain much truth and many of the people of God, their ecclesiastical
+constitutions are foreign to the true church of Jesus Christ, and it
+is inconceivable that the great Founder would make no provision either
+in his Word or in his plan for the correction of the evils which have
+grown up around the Christian system during the dark ages of the world
+and which have in a great measure perverted the gospel itself and
+lessened its wholesome efficiency as the universal remedy for human
+ills.
+
+Since no sect can make good a claim to being exclusively the church of
+God, a general feeling of toleration at least (if not in all cases
+of sincere respect) has come to prevail respecting the different
+denominational churches. Men have come to look upon the sects as
+a mere matter of fact, not to be seriously questioned, and we are
+supposed to cover the whole scene with the mantle of patience and
+charity and make the best of a bad situation.
+
+[Sidenote: The Protestant truce]
+
+Dr. J.M. Sturtevant has expressed this general attitude so well that I
+shall quote his own words: "It has long been true in this country that
+no Protestant can freely expose the errors and superstitions of the
+papal church, especially from the pulpit, without incurring the charge
+of intolerance, bigotry, and uncharitableness. Religious controversy
+itself has been placed under the ban, as in its own nature
+uncharitable. When once any religious opinion has organized itself
+into a sect, it is thought to have acquired a sacredness which, in the
+name of Christian charity and in the interest of the tranquility of
+the community, defends it from any open assault. We have come into the
+condition in which Rome was when she had extended her conquests from
+the British Isles to the Euphrates and had transferred to Rome the
+divinities of all the countries conquered. People of every nationality
+might worship their own divinities, but must respectfully tolerate the
+worship of every other. In this way only could religious conflict be
+avoided. The chief reason why Christianity was persecuted was that
+from its very nature it could accept no such truce. It is either
+a universal religion or no religion at all. It is, like all other
+systems which claim to be the true, in its own nature exclusive."
+
+It is because of its universal character that truth can accept no such
+truce as has been declared by the modern sects. Truth is exclusive,
+and hence can make no compromises. The church of God is universal or
+it is no church at all. The whole truth concerning the church question
+must and will come out. The times demand it; the people of God
+demand it; the Spirit of God demands it; and, as we shall show, the
+Scriptures declare it.
+
+[Sidenote: A new awakening]
+
+It is very evident that the people of God are not satisfied with
+the present sectarian situation. Everywhere there is manifested a
+restlessness and uneasiness respecting the arbitrary lines of
+sect which separate between those who have a recognized spiritual
+affinity--recognized except formally by the ecclesiastical powers that
+be. _The Christian consciousness is becoming awakened._ Men are coming
+to see that Christianity is to be measured, not by sect lines, but by
+that broader, Scriptural rule of the divine family embracing all
+true disciples of Jesus--those who possess his life and bear the
+appropriate fruits of righteousness. This awakening, with its logical
+consequences, is what I have termed THE LAST REFORMATION. It will give
+form and character to the Church of the Future.
+
+[Sidenote: Apologies for sects]
+
+Sectarianism still has its defenders, however. In the midst of the
+rising tide of spiritual fellowship and love, there are those who
+bring forward a few sickly apologies for sects, apologies which
+generally impress the earnest student of the Scriptures with the
+thought that the apologist has a hard case to make out. The excuse
+most commonly advanced is that the sect system is a useful arrangement
+for accommodating the variety of tastes and feelings found
+among Christian people. It is assumed that some are natural-born
+Episcopalians, with an innate fondness for formal liturgies and
+ecclesiastical vestments, and that others are so constituted by nature
+as to require certain other particular forms of worship.
+
+[Sidenote: Diversity of taste and culture]
+
+If there is any such fundamental demand in human nature for a variety
+of sects, as different climates are required to suit different
+orders of life on our planet, it is strange indeed that the apostles
+overlooked such an important point and failed to provide for it. Why
+was not the primitive church constructed so as to bring into existence
+at once a variety of human sects to accommodate the different classes
+of people then existing? From the modern point of view they had an
+excellent excuse for starting with at least two churches--one for
+the Jews and another for the Gentiles; and if these had not been
+sufficient, before the end of their personal ministry they could have
+brought into existence a whole brood of sects.
+
+Now, the student of the Scriptures knows that the apostles proceeded
+exactly in the opposite direction. They labored earnestly to bring all
+classes into love and fellowship _in one body_. This course was not in
+accordance with the wisdom of the world, but the twentieth century is
+beginning to see that it was "the wisdom of God."
+
+The reason why men have a liking for formal liturgies, stately
+ceremonies, and ecclesiastical vestments is because of environment.
+They have been trained that way. Here again we see the natural
+tendency of sects to make sectarians and thus reproduce their kind.
+When particular forms and ceremonies, which are not required
+by Scripture, are enforced upon men by a self-constituted,
+self-perpetuating ecclesiastical authority, the inevitable result
+is to stamp the same principles upon succeeding generations and thus
+perpetuate the sect system exercising such authority.
+
+[Sidenote: The sect spirit]
+
+In a final effort to lessen the odium attaching to what is now widely
+recognized as an evil, some assert that the cause of mischief is the
+sect spirit. This statement contains truth, but it does not tell the
+whole truth. One of the worst evils of human slavery was the extreme
+tyranny which some slave-masters exercised. But the real fact was that
+the system itself tended to convert good men and women into tyrants.
+The special manifestation of evil was both effect and cause. It
+was the natural tendency of the system to make tyrants, and tyrants
+perpetuated the system. So also with sectarianism. Though all can
+realize a theoretical difference between the sect spirit and simple
+denominationalism, yet the very tendency of the system itself is
+to create party interests and to introduce party rivalries, which
+naturally foster the sect spirit. Without that devotion to party and
+party interests--a devotion almost equal to their devotion to the
+gospel itself--sects would perish. _If sect-members should become so
+universal in their love and sympathy as to devote themselves to the
+work of Christ alone--forgetting party interests--sects would die. The
+sect spirit is, therefore, essential to the maintenance of the life
+and individuality of the sect body._
+
+[Sidenote: What is the remedy?]
+
+The remedy for sectarianism is not a return to imperialism. The
+world-church idea as exemplified in the papal church is not the goal
+of Christianity. Such might hold dominion over men in the barbaric
+ages of the world, but its universal sway has ceased. The Inquisition
+will never be reestablished. The unity of the church is not to be
+found in an imperial hierarchy.
+
+Nor is Christian unity to be obtained by adherence to the historic
+creeds. These documents may express many noble sentiments respecting
+Christ and his truth, and they may express the fullest knowledge of
+the truth known in the days when they were written. But knowledge
+of the truth is progressive, while creeds are stationary. No human
+document, therefore, can serve as a permanent basis upon which to
+build our faith. And then, too, we have seen that creeds are in their
+very nature divisive. Hence they can not be made the basis for the
+realization of unity.
+
+Nor is the unity of the church to be found in some particular form
+of exclusive church polity, as Episcopalianism, Presbyterianism, or
+Congregationalism. We have conclusively proved that that conception of
+the church patterned after the forms of political government, in which
+government and authority are vested inherently and exclusively in
+human hands, is foreign to the original conception of the church as it
+existed in the minds of its Founder and his apostles. The government
+of the New Testament church is a theocracy. Christ is head. He rules
+through his Holy Spirit by moral suasion and spiritual influence, and
+the ministers and helpers whom he calls and qualifies share in that
+oversight and responsibility to the same extent that they are able
+to wield the same moral and spiritual power. _This is the only church
+authority and government recognized in the New Testament_.
+
+[Sidenote: The perpetual theocracy]
+
+Here I shall digress long enough to point out by way of contrast
+the true form of divine government. Every one is familiar with the
+theocratic government of Israel under the Old Testament dispensation.
+God ruled. He who carefully reads the New Testament can not fail to
+discern the same type of government in the church before the rise of
+human ecclesiasticism. The first preachers of the gospel spoke with
+an authority not derived from a human source. When Peter and John were
+threatened before the Council and commanded not to speak or teach in
+the name of Jesus Christ, they gave the sublime answer: "Whether it
+be right in the sight of God to hearken unto you more than unto God,
+judge ye. For we can not but speak the things which we have seen and
+heard" (Acts 4: 19, 20). The same principle stands out in bold relief
+in the experience of Paul. Although that great apostle was forward
+to cooperate with other apostles and ministers of Christ, one can
+not fail to see that his whole career exemplified the principle of
+theocracy. He "was not disobedient unto the heavenly vision."
+
+[Sidenote: An important parallelism]
+
+Permit me to call attention particularly to an important parallelism
+between the government of Israel under the theocracy and the
+government of the New Testament church before the rise of
+ecclesiasticism. God led his people out of Egypt by Moses and Joshua.
+These men are a type of Christ, who leads his people. After the
+Israelites were settled in Canaan, they had no central government,
+but each locality or city was autonomous, having its local judges or
+elders. In a time of crisis God raised up a judge to lead the people
+in the necessary cooperative efforts to preserve or regain their
+liberties. Their miseries Were always the result of their own sins,
+not a failure of the divine form of government. Their appointing a
+king and thus setting up a centralized human government was called
+_rejecting God as ruler_. And this is exactly parallel with what
+ecclesiasticism has done and is doing with the same results. God's
+government of the church is set aside and rejected.
+
+[Sidenote: Not church federation]
+
+Nor will an organic union of all the sects solve the problem of
+unity. In the first place, the tendency of such a union is toward
+imperialism, the creation on the federation plan of another
+world-church. In the second place, such a federation would strengthen
+rather than lessen the authority of human rule, while the compromises
+necessary to make such a project possible would lessen in the same
+degree that freedom of the Spirit by which alone the full gospel can
+be given to the world. And in the third place, such a federation would
+not be the church of God, for the very framework on which it would
+rest, human ecclesiasticism, is foreign to the original conception of
+the church. It would be only a human arrangement patterned after the
+model of a world-empire. And for another reason such would not be the
+church. The divine _ekklesia_ includes in its membership the whole
+family of God. Thousands of men and women who are united to Christ
+and in fellowship with all the saved are not members of the formally
+organized sects. Therefore the union of all such churches in one
+federation would not include the whole family.
+
+[Sidenote: Back to the Bible standard]
+
+Thus, the remedy for sects is not church federation, nor a return to
+the historic creeds, nor the adoption of one of the exclusive forms
+of church polity; neither is it an attempt to hide the sin of the
+obnoxious sect system by covering it with a mantle of charity and
+patience--as a sort of necessary evil. What, then, is the real remedy
+for sects? It is the absolute rejection of every foreign element that
+has crept into the Christian system and the return to that primitive
+conception of the church as made up of the entire brotherhood of
+Christ, organized and controlled by the Holy Spirit. For true unity
+we must turn from hierarchies and apostolical successions and priestly
+corporations and church synods and human creeds to THE CHRIST who
+alone is the head of the church.
+
+[Sidenote: True membership]
+
+Such a movement requires a moral revolution with respect to the
+attitude of God's people toward membership in sects. It requires the
+obliteration of sect lines and the recognition of no other bond of
+union than that of a common brotherhood through union with Christ.
+Divine life secured through repentance and faith is the sole condition
+of membership in the church of Christ, and this relationship is
+maintained by obedience to the commands of Christ and consistent
+Christian conduct. "If we walk in the light, as he is in the light,
+we have fellowship one with another, and the blood of Jesus Christ his
+Son cleanseth us from all sin" (1 John 1:7).
+
+[Sidenote: Elimination of ecclesiasticism]
+
+Such a movement and such a standard of church relationship require the
+elimination of all ideas of priestly ecclesiasticism. The Christ
+of the New Testament church is not an absent Christ. He has
+never resigned his position as head of the church and vested the
+governmental authority in a self-perpetuating clerical caste. His
+government is theocratic. He administers it himself through his Holy
+Spirit. Hence no men or set of men can confer any power or authority
+whatsoever upon any individual to act for Christ. Christ calls his
+own assistants, and any man unto whom the Word of the Lord comes is
+divinely authorized to proclaim His message. The only sphere of human
+operation respecting this administration of divine government is
+simple recognition of what God has done, and this recognition in the
+last analysis belongs to the whole body of God's people. The basis
+of every man's authority and responsibility is, therefore, not human
+appointment or official position, but the divine call, gifts, and
+qualifications, that he possesses. If, for example, he is called to
+apostolic work and endowed with gifts and qualifications fitting him
+for such service, he has apostolic authority and responsibility,
+and there is nothing for other ministers or Christians to do but to
+_recognize what God has done_. "Now hath God set the members every one
+of them in the body, as it hath pleased him" (1 Cor. 12:18). Such, in
+short, is the divine organization and government.
+
+[Sidenote: What of the future?]
+
+The realization of this grand ideal of the restoration of the New
+Testament standard of church membership, government, and authority,
+is impossible within the sect system. For the sects to turn all the
+people of God loose from subjection to every foreign yoke and make
+them free to associate without restriction with all the saved of God,
+would be an act of suicide. _Only by division and by holding the grasp
+of ecclesiastical rule can sects survive._ But he is blind to the
+signs of the times who can not see that the grip of ecclesiasticism is
+slipping and the bonds of true catholicity becoming strengthened.
+The true people of God are becoming more and more dissatisfied with
+present conditions and are beginning to think in terms of a universal
+Christianity. The rising tide of evangelism among such is already
+beginning to overflow the lines of sect. What may we expect in the
+future?
+
+Things can not continue as they have been in the ecclesiastical
+world. A sweeping reformation is imperative and imminent. In fact,
+the vanguard of this great movement is already visible. What will the
+future bring forth? Will the sects themselves fade away and gradually
+become dissolved? or will the powers that rule in the ecclesiastical
+world finally set themselves against the spirit of catholicity and
+thus practically force the true people of God to ignore absolutely
+all sectarian lines and step out on the broad platform of truth and
+universality, united in Christ alone, knowing no head but Christ and
+no creed but His truth? Who can tell?
+
+[Sidenote: A fundamental difference]
+
+In the present work I have given a brief historical sketch of the
+leading ecclesiastical events, showing the apostasy as it existed
+under two phases, the corruption of evangelical faith and the reign
+of ecclesiasticism. I have also shown that the reformations of
+Protestantism have tended to the correction of that first phase
+pertaining to doctrine, but that a complete reformation requires the
+elimination of ecclesiasticism. Hence what I have termed the Last
+Reformation, if it is to be the _last_, not only must include the
+restoration of pure doctrinal truth but must also restore the real
+church of the New Testament. So far as true doctrine is concerned,
+such a reformation will differ from other evangelical movements in
+degree only--it must ultimately comprehend the whole truth. But the
+fundamental difference between the reformation herein considered and
+all other preceding reformations is that it strikes the death-blow
+to the very root of error that produced the sect system--_human
+ecclesiasticism_--and substitutes therefor the administrative
+authority of the Holy Spirit working in varying degrees in all the
+members of Christ throughout the world. The last reformation therefore
+must differ from all others, not in degree only, but _also in kind_.
+
+[Sidenote: The witness of prophecy]
+
+God alone understands the future. During the ages past he has not left
+his own work without the witness of prophecy. We may rest assured,
+therefore, that in the prophecy of the divine Word he has given us
+an outline of the history of his church. So I shall ask the reader to
+patiently follow me through a brief sketch of ecclesiastical events
+as described in the prophecies of the Revelation. Such an examination
+will throw a large amount of additional light on the subjects I have
+already treated historically, and will also give us a divinely drawn
+picture of the church of the future. Such will enable us to understand
+better the real character and extent of THE LAST REFORMATION.
+
+
+
+
+PART III
+
+The Church in Prophecy
+
+
+
+
+CHAPTER X
+
+INTERPRETATION OF PROPHETIC SYMBOLS
+
+
+[Sidenote: Value of prophecy]
+
+The value of prophecy in establishing the religion of the Bible as the
+religion, of God has been generally recognized. Its value, however,
+is not limited to the proof of the divinity of Biblical truth which it
+furnishes: it serves a definite and most important purpose in the life
+and work of God's believing children in all ages. By it we are better
+able to understand God's own plan and purposes in human history, and
+by it we are made conscious of our own whereabouts along the pathway
+of time. The movements of God in the history of the past that were
+predicted by earlier prophets have received their chief inspiration
+from the conscious knowledge the leaders had of the prophetic
+character of their work. It was Daniel's study of prophecy that
+stirred his soul for the restoration of Israel to the favor of God
+and to their own land (Dan. 9:2), and at the same time opened his own
+heart for the wonderful revelation concerning future events. It was
+the consciousness of prophetic fulfilment that gave John the Baptist
+his inspiration for work (John 1:23); and in establishing the truths
+of the gospel of Christ, the apostles placed leading emphasis on the
+fact that these things were written in the law and in the prophets.
+
+The love and care that Christ had for his people did not cease in the
+beginning of the gospel dispensation; for he gave the promise, "I
+am with you alway, even unto the end of the world." It is altogether
+reasonable, then, that we should receive "the revelation of Jesus
+Christ, which God gave unto him, to _show unto his servants_ things
+which must shortly come to pass" (Rev. 1:1). Through the varying
+conditions of time, Christ leads his people on to certain victory.
+
+Since the mission of the church was to be world-wide and perpetual, it
+is fitting that the church should be described prophetically in order
+that we might have definite information concerning the operations
+of the divine hand in working out the great problem of the church's
+destiny after the close of the sacred canon.
+
+[Sidenote: Prophetic symbols]
+
+Before proceeding with our discussion of those prophecies which
+concern the church, let us pause and consider briefly the character
+of symbols. The prophecy of the Scriptures is presented to us in two
+distinct forms--direct statements in the ordinary language of life and
+in symbolic representations, but far the greater part is expressed
+in symbols, as in the book of Daniel and in the Revelation of John.
+Without an understanding of the nature of symbols we can not get a
+proper understanding of such prophecies.
+
+Spoken or written language is a very complicated affair, but it is
+in reality an arbitrary arrangement. The name that we attach to a
+particular object could as well be given to a totally different object
+instead if we only agreed to make the change. For this reason spoken
+language is variable. Changes are constantly taking place. The
+language of Bible symbols, on the other hand, is not subject to
+the law of change, as we shall see; it is not based on arbitrary
+arrangement or mere convenience, but its foundational principles exist
+in the very nature of things.
+
+Webster defines _symbol_ as follows: "The sign or representation of
+any moral thing by the images or properties of natural things. Thus,
+a lion is the symbol of courage; the lamb is the symbol of meekness or
+patience." Horne, in his Introduction to the Study of the Bible, says:
+"By symbols we mean certain representative marks, rather than express
+pictures; or, if pictures, such as were at the time _characters_, and
+besides presenting to the eye the resemblance of a particular object,
+suggested a general idea to the mind, as when a _horn_ was made
+to denote _strength_, an _eye_ and _scepter_, _majesty_, and in
+numberless such instances, where the picture was not drawn to
+express merely the thing itself, but something else, which was or was
+conceived to be, analogous to it."
+
+According to these definitions, the main idea of a symbol is the
+representation of an object or quality, not by exhibition of itself,
+but by another object or character analogous to it. Nor are we limited
+in the use of symbols to the exhibition of moral subjects alone.
+Any object may be symbolized, provided a corresponding object can be
+found.
+
+[Sidenote: Analogy the basic law]
+
+Analogy, then, is the fundamental law of symbols. This being true,
+it is clear that symbols must be definitely applied. They are not
+arbitrary. There is no reason why we could not call a book a table,
+and a table it would be, provided we agreed universally to adopt that
+designation; but we violate nature if we attempt to represent the
+quiet, peaceful, gentle disposition of a child by a lion or a tiger,
+or a cruel, vindictive, tyrannical disposition by a lamb. A polluted
+harlot may represent an apostate church, but not the true church. A
+proper correspondence of character and quality must be observed. We
+must follow nature strictly. And this is the law of symbols.
+
+Symbols are drawn from different departments--from angelic life, human
+life, animal life, and inanimate creation. But in every case there
+is in the selection and use of the symbol a proper correspondence of
+character and quality.
+
+[Sidenote: Twofold object of symbols]
+
+The deciding factor in the original selection of a symbolic object
+is the nature of the thing to be symbolized. In the field of Bible
+prophecy the general design is in the main twofold--the representation
+(1) of the affairs of the church and (2) of the political history of
+those nations and kingdoms which were to exert an important influence
+on the life and development of the church. It is evident that in the
+divine estimation the church and its welfare is of infinitely greater
+importance than the affairs of nations and kingdoms. Therefore we may
+reasonably expect that, according to the nature of symbolic language,
+symbols designed to represent the church will be found to be of the
+most exalted type, whereas those representing political things will be
+found to be selected from an inferior department. In accordance with
+this fundamental classification we shall find that symbols drawn from
+angelic life and human life invariably refer to the department
+of ecclesiastical affairs, while those drawn from animal life or
+inanimate nature represent political things. The only apparent
+exception to this rule is that certain inanimate objects formerly
+consecrated to the service of God and thus associated with the
+department of the church are sometimes used to represent spiritual
+things, because the analogy is obvious. Bearing in mind this
+fundamental distinction between the representation of things political
+and things ecclesiastical, we are prepared to understand other shades
+of distinction.
+
+Nations may be peaceful or tyrannical and oppressive, and churches
+may be good or apostate; but the exact character can be analogously
+represented by the symbolic object. A vicious wild beast stamping and
+devouring would naturally represent a cruel, tyrannical government;
+and a good woman represents the true church, while a vile harlot
+represents the church apostate. But whatever the nature of the symbol,
+whether beast, locust, lion, horse, temple, angel, or man, we may
+know at once from the nature of the symbol where to look for its
+fulfilment. This important guide in the study of prophetic truth--a
+guide overlooked by most of the commentators--relieves us of much of
+the uncertainty hitherto connected with the subject.
+
+Since, as we have seen, symbolic language is based on analogy, it
+is evident that there are some objects whose nature forbids their
+symbolization, there being no corresponding object in existence.
+God can not be symbolized. "To whom then will ye liken God? or what
+likeness will ye compare unto him" (Isa. 40:18). There may be certain
+symbols connected with his person setting forth the dignity, majesty,
+and eternal splendor of his name, but he himself appears unrepresented
+by another. The same is true also of the person of Jesus, our
+Redeemer, although in this case we must distinguish between the
+Christ incarnate and Jesus in his essential divinity. Considered as
+incarnate--both God and man--the human aspect of his character as
+manifested in his sacrificial death may be analogously represented as
+a Lamb slain. But considered in his essential divinity, he can not
+be symbolically represented. Therefore, whenever the glorified Christ
+appears on the symbolic stage, he always appears in his own person
+proclaiming his own name. "I am he that liveth, and was dead; and,
+behold, I am alive for evermore" (Rev. 1:18). "He hath on his vesture
+and on his thigh a name written, King of kings, and Lord of lords."
+
+In Rev. 6:9 the souls of the martyrs are represented as crying unto
+God for the avenging of their blood on them that dwell on the earth.
+There is no object analogous to a disembodied spirit. It is easy to
+give them an arbitrary name. Therefore they simply appear under their
+own appropriate titles as "the _souls_ of them that were slain."
+
+Whenever we attach a literal significance to a symbolic object, we
+immediately destroy its character as a symbol. This should not be
+done. With the exception of those instances where the nature of
+an object forbids its symbolization and where the description must
+therefore of necessity be literal, we should always look for the true
+fulfilment, not in that department from which the symbol is drawn, but
+in another department--that to which the symbol by analogy refers us.
+
+[Sidenote: Field of present inquiry]
+
+The limits and object of the present work preclude an exhaustive
+treatment of prophecy in general. Our immediate purpose is to set
+forth particularly those prophecies of the divine Word which clearly
+portray and outline the character of a world-wide religious movement
+in the last days. To do this effectually, however, we must briefly
+consider those prophecies which describe the principal ecclesiastical
+events in history which form the basis of, or lead up to, the Last
+Reformation. The subject as outlined in the prophecies and as based on
+the facts of history, naturally divides into four parts, or epochs, as
+follows:
+
+  I   The Apostolic Period
+  II  The Medieval Period
+  III Era of Modern Sects
+  IV  The Last Reformation
+
+For the sake of brevity, we shall, as far as possible, exclude from
+our present inquiry those prophecies pertaining to civil and political
+affairs, retaining only such as have an important bearing on the
+church subject.
+
+
+
+
+CHAPTER XI
+
+THE APOSTOLIC PERIOD
+
+
+[Sidenote: The star-crowned woman]
+
+The twelfth chapter of Revelation introduces an important line of
+prophetic truth respecting the church, beginning with these words:
+"And there appeared a great wonder in heaven; a woman clothed with the
+sun, and the moon under her feet, and upon her head a crown of twelve
+stars: and she being with child cried, travailing in birth, and pained
+to be delivered." "And she brought forth a man child, who was to rule
+all nations with a rod of iron: and her child was caught up unto God,
+and to his throne. And 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 threescore days" (verses 1, 2, 5, 6).
+
+As we have already stated and as will be made very clear hereafter,
+symbols drawn from human life are used to represent ecclesiastical
+affairs. Therefore in the symbol now before us we have a
+representation of the church, and from the general description given
+we infer that it must be the pure church of God, for the brightest
+luminaries of heaven are gathered around her and no evil thing is said
+concerning her. That this woman is the special object of God's care
+and concern is further shown by the fact that when she fled into the
+wilderness, she had "a place prepared of God, that they should feed
+her there." That this interpretation of the woman is correct is also
+shown by other texts in Revelation.
+
+In chapter 21:9 an angel talking with John said, "Come hither, I will
+shew thee the _bride_, the Lamb's wife." And again, in chapter 19:7,
+where the church is undoubtedly referred to, a great multitude is
+represented as saying, "Let us be glad and rejoice, and give honor to
+him: for the marriage of the Lamb is come, and his _wife_ hath made
+herself ready." In the seventeenth chapter the church apostate is
+without doubt described by the symbol of a vile, polluted harlot.
+
+The pure woman of chapter 12, then, represents the apostolic church in
+all its beauty and glory. She is represented as clothed with the sun,
+a striking emblem of the light of the glorious gospel of Christ
+which shone forth from the early church. The moon under her feet is
+generally understood to designate the typical worship of the Jewish
+age, which was a shadow of things to come but which now stands
+eclipsed in the superior light and glory of the new and better
+dispensation. The moon is the lesser light and derives its
+illumination from the sun; so also the Mosaic period was the moonlight
+age of the church and reflected a part of the gospel which, at a later
+time, was to be revealed in all its glory with the rise of the "Sun of
+righteousness."
+
+The crown of twelve stars adorning the diadem of the church is a fit
+representation of the twelve apostles of the Lamb, they being in one
+important sense permanent fixtures in the church. According to chapter
+1:20, stars are sometimes used to represent Christian ministers, the
+analogy as light-givers being obvious. "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 prominent position occupied by this woman and the light which
+shone forth from the sun with which she was clothed stand out in
+marked contrast with the later description given of her flight into
+and seclusion in the wilderness. The latter stage of her experience
+I shall describe further on, but a brief allusion to it will make
+her first appearance more impressive. The wilderness describes the
+apostasy which was to envelop the woman and thus obscure her light.
+Therefore her first appearance as in the planetary heavens presents a
+sublime description of her dignity and excellence in the morning time
+of the gospel era. Her light shone upon all and her glory could be
+seen by all. She presents that fundamentally distinct characteristic
+of the true church of God--universality; not a mere isolated star
+shedding its feeble rays in competition with the other orbs of night;
+but a cluster of bright, shining stars and _the very sun itself_. The
+light of the apostolic church was, therefore, all-inclusive in the
+sense of reflecting all the truth. It is essential to our proper
+understanding of the symbols that follow that we comprehend the true
+character of the church of God--the bride of Christ.
+
+[Sidenote: The man child]
+
+The next object to claim our attention in the vision under
+consideration is that of the man child to whom the woman is said to
+give birth. A variety of interpretations of this man child have been
+given. Some say that it refers to Jesus Christ, but this application
+is objectionable for different reasons. First, Jesus is everywhere
+represented as the founder of the church, not as its child. Second,
+true 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."
+
+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."
+
+
+
+
+
+End of the Project Gutenberg EBook of The Last Reformation
+by F. G. [Frederick George] Smith
+
+*** END OF THE PROJECT GUTENBERG EBOOK 13330 ***
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+<a name='Page_1'></a>
+
+<center>
+<div style="width:250px; border-width:thin; border-style:solid"
+align="center"><big>BY THE SAME AUTHOR</big><br>
+ WHAT THE BIBLE TEACHES<br>
+THE REVELATION EXPLAINED<br>
+PROPHETIC LECTURES<br>
+ON DANIEL AND<br>
+REVELATION<br>
+</div>
+</center>
+
+<hr style='width: 65%;'>
+<a name='The_Last_Reformation'></a>
+<h1>The Last Reformation</h1>
+
+<a name='Page_2'></a>
+
+<h3>By F.G. Smith</h3>
+
+<br>
+<br>
+<br>
+<br>
+<br>
+
+
+
+<hr style='width: 65%;'>
+<a name='PREFACE'></a>
+<h2><a name='Page_4'></a><a name='Page_3'></a>PREFACE</h2>
+
+<br>
+
+
+<p>God's true people everywhere are looking for light on the church
+question. A deep undercurrent of dissatisfaction with the present
+order of things exists in the ecclesiastical world. The historic
+creeds are stationary and conservative, but religious thought can
+not always be bound nor its progress permanently hindered. Honest
+Christian men and women will think, and they are now thinking in
+the terms of a universal Christianity. If I am able to discern the
+signs of the times, the rising tide of Christian love and
+fellowship is about to overflow the lines of sect and bring
+together in one common hope and in one common brotherhood all those
+who love our Lord Jesus Christ in sincerity.</p>
+
+<p>What will constitute the leading characteristics of the church
+of the future? This is the burning question. Spiritual-minded men
+are conscious that things can not long continue as they now are,
+but what and where is the remedy?</p>
+
+<p>After this book was completed and in the hands of the printers,
+I received a copy of "The Church and its Organization," by Walter
+Lowrie, and was surprized to find in it much truth that I had
+already received through independent investigation and embodied in
+my manuscript. I refer particularly to the charismatic organization
+and <a name='Page_5'></a>government of the church. It is gratifying
+to know that other minds are being led to the same conclusions
+regarding a subject of such vital importance to the future of
+Christianity.</p>
+
+<p>In writing the present work I have endeavored to present the
+Scriptural solution of this great problem, a solution which takes
+into account, and gives due respect to, historic Christianity, the
+prophecies respecting the church and its destiny, and the
+fundamental characteristics of our holy religion as it emanated
+from the divine Founder.</p>
+
+<p>If this work can be of service in pointing out Christ's plan and
+purpose to "gather together in one the children of God which are
+scattered abroad," and also be instrumental in helping to
+accomplish this grand Christian ideal, I shall feel abundantly
+repaid. F.G. SMITH.</p>
+
+<br>
+
+
+<p>Anderson, Indiana, May 6, 1919.</p>
+
+<hr style='width: 65%;'>
+<a name='CONTENTS'></a>
+<h2><a name='Page_6'></a>CONTENTS</h2>
+
+<table align='center' border='0' cellpadding='2' cellspacing='0'
+summary='Table of Contents'>
+<tr>
+<td>&nbsp;</td>
+<td>&nbsp;</td>
+<td align='center'><b>PAGE</b></td>
+</tr>
+
+<tr>
+<td align='left' colspan='2'><a href="#Page_9">Introduction--"The
+Time of Reformation"</a></td>
+<td align='right'><a href="#Page_9">9</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+<td align='left'><a href="#PART_I">Part I--The Church in Apostolic
+Days</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td align='center'><b>CHAPTER</b></td>
+</tr>
+
+<tr>
+<td align='right'>I&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_19">The Church Defined</a></td>
+<td align='right'><a href="#Page_19">19</a></td>
+</tr>
+
+<tr>
+<td align='right'>II&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_21">The Universal Church</a></td>
+<td align='right'><a href="#Page_21">21</a></td>
+</tr>
+
+<tr>
+<td align='right'>III&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_33">The Local Church</a></td>
+<td align='right'><a href="#Page_33">33</a></td>
+</tr>
+
+<tr>
+<td align='right'>IV&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_41">The Organization and Government
+of the Church</a></td>
+<td align='right'><a href="#Page_41">41</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+<td align='left'><a href="#PART_II">Part II--The Church in
+History</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td align='right'>V&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_73">Corruption of Evangelical
+Faith</a></td>
+<td align='right'><a href="#Page_73">73</a></td>
+</tr>
+
+<tr>
+<td align='right'>VI&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_87">Rise of
+Ecclesiasticism</a></td>
+<td align='right'><a href="#Page_87">87</a></td>
+</tr>
+
+<tr>
+<td align='right'>VII&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_101">The Reformation</a></td>
+<td align='right'><a href="#Page_101">101</a></td>
+</tr>
+
+<tr>
+<td align='right'>VIII&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_111">Modern Sects</a></td>
+<td align='right'><a href="#Page_111">111</a></td>
+</tr>
+
+<tr>
+<td align='right'>IX&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_125">The Church of the
+Future</a></td>
+<td align='right'><a href="#Page_125">125</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+<td align='left'><a href="#PART_III">Part III--The Church in
+Prophecy</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td align='right'>X&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_141">Interpretation of Prophetic
+Symbols</a></td>
+<td align='right'><a href="#Page_141">141</a></td>
+</tr>
+
+<tr>
+<td align='right'>XI&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_149">The Apostolic Period</a></td>
+<td align='right'><a href="#Page_149">149</a></td>
+</tr>
+
+<tr>
+<td align='right'>XII&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_169">The Medieval Period</a></td>
+<td align='right'><a href="#Page_169">169</a></td>
+</tr>
+
+<tr>
+<td align='right'>XIII&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_209">Era of Modern Sects</a></td>
+<td align='right'><a href="#Page_209">209</a></td>
+</tr>
+
+<tr>
+<td align='right'>XIV&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_223">The Last Reformation</a></td>
+<td align='right'><a href="#Page_223">223</a></td>
+</tr>
+</table>
+
+<hr style='width: 65%;'>
+<a name='Page_9'></a> <a name='INTRODUCTION'></a>
+<h2>INTRODUCTION</h2>
+
+<h3>"THE TIME OF REFORMATION"</h3>
+
+<br>
+
+
+<p>In ecclesiastical history the term Reformation has been applied
+specifically to the important religious movement of the sixteenth
+century which resulted in the formation of the various Protestant
+churches of that period. Since the sixteenth century there have
+been other religious reformations, some of considerable importance
+and influence.</p>
+
+<div class='sidenote'>A present reformation</div>
+
+<p>There is a present reformation specially distinguished from all
+those that have gone before. It is resulting from the particular
+operation of the Spirit of God as predicted in the Word of God, and
+its influences are being felt in varying degrees throughout all
+Christendom. Many Christians are already stirred to action by the
+conscious knowledge of Christ's message for these times, while
+multiplied thousands of others who love the Lord Jesus are
+experiencing within their own hearts the awakening <a name=
+'Page_10'></a>of new aspirations and impulses, the real meaning of
+which they do not as yet understand, but which are, through the
+leadership of the Holy Spirit, unconsciously fitting them for their
+true place in this great world-wide movement which is destined to
+exceed in importance and influence all other religious reformations
+since the days of primitive Christianity.</p>
+
+<p>Since, as we shall show, the present reformation is the work of
+the Spirit affecting all true Christians, drawing them together for
+the realization of a grand Scriptural ideal, it is evident that no
+particular band of people enjoy its exclusive monopoly. May the
+same Holy Spirit illuminate our hearts and minds in the
+contemplation of the truths of the divine Word.</p>
+
+<p>The term <i>reformation</i> signifies "the act of reforming or
+the state of being reformed; change from worse to better;
+correction or amendment of life, manners, or of anything vicious or
+corrupt." In its application to the religion of Christ, reformation
+means the correction of abuses and corrupt practises that have
+become associated with the Christian system; the elimination of all
+unworthy, foreign elements. In other words, it implies
+<i>restoration</i>, a return to the practises and ideals of
+primitive Christianity.</p>
+
+<div class='sidenote'>What the final reformation must include</div>
+
+<p>If we inquire concerning the limits of true reformatory work, we
+see at once that, if there is to be a final reformation, such a
+movement must restore in its fundamental aspects <i>apostolic
+Christianity</i>&mdash;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 assumes, of course, that during
+the centuries there has been a departure from this<a name=
+'Page_12'></a><a name='Page_11'></a> standard.</p>
+
+<div class='sidenote'>The church itself the real object of
+reformation</div>
+
+<p>No reformation since apostolic times has covered all this
+ground. All the reformations taken together fall far short of this
+standard. They have been reformations only in part, each movement
+simply placing special emphasis on particular doctrines, or
+ordinances, or personal experiences. Hence the need of further
+reformation. The present movement embraces all the truth contained
+in all the previous reformations of Protestantism. But it does not
+stop there. It stands committed to all the truth of the Word of
+God. It goes straight to the heart of the reformation subject and
+reveals the pure, holy, <i>universal</i> church of the apostolic
+times as made up of all those who were regenerated, uniting them
+all IN CHRIST; in the "church of the living God," which church was
+"the pillar and ground of the truth" (1 Tim. 3:15); the church that
+was graced with the gifts of the Spirit and filled with holy
+power.</p>
+
+<p>The true apostolic church has been largely lost to view since
+the early Christian centuries, when a general apostasy dimmed the
+light of truth and plunged the world into the darkness of papal
+night. In modern times the t<a name='Page_13'></a>erm "church" as
+applied to a general body of religious worshipers is usually
+employed in a restricted sense, specifying some particular
+organization, as the hierarchy of Rome or the aggregation of local
+congregations constituting a Protestant sect. By a natural reaction
+from the Romish extreme, wherein the church and church relationship
+are exalted above the personal relationship of the individual with
+his God, many teachers now incline to an opposite extreme, which
+makes little of the church as an institution, substituting therefor
+a sort of "loyalty to Christ," <i>individualism</i>, subversive of
+true New Testament standards.</p>
+
+<div class='sidenote'>The true church Scripturally important</div>
+
+<p>The church is not to be exalted above the Christ, nor is it a
+substitute for the Christ; but in the light of New Testament
+teaching we must regard the true church as <i>the</i>
+instrument&mdash;the divinely appointed instrument used by the Holy
+Spirit in carrying forward the work of Christ on earth. Jesus
+himself said, "Upon this rock I will build my church; and the gates
+of hell shall not prevail against it" (Matt. 16:18). At a later
+time we read, "And the Lord added to the church daily such as
+should be saved" (Acts 2:47).</p>
+
+<p>If Paul were living today, he also might despise the "church"
+idea in its narrow sectarian sense. But from the apostle's words,
+it is very evident that he regarded the church as it existed in his
+day as an institution <a name='Page_14'></a>crowned with glory and
+honor, the concrete expression of Christ and his truth. "<i>God
+hath set some</i> IN THE CHURCH, first apostles, secondarily
+prophets, thirdly teachers, after that miracles, then gifts of
+healings, helps, governments, diversities of tongues" (1 Cor.
+12:28). "And he gave some, apostles; and some, prophets; and some,
+evangelists; and some, pastors and teachers; for the perfecting of
+the saints, for the work of the ministry, for the <i>edifying of
+the body of Christ</i>; till we all come in the unity of the faith
+... that we ... may <i>grow up into him in all things</i>, which is
+the head, [of the body, <i>the church</i>, Col. 1:18] even Christ"
+(Eph. 4:11-15).</p>
+
+<div class='sidenote'>The church as a divine institution</div>
+
+<p>Inasmuch as God set in the church apostles, prophets,
+evangelists, gifts of miracles, of healings, etc., we must regard
+the church as originally instituted as being more than a mere
+aggregate of individuals associating themselves together for
+particular purposes. We must recognize the divine element. This
+company was the host of redeemed ones whom Christ had saved, in
+whom he dwelt, and through whom he revealed God and accomplished
+his work on earth. It was his body&mdash;the organism to which he
+gave spiritual life and through which he manifested the fulness of
+his power and glory.</p>
+
+<div class='sidenote'>Church relationship vs. individualism</div>
+
+<p>Any reformation that h<a name='Page_15'></a>as not for its
+object the full restoration of the New Testament church, can not be
+a complete reformation, but must be succeeded by another. In this
+respect the church subject is fundamental and all-inclusive. To
+emphasize a mere "personal-union-with-Christ" theory to the
+disparagement of the divine <i>ekklesia</i>, is to evade the real
+issue. Jesus declared, "I will build my church," and that church
+was an objective reality, which was not intended to be concealed
+under high-sounding theological verbiage nor dissipated in
+glittering generalities. It is true that Christ himself must be
+presented as the ground of our hope and salvation and as the object
+of our personal faith, love, and devotion; as "the way, the truth,
+and the life"; but we must not forget that there is also a
+revelation of the way, the truth, and the life in the church of
+Christ. The apostles preached Christ as the divine "way"; but when
+men believed on him, he straightway "set the members every one of
+them <i>in the body</i>"&mdash;the church (1 Cor. 12:18). "And the
+Lord added <i>to the church</i> daily such as should be saved"
+(Acts 2:47). They preached Christ as the personification of
+"truth." But they also taught that the gospel was a special
+"treasure" committed to the church for dispensing to the nations.
+Paul said that God hath "committed <i>unto us</i> the word of
+reconciliation" (2 Cor. 5:19). Therefore he could represent the
+church of God "as the pillar and ground of the truth." They
+preached him as "life," but he was also the life of the collective
+body of believers as well as of individuals. He dwelt in his
+church. He was its life, and through it he manifested himse<a name=
+'Page_16'></a>lf in the only form in which, since the incarnation,
+he can be fully exhibited to men.</p>
+
+<div class='sidenote'>Avoiding extremes</div>
+
+<p>The fact that Romanism has stressed the "church" idea, parading
+before the world as the church an organic body devoid of true
+spiritual life, a mere corpse, is no reason justifying a view
+which, ignoring the practical church relationship taught in the New
+Testament, talks glibly of an ethereal, intangible, ghostly
+something which, without a body, lacks all practical contact with
+men. The Bible standard is the proper union of soul and body. It is
+certain that, as in apostolic days, such union is necessary to the
+proper exhibition of the divine life and absolutely essential to
+the full accomplishment of the divine purposes in Christ's great
+redemptive plan.</p>
+
+<p>Christ, the life of his spiritual body, and the life-giver,
+remains the same in all ages. Hence the church <i>body</i> is the
+part that has been disrupted and corrupted by apostasy and
+sectarianism, and is therefore the sphere of reformatory effort.
+And while reformation pertains to historical Christianity, it
+implies, as we have already shown, a return to the primitive
+standard. Therefore, before proceeding to describe particularly the
+present reformation, we must give attention to the constitution of
+the apostolic church, the divine original.</p>
+
+<hr style='width: 65%;'>
+<a name='Page_17'></a> <a name='PART_I'></a>
+<h3>PART I</h3>
+
+<a name='Page_18'></a>
+
+<h2>The Church in Apostolic Days</h2>
+
+<hr style='width: 65%;'>
+
+<h1>The Last Reformation</h1>
+
+<hr style='width: 65%;'>
+<a name='Page_19'></a> <a name='CHAPTER_I'></a>
+<h2>CHAPTER I</h2>
+
+<h3>THE CHURCH DEFINED</h3>
+
+<br>
+
+
+<div class='sidenote'>The term "church"</div>
+
+<p>The word "church" as used in the New Testament is, in most
+cases, derived from the Greek word <i>ekklesia</i>. The component
+parts of this word literally mean to summon or call together in
+public convocation. It was, therefore, used to designate any
+popular assembly which met for the transaction of public business.
+As an example of the secular use of the term, see Acts 19: 32, 39.
+This particular application of the word, however, does not here
+concern us.</p>
+
+<p>Since the word <i>ekklesia</i> conveys the idea of an assembly
+of "<i>called ones</i>," it expresses beautifully the Christian's
+call to churchly association. The divine call of believers is
+frequently expressed in the New Testament: they are "called with an
+holy calling" (2 Tim. 1:9); "called in one body" (Col. 3:15);
+"called unto his kingdom and glory" (1 Thess. 2:12); or, as Peter
+expresses it, "Ye are a chosen generation, a royal priesthood, an
+holy nation, a peculiar people; that ye should show forth the
+praises of him who hath called you out of darkness into his
+marvelous light" (1 Pet. 2:9). While these texts and many others
+describe the exalted rights and privileges accorded the "called
+ones," there is distinctly implied the idea of their organic
+association, and it was this association that constituted them the
+Christian church.</p>
+
+<a name='Page_20'></a>
+
+<div class='sidenote'>Its two Christian phases</div>
+
+<p>"The church of God, which he hath purchased with his own blood"
+(Acts 20: 28), is Clearly set forth in the New Testament. And the
+term "church" in its religious usage is given two significations.
+In its largest and primary signification, the church of God is the
+entire body of regenerated persons in all times and places, and is
+in this respect identical with the spiritual kingdom of God, the
+divine family. In a secondary sense, church designates an
+individual assembly in which the universal church takes local and
+temporary form and in which the idea of the general church is
+concretely exhibited. Besides these two significations of the
+Christian term "church," there are, properly speaking, no other in
+the New Testament. It is true that <i>ekklesia</i> is sometimes
+used as a collective term to denote the body of local churches
+existing in a given region, but there is no evidence that these
+churches were bound together in groups by any outward organization
+which separated or distinguished them from other congregations of
+the general church. Therefore this use of the term "church" can not
+be regarded as adding any new sense to those of the general church
+and the local church already referred to.</p>
+
+<hr style='width: 65%;'>
+<a name='Page_21'></a> <a name='CHAPTER_II'></a>
+<h2>CHAPTER II</h2>
+
+<h3>THE UNIVERSAL CHURCH</h3>
+
+<br>
+
+
+<p>Matt. 16:18 introduces in the gospel history the subject of the
+church. Jesus said, "I will build my church; and the gates of hell
+shall not prevail against it." This text implies that the church as
+an institution was not yet founded, and it also clearly implies
+that Christ himself was to be the founder and builder of his
+church.</p>
+
+<p>Jesus had already preached that the kingdom of heaven was at
+hand, and when he sent forth his twelve apostles he commanded them
+to preach and say, "The kingdom of heaven is at hand." Jesus
+himself taught the doctrines of the kingdom, but in the words of
+our text there is implied deeper ideas of the kingdom of God yet to
+be revealed in all their fulness of meaning.</p>
+
+<div class='sidenote'>The body of Christ</div>
+
+<p>We should divest our minds, temporarily at least, of
+preconceived ideas of formal church organization and earnestly seek
+to understand the real signification of that church of which Christ
+was himself personally the founder. A few texts make this point <a
+name='Page_22'></a>clear: "And hath put a<a name='Page_23'></a>ll
+things under his [Christ's] feet, and given him to be the head over
+all things to the church, <i>which is his body</i>, the fulness of
+him that filleth all in all" (Eph. 1: 22, 23). The church, then, is
+the body of Christ. Of this body Jesus himself is the head. "And he
+is the head of the body, the church ... that in all things he might
+have the preeminence" (Col. 1:18). "For his body's sake, which is
+the church" (verse 24). Christ is head of but one body. "There is
+<i>one</i> body" (Eph. 4:4). In these texts the body and the church
+are used interchangeably, referring to one and the same thing. The
+body of which Christ is the head is the church that he built, "the
+church of God, which he hath purchased with his own blood" (Acts
+20: 28).</p>
+
+<div class='sidenote'>The atonement its procuring cause</div>
+
+<p>It is therefore to Calvary that we must look for the specific
+act by virtue of which Christ personally became the founder of his
+church. <i>There</i> it was "purchased with his own blood."
+<i>There</i> we find the application of those sublime words of the
+Savior, "And I, if I be lifted up from the earth, <i>will draw all
+men</i> UNTO ME" (John 12: 32). By virtue of that act, God "put all
+things under his feet, and gave him to be the head over all things
+to the church." Yea, by virtue of that act, "God also hath highly
+exalted him, and given him a name which is above every name: that
+at the name of Jesus every knee should bow,... and that every
+tongue should confess" (Phil. 2:9-11).</p>
+
+<p>The church, then, proceeds from Calvary: Pentecost was but its
+initial manifestation to men and its dedication for service. Of
+this we shall have more to say hereafter.</p>
+
+<a name='Page_24'></a>
+
+<div class='sidenote'>Composed of true Christians</div>
+
+<p>Since through his death Christ proposed to draw all men unto
+him, it is evident that all the members of Christ are therefore
+members of his body, the church. To this agrees the words of the
+apostle Paul, "For as we have many members in one body, and all
+members have not the same office: so we [true Christians], being
+many, are <i>one body in Christ</i>, and every one members one of
+another" (Rom. 12: 4, 5). "Now hath God set the members <i>every
+one of them</i> in the body, as it hath pleased him" (1 Cor.
+12:18).</p>
+
+<div class='sidenote'>Mode of admission</div>
+
+<p>Becoming a member of the spiritual body of Christ is necessarily
+a spiritual operation. Men may admit members to a formal church
+relationship, but only the Spirit of God can make us members of
+Christ. "For by one Spirit are we all baptized [or inducted] into
+one body, whether we be Jews or Gentiles, whether we be bond or
+free; and have been all made to drink into one Spirit" (1 Cor.
+12:13). This text does not refer to literal water-baptism, but to
+the work of the "Spirit," by whom we are inducted into Christ.
+"<i>God hath set the members</i> every one of them in the body"
+(verse 18). And since this is the work of the Spirit, it is evident
+that none but the saved can possibly find admittance into the
+spiritual body of Christ. Under a different figu<a name=
+'Page_25'></a>re Jesus conveys the same truth. "I am the door: by
+me if <i>any man</i> enter in, <i>he shall be saved</i>" (John 10:
+9). "And the Lord added to them day by day those that <i>were being
+saved</i>" (Acts 2:47, R.V.). Salvation, then, is the condition of
+membership.</p>
+
+<div class='sidenote'>Family relationship</div>
+
+<p>The members of Christ are members of God's family. How do we
+become members of the divine family? "Except a man <i>be born
+again</i>, he can not see the kingdom of God" (John 3:3). "As many
+as received him, to them gave he power to become the sons of God
+... which were <i>born ... of God</i>" (John 1:12, 13). "Beloved,
+now are we the sons of God" (1 John 3:2). Since this family, or
+church, is composed of the saved, or those who are born again, and
+excludes all the unsaved, we can understand Paul's reference to "a
+glorious church, not having spot, or wrinkle, or any such thing,"
+but "<i>holy and without blemish</i>" (Eph. 5:27).</p>
+
+<p>We have spoken of the union of all believers with Christ when he
+draws them unto himself and becomes their spiritual life. But this
+unity of all believers <i>with Christ</i> is a spiritual
+relationship and experience not to be confused with external
+things. The Bible speaks of Christians as being "in Christ." What
+does this mean? It certainly means to be "born again," for without
+that experience we "can not see the kingdom of God" (John 3:3).
+"Therefore if any man be <i>in Christ</i>, HE IS A NEW CREATURE:
+old things are passed away; behold, all things are become new"<a
+name='Page_26'></a> (2 Cor. 5:17). "Whosoever abideth <i>in him</i>
+sinneth not: whosoever sinneth hath not seen him, neither known
+him" (1 John 3:6).</p>
+
+<div class='sidenote'>Unity of believers</div>
+
+<p>But our union with Christ, by which we become members of the
+divine family, necessarily fixes our relationship with all those
+who are members of Christ. If, through salvation, we are brought
+into a sacred unity with Christ, we are by the same act brought
+into essential unity and fellowship with the members of Christ.
+This the Word distinctly affirms: "We, being many, are one body in
+Christ, and <i>every one members one of another</i>" (Rom. 12: 4,
+5). "There should be no schism in the body; but the members should
+have the same care one for another" (1 Cor. 12:25). While this last
+text relates literally to the physical body, the apostle applies it
+in an illustrative way to the spiritual body. "Now ye are the body
+of Christ, and members in particular" (verse 27).</p>
+
+<div class='sidenote'>Unity and uniformity</div>
+
+<p>Harmony in a normal physical body is not effected by external
+means, but is organic. The members may be many and diverse, but
+they are all necessary and have their respective places and work.
+So also with the body of Christ. Union with Christ is not dependent
+upon absolute uniformity except in the one thing&mdash;the
+fundamental experience by which we are made memb<a name=
+'Page_27'></a>ers of Christ. In the apostolic period the children
+of God who loved our Lord and were known of him were not all of one
+age or size or nationality. They had not all enjoyed the same
+social advantages, nor had they had the same intellectual
+attainments. The act of receiving Christ and his salvation did not
+perfect their knowledge; therefore they had to be patiently taught
+in order to bring them into the "unity of the faith." And for this
+purpose divinely chosen instructors were appointed, who must
+themselves "study" and give careful attention to "doctrine" (Eph.
+4:11-14; 1 Tim. 3:13-16). But the gospel penetrates beneath the
+surface; it goes straight to the heart and reaches fundamental
+things. "There is neither Jew nor Greek; there is neither bond nor
+free, there is neither male nor female: <i>for ye are all one</i>
+IN CHRIST JESUS" (Gal. 3:28).</p>
+
+<p>The unity of believers with Christ is, therefore, based on
+divine relationship, and <i>this is the fundamental basis of the
+true relationship of believers with each other</i>. In order to
+maintain spiritual relationship with Christ and his people, the
+Christian must have an obedient heart and "walk in the light of the
+Lord"; but we should always be ready to extend our fellowship to
+those whom Christ really receives and approves.</p>
+
+<p>How prone men have ever been to ignore this simple, divine
+standard and set up arbitrary rules of their own by which to
+measure others! This wrong tendency combined with the carnal
+ambitions of men who love to parade their own unscriptural ideas
+before the world<a name='Page_28'></a> and gain adherents has been
+the real cause of the disunion of Christians. But the Bible
+standard is what we are now considering. It teaches that the saved
+people were "members one of another" as well as members of Christ;
+that they were, in fact, "<i>all one in Christ Jesus</i>."</p>
+
+<div class='sidenote'>Unity a practical reality</div>
+
+<p>According to the New Testament standard, unity of believers is
+more than an invisible, intangible, spiritual fellowship. They are
+"members one of another" as well as members of Christ. That unity
+was designed to be visible and to form a convincing sign to the
+world of the mighty power of Christ. This stands out prominently in
+that notable prayer of our Lord recorded in John 17, which was
+uttered on the most solemn night of his earthly life. First he
+prayed for his immediate disciples, then for all believers, in
+these words: "Neither pray I for these [twelve] alone, but for them
+also which shall believe on me through their word; THAT THEY ALL
+MAY BE ONE; as thou, Father, art in me, and I in thee, that they
+also may be one in us: THAT THE WORLD MAY BELIEVE <i>that thou hast
+sent me</i>" (verses 20, 21).</p>
+
+<p>Such unity is a real standard. It will convince the world. The
+practical force of this last scripture can not be lessened by
+reference to those other words of Jesus, "By this shall all men
+know that ye are my disciples, if ye have love one for another"
+(John 13: 35), for Jesus taught the inseparable nature of love and
+unity. Love, as an inward affection, produces de<a name=
+'Page_29'></a>eds and results, and is measured thereby. Jesus said,
+"If a man love me, he will <i>keep my words</i>; and my Father will
+love him, and we will <i>come unto him</i>, and <i>make our abode
+with him</i>" (John 14: 23). And just as love to God invariably
+produces union with God, so also true love to man will result in
+unity. "My little children, let us not love in word, neither in
+tongue; but <i>in deed and in truth</i>" (1 John 3:18). Carnal
+divisions can not exist where true love reigns.</p>
+
+<div class='sidenote'>Christ died for unity</div>
+
+<p>For this visible unity Christ prayed&mdash;"That they all may be
+one,... <i>that the world may believe</i>." More than this, he
+died that unity might be effected. John 11:52 clearly shows that
+one purpose of Christ's death was that "he should gather together
+<i>in one</i> the children of God that were scattered abroad."
+Therefore unity of believers is a sacred truth resting on the solid
+basis of the atonement. That this unity is more than that general
+union resulting from the personal attachment of separate
+individuals to Christ as a common center, is proved by the fact
+that it is designed to gather together in one the scattered
+<i>children of God</i>. Jesus himself said, "Other sheep I have
+[Gentiles], which are not of this [Jewish] fold: <i>them also I
+must bring</i>, and they shall hear my voice; and THERE SHALL BE
+ONE FOLD [flock] AND ONE SHEPHERD" (John 10:16).</p>
+
+<a name='Page_30'></a>
+
+<div class='sidenote'>Jew and Gentile united</div>
+
+<p>Broadly speaking, there were at that time but two classified
+divisions of men&mdash;Jews and Gentiles. Jesus predicted that his
+sheep from both sections should be brought together into one flock.
+In the second chapter of Ephesians, Paul tells us how this was
+accomplished. Although "in times past" the Gentiles were "strangers
+from the covenants of promise, having no hope and without God in
+the world," in Christ they were "made nigh by the blood." "For he
+is our peace, who hath made both [Jews and Gentiles] ONE, and hath
+broken down the middle wall of partition between us ... that he
+might reconcile both unto God <i>in one body</i> by the cross"
+(verses 12-16). Since this glorious reunion through Christ, the
+Gentiles "are no more strangers and foreigners, but fellow citizens
+with the saints, and of the household of God." They also "are built
+upon the foundation of the apostles and prophets, Jesus Christ
+himself being the chief corner-stone ... in whom ye also are
+builded together for an habitation of God through the Spirit"
+(verses 19-22).</p>
+
+<p>On account of the high standard of unity set forth in his
+epistles, Paul has been branded an idealist. But what shall we say
+of Christ who prayed for such visible unity and died for it? An
+idealist is one who forms picturesque fancies, one given to
+romantic expectations impossible of accomplishment. The idealist
+usually h<a name='Page_31'></a>as but few practical results. But
+Paul accomplished things. He broke away from his Jewish prejudices,
+which brought down upon his head the wrath of his fellows. He went
+into the synagogs of the Jews and brought out those who were
+willing to become disciples of Jesus. To build up the work of the
+Lord he labored night and day with tears; he laid broad and deep
+the very foundations of the Christian faith in heathen lands.
+Within a very few years he established Christian churches in four
+provinces of the Roman Empire&mdash;churches in which Jew and
+Gentile met together in common fellowship, <i>in one body</i>. If
+this is idealism, Lord, give us many more such idealists.</p>
+
+<div class='sidenote'>The burden of Paul's ministry</div>
+
+<p>But the unity described by Paul in the epistles which he wrote
+late in life is not given as a mere ideal standard for the future
+toward which men should strive. It is given as the record of a
+historic fact, the accomplishment of which lay at the very
+foundation of Paul's call to the ministry.</p>
+
+<p>In the second chapter of Ephesians, already quoted, Paul
+declares that both Jews and Gentiles were reconciled to God in one
+body <i>by the cross</i>. In the next chapter he shows his part in
+the accomplishment of that end. First, he was called of God as the
+apostle of the Gentiles; then by revelation was made<a name=
+'Page_32'></a> known unto him "the mystery of Christ which in other
+ages was not made known unto the sons of men ... that the Gentiles
+should be fellow heirs, and OF THE SAME BODY, and partakers of his
+promise in Christ by the gospel" (Eph. 3:4-6). The promise referred
+to was doubtless the "promise of the Father," the gift of the Holy
+Ghost. "That the blessing of Abraham might come on the Gentiles
+through Jesus Christ; that we might receive the <i>promise of the
+Spirit through faith</i>" (Gal. 3:14). "For this cause," says Paul,
+"I was made a minister ... that I should preach among the Gentiles
+the unsearchable riches of Christ; and <i>to make all men see</i>
+what is the fellowship of the mystery ... to the intent that now
+unto the principalities and powers in heavenly places might be
+known BY THE CHURCH the manifold wisdom of God" (Eph. 3: 1-10).</p>
+
+<div class='sidenote'>Was divinely attested</div>
+
+<p>Paul was given a tremendous task&mdash;"TO MAKE ALL MEN SEE"
+that mystery. This task required from God "the effectual working of
+his power" (verse 7). And in another place he also shows that this
+power was not lacking: "For I will not dare to speak of any of
+those things which Christ hath not wrought by me, to make the
+Gentiles obedient, by word and deed, through mighty signs and
+wonders, by the power of the Spirit of God" (Rom. 15: 18, 19).</p>
+
+<p>Paul, then, was divinely commissioned "<i>to make all men
+see</i>" the mystery of this union of all classes of men "<i>in one
+body</i> by the cross" (Eph. 2: 16), all in "the SAME body, and
+partakers of his promise in Christ by the gospel" (Eph. 3: 6). And
+when Paul's career was finished, the same mystery was given over to
+others that it might be "known BY THE CHURCH" (verse 10), "the
+church, which is his body" (Eph. 1: 22, 23). The ministry, then,
+should have held the ground already attained, the actual union of
+all the saved in one body, and have labored earnestly "to make all
+men see" that that body only is the church.</p>
+
+<hr style='width: 65%;'>
+<a name='Page_33'></a> <a name='CHAPTER_III'></a>
+<h2>CHAPTER III</h2>
+
+<h3>THE LOCAL CHURCH</h3>
+
+<br>
+
+
+<p>The words of Christ, "I will build my church; and the gates of
+hell shall not prevail against it" (Matt. 16: 18), convey a deeper
+meaning than the simple preaching of the kingdom. As we have
+already shown, the one specific personal act by virtue of which
+Christ became the founder of the church was his atonement on
+Calvary, where the church was "purchased with his own blood" (Acts
+20: 28). The church, then, as an institution, resulted from the
+atonement. Paul, describing the union of Jews and Gentiles in one
+body, the church, declares that it was effected "by the cross"
+(Eph. 2: 16).</p>
+
+<p>There was power in redemption. It brought into the lives of
+believers forces that could not but unite them in social compact.
+It threw them together in living sympathy and united their hearts
+firmly in the strong bonds of brotherly love. Their outward organic
+union as a church was the natural and inevitable result of this
+inward life and love.</p>
+
+<a name='Page_34'></a>
+<div class='sidenote'>Local church defined</div>
+
+<p>By the impartation of spiritual life to believers and by the
+agency of the Holy Spirit operating in the apostles as special
+agents appointed to do his work, Christ built his church on earth.
+There was a building of the church, then, which pertained
+specifically to its <i>local</i> and <i>visible</i> development
+among men. The expression "<i>I</i> will build" indicates the
+transcendent element, the divine element, in church organization.
+This being true, it follows that the local church was not merely an
+aggregate of individuals accidently gathered together, but was the
+local, concrete embodiment of the spiritual body of Christ; the
+unified company of regenerated persons who, as a body, were
+dedicated to Christ, acknowledged of Christ, and used by Christ
+through the Holy Spirit for the accomplishment of his work.
+Jerusalem furnishes the first example, dating from Pentecost (Acts
+2).</p>
+
+<div class='sidenote'>Particular example: Corinth</div>
+
+<p>That this is, generally s<a name='Page_35'></a>peaking, the
+Scriptural definition of a local church of God, is further shown by
+another particular example. Paul addressed two of his epistles "to
+the church of God which is at Corinth" (1 Cor. 1: 2; 2 Cor. 1: 1).
+As individuals they are called "saints" and "brethren," but
+collectively as a church they are called "the church of God" and
+referred to as "God's building" (1 Cor. 3: 9). And the apostle says
+to them, "Know ye not that ye are a temple of God, and that the
+<i>Spirit of God dwelleth in you</i>?" (verse 16, R.V.). They had
+been inducted by the Spirit into the "<i>one body</i>," and they
+were filled with the gifts of the Spirit&mdash;wisdom, knowledge,
+faith, healing, miracles, prophecy, discernment, and tongues (chap.
+12). In fact, the apostle said, "Ye come behind in no gift" (chap.
+1: 7). And he said<a name='Page_36'></a> particularly, "<i>Ye are
+the body of Christ</i>" (chap. 12: 27).</p>
+
+<p>A true local church, then, was the concrete embodiment of the
+spiritual body of Christ in a given place. It was the body of
+Christ because it was made up of the people of God, manifested the
+power of God, was the repository of the truth of God, was filled
+with the gifts of the Spirit of God, and was actually used by the
+Spirit in performing the works of God. Such characteristics made it
+"<i>the church of God</i>."</p>
+
+<div class='sidenote'>Local membership</div>
+
+<p>Membership in the general body of Christ was conditioned solely
+on the new birth, or salvation. Since the individual church was the
+local embodiment of the general church, none but the saved could
+properly become members thereof, and all who were truly saved (in
+the same locality) belonged to it by divine right. At this point,
+however, the human element in the constitution of the local church
+became manifest. We have pointed out the divine element in the true
+church&mdash;the element that particularly distinguished it as the
+church of God, but the bringing together of many individuals in one
+assembly involved also a social element and required the principle
+of <i>recognition</i>. There is, however, no evidence that such
+recognition was given by a formal, official act of the church in
+its corporate capacity. And since salvation is of the heart, it was
+possible for human recognition to temporarily miss its t<a name=
+'Page_37'></a>rue purpose. Thus, in the church at Jerusalem we find
+recognized as a constituent part of the assembly two false
+members&mdash;Ananias and Sapphira. On the other hand, when the
+converted Saul "was come to Jerusalem, he essayed to join himself
+to the disciples: but they were all afraid of him, and believed not
+that he was a disciple" (Acts 9: 26). The church at Corinth,
+already referred to, had some false members at the time the Pauline
+epistles were written. The church at Samaria also tolerated for a
+time one whose "heart was not right in the sight of God" (Acts
+8).</p>
+
+<div class='sidenote'>A holy church</div>
+
+<p>Since the local church was designed to exhibit concretely the
+spiritual body of Christ, none but saved persons could
+<i>properly</i> hold membership therein; therefore the local church
+when in its normal condition was free from sin and sinners. The
+physical body, which Paul uses to illustrate the spiritual body, is
+normal only when every member possesses the life of the body and
+functions properly. So also was the body of Christ. It was not
+God's will that there should be (as recognized members) "sinners in
+the congregation of the righteous" (Psa. 1: 5). It was his will to
+purge Jerusalem "by the spirit of judgment and by the spirit of
+burning" until "<i>he that is left</i> in Zion, and he that
+remaineth in Jerusalem, shall be called <i>holy</i>, even <i>every
+one</i> that is written among the living in Jerusalem" (Isa.
+4:3,4).</p>
+
+<a name='Page_38'></a>
+
+<div class='sidenote'>Discernment and judgement necessary</div>
+
+<p>The local congregation in Jerusalem did not cease to be the
+church of God because two unworthy persons obtained recognition in
+it. This incident gave occasion for the church to manifest its
+inherent <i>life</i> by its ability to discern and then cast off
+the secret offenders just as a healthy physical body casts off
+effete matter. As a result of the judgment pronounced on Ananias
+and Sapphira, "great fear came upon all the church ... and of the
+rest <i>durst no man join himself to them</i>; but the people
+magnified them" (Acts 5:11, 13). The fiery judgments of God put an
+end to formal church-joining there, as a result of which "believers
+were the more <i>added to the Lord</i>, multitudes both of men and
+women" (verse 14). "And the Lord added to them day by day those
+that were being saved" (Acts 2:47, R.V.).</p>
+
+<p>A clean, pure local church was the divine standard. It is
+evident that such could never be obtained and maintained except by
+the power of the Holy Spirit, who discerned evil and prompted its
+elimination. Peter discerned the condition of the two false members
+in the church at Jerusalem and removed that blemish. He also
+exposed the hypocrisy of Simon at Samaria, and Paul pointed out the
+evil affection in the church at Corinth and directed its removal.
+Chief responsibility for the maintenance of the normal condition of
+the church will be considered in <a name='Page_39'></a>our
+discussion of the particular features of church organization and
+government.</p>
+
+<div class='sidenote'>Apostasy possible</div>
+
+<p>We have shown the characteristic, spiritual features of a New
+Testament congregation in its normal condition; also the
+possibility of deviation from that standard. A practical question
+is, How far could such a congregation lapse into an abnormal state
+and still be a church of God? Or, Can a church as a body backslide?
+The church at Ephesus evidently was on the verge of such an
+apostasy. Therefore in the special message addressed to it in
+Revelation the Lord said: "I have somewhat against thee, because
+thou hast left thy first love. Remember therefore from whence thou
+art fallen, and repent, and do the first works; or else I will come
+unto thee quickly, and <i>will remove thy candlestick</i> out of
+his place" (Rev. 2: 4, 5). So also the church at Laodicea. "I know
+thy works, that thou art neither cold nor hot: I would thou wert
+cold or hot. So then because thou art luke warm, and neither cold
+nor hot, <i>I will spew thee out of my mouth</i>" (Rev. 3: 15,
+16).</p>
+
+<div class='sidenote'>The line of distinction</div>
+
+<p>The physical body may experience the mutilation of some of its
+members and still survive, but there is a limit beyond which death
+will ensue. So also the spiritual body may survive the encumbrance
+of a few false members<a name='Page_40'></a>. From the general
+facts and principles already adduced, however, we may safely assert
+that a local church is a church of God only so long as it is able
+to function properly <i>as a body</i>. As long as the Spirit of God
+is in the ascendency, so that the people of God as a body manifest
+the power of God, maintain the truth of God, are filled with the
+Spirit of God, and are actually used by the Spirit in performing
+the works of God, so long they are the church of God. Whenever
+another spirit gains the ascendency and the divine, spiritual
+characteristics are lost to view, then is brought to pass the
+saying that is written, "<i>I will spew thee out of my mouth</i>."
+Beyond that time they may continue their formal services, singing
+hymns, saying prayers, and making speeches; but the real message of
+God describing their condition is, as was true of Sardis, "Thou
+hast a name that thou livest, <i>and art dead</i>" (Rev. 3: 1).
+Such dead congregations are no longer a part of the true church and
+are unworthy of the recognition of spiritual congregations.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_IV'></a>
+<h2><a name='Page_41'></a>CHAPTER IV</h2>
+
+<h3>THE ORGANIZATION AND GOVERNMENT OF THE CHURCH</h3>
+
+<br>
+
+
+<div class='sidenote'>The fact of organization</div>
+
+<p>We have already shown that the words of Christ "I will build my
+church" have a deeper meaning than the simple preaching of the
+kingdom. They imply the formation of an organized structure against
+which even the gates of hell should not prevail. They can signify
+nothing less than the visible establishment of the church among men
+as the concrete embodiment of the divine kingdom or family. The
+church, then, as made up of local congregations, is an institution
+of divine appointment. This is shown by the words of Christ in
+Matt. 18: 17, according to which it sometimes becomes necessary in
+admonishing and disciplining trespassers to "<i>tell it unto the
+church</i>"; and the appellation "church of <i>God</i>" is
+frequently applied to individual congregations (1 Cor. 1: 2, et
+al.).</p>
+
+<p>Many teachers hold that Christ did not build a church and that
+the "form of church organization is not definitely prescribed in
+the New Testament, but is a matter of expediency, every body of
+believers being permitted to adopt that method of organization
+which best suits its circumstances and condition." Such is the
+Protestant view put forth by those who seek an excuse for the
+modern system of sect-building. The incorrectness of this theory is
+easily shown. First, as we shall see, it underestimates the need of
+divine direction in church relationship and ignores
+well-established facts in the New Testament history. Secondly, if
+it proves anything, it proves too much; for to admit such a
+principle of "church powers" is to admit that the papacy <a name=
+'Page_42'></a>and every other human system of church control is
+justified&mdash;systems which can be historically shown to be
+subversive of the church as a spiritual body.</p>
+
+<p>That the church was actually organized into local assemblies in
+apostolic days is abundantly shown by the New Testament record.
+They had regular meetings at stated times (Heb. 10:25; Acts 20:7; I
+Cor. 16:12); officers (Acts 20:28; 1 Pet. 5:2; Eph. 4:11, 12);
+recognized authority (1 Tim. 5:17; Heb. 13:17); discipline (1 Cor.
+5:13; 2 Thess. 3:6, 10-14); a system of contributions (1 Cor. 16:1,
+2); ordinances (Acts 20:7; 1 Cor. 10:16; 11: 23-29); a common work,
+etc. On one occasion Paul instructed Titus to "<i>set in order</i>
+the things that are wanting, and ordain elders in every city" (Tit.
+1:5).</p>
+
+<div class='sidenote'>By whom effected</div>
+
+<p>The words of Jesus "I will build my church" point us to the
+Christ as its real founder. Since the life and genius of the church
+is the superhuman element, which element must at all times be given
+precedence over mere outward forms and<a name='Page_44'></a><a
+name='Page_43'></a> human characteristics, and since this life
+proceeds from Christ as the Redeemer of men, therefore in all
+fundamental aspects he is the personal founder of the church. But
+more than this, working by proxy, Jesus gave even external form to
+his church, employing for this purpose his chosen apostles, to whom
+he gave special instruction and authority. Even during his personal
+ministry Jesus performed some of his work by proxy. It is expressly
+stated that he baptized many (John 3: 22; 4: 1), and yet
+explanation is made that "Jesus himself baptized not, <i>but his
+disciples</i>" (John 4: 2).</p>
+
+<p>So also in the organization of the church. The germ of that
+organization existed during Christ's personal ministry. Doctrine
+was given, ministers preached, baptism was administered, and people
+believed, but this embryonic organization could not be completely
+established as a church before the outpouring of the Holy Spirit.
+Therefore provision was made for its progressive development under
+the tutelage of specially inspired apostles. Doctrine was given
+gradually, yet invariably through the oral and written teaching of
+these inspired apostles. Therefore we can not but believe that the
+same invariable guidance of the Holy Spirit also perfected through
+them God's own plan of church organization and work. The gradual
+development of church organization under the labors of the
+apostles, therefore, no more proves the theory of a constant
+historic development than does the fact of a gradual unfolding of
+the Christian faith and doctrine by the apostles prove a constant
+and unending revelatio<a name='Page_45'></a>n of the gospel through
+all succeeding ages. One writer has well said, "The same promise of
+the Spirit which renders the New Testament an unerring and
+sufficient rule of faith renders it also an unerring and sufficient
+<i>rule of practise</i> for the church in all places and times." We
+must therefore regard the organization of the church, as we do the
+unfolding of the gospel message, as complete in all its fundamental
+and essential aspects before the close of the sacred canon.</p>
+
+<div class='sidenote'>Apostolic agency</div>
+
+<p>There is no doubt that the apostles occupied a special place in
+the divine establishment of the church and its message. Regarded as
+a temple, the church is "built upon the foundation of the apostles
+and prophets, Jesus Christ himself being the chief corner-stone"
+(Eph. 2: 20). The Old Testament Scripture "came not in old time by
+the will of man: but holy men of God spake as they were moved by
+the Holy Ghost" (2 Pet. 1: 21). But now we read, "God, who at
+sundry times and in divers manners spake in time past unto the
+fathers by the prophets, hath in these last days <i>spoken unto
+us</i> BY HIS SON" (Heb. 1: 1, 2). Moses, representative of the
+law, and Elias, representative of the prophets, appeared in glory
+on the Mount of Transfiguration; but when Peter suggested that they
+be accorded equal honors with Jesus, immediately a cloud
+overshadowed the company and a voice out of the cloud said, "This
+is my beloved Son, in whom I am well pleased<a name='Page_46'></a>;
+HEAR YE HIM." "And when they had lifted up their eyes, they saw no
+man, save <i>Jesus only</i>" (Matt. 17:1-8).</p>
+
+<div class='sidenote'>Model for all ages</div>
+
+<p>The revelation of divine truth, therefore, as the foundation of
+our faith, reached its highest level in the Son. We need not look
+for another gospel&mdash;<i>hear him</i>. He has also said, "I will
+build my church"; hence we need not look for another
+church&mdash;HEAR HIM! Paul declares that the gospel with its
+revelation of the "mystery" of the union of the saved in one body,
+the church, was in his day "<i>made manifest</i>," and, "according
+to the commandment of the everlasting God, made known to all
+nations <i>for the obedience of faith</i>" (Rom. 16:25, 26). See
+Eph. 2; 3:1-10. While therefore Christ was the author of the truth
+in its highest form of revelation, also the founder of his church,
+both reached their fulness of perfection under the inspired
+apostles and was by them "made known to all nations <i>for the
+obedience of faith</i>." The unity of all believers for which
+Christ solemnly prayed was to be accomplished through the direct
+agency of the apostles, the result of believing on Christ
+"<i>through</i> THEIR <i>Word</i>" (John 17:20).</p>
+
+<p>In describing how both Jews and Gentiles were reconciled in one
+body by the cross, Paul says that God "hath raised us up<a name=
+'Page_47'></a> together, and made us sit together in heavenly
+places in Christ Jesus: <i>that in the ages to come</i> he might
+show the exceeding riches of his grace" (Eph. 2: 6, 7). The unified
+church of the apostolic day is therefore the divine model for all
+succeeding ages.</p>
+
+<div class='sidenote'>Paul's relation thereto</div>
+
+<p>Since the first apostles were employed as special agents in
+establishing the perfected New Testament church, Paul's connection
+therewith is of particular importance. Paul was not one of the
+original twelve, yet he exerted a tremendous influence in that
+period and was undoubtedly one of the chief agents used in
+establishing the church and fixing its external form and
+character.</p>
+
+<p>Many believe that Paul belonged among the twelve as the real
+successor of Judas. According to this view, the election of
+Matthias to the apostleship was without divine sanction, being
+proposed by the impetuous Peter, who, before the descent of the
+Holy Ghost, often proposed inadvised things. Strength is given this
+view by the oft-repeated assertion of Paul that he was an apostle,
+"not of men, neither by men, but by Jesus Christ" (Gal. 1: 1). We
+are not forced to that conclusion concerning Matthias, however. In
+writing the Acts of the Apostles, Luke the companion of Paul,
+records the appointment of Matthias without intimating that it was
+a mistake. In Scripture usage a cert<a name='Page_48'></a>ain
+parallelism is maintained between the twelve apostles of the Lamb
+and the twelve tribes of the children of Israel. When we recall
+that there were literally thirteen tribes in Israel, Ephriam and
+Manasseh standing for Joseph, we need not be surprized that there
+should be literally thirteen foundational apostles in the Christian
+church, Matthias and Paul standing, as it were, in the place of
+Judas.</p>
+
+<p>There can be no doubt that Paul really ranked with the Twelve.
+He was a "chosen vessel," the "apostle of the Gentiles." Although
+as one "born out of due time," he himself saw Jesus and from him
+received the entire gospel by direct revelation. Consequently the
+other apostles possessed no advantage over him. He himself says,
+"The gospel which was preached of me was not after man. For I
+neither received it of man, neither was I taught it, but by the
+revelation of Jesus Christ" (Gal. 1:11, 12). He "was not a whit
+behind the very chiefest apostles" (2 Cor. 11:5). And it was
+through Paul particularly that the revelation of the "mystery" was
+made complete&mdash;"that both Jews and Gentiles should be fellow
+heirs and of <i>the</i> SAME <i>body</i>," and he was commissioned
+"<i>to make all men see</i>" it.</p>
+
+<p>The general church was, therefore, made up of various local
+congregations, which were "set in order" by apostolic authority.
+The essential nature of this organization is determined by the
+object for which these congregations were formed, the conditions of
+membership therein, and the kind of laws by which they <a name=
+'Page_49'></a>were governed.</p>
+
+<div class='sidenote'>Nature of its organization</div>
+
+<p>The primary object for which the local church was formed was the
+establishment and extension of the kingdom of God among men. A
+secondary object was the encouragement and mutual edification of
+the believers themselves, which was best obtained by united worship
+in prayer, exhortation, praise, thanksgiving, and religious
+instruction.</p>
+
+<p>We have already noted the conditions of membership in the local
+church. None but those who were already members of the body of
+Christ could properly be recognized as members in a congregation
+which was designed by Christ to exhibit in local and temporary form
+the true idea of the church universal. According to this standard
+of membership, every individual owed allegiance directly to Christ
+himself as the great head of the church. Christ was the only
+lawgiver. The relation of the individual to the local church, then,
+did not in any sense supersede his personal relations to Christ,
+but simply strengthened and further expressed this higher
+relationship.</p>
+
+<p>In this standard of church-membership is found the secret of the
+union in one body of all apostolic Christians. The standard was
+<i>personal relationship to Christ</i>, and this relationship could
+be obtained only by an experience of salvation and humble obedience
+to the law of Christ. Therefore all the truly saved were members of
+Christ and members of each other. This st<a name=
+'Page_50'></a>andard being the same for all, it led to absolute
+equality among members. Hence Paul could say, "There is neither Jew
+nor Greek, there is neither bond nor free, there is neither male
+nor female: for ye are all one <i>in Christ Jesus</i>" (Gal.
+3:28).</p>
+
+<p>The law of the church, as already stated, was simply "the law of
+Christ"; first as delivered orally by specially inspired apostles,
+and afterwards expressed by them in the Christian Scriptures.</p>
+
+<div class='sidenote'>Organization and government</div>
+
+<p>The closest relationship necessarily existed between the
+organization of the church and its method of government. It is
+impossible for us to get a clear conception of either independently
+of the other; and in order to understand the subject at all, we
+must bear in mind the fundamental nature of the church itself, what
+it was and what it was designed to accomplish. The church was not,
+as we have seen, a mere aggregate of individuals that happened to
+gather or that assembled for ordinary purposes. A social club or a
+business organization would have possessed all those features. The
+church was the body of Christ, the body to which he gave spiritual
+life and through which he designed to manifest his power and glory.
+Hence its visible organization was secondary, merely incidental as
+the means for the accomplishment of those higher ends involved in
+the transc<a name='Page_51'></a>endental element of the church. The
+relation of the divine and the human characteristics was,
+therefore, the relation of <i>soul and body</i>&mdash;Christ, the
+soul; redeemed humanity, the body. The establishment of this
+relationship was the manifestation to the world of the "body of
+Christ." It was organization of the church.</p>
+
+<p>From the foregoing considerations, we are certain that in the
+apostolic church the real emphasis was placed on <i>life</i> and
+that the governmental power and authority of the church was derived
+from its divine life in Christ and not from its organization.
+Apostolic church government was, therefore, more than the adoption
+of some particular form of external organization and
+administration.</p>
+
+<div class='sidenote'>Divine administration</div>
+
+<p>The origin of the church was divine. Jesus said, "I will build
+my church." And though, as we have seen, he employed human agents
+in its completion, these agents were so specially inspired and
+directed by Christ through the Holy Spirit that it was in reality
+<i>his</i> work. Jesus was not only the initial founder of the
+church, but he was its permanent head and governor. Isaiah,
+predicting the coming of Christ, declares that "the government
+<i>shall be upon</i> HIS <i>shoulder</i>" (Isa. 9:6). And again, we
+read that "HE <i>is the head of the body, the church ... that in
+all things he might have the preeminence</i>" (Col. 1:18). He it
+was who called and commissioned Paul and then personally directed
+his ministerial labors (Acts 26:13-19; 16:6-9). He it was who
+walked in the midst of<a name='Page_52'></a> the seven golden
+candlesticks, encouraging or reproving the congregations of Asia
+(Rev. 1:17, et seq.). He is "alive forever more" (Rev. 1:18); "the
+same yesterday, and today, and forever" (Heb. 13: 8); "upholding
+all things by the word of his power" (Heb. 1:3). "To him be glory
+<i>in the church</i> ... throughout all ages, world without end.
+Amen" (Eph. 3:21).</p>
+
+<div class='sidenote'>Christ the living head</div>
+
+<p>Thus, the general nature of church government was an absolute
+monarchy, or, to use a better term, a theocracy. Christ was king
+and lawgiver, governor and administrator. Whoever the instruments
+employed in carrying out his purposes, whatever the scope of their
+particular activities, all were governed directly by Christ through
+the Holy Spirit. It was <i>his</i> church. He was its living head.
+No other church was known in those days. It was only when the
+living, vital union of Christ with his church was lost to view that
+men began endeavoring to strengthen the bonds of external union by
+unscriptural human organization, just as when life is departed from
+the physical body we seek by an embalming process to prevent its
+speedy dissolution.</p>
+
+<div class='sidenote'>Delegated authority</div>
+
+<p>In order to understand church government, therefore, we must
+begin at the central source of authority and proceed to its varied
+manifestations. We have seen that Chri<a name='Page_53'></a>st
+employed human agents in accomplishing his work; hence, in thus
+performing the work of Christ as commanded by Christ, and as
+personally directed by the Spirit of Christ, these men possessed
+the <i>authority of Christ</i>. Any church governmental authority
+that does not proceed directly from Christ through his Holy Spirit
+is but human authority, an usurped authority, and has no place in
+the real church of Christ.</p>
+
+<div class='sidenote'>Ministerial oversight</div>
+
+<p>The apostles were the first to whom Christ delegated authority.
+They became his special representatives. They established the
+church and became responsible for its general direction and
+oversight, "the Lord working with them, and confirming the word
+with signs following" (Mark 16:20). But these twelve did not stand
+alone in the government of the church. Soon a host of ministers
+were raised up, and these also possessed divine authority for their
+representative lines of work. To the elders of Ephesus, Paul said,
+"Take heed therefore unto yourselves, and to all the flock, over
+which <i>the Holy Ghost hath made you overseers</i>, to feed the
+church of God" (Acts 20:28). Peter also writes: "The elders which
+are among you I exhort ... feed the flock of God which is among
+you, <i>taking the oversight thereof</i>" (1 Pet. 5:1, 2). "The
+Holy Ghost said, Separate me Barnabas and Saul for the work
+whereunto <i>I have called them</i> ... so they, <i>being sent<a
+name='Page_54'></a> forth by the Holy Ghost</i>, departed" (Acts
+13: 2-4). "AND HE GAVE some, apostles; and some, prophets; and
+some, evangelists; and some, pastors and teachers; for the
+perfecting of the saints, for the work of the ministry, for the
+edifying of the body of Christ" (Eph. 4:11, 12). In accordance with
+this standard, we read, "Obey them that have the rule over you, and
+submit yourselves: for they watch for your souls, <i>as they that
+must give account</i>" to him who is "that great shepherd of the
+sheep" (Heb. 13:17, 20). The ministers were under-shepherds
+appointed to feed the flock of God, for which service they had to
+give account to the great Shepherd.</p>
+
+<p>The foregoing scriptures and many others show conclusively that,
+while in the apostolic church spiritual oversight was, in general,
+vested in the ministry, it did not originate with them; that it did
+not proceed from the general body of believers by a majority vote
+or by conference appointment; but that it came by the Holy Spirit
+direct from the great head of the church, who alone determined the
+general bounds of that authority and responsibility. This ministry,
+or presbytery, consisted of two classes&mdash;local ministers and
+general ministers. Before proceeding from this general
+classification to a discussion of the more specific duties and
+responsibilities of the individual ministers comprising this
+presbytery, I shall call attention briefly to the geographical
+distribution of their work as a body.</p>
+
+<div class='sidenote'>Local and general phase</div>
+
+<p>We have already shown <a name='Page_55'></a>that the church in
+its visible phase was made up of various local congregations "set
+in order" by apostolic authority. So far as their own local affairs
+were concerned, these congregations were autonomous. When a matter
+was purely local, such as the financial oversight and ministration
+in the church at Jerusalem, the local congregation itself
+determined the course of action and (excepting that class of
+officials who were divinely chosen) who should be appointed to
+oversee it. In the Jerusalem example cited, the apostles suggested,
+"<i>Look ye out among you</i> seven men," etc., "and the saying
+pleased the whole multitude: <i>and they chose</i>" the proper
+persons for that work (Acts 6:1-5).</p>
+
+<p>But while these congregations possessed such autonomy and were
+distributed over a wide territory, they were not in all respects
+independent, isolated units. As members of Christ sharing in a
+common life and engaged in a common cause, they were bound together
+in one brotherhood by ties of fellowship and love. In addition to
+the union of separate individuals in one locality under the care of
+the local presbytery, the local congregations themselves were
+brought into close, sympathetic relationship with one another
+through the labors and influence of those general ministers who
+were not attached to particular churches, but whose gifts,
+callings, and qualifications fitted them for general service
+throughout the various congregations. The responsibility and
+authority of these general ministers vari<a name='Page_56'></a>ed
+in accordance with their own gifts and qualifications and the
+degree of development attained by the churches among which they
+labored. In the case of infant churches, it is evident that
+oversight was of the apostolic kind&mdash;direct and immediate. But
+whenever they became thoroughly established, the principle of local
+autonomy was recognized and the relation of the general ministers
+to such congregations was evangelistic rather than
+apostolic&mdash;helpers and advisors, not administrative
+directors.</p>
+
+<div class='sidenote'>Geographical distribution</div>
+
+<p>That the foregoing analysis is correct is abundantly proved by
+the history of events in the Acts respecting the geographical
+distribution of the churches and their relation to one another.
+Jerusalem was the original seat of Christianity. Isaiah prophesied,
+"Out of Zion shall go forth the law, and the word of the Lord from
+Jerusalem" (Isa. 2:3). Jesus told the apostles "that repentance and
+remission of sins should be preached in his name among all nations,
+beginning at Jerusalem" (Luke 24:47). And again, "Ye shall be
+witnesses unto me both in Jerusalem, and in all Judea, and in
+Samaria, and unto the uttermost part of the earth" (Acts 1:8).
+Philip went from Jerusalem to Samaria and there preached Christ
+with great success. "Now when the apostles<a name='Page_57'></a>
+which were at Jerusalem heard that Samaria had received the Word of
+God, <i>they sent unto them Peter and John</i>" (Acts 8:14). Later
+we read that when churches had been established throughout all
+Judea and Galilee and Samaria, "it came to pass, <i>as Peter passed
+throughout all quarters</i>, he came down also to the saints which
+dwelt at Lydda" (Acts 9: 31, 32). It was while he was on this
+general tour visiting the churches that he came to Joppa and there
+received the vision which led him to the household of Cornelius,
+after which he came to Jerusalem and was there called to account
+for his action in visiting the uncircumcised Gentiles.</p>
+
+<p>There is no doubt that there was exerted from Jerusalem a
+general care over the surrounding churches. Some of the disciples
+who were scattered from Jerusalem at the time of persecution, went
+as far as Cyprus and Antioch, preaching the word, and many believed
+and turned to the Lord. "Then tidings of these things came unto the
+ears of the church which was in Jerusalem: <i>and they sent forth
+Barnabas</i> that he should go as far as Antioch" (Acts 11: 19-22).
+Barnabas went to Antioch and there found such a splendid work that
+he departed at once for Tarsus seeking Saul, and together they
+returned to Antioch and preached for a whole year.</p>
+
+<div class='sidenote'>Operative centers</div>
+
+<p>While this principle of general superintendence of infant
+churches originated with the apostles themselves, it was ext<a
+name='Page_58'></a>ended to others who were not of the first
+apostles. Barnabas and Saul were successful at Antioch and there
+established the first Christian community outside the confines of
+Judaism, as the result of which Antioch became the seat of Gentile
+Christianity. Shortly afterwards "certain prophets and teachers" in
+the church at Antioch, men who were not of the original apostles,
+were directed by the Holy Ghost to send forth Barnabas and Saul on
+their first missionary journey, and they went forth establishing
+local churches and afterwards setting them in order by ordaining
+elders, after which these ministers returned to Antioch, gathered
+the church together, and gave them a report of their work. Antioch
+was, therefore, an operative center.</p>
+
+<p>At a later time Paul established the truth in Ephesus, the chief
+city of Proconsular Asia. As might naturally be expected from the
+strategic position and political importance of that city, Ephesus
+also became an operative center for Christianity, "so that all they
+which dwelt in Asia heard the word of the Lord Jesus, both Jews and
+Greeks" (Acts 19:10). Thessalonica in Macedonia and Corinth in
+Achaia are other examples of the kind.</p>
+
+<div class='sidenote'>Regional units</div>
+
+<p>The work of the church naturally fell into these geographical
+units; therefore the word "church" is sometimes used as a<a name=
+'Page_59'></a> collective term designating a body of regional
+congregations. The church "throughout all Judea and Galilee and
+Samaria" (Acts 9:31), "the seven churches which are in Asia" (Rev.
+1:11), "the churches of Macedonia" (2 Cor. 8:1), "the churches of
+Galatia" (1 Cor. 16:1).</p>
+
+<p>We must bear in mind, however, that this regional concept of the
+church was not an integral part of fundamental apostolic church
+government, but was merely incidental, the result of geographical
+location. In fundamental analysis distinctions are always drawn
+between things that are <i>different</i>, not between things of the
+same kind. These regional churches were not different kinds of
+churches; they were not bound together in separate groups by an
+external organization which placed a wall between them and other
+congregations of the saints. There was no authority here for the
+national-church theory nor for the sectarian church idea.
+Geographical separation there was, but not denominationalism.</p>
+
+<div class='sidenote'>Common bond of unity</div>
+
+<p>We have already shown from Paul's writings that under his
+ministry both Jews and Gentiles were united in one body, "the
+<i>same</i> body." That these regional units to which we have
+referred were no denial of this clear truth, but that collectively
+they constituted one body, is further shown by the indications we
+have of their <i>operative unity</i>. Notwithstanding the poor
+facilities fo<a name='Page_60'></a>r communication and travel in
+those days, which made general cooperation very difficult, and
+notwithstanding the fact that the record of historic Christianity
+in the Acts is exceedingly brief, we have, nevertheless, clear
+proof that there was cooperation throughout the apostolic church.
+Two instances, one of a business nature, the other ecclesiastical,
+establish this point. The churches of at least three provinces of
+the Roman Empire&mdash;Galatia, Macedonia, and Achaia&mdash;united
+under Paul's direction in establishing a weekly financial system,
+the immediate object of which was to assist in accomplishing a
+particular object in which they were all interested (2 Cor. 8:9; 1
+Cor. 16:1-3). The ecclesiastical example is the council of the
+apostles and elders held in Jerusalem and recorded in Acts 15. A
+question of doctrine and practise arose in Antioch; the church
+there was not able to settle it; therefore it was "determined that
+Paul and Barnabas, and certain other with them, should go up to
+Jerusalem unto the apostles and elders about this question" (verse
+2).</p>
+
+<p>This was not a general council of the church. No other sections
+or provinces were represented. Nor did it meet as a legislative
+body, even though there were present specially inspired apostles,
+to whom had been given the commission to unfold the gospel as an
+authoritative revelation. It is clear that the ministers of this
+council even sought to avoid the legislative function. "For it
+seemed good to the Holy Ghost, and to us, to lay upon you no
+greater burden than these necessary things" (verse 28). While
+this<a name='Page_61'></a> incident does not prove an
+administrative human headship of the whole church centralized at
+Jerusalem, it does prove that the individual congregations were not
+isolated units, but that they had respect for, and sought the
+advice and counsel of, older established congregations, and
+particularly of those general ministers whose gifts,
+qualifications, and reputation fitted them for general care of all
+the churches.</p>
+
+<p>When we consider the divine nature of the church's organization,
+with the ever-living Christ working mightily in all his ministers
+and through them in particular administering its government, we can
+see that the entire church was necessarily one body joined together
+in a common fellowship and actually laboring together in the
+performance of common tasks.</p>
+
+<div class='sidenote'>Bishop and elder</div>
+
+<p>The presbytery, to whom was given particular oversight and
+government of the church, was set apart by the Holy Ghost for this
+special work. Different terms, such as "elder" and "bishop," were
+used to designate this office. The term "bishop," which literally
+means <i>overseer</i>, implies the duties of the office, while
+"elder" denotes its rank. That these terms were used
+interchangeably and applied to the same order of persons is proved
+by Acts 20:28 (cf. 17); Phil. 1:1; 1 Tim. 3:1, 8; Tit. 1:5, 7; 1
+Pet. 5:1, 2. This was admitted by many early writers, as Jerome,
+Augustine, Urban II, Petrus Lombardus, Chrysostom,<a name=
+'Page_62'></a> Theodoret, and others.</p>
+
+<p>From the general classification already given, let us proceed to
+the specific. This body was made up of elders or bishops. The fact
+that the terms "elder" and "bishop" were applied to all the
+presbyters shows equality of rank; that the office was one. We
+find, however, that these elders as individuals were diversified in
+their gifts and callings in accordance with the specific work which
+the Holy Ghost designed them to perform. Under one classification
+there were, broadly speaking, two kinds of elders&mdash;local and
+general; that is, those whose sphere of operation was particularly
+local and those whose influence, work, and responsibility extended
+beyond any congregational limitation. This distinction was not made
+arbitrarily, however; for it was essential to the performance of
+the twofold class of work to be done and was the inevitable result
+of that operation of the Spirit in individual ministers which
+fitted them particularly for these distinctive lines of
+activity.</p>
+
+<div class='sidenote'>Divine gifts</div>
+
+<p>To be still more specific, we must go a step farther and
+consider the reason why and the process by which ministers became
+differentiated from other saints. In this we shall find the inner
+secret, both of particular spiritual organization and of divine
+church government. The apostle says, "By one Spirit are we all <a
+name='Page_63'></a>baptized into one body" and "God hath set the
+members every one of them in the body, as it hath pleased him" (1
+Cor. 12:13, 18). These texts suggest more than a mere attachment to
+the body: they imply <i>functional activity in the body</i>. The
+functions of the body as described by Paul means the exercise of
+spiritual gifts. "Now there are diversities of gifts, but the same
+Spirit ... there are diversities of operations, but it is the same
+God <i>which worketh all in all</i>. But the manifestation of the
+Spirit is given to every man to profit withal. For to one is given
+by the Spirit the word of wisdom; to another the word of knowledge
+by the same Spirit; to another faith by the same Spirit; to another
+the gifts of healing by the same Spirit; to another the working of
+miracles; to another prophecy; to another discerning of spirits; to
+another divers kinds of tongues; to another the interpretation of
+tongues; but all these worketh that one and the selfsame Spirit,
+dividing to every man severally as he will" (1 Cor. 12: 4-11).</p>
+
+<div class='sidenote'>Basis of ministerial authority</div>
+
+<p>The foregoing scripture is a mere enumeration of the gifts that
+God implanted in the church as a body. The more particular
+application of these gifts and their relation to church
+organization and government are given further on in the same
+chapter. "Now ye are the body of Christ, and members in particular.
+And God hath set some in the church, first apostles, secondarily
+prophets, thirdly teachers, after that miracles, t<a name=
+'Page_64'></a>hen gifts of healings, helps, governments,
+diversities of tongues. Are all apostles? are all prophets? are all
+teachers? are all workers of miracles? have all the gifts of
+healing? do all speak with tongues? do all interpret? <i>But covet
+earnestly the best gifts</i>" (verses 27-31).</p>
+
+<p>Comparison of verses 4 to 11 with verses 27 to 31 of the chapter
+just quoted shows conclusively that one is the counterpart of the
+other, the latter merely amplifying and explaining the former. From
+this clear teaching it is evident that the work of apostleship, of
+teaching, of governing, etc., were all based upon and grew out of
+divine gifts implanted in the heart by the Holy Spirit.</p>
+
+<p>The same truth is taught by Paul in another place. Speaking of
+Christ, the apostle says, "When he ascended up on high, he ...
+<i>gave gifts unto men</i> ... and he gave some, <i>apostles</i>;
+and some, <i>prophets</i>; and some, <i>evangelists</i>; and some,
+<i>pastors</i> and <i>teachers</i>; for the perfecting of the
+saints, for the work of the ministry, for the edifying of the body
+of Christ" (Eph. 4: 8-12).</p>
+
+<p>According to these scriptures, the very governmental positions
+of the church with their authority and responsibility were the
+product of those gifts and qualifications bestowed upon certain
+individuals in particular. Such gifts could be legitimately coveted
+with a view to spiritual edification of the body (1 Cor. 12:31;
+14:12). "If a man desire the office of a bishop, he desireth a good
+work" (1 Tim. 3:1). "Helps" doubtless included that class of
+assistan<a name='Page_65'></a>ts commonly called deacons (1 Tim.
+3:8-11).</p>
+
+<p>Since in the primitive church organization and government were
+determined by the divine gifts and callings possessed by
+individuals, it is evident that we have in this something totally
+different from that later conception of church government as a mere
+human arrangement. At a subsequent time, as we shall show, church
+government was patterned after the forms of political government in
+that it was vested inherently in men. Four such forms have been
+developed&mdash;the imperial, or papal; the episcopal; the
+presbyterial; and the congregational. While these four differ in
+external form, they are all alike in fundamental character, in that
+they assume that the governing power rests inherently in
+<i>men</i>.</p>
+
+<p>None of these forms of government represent the New Testament
+church. The organization and government of that church was based
+upon the <i>charisma</i>, or divine gifts and callings, of
+individuals composing the church. The power and authority of an
+apostle or of an evangelist, for example, did not rest upon any
+selection or appointment made by men. The church did not act in a
+corporate capacity and confer ecclesiastical power and authority
+upon any one. All such power and authority came direct from God
+through the Holy Spirit, and it was in God's name and by his
+authority alone that they acted. The organization of the church was
+therefore charismatic. If, for example, the gifts of an apostl<a
+name='Page_66'></a>e were conferred by the Holy Spirit upon an
+individual, he possessed apostolic responsibility and authority.
+The brethren recognized such gifts when these were evident, and
+submitted themselves voluntarily to such spiritual leadership and
+oversight; for at this period there had not been developed that
+ecclesiastical system by which human election and appointment gave
+positions and authority to men. In fact, we shall clearly show
+later that the true church can not be <i>legally</i> organized.
+Every attempt of men to assume the reins of authority and give
+governmental form and administrative direction to the church has
+been denominational and sectarian.</p>
+
+<div class='sidenote'>Ordination</div>
+
+<p>The true church was the whole family of God directed by his Holy
+Spirit. Ministerial appointment, with its authority and
+responsibility, was therefore divine. We have seen that through the
+spiritual operation called the new birth, one became a member of
+Christ, and hence by divine right belonged to whichever
+congregation of the church he might be able to associate with; but
+that in practical experience, such local membership involved
+recognition on the part of the other members. So it was with the
+divine appointment to the ministry. The only other essential to its
+practical operation was simply recognition of that call. Such
+recognition, in the last analysis, belonged to the whole church (1
+Tim. 3: 2-7; Tit. 1: 6-9), but was given formally by the laying on
+of the hands<a name='Page_67'></a> of the presbytery.</p>
+
+<div class='sidenote'>Plurality of local elders</div>
+
+<p>The development of ministers in an apostolic church was a
+divine, natural process, the inevitable result of the emphasis
+placed on the gifts and callings of the Spirit. This free exercise
+of the Spirit's gifts working in the members doubtless accounts for
+the plurality of ruling elders found in those local churches. See
+Acts 14:23; 20:17; Phil. 1:1; 1 Tim. 5:16, 17; Tit. 1:5. It could
+not be otherwise as long as the churches were Spirit-filled,
+working congregations and the Spirit of God had his way. The system
+that limited local church government to a one-man rule originated
+in the apostasy, after the gifts of the Spirit had died out. It is
+simply one part of that great system of human organization that
+developed the full-grown papacy. Of this we shall learn more
+hereafter.</p>
+
+<p>The same principles that developed local ministers produced also
+ministers of the general class. While some naturally became
+"pastors," "teachers," and "helpers" in the local church,
+particular gifts and qualifications fitted others for "apostles"
+and "evangelists," whose particular sphere was general oversight
+and work in the churches. The prophet was not limited to either
+class.</p>
+
+<div class='sidenote'>Apostolic oversight</div>
+
+<a name='Page_68'></a>
+
+<p>As it is not germane to my present purpose, I shall not here
+attempt to define the various phases of ministerial work designated
+by various terms but all included under the one generic term
+"elder." The work described by the term "apostle," however,
+requires brief notice, on account of its bearing on the subject of
+church government. The fact that Paul had particular "care of all
+the churches" (2 Cor. 11:28) and that he gave special instructions
+to Timothy and Titus, other ministers (1 Tim. 5: 21; Tit. 1:5),
+forms the basis for the episcopacy argument&mdash;church rule by a
+superior order of clergy called bishops.</p>
+
+<p>"Apostle" literally signifies "a planter." The term belongs
+specifically to the first founders of the Christian faith, but is
+loosely applied in a more general sense to any minister who plants
+Christianity in a new territory. It is clear that the first
+apostles were especially inspired for a particular work in laying
+the foundations of the Christian church and in writing the New
+Testament Scriptures. Hence the apostolic office in this special
+sense passed away with them. But there was, nevertheless, an
+apostolic work such as planting and overseeing the infant work in a
+new field, and in this sense Barnabas also was an apostle (Acts
+13:46 with 14:4).</p>
+
+<p>That the word "apostle" really signified a planter and was
+therefore descriptive of the kind of work done is shown <a name=
+'Page_69'></a>by the words of Paul himself: "For he that wrought
+effectually in Peter to the apostleship of the circumcision, the
+same was mighty in me toward the Gentiles" (Gal. 2:8). And again,
+he says to the Corinthians, "If I be not an apostle unto others,
+yet doubtless I am <i>to you</i>; for <i>the seal of mine
+apostleship are ye in the Lord</i>" (1 Cor. 9:2). In another place
+he says to the same church, "Though ye have ten thousand
+instructors in Christ, yet have ye not many fathers: for in Christ
+Jesus I have begotten you through the gospel" (1 Cor. 4:15).</p>
+
+<p>The special, personal relation that the apostle, or planter,
+sustained to the work which he had founded and over which he
+exercised general jurisdiction, was but temporary, a sort of
+fatherly care. He was obliged to oversee the work as a whole,
+including young ministers, until it became thoroughly established.
+After others were able for the work and the apostle's special
+oversight was withdrawn, there might be ten thousand other
+instructors, but <i>no more fathers</i>. This disproves entirely
+the episcopal idea as an essential feature of church government.
+The apostle Peter even classes himself simply as an elder in common
+with other elders (1 Pet. 5:1). But with the exception of the
+original apostles, who were specially commissioned to reveal the
+doctrine and message of the gospel and to establish the Christian
+faith, the difference existing between elders in the primitive
+church was not a difference in kind, but in degree only, varying in
+accordance with their ability to put forth some portion of that
+moral and spiritual power by which alone Christ governs his
+church.</p>
+
+<a name='Page_72'></a><a name='Page_70'></a><a name='Page_71'></a>
+
+<hr style='width: 65%;'>
+<a name='PART_II'></a>
+<h3>PART II</h3>
+
+<h2>The Church in History</h2>
+
+<hr style='width: 65%;'>
+<a name='Page_73'></a> <a name='CHAPTER_V'></a>
+<h2>CHAPTER V</h2>
+
+<h3>CORRUPTION OF EVANGELICAL FAITH</h3>
+
+<br>
+
+
+<p>It is not my purpose to write an ecclesiastical history, but in
+order to make clear the work of final reformation, it will be
+necessary to present at least a brief sketch of historic
+Christianity, outlining particularly those leading features which
+show a radical departure from the true church as originally
+constituted by our Lord and his apostles.</p>
+
+<div class='sidenote'>"The faith"</div>
+
+<p>In the days of primitive Christianity there was something called
+"the gospel," "the truth," "the form of sound words," "<i>the
+faith."</i> To understand its fundamental nature is not difficult,
+for it has been preserved and handed down to us in the writings of
+the New Testament. According to this record, the gospel message, or
+"the faith," centered in the person of our Lord Jesus Christ, who
+died and rose again that he might be a "Prince and a Savior, for to
+give repentance to Israel, and forgiveness of sins" (Acts 5:31).
+"And that repentance and remission of sins should be preached in
+his name among all nations, beginning at Jerusalem" (Luke 24:47).
+Around this central fact of salvation from sin through faith in
+Christ clustered those other truths and facts which either
+necessarily resulted from the new relationship of redeemed humanity
+with God or were essential to its visible manifestation and
+propagation. Prominent among these features were the entire
+sanctification of believers, holy life and conduct, the baptism,
+gifts, and leadership of the Holy Spirit, and the visible unity and
+relationship of believers in one body, the church.</p>
+
+<div class='sidenote'>An apostasy foretold</div>
+
+<p>I need not take time or space to describe the wonderful
+successes of Christianity as long as the primitive purity and power
+of the gospel message was sustained and its results realized in a
+living, Spirit-filled church. But facts compel me to record a
+change from that happy condition. This transition was foreseen by
+those who "spake as they were moved by the Holy Ghost." Paul
+declared: "Some shall depart from the faith, giving heed to
+seducing spirits and doctrines of devils" (1 Tim. 4:1); "Also of
+your own selves shall men arise, speaking perverse things, to draw
+away disciples after them" (Acts 20:30). Peter predicted, "There
+shall be false teachers among you, who privily shall bring in
+damnable heresies" (2 Pet. 2:1). Jesus himself declared, "Many
+false prophets shall arise, and shall deceive many. And because
+iniquity shall abound, the love of many shall wax<a name=
+'Page_74'></a> cold" (Matt. 24:11, 12).</p>
+
+<p>Paul gives a more particular description of the coming apostasy
+in the second chapter of Second Thessalonians. Asserting that the
+second coming of Christ was not at that time imminent, he says:
+"Let no man deceive you by any means: for that<a name=
+'Page_76'></a><a name='Page_75'></a> day shall not come, except
+there come a <i>falling away</i> 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, showing himself that he is God"
+(verses 3, 4).</p>
+
+<p>The development of the "man of sin," which was occasioned by the
+"falling away," was to be gradual, but should finally assume great
+proportions, "so that he as God sitteth in the temple of God
+showing himself that <i>he</i> is God." The apostle further states:
+"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" (verses 7, 8). We should not seek for the fulfilment of
+this prediction in those minor sects and heresies which at an early
+date arose and soon passed away: the description refers to some
+great power occupying the greatest prominence, making the most
+pretentious claims, a power that is to endure until the second
+advent of Christ. We must, therefore, look for its fulfilment in
+what we may term the main line of historic Christianity.</p>
+
+<div class='sidenote'>First evidences of decline</div>
+
+<p>The "falling away" from the simple truths and standards of the
+gospel began at a very early date. The mystery of i<a name=
+'Page_77'></a>niquity was already working in the apostles' day.
+Before the close of the first century we find in the churches of
+Asia Minor a sad deflection from their primitive condition. The
+church at Ephesus had left its first love (Rev. 2:4); the church at
+Pergamos was tolerating false teachers and being ruined by false
+doctrines (2:14, 15); Thyatira had lost the spirit of holy judgment
+against wrong-doing and was therefore affected by a shocking degree
+of immorality (2: 20-23); the message to Sardis was, "Thou hast a
+name that thou livest, <i>and art dead</i> (3:1); Laodicea had
+become so lukewarm that the Lord said, " I will spew thee out of my
+mouth" (3:15, 16).</p>
+
+<div class='sidenote'>The apostolic fathers</div>
+
+<p>The transition from the apostles to the age of the early church
+fathers is involved in considerable darkness. Not until the middle
+of the second century, when Justin Martyr appears on the scene,
+does the church emerge from its obscurity into the clear light of
+history. The apostolic fathers&mdash;Clement of Rome, Ignatius, the
+Pastor of Hermas, Papias, and the unknown author of the Epistle to
+Diognetus&mdash;all these lived and wrote during that transitional
+period, and they could have told us much, but they have told us
+little. We can not but admire the beautiful spirit in which they
+wrote, and their style is earnest and vital. Nevertheless, we
+discern in these works two leading tendencies which stand, so to
+speak, as prophecies of what was to predominate in the <a name=
+'Page_78'></a>ecclesiastical thought of succeeding centuries.</p>
+
+<p>In the mind of the author of the Epistle to Diognetus, the grand
+central thought is the incarnation and the spiritual presence of
+Christ in redeemed humanity, by which they are led to the "free
+imitation of God," as a result of which they become to the world
+what the soul is to the body&mdash;its life and the means of
+holding it together. This teaching is an epitome of the Greek
+theology developed later by Clement of Alexandria, Origen, and
+Athanasius. But in Papias, who attaches much importance to oral
+traditions that "came from the living and abiding voice"; in
+Ignatius, who exalts the bishop above other presbyters; and in
+Clement, who, writing as a Roman, is concerned with matters of
+administration and subordination to authority&mdash;in these we
+discern the beginnings of the Latin theology developed later by
+Tertullian, Irenaeus, Cyprian, and Augustine, which produced the
+papacy, and which, as we shall show, has in a great measure
+dominated the ecclesiastical thought of the world until the present
+day.</p>
+
+<div class='sidenote'>The Ante-Nicene age</div>
+
+<p>After emerging into the clear field of historic Christianity in
+the time of Justin Martyr, we find everywhere evidences of a
+rapidly developing apostasy. In one respect we approach an
+examination of the Ante-Nicene church with feelings of admiration.
+This was a heroic age, an age of Christian martyrs. The struggles
+of Christian<a name='Page_79'></a>ity against the powers of
+heathenism enthroned in the Roman Empire and throughout the world
+form a bright chapter in the annals of historic deeds and supreme
+loyalty to lofty ideals. When we view the subject from this angle,
+it would almost seem to be an act of irreverence or of sacrilege to
+call in question the doctrines and practises of that period when
+the church was baptized by fire and waded through rivers of blood.
+Reverence for the martyrs and for their noble efforts to extend the
+cause of Christ is praiseworthy, but in justice to truth, we must
+remember that even the martyrs were not inspired teachers
+commissioned to build a model for all succeeding ages. That they
+were heroic does not prove them infallible. We should never
+hesitate, therefore, to compare their teaching with the pure
+doctrines of the Word of God, and wherein there is any lack of
+harmony, we should be guided by the truth as it is in Jesus.</p>
+
+<p>However much we may admire the early church fathers, we can not
+help noticing the sharp contrast between them and the first
+apostles; between their writings and the sublime, inspired teaching
+of the divine Word. If, after reading Paul, Peter, or John, we turn
+to Tertullian, Irenaeus, or Cyprian, we instinctively realize that
+we have, so to speak, been transferred from sunny Italy to frigid
+Siberia. We are conscious of a change to another era, and to
+another country. Notwithstanding the fact that we find numerous
+familiar objects, we know that we are moving in another atmosphere
+amid foreig<a name='Page_80'></a>n surroundings.</p>
+
+<div class='sidenote'>Growth of ritualism</div>
+
+<p>The church of the Middle Ages was the natural fruitage of the
+seeds planted during the second and third centuries. There we began
+to notice particularly foreign elements which stand out in bold
+contrast to the simple forms of primitive Christianity. One of
+these innovations was the development of the ritualistic spirit,
+according to which undue importance was attached to particular
+forms of worship, such as time, place, positions of the body, and
+ceremonial observances in general. Take baptism for an example.
+Apart from erroneous notions concerning the efficacy of baptism,
+which will be referred to under another head, the writings of the
+church fathers abound with the most minute and puerile details
+concerning how the act is to be performed&mdash;details of
+catechism, of consecration of waters, of dressing and undressing,
+exorcism, anointing from head to foot with oil, the laying on of
+hands, etc., all of which were to be carried out in the most
+exacting and solemn manner.</p>
+
+<div class='sidenote'>Example from Tertullian</div>
+
+<p>As an example of the ritualistic character of Christian worship
+at the beginning of the third century, I will cite a passage from
+Tertullian. In the third chapter of his work De Corona, this
+celebrated Latin father undertakes to defend customs and practises
+that he confesses were received "on the ground of trad<a name=
+'Page_81'></a>ition alone." He says: "I shall begin with baptism.
+When we are going to enter the water, but a little before, in the
+presence of the congregation and under the hand of the president,
+we solemnly profess that we disown the devil, and his pomp, and his
+angels. Whereupon we are thrice immersed, making a somewhat ampler
+pledge than the Lord has appointed in the gospel.<a name=
+'FNanchor_A_1'></a><a href='#Footnote_A_1'><sup>[A]</sup></a> Then
+when we are taken up (as new-born children) we taste, first of all,
+a mixture of milk and honey, and from that day we abstain from the
+daily bath for a whole week. We take also, in congregations before
+daybreak, and from the hand of none but the president, the
+sacrament of the Eucharist, which the Lord both commanded to be
+done at mealtimes and enjoined to be taken by all alike. As often
+as the anniversary comes round, we make offerings for the dead as
+birthday honors. We count shouting or kneeling in worship on the
+Lord's day to be unlawful. We rejoice in the same privilege also
+from Easter to Whitsunday. We feel pained should any wine or bread,
+even though our own, be cast upon the ground. At every forward step
+and movement, at every going in and out, when we put on our clothes
+and shoes, when we bathe, when we sit at table, when we light the
+lamps, on couch, on seat, in all the ordinary actions of daily
+life, we trace upon the forehead the sign of the cross."</p>
+
+<p>In words immediately f<a name='Page_82'></a>ollowing, at the
+beginning of Chapter 4, Tertullian says: "If for these and other
+such rules you insist upon having positive Scriptural injunction,
+you will find none. Tradition will be held forth to you as the
+originator of them, custom as their strengthener, and faith as
+their observer."</p>
+
+<p>According to this confession, all the ceremonial observances
+here set forth are without Scriptural authority. When we read in
+the New Testament concerning the simple act of baptizing believers,
+and compare it with the customs and practises that had grown up in
+the Ante-Nicene church, we do not wonder that evangelical faith was
+soon afterwards almost entirely lost in ritualistic forms; that,
+like the Pharisees of old, men made the faith of God of none effect
+by their traditions.</p>
+
+<div class='sidenote'>False doctrines and heresies</div>
+
+<p>Another evidence of the decline of evangelical faith is found in
+the presence of many false doctrines among the leaders of so-called
+orthodox Christianity in that period of which I now write. Paul not
+only taught that at a later time some should "depart from the
+faith, giving heed to seducing spirits and devils" (1 Tim. 4:1),
+but he referred to some who had already "erred concerning the
+faith" (1 Tim. 6:21), and named two persons, 'who, concerning the
+truth, had erred, saying that the resurrection was past already,
+and overthrew the faith of some' (2 Tim. 2:18). After the death of
+the apostles, error made deeper inroads, and its baneful influence
+cast a shadow over the church, which rapidly deepened into the
+darkness of spiritual night.</p>
+
+<a name='Page_83'></a>
+
+<div class='sidenote'>Baptismal regeneration</div>
+
+<p>One of the earliest corruptions of apostolic truth concerned the
+design and purpose of baptism. It was not long until unscriptural
+significance was attached to the literal rite itself, so that what
+was originally a mere sign, was substituted for the thing
+signified, and thus baptism took the place of spiritual
+regeneration. In several places in the writings of Justin Martyr,
+who lived about the middle of the second century, his language
+seems to attach undue importance to the literal rite; but other
+passages from the same author indicate that he had not as yet
+entirely lost sight of the apostolic standard. In his Dialog with
+Trypho, chapter 14, he says: "We have believed and testify that
+that very baptism which he [Isaiah] announced is alone able to
+purify those who have repented ... and what is the use of that
+baptism which cleanses the flesh and body alone? Baptize the soul
+from wrath and covetousness, from envy and from hatred, and lo, the
+body is pure."</p>
+
+<p>In his First Apology, chapter 61, the same writer draws a clear
+B<a name='Page_84'></a>iblical distinction between spiritual
+regeneration secured through repentance and faith, and ritual
+regeneration in baptism as a mere outward sign of the inward work.
+He says: "I will also relate the manner in which we dedicated
+ourselves to God when we had been made new through Christ ... as
+many as are persuaded and believe that what we teach and say is
+truth, and undertake to be able to live accordingly, are instructed
+to pray and to entreat God with fasting for the remission of their
+sins that are past, we praying and fasting with them. Then they are
+brought by us where there is water and are regenerated in the same
+manner in which we were ourselves regenerated. For, in the name of
+God, the Father and Lord of the Universe, and of our Savior Jesus
+Christ, and of the Holy Spirit, they then receive the washing with
+water."</p>
+
+<p>Other writers of the period under consideration, however, praise
+the saving efficacy of baptism in the most exalted terms. According
+to their minds, it is the actual means of the redemption of sins,
+not a mere literal rite expressing ceremonially the work of God's
+Spirit within the heart; it is an illumination; it extinguishes the
+fire of sin; it removes the unclean spirits from men and seals them
+for heaven. Tertullian wrote extensively on this subject. In his
+work On Baptism, chapters 3 to 8, he maintains the doctrine of
+baptismal regeneration "by which we are washed from the sins of our
+former blindness and set free for eternal life." He declares that
+by this act men are prepared to receive the Holy Ghost; that in the
+literal act, "the spirit is corpore<a name='Page_85'></a>ally
+washed in the waters, and the flesh is, in the same, spiritually
+cleansed." Cyprian, bishop of Carthage (third century), in his
+treatise concerning the Baptism of Heretics, teaches the same
+doctrine in no uncertain terms.</p>
+
+<div class='sidenote'>Other erroneous doctrines and practises</div>
+
+<p>The limits of this work preclude the historic treatment of the
+rise and development of the host of false doctrines and practises
+that finally bound the people in the thralldom of superstition and
+plunged the world into the darkness of spiritual night. One who is
+free from such influences can scarcely read without feelings of
+disgust the elaborate treatises of these church fathers wherein
+they extol the virtues of virginity as forming a new order of life,
+as an evidence of divinity, as making virgins while in this world
+"equal to the angels of God," and as a certain surety of special
+rewards in heaven. From this false standard proceeded at length the
+celibacy of the clergy and monkery with all their attendant evils.
+And the time would fail me to tell of the introduction of images
+and image-worship in the Western Church and of that superstitious
+regard for miserable relics of every description and kind. True
+evangelical faith was at length lost to view, buried beneath the
+rubbish of men's traditions. The treatment of such matters,
+however, belongs to the church historian, and as the general facts
+are well-known, it is unnecessary here to make more than a brief
+reference to them so as to prepare the mind for that treatment of
+<a name='Page_86'></a>the reformation which is a special object of
+the present work.</p>
+
+<a name='Footnote_A_1'></a><a href='#FNanchor_A_1'>[A]</a>
+<div class='note'>
+<p>Tertullian is the earliest writer that clearly and unmistakably
+teaches trine immersion, or records its practise. But here he
+honestly confesses that it is a "somewhat ampler pledge than the
+Lord has appointed in the gospel."</p>
+</div>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_VI'></a>
+<h2><a name='Page_87'></a>CHAPTER VI</h2>
+
+<h3>RISE OF ECCLESIASTICISM</h3>
+
+<br>
+
+
+<div class='sidenote'>Two phases of apostacy</div>
+
+<p>In order to understand the place which the work of reformation
+has in the plan and purpose of God respecting his church, we must
+carefully observe the twofold character of the apostasy. Both these
+phases are clearly outlined in that remarkable prediction of Paul
+to which reference has already been made, recorded in the second
+chapter of Second Thessalonians. The first phase, described as
+"<i>a falling away</i>," was that decline from true Christianity
+which we have considered in the preceding chapter as the Corruption
+of Evangelical Faith. The second phase was the rise and development
+of a foreign element which was from its beginning "the mystery of
+iniquity" and which in certain respects usurped the true place of
+Jehovah himself in spiritual worship in the temple of God. This
+phase now demands our special attention.</p>
+
+<p>Since the sixteenth century reformation a large part of the
+Christian world has renounced the right of the pope to sit as the
+supreme earthly head of the church, but we shall show later that
+these same modern Christians who have sought the restoration of the
+evangelical <i>faith</i> have not discarded the essential elements
+of the papal hierarchical system, but have perpetuated them in
+their own ecclesiastical constitutions, and that this relic of
+medievalism is the chief barrier to a reunited Christendom and the
+restoration of pure apostolic Christianity. It is highly essential,
+therefore, that this phase of the apostasy be carefully considered.
+It is not enough to reject the pope and his college of cardinals.
+If that tree, as judged by its fruits, is an "evil" tree, we should
+seek to know where, when, and by whom the evil seed from which it
+grew was first planted, and then <i>reject it from the roots
+up</i>. Then, and not until then, can the work of reformation be
+made complete. We have, therefore, to trace the rise and
+development of what may be forcibly expressed by the apparently
+pleonastic phrase <i>human ecclesiasticism</i>.</p>
+
+<div class='sidenote'>Divine authority vs. positional
+authority</div>
+
+<p>We have already seen t<a name='Page_88'></a>hat in the church,
+as originally constituted, organization, authority, and government
+proceeded from the divine and not from the human. The agents whom
+Christ used in performing his work and in overseeing his church
+were called and endowed by the Holy Spirit, and this divine
+endowment was the real basis of their authority and responsibility.
+Paul's authority and responsibility as an apostle, for example, was
+not positional authority, or authority proceeding from a certain
+position to which he had been appointed or elected. His authority
+was divine, and out of that divine authority grew his positional
+responsibility as the "apostle of the Gentiles." Over and over he
+affirmed that he was an apostle, "not of men, neither by man, but
+by Jesus Christ"<a name='Page_90'></a><a name='Page_89'></a> (Gal.
+1:1). On the same principle the position, work, and responsibility
+of all the members of the body of Christ grew out of the gifts and
+qualifications possessed by them, and thus the church was divinely
+organized and divinely governed.</p>
+
+<div class='sidenote'>Original bond of union</div>
+
+<p>The bonds which united primitive Christians in one body were
+essentially moral and spiritual. Christ was their ever-living and
+ever-acting head. Their life proceeded from him, and they were all
+one in him. While those living in widely separated districts
+consulted together concerning matters of general concern, or united
+in cooperative efforts to accomplish common tasks, there is not the
+slightest evidence that there was an external human organization of
+the primitive church&mdash;either sectionally, nationally, or
+universally&mdash;centralized under a human headship of the
+administrative, legislative, and judicial kind. Christ was the head
+of the general church, the head of all the local churches, the head
+of all the individual members of the church. In him, the source of
+their common life, the primitive Christians were essentially one,
+and by his Spirit he operated in all hearts, in all the individual
+churches, and in all the ministers whose particular gifts and
+qualifications fitted them for divinely appointed oversight, both
+local and general. By this means the primitive church was able to
+perform the work of Christ harmoniously and present to the world
+the grand spectacle of one body.</p>
+
+<a name='Page_91'></a>
+
+<div class='sidenote'>First steps to ecclesiasticism</div>
+
+<p>Jesus taught the humble equality of the New Testament ministry.
+"All ye are brethren" (Matt. 23:8). According to the New Testament
+they were all of one general order or rank, although greatly
+diversified in gifts and qualifications and the kind of work
+accomplished by each. The first example we have in Scripture of
+<i>positional authority</i> in the ministry as distinguished from
+the authority of the Holy Spirit, is the case of Diotrephes, of
+whom the apostle John wrote in his third epistle. We are also
+informed as to the nature of the authority exercised by him and the
+direction in which it led. It was <i>human authority</i>, something
+additional and foreign to the authority and government through the
+Holy Spirit, and the first example of church government by a single
+man. It proceeded from the evil root of pride and ambition, the
+love of "preeminence" among the brethren; and this usurped power
+and authority led to a judicial process by which innocent brethren
+were 'cast out of the church.'</p>
+
+<p>What a contrast this presents to that New Testament picture of
+the divine ecclesia, exhibiting the highest form of human society
+known to history, a body in which every member had his gift and use
+for it. Among these many activities, oversight and preaching had
+thei<a name='Page_92'></a>r place, but did not constitute the whole
+sum of Christian service. Paul describes Christ as the living head
+"from whom the whole body fitly joined together and compacted by
+that which every joint supplieth, according to the <i>effectual
+working in the measure of every part</i>, maketh increase of the
+body unto the edifying of itself in love" (Eph. 4:16). The object
+of the ministerial function was "the perfecting of the saints, unto
+the work of ministering, unto the building up of the body of
+Christ" (verse 12, R.V.).</p>
+
+<p>In his early epistle to the Philippians, Paul makes reference to
+the officers that guided that church. He sends greetings "to all
+the saints in Christ Jesus which are at Philippi, with the bishops
+and deacons" (Phil. 1:1). Polycarp, writing to the same church in
+the next century, addresses the "presbyters and deacons," showing
+that the apostolic order was still preserved there.</p>
+
+<div class='sidenote'>Bishops vs. Presbyters</div>
+
+<p>In the Ignatian epistles, however, written early in the second
+century, there appears positional authority of a new order. In
+place of the New Testament standard of a plurality of elders, or
+bishops, jointly teaching and guiding the local church, we find
+recognition of an office which was superior to that of the
+presbyters and to whose incumbents alone the term "bishop" was
+applied. A few extracts from his writings will<a name=
+'Page_93'></a> make clear this recognition of a threefold order of
+the ministry&mdash;bishops, elders, and deacons. "Wherefore, it is
+fitting that ye should run together in accordance with the will of
+your bishop, which thing also ye do. For your justly renowned
+presbytery, worthy of God, is fitted exactly to the bishop as the
+strings are to the harp" (To the Ephesians, chap. 4). "He is
+subject to the bishop as to the grace of God, and to the presbytery
+as to the will of Jesus Christ" (To the Magnesians, chap. 2). And
+again, in the same epistle he says, "I exhort you to study to do
+all things with a divine harmony, while your bishop presides in the
+place of God, and your presbytery in the place of the assembly of
+the apostles" (chap. 6). "In like manner, let all reverence the
+deacons as the appointment of Jesus Christ, and the bishop as Jesus
+Christ, who is the Son of the Father, and the presbyters as the
+Sanhedrin of God, and assembly of the apostles. Apart from these
+there is no church" (To the Trallians, chap. 3). To the Smyrnaeans
+he writes: "See that ye all follow the bishop, even as Jesus Christ
+does the Father.... Let no man do anything connected with the
+church without the bishop" (chap. 8). "It is not lawful without the
+bishop either to baptize or to celebrate a love-feast; but
+whatsoever he shall approve of, that is also pleasing to God"
+(chap. 8). "It is well to reverence both God and the bishop. He who
+honors the bishop has been honored of God; but he who does anything
+without the knowledge of the bishop, does [in reality] serve the
+devil" (chap. 9).</p>
+
+<a name='Page_94'></a>
+
+<p>That this early recognition of a superior order of ministers was
+a distinct innovation is also shown from the literature of that
+period. In the Shepherd of Hermas, dating from the first part of
+the second century, elders and presbyters are distinctly named but
+no bishop in contrast therewith. In the so-called "Teaching of the
+Twelve Apostles," also dating from the first part of the second
+century, bishops and deacons only are named as teachers and leaders
+of the church, showing that the original signification of the term
+"bishop" is here retained. Clement of Rome, in his first epistle to
+the Corinthians, speaks of the ministry as an institution of the
+apostles, but he mentions, nevertheless, only a twofold
+order&mdash;elders and deacons, presbyters and deacons, or bishops
+and deacons. The same classification is made in the second epistle
+of Clement to the Corinthians, a work which is generally ascribed
+to another author; so also in the epistle of Polycarp to the
+Philippians.</p>
+
+<p>The superior office of <i>the</i> bishop as distinguished from
+the local presbytery was, therefore, an innovation, but in process
+of time its recognition became general. It is probable that in the
+local presbytery of the primitive church some one minister</p>
+
+<div class='sidenote'>Innovation becomes general</div>
+
+<p>excelled in special gifts and qualifications and consequently
+became a natural leader of his brethren. <i>Such</i> leadership was
+of God, comes general because <a name='Page_95'></a>it was based on
+the authority proceeding from the Spirit of God. Such was the
+leadership which Paul held in a sphere of activity wider than a
+local congregation. But such was not positional authority or
+authority proceeding from a humanly created superior office and
+appointment thereto. It was of divine order. But this fact of
+distinguished leadership at first, doubtless furnished an excuse
+for the creation of a distinct office with carefully defined
+functions and limits of authority. The power of the bishop thus
+constituted advanced steadily. The churches of the cities where
+they were located extended their influences over smaller towns in
+the surrounding territory, and thus the city bishop came to rule
+over the elders of the lesser churches of a district.</p>
+
+<div class='sidenote'>Development of hierarchy</div>
+
+<p>When the first step toward ecclesiasticism was definitely taken,
+by the recognition of official position authority, and government
+proceeding from human appointment alone, the way was prepared for
+rapid progress toward a highly organized system of man-rule. When
+the bishops met in provincial councils, special deference was given
+those bishops from cities of great political importance, and they
+were exalted to the presidency of these councils, and this in time
+led to the recognition of a new order of church offici<a name=
+'Page_96'></a>als&mdash;<i>metropolitans</i>. Later the
+metropolitans seemed too numerous for general utility in
+governmental functions; therefore general leadership gradually
+became centralized more and more in the bishops or metropolitans of
+certain of the most important cities, until they were finally given
+recognition as an order superior to that of metropolitans and were
+styled <i>patriarchs</i>. The first Council of Nice recognized this
+superior authority possessed by the patriarchates of Alexandria,
+Rome, and Antioch. The General Council of Constantinople placed the
+bishop of Constantinople in the same rank with the other three
+patriarchs, and the General Council of Chalcedon exalted the see of
+Jerusalem to a similar dignity. The race for leadership between the
+patriarchates then began. On account of the Moslem invasion in the
+seventh century, Jerusalem, Alexandria, and Antioch fell away from
+their former positions of greatness; therefore the rivalry for
+leadership was henceforth between the see of Rome and the bishop of
+Constantinople. Rome possessed many natural advantages, and
+consequently the bishop of Rome gained the greater prestige. The
+full-fledged papacy was the result.</p>
+
+<div class='sidenote'>Fundamental causes</div>
+
+<p>What produced that transition from the humble apostolic church
+of the brethren to the medieval church of the impious Hildebrand,
+who caused monarchs to tremble on their thrones? The change
+resulted from two particular causes, and it is highly essential to
+our purpose that we u<a name='Page_97'></a>nderstand them. One was
+a misconception both of the Fundamental constitution of the true
+church itself as designed by its Founder and of Christ's perpetual
+relationship to it; and the second was the imperialistic tendencies
+of that age to which the first error naturally exposed the
+church.</p>
+
+<p>It is unnecessary here to recite at length that conception of
+the primitive church which we have described in preceding chapters
+as the concrete expression of the kingdom of God. Such was the only
+true <i>catholic</i>, or universal, church. Its catholicity,
+however, was a moral and spiritual dominion exercised over men by
+the truth and Spirit of God, and was rendered visible only in the
+society of redeemed believers who held the truth and bore its
+appropriate fruits of righteousness. Being composed of the
+redeemed, it lovingly embraced within its membership the entire
+brotherhood of Christ.</p>
+
+<div class='sidenote'>Two theories of catholicity</div>
+
+<p>It is not too much to say that in the age in which Christianity
+first appeared it was difficult for men to appreciate the
+conception of a purely moral and spiritual authority which was to
+be universal and perpetual. Another idea of catholicity soon began
+to take possession of men's minds&mdash;the idea of a temporal and
+earthly organization of the kingdom of heaven. In this conception
+of the church the bond of union was not moral and
+spiritual&mdash;not the inevitable result of divine life <a name=
+'Page_98'></a>and love in the individual members&mdash;but its
+pretended catholicity was to be secured by official,
+administrative, legislative, and judicial functions under a human
+headship and a self-perpetuating human magistracy. Such was the
+"mystery of iniquity," and in its developed form historically it
+was "the man of sin." The student of the New Testament can easily
+see that the great Founder never intended that the boundary of his
+church should be determined by the administrative functions of a
+self-perpetuating clerical corporation. But, on the other hand, the
+real church embraces the entire <i>spiritual brotherhood,</i> and
+out of this spiritual membership was developed by the Spirit of God
+the capacity and authority to teach, guide, and instruct. What a
+contrast these two conceptions present!</p>
+
+<div class='sidenote'>The power of the keys</div>
+
+<p>Out of that worldly conception of the kingdom of God grew the
+Romish figment of the "power of the keys." According to this idea,
+Christ constituted his ministers a sort of clerical, close
+corporation invested with direct authority over souls so that
+without their priestly mediation the kingdom of heaven is forever
+shut against men. The words "keys of the kingdom of heaven" (Matt.
+16:19) are evidently nothing more than a figurative expression
+indicating the moral influence in the kingdom which Peter in
+particular should wield with peculiar energy and efficiency.
+According to Matt. 18:18 all the apostles<a name='Page_99'></a> and
+others were to exercise the same functions. In time, this
+expression denoting moral influence and usefulness in the service
+of Christ was tortured into an engine of despotism and made the
+means of spiritual tyranny over the consciences of millions of men
+and women. The corporation entrusted with such power durst not be
+resisted, and the church was identical with the hierarchy.</p>
+
+<p>But all of Rome's boasted catholicity, centralized in an
+official, administrative corporation, is a chimera; for it is a
+fact that multitudes are accepted of God as members of the divine
+family who are not identified with the hierarchy. The real catholic
+church, embracing the whole spiritual brotherhood, is therefore
+something else.</p>
+
+<div class='sidenote'>Main source of ecclesiasticism</div>
+
+<p>But we have not yet reached in this discussion the tap-root of
+the evil tree of human ecclesiasticism. The fundamental error
+underlying all other errors on this subject, was the idea of an
+absent Christ. Notwithstanding the definite assertions of our Lord,
+"I am with you alway, even unto the end of the world" and "Where
+two or three are gathered together in my name, there am I in the
+midst of them"&mdash;notwithstanding these reassuring promises and
+the definite statements of the apostles which represent Christ as
+the ever-living and ever-acting head of the church, soon after the
+apostolic period men lost the consciousness of the divine presence
+and began to <a name='Page_100'></a>think and to act as if Christ
+were indeed absent and would not return again for thousands of
+years. The presence of gigantic evils in the world with no apparent
+available means of redressing them, the dead weight of heathenism,
+and the disturbing influences of speculative Oriental philosophies
+impressed upon the conscience of the world a despairing pessimism.
+In the midst of this trial there was a revival of the Platonic
+philosophy. The treatise of Plato that made the most profound
+impression upon the religious thought of the second century was the
+"Timaeus," wherein the Deity is pictured as withdrawn from the
+world into a distant heaven separated from all creation because of
+the evil with which matter is essentially connected. With God
+withdrawn from the world and Christ absent on a long journey, what
+was man to do? What was the hope of the world?</p>
+
+<p>Here ecclesiasticism found its real opportunity. Here human
+authority and government could be and was substituted for that
+spiritual dominion of Christ which gave life, form, and character
+to his church in primitive days. Here grew up that conception of
+the church as identical with the hierarchy whose power and
+authority was handed down by direct descent from the apostles and
+without whose priestly mediation there was no hope of salvation.
+Here was introduced the idea of world-wide centralization of
+administrative, legislative, and judicial functions in a
+self-perpetuating human headship. What a contrast! With Christ
+absent, the church an ark for the saving of the world, the truth a
+mere deposit made to the church for safe keeping to be handed down
+like a heirloom from generation to generation, and with a
+self-perpetuating priestly corporation as master of the destinies
+of the universe, we are prepared to understand the tyrannical rule
+of the church of Hildebrand and Innocent III. Traced to its source,
+this evil system is found to have sprung from that worldly
+conception of the kingdom of Christ which was substituted for the
+inconceivably grander conception of its Founder&mdash;a kingdom
+whose dominion is moral and spiritual under the personal
+supervision of Christ himself in all ages, and which embraces in
+its membership the entire spiritual brotherhood.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_VII'></a>
+<h2><a name='Page_101'></a>CHAPTER VII</h2>
+
+<h3>THE REFORMATION</h3>
+
+<br>
+
+
+<p>The age of popery's greatest glory was the world's midnight. I
+have not attempted to give an adequate description of that long
+reign of superstition and error preceding the reformation of the
+sixteenth century. Such is the particular province of
+ecclesiastical historians. I have simply confined the discussion to
+certain features essential to our present purpose.</p>
+
+<p>One point of importanc<a name='Page_102'></a>e I have endeavored
+to impress, namely, that the papal hierarchy, with all its
+attendant evils, corruption, superstition, and spiritual despotism,
+was the logical successor of the Ante-Nicene church; that the
+ripened fruits of papalism were the direct results of the seeds of
+error planted in the second and third centuries. In view of this
+fact, one is led to inquire why true Christianity was not
+permanently buried in oblivion beyond the possibility of
+resurrection, how any reformation could be possible.</p>
+
+<p>If Christianity were nothing more than a human religion, its
+reformation at such a period of decline and corruption would appear
+impossible. But Christianity was of divine origin. No matter how
+deeply it was buried under the rubbish of human tradition and
+superstition, no matter how grossly it was perverted and
+misunderstood by men, it still retained within itself the vital
+spark of divine life, the living principle of reformation.</p>
+
+<div class='sidenote'>First cause of reformation</div>
+
+<p>The secret of this reformatory power was Jesus Christ himself,
+the great ever-living head of the church. Notwithstanding the
+decline of faith and morals among those professing Christ, the
+wonderful character of Jesus still stood out with remarkable
+clearness and power in the records of the New Testament and could
+not but exer<a name='Page_103'></a>t a tremendous influence in
+spite of prevailing standards; could not but shed rays of light and
+warmth in the midst of the surrounding darkness. Although men's
+ideas of the church became perverted, they could not entirely lose
+sight of the great Founder of the church, and they could not escape
+the conviction that the record of the founding of that church was
+given in the writings of the New Testament and that these writings
+were worthy of peculiar veneration. Perhaps this is the main reason
+why the learning of antiquity was chiefly preserved in monasteries
+and churches. There were ecclesiastics in all these ages who were
+acquainted with the Scriptures in Latin, and this acquaintance
+tended to preserve the knowledge of Jesus the Christ as portrayed
+in the original gospel records. The history of that epoch proves
+that there were men who loved the Lord more than priestly forms and
+ceremonial observances. John Wyclif, Jerome of Prague, John Huss,
+and others experienced that deeper longing for personal
+relationship with Christ, and they proclaimed the gospel of Christ
+in a manner that could not be understood by the hierarchy of<a
+name='Page_104'></a> their times.</p>
+
+<div class='sidenote'>Classical learning</div>
+
+<p>Jesus was indeed the Christ of God. The light which shone forth
+from his presence could not be totally obscured, and the moral
+power and influence of his life and teaching could not be
+destroyed. The revival of classical learning restored the Greek
+Testament to western Europe and attracted the attention of students
+and learned men in all the monasteries and universities. While the
+hierarchy insisted on the exclusive right to interpret the
+Scriptures, the simple reading of these wonderful records could not
+but create new conceptions of truth which no clerical prohibition
+could banish. Life was springing up in the midst of death.</p>
+
+<div class='sidenote'>Love for truth</div>
+
+<p>The Reformation was the sincere effort of honest men to restore
+the truth of primitive Christianity, that the world might again
+experience the triumph of evangelical faith. To the everlasting
+credit of the Continental reformers be it said that their motives
+were not selfish. They sought not for themselves freedom of thought
+and speech nor church power. Their immediate object was the
+restoration of the gospel; all other results were but secondary.
+Nothing is more certain than that at the first Luther had no idea
+of a<a name='Page_105'></a>ssailing the organization of the papal
+church. Most of the reformers at the first still believed most
+earnestly in the imperial government of the universal church; and
+they relinquished this long-cherished ideal only when driven by
+force of circumstances which were at first unseen and unsuspected.
+Luther did not at first question the doctrine of the supremacy of
+the pope; but when he found that the reigning pope could not be
+reconciled with the principles of truth which he taught, Luther
+proposed to appeal the matters in question to a general council,
+notwithstanding the melancholy example, a century earlier, of the
+Council of Constance and the fate of John Huss and Jerome of
+Prague.</p>
+
+<div class='sidenote'>Indulgences</div>
+
+<p>The real occasion for the outbreak of the Reformation was the
+papal traffic in indulgences. Leo X had great need of money for the
+building of St. Peter's, and other undertakings, and in order to
+fill the coffers of the church he had recourse to the sale of
+indulgences. The power of dispensing these indulgences in Saxony in
+Germany was committed to a Dominican friar named Tetzel, a
+fanatical enthusiast who entertained the most extravagant notions
+concerning their efficacy in forgiving not only the sins already
+committed but even those which were contemplated. Luther's soul
+burned with righteous indignation. Of what use was the doctrine
+that forgiveness of sin came by the death of Christ on the cross if
+any sinner<a name='Page_106'></a> could obtain it from an emissary
+of the pope for a pecuniary consideration. Luther felt that this
+infamous traffic was making the Word of God of none effect. He
+therefore drew up ninety-five theses against the doctrine of
+indulgences and nailed them on the church-door at Wittenberg. The
+printing-press scattered copies of these theses everywhere, and
+soon the continent of Europe was in a blaze of controversy. Such,
+in short, was the beginning of the Reformation and some of the
+causes leading thereto.</p>
+
+<div class='sidenote'>Gospel standard sought</div>
+
+<p>The key-note of the reformers was, therefore, the gospel. The
+views of the reformers with respect to truth were not altogether
+harmonious, and it is evident that some of them had much clearer
+conception of the gospel than had others. Nevertheless, their
+primary purpose was the same. They were gradually forced to the
+conviction that Rome had made the faith of God of none effect by
+her traditions, errors, and superstitions, so much so as to make it
+practically unknown. It was the purpose of these heroic preachers
+to bring out these long-obscured truths and thus make them
+effectual in the saving of men. The main doctrine around which the
+Reformation centered was justification by faith independent of
+human mediation.</p>
+
+<p>So far as the Reformation restored to the world right doctrine,
+it tended to correct the evils of that phase of the apostasy which
+we have characterized as the corruption of evangelical faith. But
+it did not remove that other evil characteristic of the apostasy,
+the parent of<a name='Page_107'></a> nearly all other
+evils&mdash;<i>human ecclesiasticism</i>. Viewed from one angle,
+that power appears to have been modified; but from another point of
+view, we can see that what was formerly an imperial system of
+centralized ecclesiastical control simply ended now in nationally
+centralized systems perpetuating the same principles. Thus, from
+the centralized dominion of the papal hierarchy there sprang the
+national, or state, churches in Switzerland, Germany, Holland,
+England, Sweden, and Scotland.</p>
+
+<div class='sidenote'>Lingering influence of Rome</div>
+
+<p>We have already shown that development of ecclesiasticism which
+culminated in the papacy. From the primitive autonomy of the local
+churches, there came the centralization and consolidation of
+churches sectionally under a human headship with administrative
+functions, then provincial or national centralization, then finally
+the primacy of Rome over them all. The reason for this is evident.
+When the moral and spiritual dominion of Christ's kingdom was lost
+to view or could not be appreciated, the wrong conception of the
+church as a world-empire naturally took possession of men's minds;
+for in that age vast, centralized, imperial power was the ideal
+government. When, however, the political empire fell, and men
+witnessed the ruin of their political ideal, they sought to realize
+the same universal conception in a world-church possessing imperial
+powers under the pope of Rome.</p>
+
+<a name='Page_108'></a>
+
+<div class='sidenote'>National churches</div>
+
+<p>At the period of the Reformation the Christian world had been in
+the grip of this world-church idea for more than a thousand years.
+As already stated, the reformers, whose minds were directed chiefly
+toward the restoration of evangelical doctrine, had at first no
+idea of breaking away from this standard. Evidently they had no
+conception of that moral and spiritual dominion of Christ by which
+alone he governs his church&mdash;a 'kingdom that is not of this
+world.' They therefore abandoned the world-church idea reluctantly,
+and not until the opposition of the hierarchy drove them to
+separation. When the issue was clearly drawn, they of course
+decided to obey God rather than man. Having no idea of the real
+spiritual character of the divine ecclesia, they had to content
+themselves with that <i>national</i> church unity which was still
+in their power.</p>
+
+<p>The clergy, who had long been accustomed to the imperial tie,
+believed that a national headship was now necessary. The
+governments of Europe at that time were for the most part absolute
+monarchies, about the only limits to the sovereign power of these
+kings being the control which the pope exercised over the
+ecclesiastical affairs of the nations. From this control the
+Reformation liberated them. Therefore they eagerly took upon
+themselves the oversight of the national churches, and thus came
+into exis<a name='Page_109'></a>tence the church-and-state system
+of Protestant Europe. To a great extent the power that the imperial
+head of the church lost was acquired by the national heads.</p>
+
+<p>All this seemed perfectly consistent to the reformers. They felt
+the necessity of lodging somewhere that power of human control
+which had been formerly exercised by the pope. As one writer has
+said, "They could not understand that Christianity could prosper
+without a strongly organized and governed church or without the
+presence of a strong and vigorous hand ready at all times to
+repress dissent and enforce uniformity of faith and worship." The
+time of absolute religious freedom was not yet.</p>
+
+<div class='sidenote'>Ecclesiasticism perpetuated</div>
+
+<p>As might be expected, numerous modifications of the principles
+and usages of the papal church occurred in the change from imperial
+control to the state-church system. This diversity took place in
+the different countries in accordance either with prevailing
+conditions and sentiments or with the whims and caprices of the
+reigning sovereigns. While some retained the episcopate, others
+greatly modified it or rejected it altogether. In forms of worship,
+ritual, and other things numerous changes were also made. But
+notwithstanding the diversity in forms of worship and in church
+polity, in two respects there was perfect agree<a name=
+'Page_110'></a>ment among all the Reformed churches&mdash;two
+things brought over from the papacy&mdash;namely, first, the idea
+of a self-perpetuating clerical caste possessing in their corporate
+capacity legislative and judicial authority over the church; and
+second, the centralization under a human headship of administrative
+functions, instead of that local autonomy which prevailed in the
+congregations of apostolic times. The doctrine of the "power of the
+keys," a power wielded by a clerical corporation with authority to
+prescribe the very manner and form of worshiping God and to require
+men to comply therewith or else exclude them from gospel
+privileges. That doctrine was accepted without question. It was the
+same power in principle as that which was wielded so terribly by
+Gregory VII in the papal church of the eleventh century.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_VIII'></a>
+<h2><a name='Page_111'></a>CHAPTER VIII</h2>
+
+<h3>MODERN SECTS</h3>
+
+<br>
+
+
+<div class='sidenote'>A mental picture</div>
+
+<p>Picture a keen observer living in the middle of the first
+century of our era. He travels about from place to place studying
+the development, nature, and fruits of the recently established
+religious phenomenon&mdash;Christianity. He observes the purity of
+its doctrines and the high moral standard exemplified in the lives
+of its adherents, and he inquires particularly concerning the
+secret of that mysterious bond which unites in one body and in one
+fellowship, sympathy, and love the entire society of believers in
+Jesus. He departs. After the lapse of long ages he returns near the
+beginning of the twentieth century, and lo, what is it that meets
+his astonished vision? The mournful spectacle of a divided
+Christendom; of rival sects compassing land and sea to make
+proselytes; of the spiritual alienation of those who, in reality,
+belong to the one divine family; of waste and inefficiency in
+methods of evangelical effort; not to mention the error, pride, and
+worldliness inherent in the gigantic ecclesiastical systems known
+as denominational churches. What a change!</p>
+
+<p>It is useless to minimize the evils inherent in the sect system.
+Intelligent men the world over need not the services of an
+eye-specialist to see clearly that there is something wrong with
+modern Christendom; that the sect system does not represent the
+standard of primitive Christianity, but that in reality the sect
+principle misrepresents the apostolic ideal as portrayed in the New
+Testament. We may as well face the facts honestly and seek for a
+remedy for this disease that has so long marred the beauty and
+corrupted the nature of the true Christian system.</p>
+
+<div class='sidenote'>Inherent evils</div>
+
+<a name='Page_112'></a>
+
+<p>I cheerfully admit that God has worked among his people in all
+ages in accordance with the degree of light and truth which they
+possessed. But I can not forget that the greatest revivals of
+evangelical religion have either taken place in spite of the sect
+system or among those who had just made their escape from the
+bondage of ecclesiastical despotism and had not as yet become very
+deeply affected by the sectarian principle. To what source, then,
+are we to trace sects? What is their cause?</p>
+
+<div class='sidenote'>Alleged causes of sect-making</div>
+
+<p>A large proportion of the Christian world would reply without
+hesitation that the existence of the modern sects is due to these
+two things: the principle of religious liberty and the limitations
+of human knowledge.<a name='Page_114'></a><a name='Page_113'></a>
+Such an answer reveals a superficial view of the whole subject.
+Religious liberty among Christians existed in the primitive church
+before the rise of ecclesiastical tyranny over the conscience, and
+the masses of men in those days were at least as limited in
+knowledge as are we. Still, the church was one; it was not divided
+into rival and hostile sects. There was no need in those days of
+constructing churches to conform to the limited capacity of men's
+minds; for there was already in existence a church sufficiently
+<i>catholic</i> in its nature and spirit to accommodate all classes
+of minds, because there was in operation the power of the Spirit of
+God which revealed truth to men and thus enlightened their minds
+and brought them into harmony with the divine standard. Concerning
+the principle of religious liberty, I shall have more to say
+hereafter.</p>
+
+<div class='sidenote'>Human limitations</div>
+
+<p>The natural limitations of human knowledge may account for
+difference of opinion, but more than this is required to account
+for the entire system of organized sects such as we see it today.
+Millions of evangelical Christians possessing spiritual affinity
+and holding opinions no more divergent than often exist between
+members of the same sect, are, nevertheless, divided into
+independent, rival parties. Something else originated and now
+perpetuates that barrier between them.</p>
+
+<p>When differences are fu<a name='Page_115'></a>ndamental and
+therefore unavoidable, they will become more pronounced under test
+than at any other time. If, during an epidemic, a physician
+believes that the method of treatment employed by another doctor is
+actually killing the patients, his opposition to such a method will
+then he stronger than at any other time. As long as that method is
+simply a theory, it is harmless. Only when put into practise does
+it become dangerous.</p>
+
+<p>It is a matter of common knowledge that evangelical Christians
+are not driven further apart but are really driven together
+whenever Christianity itself is placed under any special trial, as,
+for example, in foreign missionary work in heathen lands. And even
+in our own country, whenever a great local interest is taken in the
+work of soul-saving there is a corresponding tendency for
+Christians of different sects to ignore their differences of
+opinion and get together as if they believed in a common Lord over
+all and were all members of the same family. Thus, whenever the
+high tide of evangelism comes in, the landmarks of sects are
+scarcely visible; but whenever the tide goes out, behold, <i>the
+ancient boundaries of sects appear as before</i>. This fact proves
+that there are no fundamental reasons why sects should exist. It
+proves that in reality sects are a barrier to the true work of
+Christ; hence are, in their essential nature, antichristian. What,
+then, is the real cause of sects'?</p>
+
+<p>Traced to the original source, modern sects, we find, originated
+where the papacy originated&mdash;in the corruption of Christianity
+in the early centuries. All came from the same roots of error.</p>
+
+<div class='sidenote'>True causes <a name='Page_116'></a> of
+sects</div>
+
+<p>However modified and diversified in external form and in
+doctrinal teaching they may now be, they exhibit in their
+ecclesiastical constitutions a foreign character derived from the
+foreign stock from which they sprang. Into this system there have
+been engrafted many noble scions of truth from the "good
+olive-tree," and these have produced commendable fruits of
+righteousness. But we are here concerned with pointing out those
+fundamental characteristics of the system that are foreign to the
+true church of Jesus Christ.</p>
+
+<div class='sidenote'>Erroneous ideas of the church</div>
+
+<p>The first cause to which I call attention is an erroneous
+conception of the church itself. At the cost of some repetition I
+must point out that in the beginning the church was the universal
+company of the redeemed, the whole <i>spiritual brotherhood</i>,
+whether isolated members of Christ or those worshiping in local
+assemblies distributed over the earth. The tie which united these
+members of Christ in one body was their common faith in our Lord
+Jesus Christ and the life of the Spirit. But as in those times vast
+centralized imperial power was a divinity that every one worshiped,
+it was impossible properly to appreciate <i>the moral and spiritual
+dominion</i> of Christ by which alone he designed to rule his
+church; therefore men soon proceeded to pattern the church of C<a
+name='Page_117'></a>hrist after the political government, first by
+grouping together under one administrative human headship the
+congregations of a province or section of the empire, and then
+finally uniting these different provinces under one administrative
+headship at Rome. From that day until the present time the
+church-idea that has generally prevailed in Christendom has been an
+organization fashioned according to the kingdoms of this world; a
+human organization in which the administrative functions of
+government are centralized under some form of human headship; a
+unity that is not moral and spiritual, but official and
+administrative, as well as legislative and judicial.</p>
+
+<div class='sidenote'>Wrong standard of church-membership</div>
+
+<p>Coincident with the creation of foreign ideals concerning church
+societies was the formation of of a foreign idea of
+church-membership and church-relationship. In the beginning, as we
+have shown, the church was simply the divine family. Therefore
+salvation through Christ was its sole condition of membership. "And
+the Lord added to them day by day those that were being saved"
+(Acts 2:47, R.V.). And as the local congregation was but the
+concrete expression of the ideals of the general body or church,
+that membership in Christ which made men members of the general
+body, made them, by a moral and spiritual law, members of all the
+other members of Christ, and therefore fixed their loc<a name=
+'Page_118'></a>al relationship: they belonged by divine right with
+whichever company of believers they happened to be associated.
+Nothing more than simple recognition of what God had done for them
+and the according to them of the local rights and privileges that
+naturally belonged to them was necessary on the part of a local
+congregation to make the actual union complete.</p>
+
+<p>The wrong conception of the constitution of the church
+necessarily required another standard of church-membership. When
+<i>church</i> came to signify merely a group of congregations
+consolidated under a centralized human headship possessing
+administrative, legislative, and judicial functions (so organized
+as to distinguish it from all other organized groups or
+congregations), simple membership in Christ was insufficient to
+mark the convert with the stamp of denominational individuality.
+Salvation itself made no one a member of a church fashioned
+according to the kingdoms of this world. Consequently another
+standard of membership was necessary, a standard which required
+acceptance of and conformity to the self-made rules and regulations
+of that foreign society called a church. And when these earth-born
+institutions became identified in the public mind with the real
+church of Christ and membership in them became confused with
+membership in the true church of God, the natural result was that
+millions complied, in a formal manner at least, with the conditions
+of the counterfeit church membership who never knew what it meant
+to be vitally joined to Christ. In this we see the "evil" fruit
+which grew on that tree of error. The multitudes that have been by
+this means deceived with the thought that they were <a name=
+'Page_119'></a>Christians, only to be lost at last, will not be
+known until that awful day of final reckoning.</p>
+
+<div class='sidenote'>Divisive nature of the creeds</div>
+
+<p>The formation of creeds tends to create division and to
+perpetuate division. Caesar's maxim illustrates their history:
+"Soldiers will raise money, and money will make soldiers." So
+creeds will make sects, and sects will make creeds. "A creed or
+confession of faith is an ecclesiastical document&mdash;the mind
+and will of some synod or council possessing authority&mdash;as a
+term of communion by which persons and opinions are to be tested,
+approbated or reprobated." The sect churches are built on their
+creeds, although, of course, they affirm that their creeds are
+built on the Bible. In this case, however, it is usually apparent
+to the careful observer that the Bible is that part of the
+foundation which is buried out of sight below the ground. The creed
+is the real test applied to persons, the measure by which their
+opinions are judged. It is the creed upon which the sect is built
+that gives the denominational character and distinctiveness.</p>
+
+<p>It is a fact of history that the primary purpose of the
+historical creeds was not to unite men but to separate them. The
+Nicene Creed was made to exclude the Arians. The Decrees of the
+Council of Trent were framed to exclude Protestants; the
+Westminster Confession, to exclude Arminians; and the Episcopal
+Articles, to exclude Catholics and Independents. To ra<a name=
+'Page_120'></a>lly around a creed framed by human authority and
+make it the basis of union is but to teach a system&mdash;a sect
+system; but to rally around the person of Jesus Christ and make him
+the supreme object of our faith, hope, and love is to contend for
+what the Bible terms the faith, the truth, the gospel. This is
+infinitely better than any document proceeding from Nicea, Trent,
+Dort, Augsburg, or Westminster.</p>
+
+<div class='sidenote'>Power of the keys</div>
+
+<p>Another cause, both for the origin of the sect system and its
+perpetuation, is the assumed "power of the keys" which has been
+carried over from the Church of Rome. The idea that the
+administrative rule and government of the church of Christ has
+been, by divine decree, centralized in a self-perpetuating clerical
+caste with authority to legislate for the church and then to
+enforce its decisions by judicial procedure, is foreign to the
+primitive church as recorded in the New Testament. It is a product
+of Papalism, and yet it has been, in its essential characteristics,
+transferred directly to the sects of Protestantism. The New
+Testament recognizes no such human positional authority. It
+recognizes only that divine authority which operates through God's
+chosen ministers and helpers by virtue of the Spirit-bestowed gifts
+and qualifications. The only governmental authority exercised by
+the New Te<a name='Page_121'></a>stament ministers was in
+cooperation with Christ, the visible head, by putting forth, in
+accordance with the Spirit's gifts and qualifications, some portion
+of that moral power by which alone Christ governs.</p>
+
+<p>The idea that to a clerical order has been committed the
+exclusive guardianship of the church, with full power to admit to
+or exclude from the worship and service of God all except those who
+come by way of their priestly mediation, is the basest assumption.
+It is a violation of the rights of individual conscience. Yet just
+such power has been and still is being exerted as a means of
+enforcing acquiescence in matters of opinion and submission to
+customs and practises which every unprejudiced man knows, or can
+soon see, is no part of the New Testament teaching and
+requirements. What a weapon has this ecclesiastical assumption
+been! One always ready for use. It makes no difference whether it
+is wielded by a Methodist conference, an Episcopal judicatory, a
+Presbyterian synod, or a Catholic pope, it is all the same in
+principle&mdash;"the power of the keys."</p>
+
+<div class='sidenote'>Lack of religious freedom</div>
+
+<p>This assumed corporate power of the clergy has been one of the
+fundamental causes of sect-making. When a general clerical body
+assumes the right in its corporate capacity to prescribe rules of
+either faith or practise, written or unwritten, and then to enforce
+them by judicial action, it is a direct violation of the New
+Testament st<a name='Page_122'></a>andard, and of the rights of
+individual consciences. It was because of this lordly, unscriptural
+rule that many sincere men of God have been forced to sever their
+connection with the older sects in order to find a place where a
+greater degree of light and truth could be experienced and
+proclaimed. In such cases it was not religious liberty that caused
+the formation of new movements and new sects, but <i>the lack of
+religious liberty</i>.</p>
+
+<p>That "power of the keys," making and then enforcing the
+standards of creeds, has done violence to the conscience of both
+the clergy and the laity. Conscienceless persons subscribe to the
+creed without any particular hesitation, but the truly
+conscientious suffer the greatest embarrassment They must either
+refuse altogether and withdraw from all connection, or else
+subscribe with a mental reservation amounting practically to
+hypocrisy.</p>
+
+<div class='sidenote'>Inflexible character</div>
+
+<p>This inflexible character of the sect institution has been a
+most fruitful cause for the production of new sects. No matter how
+spiritual the movement at its beginning, when its leaders were not
+longing for church power but were earnestly preaching the Word of
+the Lord as it came unto them, as soon as the sect machinery was
+thoroughly organized and was set in motion the inevitable tendency
+has been to throw around the moveme<a name='Page_123'></a>nt a wall
+of creedal and ecclesiastical exclusiveness which shut out other
+true people of God; and then began a process of crystalization
+which ever afterwards precluded the unfolding of new truth. It is a
+well-known fact that the high tide of truth-discovery in every
+religious movement in Protestantism has been at the time of its
+beginning. A fixed law of immobility has ever afterwards prevailed.
+The reason is clear: whenever men grasp the reins of government and
+assume those prerogatives which belong to God alone, the rule of
+the Spirit ends. The unfolding of new truths by the operation of
+the Spirit is impossible within the limits of the old order where
+human ecclesiasticism reigns. But truth can not be permanently
+suppressed. If it can not find room for development within the
+existing order of things, God will raise up men who will,
+independently, proclaim the Word of the Lord. This he has done
+repeatedly, only to have the new movements end in the same
+manner&mdash;in a rule of human ecclesiasticism.</p>
+
+<p>Human ecclesiasticism has always been the greatest barrier to
+the free spiritual development of the work of Christ. According to
+that relic of the papal church, authority and rule is vested in the
+clerical corporation and is by them conferred upon other
+individuals by the act of ordination. How different the standard of
+the Word! In the Old Testament times the office of prophet did not
+come in the priestly line, but on whomsoever the spirit of prophecy
+descended&mdash;whether upon Amos, the herdsman, or David, the
+king&mdash;he spake as he was moved by the <a name=
+'Page_124'></a>Holy Ghost. There has never been a time under the
+divine economy when any man to whom the Word of the Lord came was
+not divinely authorized to proclaim his message wherever he could
+get a hearing, whether in synagog or temple, or out under the broad
+canopy of heaven.</p>
+
+<hr style='width: 65%;'>
+<a name='Page_125'></a> <a name='CHAPTER_IX'></a>
+<h2>CHAPTER IX</h2>
+
+<h3>THE CHURCH OF THE FUTURE</h3>
+
+<br>
+
+
+<p>What about the church of the future? Is the modern sect system
+the ultimate goal of Christian attainment in this world? While the
+sects contain much truth and many of the people of God, their
+ecclesiastical constitutions are foreign to the true church of
+Jesus Christ, and it is inconceivable that the great Founder would
+make no provision either in his Word or in his plan for the
+correction of the evils which have grown up around the Christian
+system during the dark ages of the world and which have in a great
+measure perverted the gospel itself and lessened its wholesome
+efficiency as the universal remedy for human ills.</p>
+
+<p>Since no sect can make good a claim to being exclusively the
+church of God, a general feeling of toleration at least (if not in
+all cases of sincere respect) has come to prevail respecting the
+different denominational churches. Men have come to look upon the
+sects as a mere matter of fact, not to be seriously questioned, and
+we are supposed to cover the whole scene with the mantle of
+patience and charity and make the best of a bad situation.</p>
+
+<div class='sidenote'>The Protestant truce</div>
+
+<p>Dr. J.M. Sturtevant has expressed this general attitude so well
+that I shall quote his own words: "It has long been true in this
+country that no Protestant can freely expose the errors and
+superstitions of the papal church, especially from the pulpit,
+without incurring the charge of intolerance, bigotry, and
+uncharitableness. Religious controversy itself has been placed
+under the ban, as in its own nature uncharitable. When once any
+religious opinion has organized itself into a sect, it is thought
+to have acquired a sacredness which, in the name of Christian
+charity and in the interest of the tranquility of the community,
+defends it from any open assault. We have come into the condition
+in which Rome was when she had extended her conquests from the
+British Isles to the Euphrates and had transferred to Rome the
+divinities of all the countries conquered. People of every
+nationality might worship their own divinities, but must
+respectfully tolerate the worship of every other. In this way only
+could religious conflict be avoided. The chief reason why
+Christianity was persecuted was that from its very <a name=
+'Page_126'></a>nature it could accept no such truce. It is either a
+universal religion or no religion at all. It is, like all other
+systems which claim to be the true, in its own nature
+exclusive."</p>
+
+<p>It is because of its universal character that truth can accept
+no such truce as has been declared by the modern sects. Truth is
+exclusive, and hence can make no compromises. The church of God is
+universal or it is no church at all. The whole truth concerning the
+church question must and will come out. The times demand it; the
+people of God demand it; the Spirit of God demands it; and, as we
+shall show, the Scriptures declare it.</p>
+
+<a name='Page_128'></a><a name='Page_127'></a>
+
+<div class='sidenote'>A new awakening</div>
+
+<p>It is very evident that the people of God are not satisfied with
+the present sectarian situation. Everywhere there is manifested a
+restlessness and uneasiness respecting the arbitrary lines of sect
+which separate between those who have a recognized spiritual
+affinity&mdash;recognized except formally by the ecclesiastical
+powers that be. <i>The Christian consciousness is becoming
+awakened.</i> Men are coming to see that Christianity is to be
+measured, not by sect lines, but by that broader, Scriptural rule
+of the divine family embracing all true disciples of
+Jesus&mdash;those who possess his life and bear the appropriate
+fruits of righteousness. This awakening, with its logical
+consequences, is what I have termed THE LAST REFORMATION. It will
+give form and character to the Church of the Future.</p>
+
+<div class='sidenote'>Apologies for sects</div>
+
+<p>Sectarianism still has its defenders, however. In the midst of
+the rising tide of spiritual fellowship and love, there are those
+who bring forward a few sickly apologies for sects, apologies which
+generally impress the earnest student of the Scriptures with the
+thought that the apologist has a hard case to make out. The excuse
+most commonly advanced is that the sect system is a useful
+arrangement for accommodating the variety of tastes and feelings
+found among Christian people. It is assumed that some are
+natural-born Episcopalians, with an innate fondness for for<a name=
+'Page_129'></a>mal liturgies and ecclesiastical vestments, and that
+others are so constituted by nature as to require certain other
+particular forms of worship.</p>
+
+<div class='sidenote'>Diversity of taste and culture</div>
+
+<p>If there is any such fundamental demand in human nature for a
+variety of sects, as different climates are required to suit
+different orders of life on our planet, it is strange indeed that
+the apostles overlooked such an important point and failed to
+provide for it. Why was not the primitive church constructed so as
+to bring into existence at once a variety of human sects to
+accommodate the different classes of people then existing? From the
+modern point of view they had an excellent excuse for starting with
+at least two churches&mdash;one for the Jews and another for the
+Gentiles; and if these had not been sufficient, before the end of
+their personal ministry they could have brought into existence a
+whole brood of sects.</p>
+
+<p>Now, the student of the Scriptures knows that the apostles
+proceeded exactly in the opposite direction. They labored earnestly
+to bring all classes into love and fellowship <i>in one body</i>.
+This course was not in accordance with the wisdom of the world, but
+the twentieth century is beginning to see that it was "the wisdom
+of God."</p>
+
+<a name='Page_130'></a>
+
+<p>The reason why men have a liking for formal liturgies, stately
+ceremonies, and ecclesiastical vestments is because of environment.
+They have been trained that way. Here again we see the natural
+tendency of sects to make sectarians and thus reproduce their kind.
+When particular forms and ceremonies, which are not required by
+Scripture, are enforced upon men by a self-constituted,
+self-perpetuating ecclesiastical authority, the inevitable result
+is to stamp the same principles upon succeeding generations and
+thus perpetuate the sect system exercising such authority.</p>
+
+<div class='sidenote'>The sect spirit</div>
+
+<p>In a final effort to lessen the odium attaching to what is now
+widely recognized as an evil, some assert that the cause of
+mischief is the sect spirit. This statement contains truth, but it
+does not tell the whole truth. One of the worst evils of human
+slavery was the extreme tyranny which some slave-masters exercised.
+But the real fact was that the system itself tended to convert good
+men and women into tyrants. The special manifestation of evil was
+both effect and cause. It was the natural tendency of the system to
+make tyrants, and tyrants perpetuated the system. So also with
+sectarianism. Though all can realize a theoretical difference
+between the sect spirit and simple denominationalism, yet the very
+tendency of the system itself is to create party interests and to
+introduce party rivalries, which naturally foster the sect spirit.
+Without that devotion to party and party interests&mdash;a devotion
+almost equal to their devotion to the gospel itself&mdash;sects
+wo<a name='Page_131'></a>uld perish. <i>If sect-members should
+become so universal in their love and sympathy as to devote
+themselves to the work of Christ alone&mdash;forgetting party
+interests&mdash;sects would die. The sect spirit is, therefore,
+essential to the maintenance of the life and individuality of the
+sect body.</i></p>
+
+<div class='sidenote'>What is the remedy?</div>
+
+<p>The remedy for sectarianism is not a return to imperialism. The
+world-church idea as exemplified in the papal church is not the
+goal of Christianity. Such might hold dominion over men in the
+barbaric ages of the world, but its universal sway has ceased. The
+Inquisition will never be reestablished. The unity of the church is
+not to be found in an imperial hierarchy.</p>
+
+<p>Nor is Christian unity to be obtained by adherence to the
+historic creeds. These documents may express many noble sentiments
+respecting Christ and his truth, and they may express the fullest
+knowledge of the truth known in the days when they were written.
+But knowledge of the truth is progressive, while creeds are
+stationary. No human document, therefore, can serve as a permanent
+basis upon which to build our faith. And then, too, we have seen
+that creeds are in their very nature divisive. Hence they can not
+be made the basis for the realization of unity.</p>
+
+<p>Nor is the unity of the church to be found in some particular
+form of exclusive church polity, as Episcopalianism, Pre<a name=
+'Page_132'></a>sbyterianism, or Congregationalism. We have
+conclusively proved that that conception of the church patterned
+after the forms of political government, in which government and
+authority are vested inherently and exclusively in human hands, is
+foreign to the original conception of the church as it existed in
+the minds of its Founder and his apostles. The government of the
+New Testament church is a theocracy. Christ is head. He rules
+through his Holy Spirit by moral suasion and spiritual influence,
+and the ministers and helpers whom he calls and qualifies share in
+that oversight and responsibility to the same extent that they are
+able to wield the same moral and spiritual power. <i>This is the
+only church authority and government recognized in the New
+Testament</i>.</p>
+
+<div class='sidenote'>The perpetual theocracy</div>
+
+<p>Here I shall digress long enough to point out by way of contrast
+the true form of divine government. Every one is familiar with the
+theocratic government of Israel under the Old Testament
+dispensation. God ruled. He who carefully reads the New Testament
+can not fail to discern the same type of government in the church
+before the rise of human ecclesiasticism. The first preachers of
+the gospel spoke with an authority not derived from a human source.
+When Peter and John were threatened before the Council and
+commanded not to speak or teach in the name of Jesus Christ, they
+gave the sublime answer: "Whethe<a name='Page_133'></a>r it be
+right in the sight of God to hearken unto you more than unto God,
+judge ye. For we can not but speak the things which we have seen
+and heard" (Acts 4: 19, 20). The same principle stands out in bold
+relief in the experience of Paul. Although that great apostle was
+forward to cooperate with other apostles and ministers of Christ,
+one can not fail to see that his whole career exemplified the
+principle of theocracy. He "was not disobedient unto the heavenly
+vision."</p>
+
+<div class='sidenote'>An important parallelism</div>
+
+<p>Permit me to call attention particularly to an important
+parallelism between the government of Israel under the theocracy
+and the government of the New Testament church before the rise of
+ecclesiasticism. God led his people out of Egypt by Moses and
+Joshua. These men are a type of Christ, who leads his people. After
+the Israelites were settled in Canaan, they had no central
+government, but each locality or city was autonomous, having its
+local judges or elders. In a time of crisis God raised up a judge
+to lead the people in the necessary cooperative efforts to preserve
+or regain their liberties. Their miseries Were always the result of
+their own sins, not a failure of the divine form of government.
+Their appointing a king and thus setting up a centralized human
+government was called <i>rejecting God as ruler</i>. And this is
+exactly parallel with what ecclesiasticism has done and is doing
+with the same results. God's government of the church is set aside
+and rejected.</p>
+
+<a name='Page_134'></a>
+
+<div class='sidenote'>Not church federation</div>
+
+<p>Nor will an organic union of all the sects solve the problem of
+unity. In the first place, the tendency of such a union is toward
+imperialism, the creation on the federation plan of another
+world-church. In the second place, such a federation would
+strengthen rather than lessen the authority of human rule, while
+the compromises necessary to make such a project possible would
+lessen in the same degree that freedom of the Spirit by which alone
+the full gospel can be given to the world. And in the third place,
+such a federation would not be the church of God, for the very
+framework on which it would rest, human ecclesiasticism, is foreign
+to the original conception of the church. It would be only a human
+arrangement patterned after the model of a world-empire. And for
+another reason such would not be the church. The divine
+<i>ekklesia</i> includes in its membership the whole family of God.
+Thousands of men and women who are united to Christ and in
+fellowship with all the saved are not members of the formally
+organized sects. Therefore the union of all such churches in one
+federation would not include the whole family.</p>
+
+<div class='sidenote'>Back to the Bible standard</div>
+
+<p>Thus, the remedy for sects is not church federation, nor a
+return to the historic creeds, nor the adoption of one of the
+exclusive forms of church polity; neither is it a<a name=
+'Page_135'></a>n attempt to hide the sin of the obnoxious sect
+system by covering it with a mantle of charity and
+patience&mdash;as a sort of necessary evil. What, then, is the real
+remedy for sects? It is the absolute rejection of every foreign
+element that has crept into the Christian system and the return to
+that primitive conception of the church as made up of the entire
+brotherhood of Christ, organized and controlled by the Holy Spirit.
+For true unity we must turn from hierarchies and apostolical
+successions and priestly corporations and church synods and human
+creeds to THE CHRIST who alone is the head of the church.</p>
+
+<div class='sidenote'>True membership</div>
+
+<p>Such a movement requires a moral revolution with respect to the
+attitude of God's people toward membership in sects. It requires
+the obliteration of sect lines and the recognition of no other bond
+of union than that of a common brotherhood through union with
+Christ. Divine life secured through repentance and faith is the
+sole condition of membership in the church of Christ, and this
+relationship is maintained by obedience to the commands of Christ
+and consistent Christian conduct. "If we walk in the light, as he
+is in the light, we have fellowship one with another, and the blood
+of Jesus Christ his Son cleanseth us from all sin" (1 John
+1:7).</p>
+
+<div class='sidenote'>Elimination <a name='Page_136'></a>of
+ecclesiasticism</div>
+
+<p>Such a movement and such a standard of church relationship
+require the elimination of all ideas of priestly ecclesiasticism.
+The Christ of the New Testament church is not an absent Christ. He
+has never resigned his position as head of the church and vested
+the governmental authority in a self-perpetuating clerical caste.
+His government is theocratic. He administers it himself through his
+Holy Spirit. Hence no men or set of men can confer any power or
+authority whatsoever upon any individual to act for Christ. Christ
+calls his own assistants, and any man unto whom the Word of the
+Lord comes is divinely authorized to proclaim His message. The only
+sphere of human operation respecting this administration of divine
+government is simple recognition of what God has done, and this
+recognition in the last analysis belongs to the whole body of God's
+people. The basis of every man's authority and responsibility is,
+therefore, not human appointment or official position, but the
+divine call, gifts, and qualifications, that he possesses. If, for
+example, he is called to apostolic work and endowed with gifts and
+qualifications fitting him for such service, he has apostolic
+authority and responsibility, and there is nothing for other
+ministers or Christians to do but to <i>recognize what God has
+done</i>. "Now hath God set the members every one of them in the
+body, as it hath pleased him" (1 Cor. 12:18). Such, in short, is
+the divine organization and government.</p>
+
+<div class='sidenote'>What of the future?</div>
+
+<p>The realization of this<a name='Page_137'></a> grand ideal of
+the restoration of the New Testament standard of church membership,
+government, and authority, is impossible within the sect system.
+For the sects to turn all the people of God loose from subjection
+to every foreign yoke and make them free to associate without
+restriction with all the saved of God, would be an act of suicide.
+<i>Only by division and by holding the grasp of ecclesiastical rule
+can sects survive.</i> But he is blind to the signs of the times
+who can not see that the grip of ecclesiasticism is slipping and
+the bonds of true catholicity becoming strengthened. The true
+people of God are becoming more and more dissatisfied with present
+conditions and are beginning to think in terms of a universal
+Christianity. The rising tide of evangelism among such is already
+beginning to overflow the lines of sect. What may we expect in the
+future?</p>
+
+<p>Things can not continue as they have been in the ecclesiastical
+world. A sweeping reformation is imperative and imminent. In fact,
+the vanguard of this great movement is already visible. What will
+the future bring forth? Will the sects themselves fade away and
+gradually become dissolved? or will the powers that rule in the
+ecclesiastical world finally set themselves against the spirit of
+catholicity and thus practically force the true people of God to
+ignore absolutely all sectarian lines and step out on the broad
+platform of truth and universality, united in Christ alone, knowing
+no head but Christ and no creed but His truth? Who can tell?</p>
+
+<div class='sidenote'>A fundamental difference</div>
+
+<a name='Page_138'></a>
+
+<p>In the present work I have given a brief historical sketch of
+the leading ecclesiastical events, showing the apostasy as it
+existed under two phases, the corruption of evangelical faith and
+the reign of ecclesiasticism. I have also shown that the
+reformations of Protestantism have tended to the correction of that
+first phase pertaining to doctrine, but that a complete reformation
+requires the elimination of ecclesiasticism. Hence what I have
+termed the Last Reformation, if it is to be the <i>last</i>, not
+only must include the restoration of pure doctrinal truth but must
+also restore the real church of the New Testament. So far as true
+doctrine is concerned, such a reformation will differ from other
+evangelical movements in degree only&mdash;it must ultimately
+comprehend the whole truth. But the fundamental difference between
+the reformation herein considered and all other preceding
+reformations is that it strikes the death-blow to the very root of
+error that produced the sect system&mdash;<i>human
+ecclesiasticism</i>&mdash;and substitutes therefor the
+administrative authority of the Holy Spirit working in varying
+degrees in all the members of Christ throughout the world. The last
+reformation therefore must differ from all others, not in degree
+only, but <i>also in kind</i>.</p>
+
+<div class='sidenote'>The witness of prophecy</div>
+
+<p>God alone understands the future. During the ages past he has
+not left his own work without the witness of prophecy. We<a name=
+'Page_139'></a> may rest assured, therefore, that in the prophecy
+of the divine Word he has given us an outline of the history of his
+church. So I shall ask the reader to patiently follow me through a
+brief sketch of ecclesiastical events as described in the
+prophecies of the Revelation. Such an examination will throw a
+large amount of additional light on the subjects I have already
+treated historically, and will also give us a divinely drawn
+picture of the church of the future. Such will enable us to
+understand better the real character and extent of THE LAST
+REFORMATION.</p>
+
+<hr style='width: 65%;'>
+<a name='Page_140'></a> <a name='PART_III'></a>
+<h2>PART III</h2>
+
+<h3>The Church in Prophecy</h3>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_X'></a>
+<h2><a name='Page_141'></a>CHAPTER X</h2>
+
+<h3>INTERPRETATION OF PROPHETIC SYMBOLS</h3>
+
+<br>
+
+
+<div class='sidenote'>Value of prophecy</div>
+
+<p>The value of prophecy in establishing the religion of the Bible
+as the religion, of God has been generally recognized. Its value,
+however, is not limited to the proof of the divinity of Biblical
+truth which it furnishes: it serves a definite and most important
+purpose in the life and work of God's believing children in all
+ages. By it we are better able to understand God's own plan and
+purposes in human history, and by it we are made conscious of our
+own whereabouts along the pathway of time. The movements of God in
+the history of the past that were predicted by earlier prophets
+have received their chief inspiration from the conscious knowledge
+the leaders had of the prophetic character of their work. It was
+Daniel's study of prophecy that stirred his soul for the
+restoration of Israel to the favor of God and to their own land
+(Dan. 9:2), and at the same time opened his own heart for the
+wonderful revelation concerning future events. It was the
+consciousness of prophetic fulfilment that gave John the Baptist
+his inspiration for work (John 1:23); and in establishing the
+truths of the gospel of Christ, the apostles placed leading
+emphasis on the fact that these things were written in the law and
+in the prophets.</p>
+
+<p>The love and care that Christ had for his people did not cease
+in the beginning of the gospel dispensation; for he gave the
+promise, "I am with you alway, even unto the end of the world." It
+is altogether reasonable, then, that we should receive "the
+revelation of Jesus Christ, which God gave unto him, to <i>show
+unto his servants</i> things which must shortly come to pass" (Rev.
+1:1). Through the varying conditions of time, Christ leads his
+people on to certain victory.</p>
+
+<p>Since the mission of the church was to be world-wide and
+perpetual, it is fitting that the church should be described
+prophetically in order that we might have definite information
+concerning the operations of the divine hand in working out the
+great problem of the church's destiny after the close of the sacred
+canon.</p>
+
+<div class='sidenote'>Prophetic symbols</div>
+
+<p>Before proceeding with our discussion of those prophecies which
+concern the church, let us pause and consider briefly the character
+of symbols. The prophecy of the Scriptures is presented to us in
+two distinct forms&mdash;direct statements in the ordinary language
+of life and in symbolic representations, but far the<a name=
+'Page_142'></a> greater part is expressed in symbols, as in the
+book of Daniel and in the Revelation of John. Without an
+understanding of the nature of symbols we can not get a proper
+understanding of such prophecies.</p>
+
+<p>Spoken or written language is a very complicated<a name=
+'Page_144'></a><a name='Page_143'></a> affair, but it is in reality
+an arbitrary arrangement. The name that we attach to a particular
+object could as well be given to a totally different object instead
+if we only agreed to make the change. For this reason spoken
+language is variable. Changes are constantly taking place. The
+language of Bible symbols, on the other hand, is not subject to the
+law of change, as we shall see; it is not based on arbitrary
+arrangement or mere convenience, but its foundational principles
+exist in the very nature of things.</p>
+
+<p>Webster defines <i>symbol</i> as follows: "The sign or
+representation of any moral thing by the images or properties of
+natural things. Thus, a lion is the symbol of courage; the lamb is
+the symbol of meekness or patience." Horne, in his Introduction to
+the Study of the Bible, says: "By symbols we mean certain
+representative marks, rather than express pictures; or, if
+pictures, such as were at the time <i>characters</i>, and besides
+presenting to the eye the resemblance of a particular object,
+suggested a general idea to the mind, as when a <i>horn</i> was
+made to denote <i>strength</i>, an <i>eye</i> and <i>scepter</i>,
+<i>majesty</i>, and in numberless such instances, where the picture
+was not drawn to express merely the thing itself, but something
+else, which was or was conceived to be, analogous to it."</p>
+
+<p>According to these definitions, the main idea of a symbol is the
+representation of an object or quality, not by exhibition of
+itself, but by another object or character analogous to it. Nor are
+we limited in the use of symbols to t<a name='Page_145'></a>he
+exhibition of moral subjects alone. Any object may be symbolized,
+provided a corresponding object can be found.</p>
+
+<div class='sidenote'>Analogy the basic law</div>
+
+<p>Analogy, then, is the fundamental law of symbols. This being
+true, it is clear that symbols must be definitely applied. They are
+not arbitrary. There is no reason why we could not call a book a
+table, and a table it would be, provided we agreed universally to
+adopt that designation; but we violate nature if we attempt to
+represent the quiet, peaceful, gentle disposition of a child by a
+lion or a tiger, or a cruel, vindictive, tyrannical disposition by
+a lamb. A polluted harlot may represent an apostate church, but not
+the true church. A proper correspondence of character and quality
+must be observed. We must follow nature strictly. And this is the
+law of symbols.</p>
+
+<p>Symbols are drawn from different departments&mdash;from angelic
+life, human life, animal life, and inanimate creation. But in every
+case there is in the selection and use of the symbol a proper
+correspondence of character and quality.</p>
+
+<div class='sidenote'>Twofold object of symbols</div>
+
+<p>The deciding factor in the original selection of a symbolic
+object is the nature of the thing to be symbolized. In the field of
+Bible prophecy the general design is in the main twofold&mdash;the
+representation (1) of the affairs of the church a<a name=
+'Page_146'></a>nd (2) of the political history of those nations and
+kingdoms which were to exert an important influence on the life and
+development of the church. It is evident that in the divine
+estimation the church and its welfare is of infinitely greater
+importance than the affairs of nations and kingdoms. Therefore we
+may reasonably expect that, according to the nature of symbolic
+language, symbols designed to represent the church will be found to
+be of the most exalted type, whereas those representing political
+things will be found to be selected from an inferior department. In
+accordance with this fundamental classification we shall find that
+symbols drawn from angelic life and human life invariably refer to
+the department of ecclesiastical affairs, while those drawn from
+animal life or inanimate nature represent political things. The
+only apparent exception to this rule is that certain inanimate
+objects formerly consecrated to the service of God and thus
+associated with the department of the church are sometimes used to
+represent spiritual things, because the analogy is obvious. Bearing
+in mind this fundamental distinction between the representation of
+things political and things ecclesiastical, we are prepared to
+understand other shades of distinction.</p>
+
+<p>Nations may be peaceful or tyrannical and oppressive, and
+churches may be good or apostate; but the exact character can be
+analogously represented by the symbolic object. A vicious wild
+beast stamping and devo<a name='Page_147'></a>uring would naturally
+represent a cruel, tyrannical government; and a good woman
+represents the true church, while a vile harlot represents the
+church apostate. But whatever the nature of the symbol, whether
+beast, locust, lion, horse, temple, angel, or man, we may know at
+once from the nature of the symbol where to look for its
+fulfilment. This important guide in the study of prophetic
+truth&mdash;a guide overlooked by most of the
+commentators&mdash;relieves us of much of the uncertainty hitherto
+connected with the subject.</p>
+
+<p>Since, as we have seen, symbolic language is based on analogy,
+it is evident that there are some objects whose nature forbids
+their symbolization, there being no corresponding object in
+existence. God can not be symbolized. "To whom then will ye liken
+God? or what likeness will ye compare unto him" (Isa. 40:18). There
+may be certain symbols connected with his person setting forth the
+dignity, majesty, and eternal splendor of his name, but he himself
+appears unrepresented by another. The same is true also of the
+person of Jesus, our Redeemer, although in this case we must
+distinguish between the Christ incarnate and Jesus in his essential
+divinity. Considered as incarnate&mdash;both God and man&mdash;the
+human aspect of his character as manifested in his sacrificial
+death may be analogously represented as a Lamb slain. But
+considered in his essential divinity, he can not be symbolically
+represented. Therefore, whenever the glorified Christ appears on
+the symbolic stage, he always appears in his own person proclaiming
+his own name. "I am he that liveth, and was dead; and, behold, I am
+alive for evermore" (Rev. 1:18). "He hath on his vesture and on his
+thigh a name wri<a name='Page_148'></a>tten, King of kings, and
+Lord of lords."</p>
+
+<p>In Rev. 6:9 the souls of the martyrs are represented as crying
+unto God for the avenging of their blood on them that dwell on the
+earth. There is no object analogous to a disembodied spirit. It is
+easy to give them an arbitrary name. Therefore they simply appear
+under their own appropriate titles as "the <i>souls</i> of them
+that were slain."</p>
+
+<p>Whenever we attach a literal significance to a symbolic object,
+we immediately destroy its character as a symbol. This should not
+be done. With the exception of those instances where the nature of
+an object forbids its symbolization and where the description must
+therefore of necessity be literal, we should always look for the
+true fulfilment, not in that department from which the symbol is
+drawn, but in another department&mdash;that to which the symbol by
+analogy refers us.</p>
+
+<div class='sidenote'>Field of present inquiry</div>
+
+<p>The limits and object of the present work preclude an exhaustive
+treatment of prophecy in general. Our immediate purpose is to set
+forth particularly those prophecies of the divine Word which
+clearly portray and outline the character of a world-wide religious
+movement in the last days. To do this effectually, however, we must
+briefly consider those prophecies which describe the principal
+ecclesiastical events in history which form the basis of, or lead
+up to, the Last Reformation. The subject as outlined in the
+prophecies and as based on the facts of history, naturally divides
+into four parts, or epochs, as follows:</p>
+
+<pre>
+I   The Apostolic Period
+II  The Medieval Period
+III Era of Modern Sects
+IV  The Last Reformation
+</pre>
+
+<p>For the sake of brevity, we shall, as far as possible, exclude
+from our present inquiry those prophecies pertaining to civil and
+political affairs, retaining only such as have an important bearing
+on the church subject.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_XI'></a>
+<h2><a name='Page_149'></a>CHAPTER XI</h2>
+
+<h3>THE APOSTOLIC PERIOD</h3>
+
+<br>
+
+
+<div class='sidenote'>The star-crowned woman</div>
+
+<p>The twelfth chapter of <a name='Page_150'></a>Revelation
+introduces an important line of prophetic truth respecting the
+church, beginning with these words: "And there appeared a great
+wonder in heaven; a woman clothed with the sun, and the moon under
+her feet, and upon her head a crown of twelve stars: and she being
+with child cried, travailing in birth, and pained to be delivered."
+"And she brought forth a man child, who was to rule all nations
+with a rod of iron: and her child was caught up unto God, and to
+his throne. And 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 threescore days" (verses 1, 2, 5, 6).</p>
+
+<p>As we have already stated and as will be made very clear
+hereafter, symbols drawn from human life are used to represent
+ecclesiastical affairs. Therefore in the symbol now before us we
+have a representation of the church, and from the general
+description given we infer that it must be the pure church of God,
+for the brightest luminaries of heaven are gathered around her and
+no evil thing is said concerning her. That this woman is the
+special object of God's care and concern is further shown by the
+fact that when she fled into the wilderness, she had "a place
+prepared of God, that they should feed her there." That this
+interpretation of the woman is correct is also shown by other texts
+in Revelation.</p>
+
+<p>In chapter 21:9 an angel talking with John said, "Come hither, I
+will shew thee the <i>bride</i>, the Lamb's wife." And again, in
+chapter 19:7, where the church is und<a name=
+'Page_151'></a>oubtedly referred to, a great multitude is
+represented as saying, "Let us be glad and rejoice, and give honor
+to him: for the marriage of the Lamb is come, and his <i>wife</i>
+hath made herself ready." In the seventeenth chapter the church
+apostate is without doubt described by the symbol of a vile,
+polluted harlot.</p>
+
+<p>The pure woman of chapter 12, then, represents the apostolic
+church in all its beauty and glory. She is represented as clothed
+with the sun, a striking emblem of the light of the glorious gospel
+of Christ which shone forth from the early church. The moon under
+her feet is generally understood to designate the typical worship
+of the Jewish age, which was a shadow of things to come but which
+now stands eclipsed in the superior light and glory of the new and
+better dispensation. The moon is the lesser light and derives its
+illumination from the sun; so also the Mosaic period was the
+moonlight age of the church and reflected a part of the gospel
+which, at a later time, was to be revealed in all its glory with
+the rise of the "Sun of righteousness."</p>
+
+<p>The crown of twelve stars adorning the diadem<a name=
+'Page_152'></a> of the church is a fit representation of the twelve
+apostles of the Lamb, they being in one important sense permanent
+fixtures in the church. According to chapter 1:20, stars are
+sometimes used to represent Christian ministers, the analogy as
+light-givers being obvious. "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).</p>
+
+<p>The prominent position occupied by this woman and the light
+which shone forth from the sun with which she was clothed stand out
+in marked contrast with the later description given of her flight
+into and seclusion in the wilderness. The latter stage of her
+experience I shall describe further on, but a brief allusion to it
+will make her first appearance more impressive. The wilderness
+describes the apostasy which was to envelop the woman and thus
+obscure her light. Therefore her first appearance as in the
+planetary heavens presents a sublime description of her dignity and
+excellence in the morning time of the gospel era. Her light shone
+upon all and her glory could be seen by all. She presents that
+fundamentally distinct characteristic of the true church of
+God&mdash;universality; not a mere isolated star shedding its
+feeble rays in competition with the other orbs of night; but a
+cluster of bright, shining stars and <i>the very sun itself</i>.
+The light of the apostolic church was, therefore, all-inclusive in
+the sense of reflecting all the truth. It is essential to our
+proper understanding of the symbols that follow that we comprehend
+the true character of t<a name='Page_153'></a>he church of
+God&mdash;the bride of Christ.</p>
+
+<div class='sidenote'>The man child</div>
+
+<p>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.</p>
+
+<p>It is clear, however, that the woman signifies, not a single
+individual, but the church. Therefore the child born of her must<a
+name='Page_154'></a> simply signify another phase of the church but
+the same family. By means of this twofold symbol&mdash;involving
+the closest relationship known&mdash;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&mdash;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.</p>
+
+<p>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 <i>man child</i>. Who hath heard such a thing? who
+hath seen such things? <a name='Page_155'></a>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 <i>a nation born at
+once</i>. 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 <i>"one new
+man" in Christ</i> (Eph. 2:15).</p>
+
+<div class='sidenote'>The great red dragon</div>
+
+<p>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).</p>
+
+<p>The dragon is the name given by the ancients to a fabulous
+monster r<a name='Page_156'></a>epresented 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.</p>
+
+<p>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.</p>
+
+<p>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 botto<a name=
+'Page_157'></a>mless 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).</p>
+
+<p>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"&mdash;the imperial. The seventh, or
+future one, was the patriciate.</p>
+
+<p>It is natural that the pag<a name='Page_158'></a>an 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 <i>red</i> 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.</p>
+
+<p>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.</p>
+
+<p>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<a name='Page_159'></a>.
+The reason why the same general power is described under two
+forms&mdash;first as the dragon and later as the beast&mdash;will
+appear more clearly hereafter.</p>
+
+<p>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, <i>Satan</i>" (Matt.
+16:23). "The things which the Gentiles sacrifice, they sacrifice to
+<i>devils</i>" (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 <i>called</i> 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.</p>
+
+<p>The tail of this dragon<a name='Page_160'></a> "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&mdash;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.</p>
+
+<div class='sidenote'>The war in heaven</div>
+
+<p>"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 cas<a
+name='Page_161'></a>t 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).</p>
+
+<p>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&mdash;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.</p>
+
+<a name='Page_162'></a>
+
+<p>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&mdash;"And they <i>overcame
+him by the blood of the Lamb</i>, 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.</p>
+
+<p>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&mdash;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."</p>
+
+<p>Before the end of the first century, according to the testimony
+of the yo<a name='Page_163'></a>unger 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."</p>
+
+<p>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."</p>
+
+<p>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
+Chris<a name='Page_164'></a>tianity 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.</p>
+
+<p>"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&mdash;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.</p>
+
+<p>"The outcry is a confession and an argument for our cause; for
+we are a people of yesterday, and yet we have filled <a name=
+'Page_165'></a>every place belonging to you&mdash;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?'</p>
+
+<p>"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 <a name='Page_166'></a>is not
+ready to give his blood for the fulness of God's grace?"</p>
+
+<div class='sidenote'>The woman's flight</div>
+
+<p>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."</p>
+
+<p>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 wa<a name=
+'Page_167'></a>s 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.</p>
+
+<p>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 <i>a falling away first</i>, 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
+sh<a name='Page_168'></a>all 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).</p>
+
+<p>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&mdash;the "mystery of iniquity."</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_XII'></a>
+<h2><a name='Page_169'></a>CHAPTER XII</h2>
+
+<h3>THE MEDIEVAL PERIOD</h3>
+
+<br>
+
+
+<p>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:</p>
+
+<div class='sidenote'>The ten-horned leopard-beast</div>
+
+<p>"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).</p>
+
+<p>From the nature of the symbol employed, we should naturally
+infer that a persecuting, tyrannical kingdom or empire is me<a
+name='Page_170'></a>ant. 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&mdash;a symbol of sovereignty&mdash;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<a
+name='Page_172'></a><a name='Page_171'></a> sovereignty being
+vested in the ten minor kingdoms until they chose to "give their
+power and strength unto the beast" (Rev. 17:13).</p>
+
+<p>The symbol of a beast considered merely <i>as a beast</i>, 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 <i>more than a beast</i>;
+for, combined with his beastly nature, there are certain
+characteristics which unmistakably belong to the department of
+human life&mdash;a mouth <i>speaking</i> 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&mdash;animal life and human life&mdash;points us with
+absolute certainty to the political-religious system of Rome.</p>
+
+<p>Every historian knows that <i>pagan</i> Rome was succeeded by
+<i>papal</i> 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 <a name=
+'Page_173'></a>are derived from its human characteristics, pointing
+unerringly to the papacy for its fulfilment.</p>
+
+<p>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 "<i>worshiped</i> 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:</p>
+
+<p>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.</p>
+
+<p>2. The heathen wore scapulars, medals, and images for personal
+protection. Romanists wear the same things for the<a name=
+'Page_174'></a> same purpose.</p>
+
+<p>3. Pagans, by an official process called <i>deification</i>,
+raised men, after their death, to a dignified position and accorded
+them special honors and worship. Papists, by a similar process
+called <i>canonization</i>, exalt men after their death to the
+dignity of saints and then offer up prayers to them.</p>
+
+<p>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.</p>
+
+<p>5. Their religious orders of monks and nuns were also in
+imitation of the vestal virgins of antiquity.</p>
+
+<p>The beast is described as a blasphemous power. Adam Clarke has
+stated that "blasphemy, in Scripture, signifies <i>impious
+speaking</i>, when applied to God; and <i>injurious speaking</i>,
+when directed against our <i>neighbor</i>." 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 <i>only</i> is a Jew who is one
+inwardly<a name='Page_175'></a>.' 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 <i>holy</i> 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
+<i>he</i> is God," by claiming those prerogatives which belong to
+God only, is most flagrant blasphemy.</p>
+
+<div class='sidenote'>A persecuting power</div>
+
+<p>"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.</p>
+
+<a name='Page_176'></a>
+
+<p>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 <i>as one</i>, the
+two phases being represented by the combination of symbols from the
+two distinct departments of life&mdash;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 <i>the woman</i> drunken <i>with the blood
+of the saints, and with the blood of the martyrs of Jesus</i>"
+(verse 6). The Romish church itself is, therefore, represented as
+participating in the work of martyrdom.</p>
+
+<p>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 destroy<a name=
+'Page_177'></a>ed 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 <i>a work
+of such devotion toward her</i> and CELEBRATE YOUR NAME WITH
+NEVER-DYING PRAISES ... <i>for this most excellent
+undertaking</i>."</p>
+
+<p>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 <i>General</i> 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<a name=
+'Page_178'></a> 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).</p>
+
+<p>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, <i>De Laicis</i>, 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 "<i>heretics were often</i>
+<i>burned</i> BY THE CHURCH." "The Donatists, Manicheans, and
+Albigenses were routed and annihilated by arms."</p>
+
+<p>Many timid-hearted Chri<a name='Page_179'></a>stians 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, <i>such it is now, and such it ever will
+be</i>."</p>
+
+<p>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
+<i>tolerate no doctrinal variations in the future</i>." 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.</p>
+
+<p>"And I saw the woman dr<a name='Page_180'></a>unk with the blood
+of the saints, and with the blood of the martyrs of Jesus."</p>
+
+<p>In our study of Revelation 12 and 13 we have observed that Rome
+in its twofold form&mdash;pagan and papal&mdash;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.</p>
+
+<div class='sidenote'>The image of Nebuchadnezzar's dream</div>
+
+<p>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 Cha<a name='Page_181'></a>ldeans
+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:</p>
+
+<p>"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).</p>
+
+<p>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 th<a name=
+'Page_182'></a>e 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).</p>
+
+<p>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 <i>kingdoms</i>. The Babylonian Kingdom
+came to an end with the death of Belshazzar, and the overthrow of
+his father Nabonadius in 538 B.C.</p>
+
+<p>"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<a name=
+'Page_183'></a> kings, for from the death of Cyrus they are said to
+have been "as vile a set of men as ever disgraced human
+nature."</p>
+
+<p>"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.</p>
+
+<p>"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
+freque<a name='Page_184'></a>ntly refer us to the two divisions
+into which the empire of Rome was afterwards divided&mdash;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.</p>
+
+<p>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 <i>image</i> 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.</p>
+
+<p>The description of Nebu<a name='Page_185'></a>chadnezzar'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).</p>
+
+<p>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, <i>be it observed</i>, this stone
+struck the image <i>when all its four divisions were yet
+standing</i>. Not, only was the iron and the clay broken by the
+impact, but "the iron, the clay, <i>the brass, the silver, and the
+gold</i>" were "<i>broken to pieces</i> TOGETHER, and became like
+the chaff of the summer threshing-floors" (verse 35).</p>
+
+<p>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 ha<a name=
+'Page_186'></a>s not yet struck the image, then the chief part of
+the prophetic description <i>never can be fulfilled</i>; 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.
+<i>In this sense</i> 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.</p>
+
+<p>Notice how this fulfilment is parallel with the prophecies of
+the Revelation. In chapter 12 the Roman Empire under its <a name=
+'Page_187'></a>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,
+<i>Now</i> is come salvation, and strength, <i>and the kingdom of
+our God</i>, and the power of his Christ" (chap. 12:10).</p>
+
+<p>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 <i>stone</i>. At a later
+time we shall observe the kingdom in its <i>mountain</i> epoch,
+when it becomes a great mountain and fills the whole earth.</p>
+
+<div class='sidenote'>Vision of four beasts</div>
+
+<p>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
+appea<a name='Page_188'></a>r odious and terrible, and they were
+therefore represented to him under the symbol of devouring
+<i>beasts</i>.</p>
+
+<p>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.</p>
+
+<p>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.</p>
+
+<div class='sidenote'>The fourth beast</div>
+
+<a name='Page_189'></a>
+
+<p>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).</p>
+
+<p>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.</p>
+
+<p>The description given o<a name='Page_190'></a>f 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.</p>
+
+<p>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).</p>
+
+<div class='sidenote'>The marvelous horn</div>
+
+<p>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&mdash;human and
+animal life&mdash;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, th<a name='Page_191'></a>ree 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.</p>
+
+<p>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).</p>
+
+<p>With the explanation th<a name='Page_192'></a>at 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 <i>in the territory of
+Italy</i> were actually plucked up successively before the rising
+papacy as if to give it room for development.</p>
+
+<p>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
+<i>first temporal power</i>. This grant completed the symbol of
+Daniel's vision by constituting the papacy a temporal as well as an
+ecclesiastical power.</p>
+
+<p>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 <a name='Page_193'></a>is no extraordinary
+thing for a king to alter <i>secular</i> laws in his own dominion;
+and so far as heathen kingdoms are concerned, it would be no
+sacrilegious act for them to alter their <i>religious</i> laws and
+customs. But the little horn was to set himself up against the Most
+High and think to change <i>His</i> times and laws&mdash;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.</p>
+
+<p>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:</p>
+
+<p>1. Both are blasphemous powers (Dan. 7:25; Rev. 13:6).</p>
+
+<p>2. They speak great things and blasphemies (Dan. 7:8, 20; Rev.
+13:5).</p>
+
+<p>3. Both are persecuting powers making war on the saints (Dan.
+7:21; Rev. 13:7).</p>
+
+<a name='Page_194'></a>
+
+<p>4. The chronology of each shows that the power rose to
+prominence about the time of the cessation of the pagan Roman
+Empire.</p>
+
+<p>5. The length of time during which they were to continue is the
+same&mdash;forty-two months, or twelve hundred and sixty days.</p>
+
+<p>6. Both are to be gradually but finally destroyed (Dan. 7:26;
+Rev. 13:10).</p>
+
+<p>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. <i>These facts prove
+identity.</i> 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.</p>
+
+<div class='sidenote'>Length of papal reign</div>
+
+<p>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, <a name=
+'Page_195'></a>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.</p>
+
+<p>The seven-year period of Nebuchadnezzar's insanity is described
+as seven <i>times</i> (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&mdash;thirty days to the
+month&mdash;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."</p>
+
+<p>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 <a name='Page_196'></a>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, <i>each day for a year</i>" (Num.
+14:34), and "I have appointed thee each day for a year" (Ezek.
+4:6).</p>
+
+<p>There is no doubt that the year-day method of computing time is
+used in the prophecy of Daniel 9, the sixty-nine <i>weeks</i>
+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.</p>
+
+<div class='sidenote'>The correct starting-point</div>
+
+<p>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
+<i>West</i>. 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?</p>
+
+<p>Before considering further the relation of the growing papacy to
+the impe<a name='Page_197'></a>rial 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 <i>measures the period
+during which the woman, or true church, was to be secluded in the
+wilderness</i>. Two parallel lines of prophetic
+truth&mdash;respecting the true church and a false church&mdash;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"&mdash;the seed of apostasy&mdash;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.</p>
+
+<p>Bearing in mind that th<a name='Page_198'></a>e 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.</p>
+
+<p>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.</p>
+
+<p>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 churc<a name=
+'Page_199'></a>h." 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
+<i>have the force of law</i>, 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."</p>
+
+<p>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 We<a name=
+'Page_200'></a>st 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.</p>
+
+<p>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."&mdash;Ch. Hist., Cent. IV, Chap. I.</p>
+
+<p>It is also evident from the facts of history that, in addition
+to the corruption of evangelical faith, that other phase of the
+apostasy&mdash;human ecclesiasticism&mdash;was also highly
+developed b<a name='Page_201'></a>efore 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."&mdash;History of the Christian Church, p. 99.</p>
+
+<p>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 "<i>actually affected the church
+universal</i>." 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 <i>third
+century</i>, 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."&mdash;Century III,
+Chap. XX.</p>
+
+<p>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 <a name=
+'Page_202'></a>doctrine. And if the faith of Christ was so much
+declined (and its decayed state <i>ought to be dated from about the
+year 270</i>,) we need not wonder that such scenes as Eusebius
+hints at without any circumstantial details, took place in the
+Christian world."&mdash;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, "<i>Decay of pure Christianity, A.D.
+270</i>."</p>
+
+<p>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.</p>
+
+<p>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.</p>
+
+<div class='sidenote'>Principle of parallelism</div>
+
+<p>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 ev<a name=
+'Page_203'></a>ents are taken up by parallel series covering the
+same period of time. But in addition to this point, we observe the
+principle of <i>contrast</i>. 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.</p>
+
+<p>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 Ge<a name=
+'Page_204'></a>ntiles: 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).</p>
+
+<p>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.</p>
+
+<p>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&mdash;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.</p>
+
+<p>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&mdash;<i>the place where God set his name</i>; the
+temple&mdash;<i>divinely authorised, holy, acceptable worship</i>
+based on careful adhere<a name='Page_205'></a>nce to God's
+commandments formerly given; the altar&mdash;<i>the great symbol of
+atonement, the reconciliation of humanity with the divinity</i>;
+the worshipers in one temple&mdash;<i>all of God's people in
+unity</i>; the prophets&mdash;<i>the divinely commissioned
+representatives of God bearing a living message for the people of
+their time</i>. 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.</p>
+
+<div class='sidenote'>The two witnesses</div>
+
+<p>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.<a
+name='Page_206'></a> 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 <i>Word</i> of the Lord
+... by my <i>Spirit</i> 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 <i>Word</i> and <i>Spirit</i> 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 <i>testify</i>
+of me" (John 5:39). "This gospel of the kingdom shall be preached
+in all the world for a <i>witness</i> unto all nations" (Matt.
+24:14). "The Holy Ghost also is a <i>witness</i>" (Heb. 10:15).
+"The Spirit itself beareth <i>witness</i>" (Rom. 8:16). "It is the
+Spirit that beareth <i>witness</i>" (1 John 5:6).</p>
+
+<p>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 ear<a name='Page_207'></a>th,
+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. <i>The temple
+still remained</i>, and it had devout worshipers; <i>the two
+witnesses still prophesied</i>, 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)&mdash;"saints" (chap.
+13;10). And these were made the object of the most violent
+persecution (chap. 13:17; 17:6).</p>
+
+<p>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 "sa<a name=
+'Page_208'></a>ints" 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.</p>
+
+<p>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.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_XIII'></a>
+<h2><a name='Page_209'></a>CHAPTER XIII</h2>
+
+<h3>ERA OF MODERN SECTS</h3>
+
+<br>
+
+
+<div class='sidenote'>Another epoch predicted</div>
+
+<p>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).</p>
+
+<p>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 decisio<a name='Page_210'></a>ns 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.</p>
+
+<div class='sidenote'>Protestantism in prophecy</div>
+
+<p>We regret that the true work of reformation did not long
+continue. A.D. 1530 marks a new epoch&mdash;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&mdash;the
+Protest of Spires and the Confession of Augsburg.... I determined
+on bringing the reformation of Germany and German-Switzerland to
+the <i>decisive epochs</i> of 1530 and 1531. The History of the
+Reformation, properly so-called, is then in my opinion almost
+complete in those countries.<a name='Page_212'></a><a name=
+'Page_211'></a> The work of faith has there attained its apogee:
+that of conferences, of interims, of diplomacy begins.<br>
+<span style='margin-left: 0.5em;'>... The movement of the sixteenth
+century</span><br>
+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."&mdash;Preface to Volume IV.</p>
+
+<p>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;
+<i>the true church</i> is there, and, it is universally admitted,
+<i>the false church</i> is there. Therefore, whether Protestantism
+be true or false, <i>it</i> must be there, but where?</p>
+
+<p>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:</p>
+
+<p>[ Sidenote: The two-horned beast]</p>
+
+<a name='Page_213'></a>
+
+<p>"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).</p>
+
+<p>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 eccl<a name=
+'Page_214'></a>esiastical 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 <i>both the political and the
+ecclesiastical dominion</i> of Rome. It is the human
+characteristics that constitute the leading feature of the terrible
+work ascribed to the first beast; therefore, the papacy <i>as a
+religious power</i> 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&mdash;animal and human&mdash;thus embracing both
+the political and the ecclesiastical. <i>Another system totally
+distinct from the first is therefore represented.</i></p>
+
+<p>I call attention to certain distinct points proving that these
+two beasts are not identical or simultaneous:</p>
+
+<p>1. The first is spoken of as "a beast"; the second is called
+"another beast."</p>
+
+<p>2. The first came up from the sea; the second came out of the
+earth.</p>
+
+<p>3. The first was like a leopard; the second was like a lamb.</p>
+
+<a name='Page_215'></a>
+
+<p>4. The first had ten horns signifying ten temporal kingdoms; the
+second had two horns, referring to but two temporal powers that
+supported it.</p>
+
+<p>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).</p>
+
+<p>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."</p>
+
+<p>7. The first caused people to worship the preceding power styled
+"the dragon"; while the second caused people to "worship the first
+beast."</p>
+
+<p>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.</p>
+
+<p>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 compa<a name='Page_216'></a>rative quiet,
+however, when the second beast "<i>came up out of the earth</i>."
+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.</p>
+
+<p>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 <i>like a lamb</i>." But
+as soon as we enter the department to which <i>speaking</i> 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.</p>
+
+<p>This beast was to exercise great power&mdash;"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<a name='Page_217'></a> 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.</p>
+
+<p>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&mdash;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.</p>
+
+<a name='Page_218'></a>
+
+<p>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.</p>
+
+<p>The general description of the two-horned beast, however, makes
+prominent an evil characteristic&mdash;the disposition to lead the
+people into deception by making an image to t<a name=
+'Page_219'></a>he 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).</p>
+
+<p>The beast, ecclesiastically considered, stands as the symbol of
+the religious system and practise of Protestantism as a
+whole&mdash;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&mdash;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 <a name='Page_220'></a><i>their
+church</i>, and instantly they are aroused to the highest pitch of
+indignation. <i>Beast-worshipers!</i></p>
+
+<p>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&mdash;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 <i>his people</i> when the voice calls them
+out of Babylon (chap. 18:4).</p>
+
+<p>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<a name='Page_221'></a>, 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.</p>
+
+<p>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.</p>
+
+<p>The "number of the beas<a name='Page_222'></a>t" 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 "<i>man
+of sin</i>," "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.</p>
+
+<p>The pope has a special title. He wears in jeweled letters upon
+his mitre the inscription, <i>Vicarius Filii Dei</i>&mdash;Vicar of
+the Son of God. Taking from his name all the letters that the
+Latins used for numerals, we have just 666.</p>
+
+<p>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.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_XIV'></a>
+<h2><a name='Page_223'></a>CHAPTER XIV</h2>
+
+<h3>THE LAST REFORMATION</h3>
+
+<br>
+
+
+<p>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.</p>
+
+<div class='sidenote'>The 144,000 on Mount Zion</div>
+
+<p>"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 f<a name='Page_224'></a>our 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).</p>
+
+<p>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 "<i>Father's name written in
+their foreheads</i>." 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.</p>
+
+<p>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 h<a name='Page_225'></a>eavenly 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 <i>on earth</i>,
+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<a name='Page_226'></a> movements, but different phases
+of the same work.</p>
+
+<p>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).</p>
+
+<p>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.</p>
+
+<p>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, t<a name='Page_227'></a>hat 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).</p>
+
+<p>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 <i>by the angel</i> as Babylon; for, be it observed,
+the divine message is against those who worship the beast <i>and
+his image</i>. The image was made by the second beast. Therefore
+Babylon includes both Romanism and Protestantism&mdash;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
+<i>Babylon</i>, of which we shall have more to say later.</p>
+
+<p>Two things prominently brought out in these symbols should be
+remembered, however&mdash;first, that even during the reign of the
+beast and his image, God had true people who were carefully
+distinguished in the pr<a name='Page_228'></a>ophecy 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 <i>before the end of time</i> 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."</p>
+
+<p>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.</p>
+
+<div class='sidenote'>The two witn<a name=
+'Page_229'></a>esses</div>
+
+<p>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.</p>
+
+<p>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).</p>
+
+<div class='sidenote'>The witnesse<a name='Page_230'></a>s
+slain</div>
+
+<p>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&mdash;the Word
+and the Spirit of God&mdash;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&mdash;a church-rule patterned after the
+kingdoms of this world&mdash;is a <i>rejection of the divine
+government of God</i> 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 st<a name=
+'Page_231'></a>ill shown them in that they are not suffered to be
+wholly put out of sight.</p>
+
+<div class='sidenote'>The witnesses resurrected</div>
+
+<p>"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).</p>
+
+<p>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.</p>
+
+<div class='sidenote'>The time prophecy</div>
+
+<a name='Page_232'></a>
+
+<p>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&mdash;the same period of time
+covered by the second beast of Revelation 13.</p>
+
+<p>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 <i>three days</i>' 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."&mdash;Book XI, Chap.
+9.</p>
+
+<p>"Three days and a half,"<a name='Page_233'></a> 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.</p>
+
+<p>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&mdash;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.</p>
+
+<div class='sidenote'>Another important series</div>
+
+<p>Another parallel series of prophecies covering the same ground
+and terminating at the same point will bring the subject <a name=
+'Page_234'></a>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&mdash;Babylon&mdash;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.</p>
+
+<h3>OUTLINE OF PARALLEL PROPHECIES SHOWING FOUR ECCLESIASTICAL
+EPOCHS</h3>
+
+<table align='center' border='1' cellpadding='0' cellspacing='0'
+summary='Outline of Parallel Prophecies'>
+<tr>
+<td align='center'><b>The Apostolic<br>
+Period</b> </td>
+<td align='center'><b>The Medieval Period</b> </td>
+<td align='center'><b>Era of Modern<br>
+Sects</b> </td>
+<td align='center'><b>The Last<br>
+Reformation</b> </td>
+</tr>
+
+<tr>
+<td align='center'>DRAGON Rev. 12:3, 4<br>
+7-17</td>
+<td align='center'>LEOPARD BEAST<br>
+Rev. 13:1-10</td>
+<td align='center'>TWO-HORNED<br>
+BEAST<br>
+Rev. 13:11-18</td>
+<td align='center'>FALL OF<br>
+BABYLON<br>
+Rev. 14:1-9</td>
+</tr>
+
+<tr>
+<td align='center'>PURE WOMAN<br>
+Rev. 12</td>
+<td align='center'>WOMAN SECLUDED IN<br>
+THE WILDERNESS<br>
+Rev. 12:6</td>
+<td align='center'>&nbsp;</td>
+<td align='center'>144,00 ON MOUNT<br>
+ZION<br>
+Rev. 14:1-6</td>
+</tr>
+
+<tr>
+<td align='center'>TEMPLE AND<br>
+TRUE<br>
+WORSHIP<br>
+Rev. 11:1</td>
+<td align='center'>HOLY CITY TRODDEN<br>
+DOWN<br>
+Rev. 11:2</td>
+<td align='center'>TWO WITNESSES<br>
+SLAIN<br>
+Rev. 11:7-10</td>
+<td align='center'>WITNESSES<br>
+RESURRECTED<br>
+Rev. 11:11-14</td>
+</tr>
+
+<tr>
+<td align='center'>&nbsp;</td>
+<td align='center'>GREAT BABYLON<br>
+Rev. 17:1-6</td>
+<td align='center'>HARLOT<br>
+DAUGHTERS<br>
+Rev. 17:5</td>
+<td align='center'>GOD'S PEOPLE<br>
+CALLED OUT<br>
+Rev. 18:1-4</td>
+</tr>
+
+<tr>
+<td align='center'>FOURTH<br>
+BEAST<br>
+Dan. 9:7, 23,<br>
+24</td>
+<td align='center'>REIGN OF THE "LITTLE<br>
+HORN"<br>
+Dan. 7:8, 20-25</td>
+<td align='center'>&nbsp;</td>
+<td align='center'>CHRIST'S KINGDOM<br>
+TRIUMPHANT<br>
+Dan. 7:26, 27;<br>
+2:34,35</td>
+</tr>
+</table>
+
+<div class='sidenote'>Great Babylon</div>
+
+<p>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 <a name=
+'Page_237'></a><a name='Page_236'></a> 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).</p>
+
+<p>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&mdash;a woman
+and a beast&mdash;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&mdash;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.</p>
+
+<p>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 <i>as a vile character</i>. 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 <i>whoredom</i> (see 1 Chron. 5: 25; Ezekiel 16 and 23). Hence a
+false church is represented.</p>
+
+<div class='sidenote'>Mother and daughters</div>
+
+<a name='Page_238'></a>
+
+<p>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
+"<i>mother</i>"&mdash;"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.</p>
+
+<p>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&mdash;Protestantism&mdash;as
+well as duplicate the d<a name='Page_239'></a>escription of the
+ten-horned beast&mdash;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&mdash;Protestantism&mdash;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.</p>
+
+<div class='sidenote'>Testimony of commentators</div>
+
+<p>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."&mdash;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."&mdash;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<a name=
+'Page_240'></a> 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."&mdash;P. 294.</p>
+
+<p>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&mdash;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."</p>
+
+<p>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."</p>
+
+<p>Alexander Campbell said: "The worshiping establishments now in
+o<a name='Page_241'></a>peration 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."</p>
+
+<p>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."&mdash;Dow's Life,
+p. 542.</p>
+
+<p>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."</p>
+
+<p>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.</p>
+
+<a name='Page_242'></a>
+
+<p>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.</p>
+
+<div class='sidenote'>The last reformation</div>
+
+<p>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 f<a name='Page_243'></a>rom 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).</p>
+
+<p>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 <i>with a loud voice</i> warns that those who "worship the
+beast and his <i>image</i> ... 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 "<i>another voice</i> from heaven" says,
+"COME OUT OF HER, MY PEOPLE, that ye be not partakers of her sins,
+and that ye <i>receive not of her plagues</i>" (verse 4).</p>
+
+<p>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 con<a name=
+'Page_244'></a>trast 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, <i>all ye his servants</i>, and ye that fear him, both small
+and great" (chap. 19:5).</p>
+
+<p>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 gla<a
+name='Page_245'></a>d 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).</p>
+
+<p>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&mdash;first, as a redeemed host with the Lamb on Mount Zion,
+bearing the Father's name only (chap. 14:1-5), and second, <i>as
+the bride of Christ</i> 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 <i>before the end of
+time</i>.</p>
+
+<p>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 <i>at evening</i> <i>time it shall
+be light</i>" (Zech. 14:6, 7). These verses stand a little c<a
+name='Page_246'></a>learer in the Septuagint Version: "And it shall
+come to pass in that day [the papal day] that there shall be <i>no
+light</i>: and there shall be for one day [the Protestant day]
+<i>cold and frost</i>: and that day shall be known to the Lord; it
+shall not be day or night [a mixture of light and darkness]: but
+<i>towards evening it shall be light</i>."</p>
+
+<p>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: "<i>When will be the end</i> 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).</p>
+
+<p>"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 "<i>ended</i>" 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, <i>what will be the end<a
+name='Page_247'></a></i> of these things? And he said, Go, Daniel:
+for the words are closed and sealed up <i>to the time of the
+end</i>" (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, <i>and thoroughly whitened, and tried with
+fire, and sanctified</i>" (verse 10).</p>
+
+<p>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; <i>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</i>."</p>
+
+<p>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<a name='Page_248'></a> in every apostate or
+world-conforming church, there are some of God's visible and true
+church, who, if they would be safe, <i>must come out</i>."</p>
+
+<p>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
+<i>shall return</i> 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).</p>
+
+<p>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 <i>songs of
+deliverance</i>; 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.</p>
+
+<p>The Revelator describes this glorious result after the period of
+the apostasy in these words: "And I saw as it were a<a name=
+'Page_249'></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,
+<i>having the harps of God</i>. And they <i>sing the song of
+Moses</i> [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!</p>
+
+<span style='margin-left: 2em;'>"From Babel confusion most gladly I
+fled,<br>
+</span> <span style='margin-left: 2em;'>And came to the heights of
+fair Zion instead;<br>
+</span> <span style='margin-left: 2em;'>I'm feasting this moment on
+heavenly bread;<br>
+</span> <span style='margin-left: 3em;'>I'll never go back, I'll
+never go back.</span><br>
+<br>
+<span style='margin-left: 2em;'>"The beast and his image, his mark,
+and his name,<br>
+</span> <span style='margin-left: 2em;'>My love or allegiance no
+longer can claim,<br>
+</span> <span style='margin-left: 2em;'>Though men may exalt them
+to honor and fame;<br>
+</span> <span style='margin-left: 3em;'>I'll never go back
+again."</span><br>
+<br>
+
+
+<p>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 wo<a name='Page_250'></a>rld 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.</p>
+
+<p>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 <i>did not make them Babylonians</i>.</p>
+
+<p>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 a<a name='Page_251'></a>ppears, but
+in contrast therewith is seen a pure woman, the bride of Christ. In
+contrast with Babylon we have Zion.</p>
+
+<p>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 <i>who are not Babylonians</i> but
+children of the divine family&mdash;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&mdash;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"&mdash;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,
+"<i>Come out of her</i>, MY PEOPLE, that ye be not partakers of her
+sins, and THAT YE RECEIVE NOT OF HER PLAGUES."</p>
+
+<p>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 ever<a name='Page_252'></a>ywhere, 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&mdash;<i>responsibility to return to the Bible
+standard</i>. 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.</p>
+
+<div class='sidenote'>The future prospect</div>
+
+<p>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&mdash;first as a
+<i>stone</i>, under which symbol it broke down the kingdoms of
+heathen darkness; and then as a <i>mountain<a name=
+'Page_253'></a></i>, when it <i>is to fill the whole earth</i>. 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 <i>under the
+whole heaven</i>, shall be given to the people of the saints of the
+most High, whose kingdom is an everlasting kingdom, and <i>all
+dominions shall serve and obey</i> HIM" (Dan. 7: 26, 27).</p>
+
+<p>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 ef<a name='Page_254'></a>forts 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.</p>
+
+<p>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.</p>
+
+<p>"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 <a
+name='Page_255'></a>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 <i>compassed the camp of
+the saints about, and the beloved city</i>: and fire came down from
+God out of heaven, and devoured them" (chap. 20:7-9).</p>
+
+<p>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.</p>
+
+<p>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&mdash;its
+doctrines, its ordinances, its personal regenerati<a name=
+'Page_256'></a>ng 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."</p>
+
+<p>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.</p>
+
+<p>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,<a
+name='Page_257'></a> 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!</p>
+
+<span style='margin-left: 2em;'>"Back to the one foundation, from
+sects and creeds made free,<br>
+</span> <span style='margin-left: 2em;'>Come saints of every nation
+to blessed unity.<br>
+</span> <span style='margin-left: 2em;'>Once more the ancient glory
+shines as in days of old,<br>
+</span> <span style='margin-left: 2em;'>And tells the wondrous
+story&mdash;one God, one faith, one fold."<br>
+</span> <br>
+<a name='Page_260'></a><a name='Page_258'></a><a name=
+'Page_259'></a>
+
+<div>*** END OF THE PROJECT GUTENBERG EBOOK 13330 ***</div>
+</body>
+</html>
+
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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #13330 (https://www.gutenberg.org/ebooks/13330)
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+Project Gutenberg's The Last Reformation, by F. G. [Frederick George] Smith
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Last Reformation
+
+Author: F. G. [Frederick George] Smith
+
+Release Date: August 30, 2004 [EBook #13330]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE LAST REFORMATION ***
+
+
+
+
+Produced by Joel Erickson, Christine Gehring, Leah Moser and the
+Online Distributed Proofreading Team.
+
+
+
+
+
+The Last Reformation
+
+By F.G. Smith
+
+
+
+BY THE SAME AUTHOR
+
+WHAT THE BIBLE TEACHES
+THE REVELATION EXPLAINED
+PROPHETIC LECTURES
+ON DANIEL AND
+REVELATION
+
+
+
+PREFACE
+
+
+God's true people everywhere are looking for light on the church
+question. A deep undercurrent of dissatisfaction with the present
+order of things exists in the ecclesiastical world. The historic
+creeds are stationary and conservative, but religious thought can
+not always be bound nor its progress permanently hindered. Honest
+Christian men and women will think, and they are now thinking in the
+terms of a universal Christianity. If I am able to discern the signs
+of the times, the rising tide of Christian love and fellowship is
+about to overflow the lines of sect and bring together in one common
+hope and in one common brotherhood all those who love our Lord Jesus
+Christ in sincerity.
+
+What will constitute the leading characteristics of the church of
+the future? This is the burning question. Spiritual-minded men are
+conscious that things can not long continue as they now are, but what
+and where is the remedy?
+
+After this book was completed and in the hands of the printers,
+I received a copy of "The Church and its Organization," by Walter
+Lowrie, and was surprized to find in it much truth that I had
+already received through independent investigation and embodied in my
+manuscript. I refer particularly to the charismatic organization and
+government of the church. It is gratifying to know that other minds
+are being led to the same conclusions regarding a subject of such
+vital importance to the future of Christianity.
+
+In writing the present work I have endeavored to present the
+Scriptural solution of this great problem, a solution which takes
+into account, and gives due respect to, historic Christianity, the
+prophecies respecting the church and its destiny, and the fundamental
+characteristics of our holy religion as it emanated from the divine
+Founder.
+
+If this work can be of service in pointing out Christ's plan and
+purpose to "gather together in one the children of God which are
+scattered abroad," and also be instrumental in helping to accomplish
+this grand Christian ideal, I shall feel abundantly repaid. F.G.
+SMITH.
+
+
+Anderson, Indiana, May 6, 1919.
+
+
+
+
+CONTENTS
+
+                                              PAGE
+Introduction--"The Time of Reformation"          9
+
+Part I--The Church in Apostolic Days
+
+CHAPTER
+    I The Church Defined                        19
+   II The Universal Church                      21
+  III The Local Church                          33
+   IV The Organization and Government of the
+      Church                                    41
+
+
+Part II--The Church in History
+
+    V Corruption of Evangelical Faith           73
+   VI Rise of Ecclesiasticism                   87
+  VII The Reformation                          101
+ VIII Modern Sects                             111
+   IX The Church of the Future                 125
+
+
+Part III--The Church in Prophecy
+
+    X Interpretation of Prophetic Symbols      141
+   XI The Apostolic Period                     149
+  XII The Medieval Period                      169
+ XIII Era of Modern Sects                      209
+  XIV The Last Reformation                     223
+
+
+
+
+INTRODUCTION
+
+"THE TIME OF REFORMATION"
+
+
+In ecclesiastical history the term Reformation has been applied
+specifically to the important religious movement of the sixteenth
+century which resulted in the formation of the various Protestant
+churches of that period. Since the sixteenth century there have been
+other religious reformations, some of considerable importance and
+influence.
+
+[Sidenote: A present reformation]
+
+There is a present reformation specially distinguished from all those
+that have gone before. It is resulting from the particular operation
+of the Spirit of God as predicted in the Word of God, and its
+influences are being felt in varying degrees throughout all
+Christendom. Many Christians are already stirred to action by the
+conscious knowledge of Christ's message for these times, while
+multiplied thousands of others who love the Lord Jesus are
+experiencing within their own hearts the awakening of new aspirations
+and impulses, the real meaning of which they do not as yet
+understand, but which are, through the leadership of the Holy
+Spirit, unconsciously fitting them for their true place in this great
+world-wide movement which is destined to exceed in importance and
+influence all other religious reformations since the days of primitive
+Christianity.
+
+Since, as we shall show, the present reformation is the work of the
+Spirit affecting all true Christians, drawing them together for
+the realization of a grand Scriptural ideal, it is evident that no
+particular band of people enjoy its exclusive monopoly. May the same
+Holy Spirit illuminate our hearts and minds in the contemplation of
+the truths of the divine Word.
+
+The term _reformation_ signifies "the act of reforming or the state of
+being reformed; change from worse to better; correction or amendment
+of life, manners, or of anything vicious or corrupt." In its
+application to the religion of Christ, reformation means the
+correction of abuses and corrupt practises that have become associated
+with the Christian system; the elimination of all unworthy, foreign
+elements. In other words, it implies _restoration_, a return to the
+practises and ideals of primitive Christianity.
+
+[Sidenote: What the final reformation must include]
+
+If we inquire concerning the limits of true reformatory work, we see
+at once that, if there is to be a final reformation, such a movement
+must restore in its fundamental aspects _apostolic Christianity_--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 assumes, of course, that during the centuries there has been a
+departure from this standard.
+
+[Sidenote: The church itself the real object of reformation]
+
+No reformation since apostolic times has covered all this ground. All
+the reformations taken together fall far short of this standard. They
+have been reformations only in part, each movement simply placing
+special emphasis on particular doctrines, or ordinances, or personal
+experiences. Hence the need of further reformation. The present
+movement embraces all the truth contained in all the previous
+reformations of Protestantism. But it does not stop there. It stands
+committed to all the truth of the Word of God. It goes straight to
+the heart of the reformation subject and reveals the pure, holy,
+_universal_ church of the apostolic times as made up of all those who
+were regenerated, uniting them all IN CHRIST; in the "church of the
+living God," which church was "the pillar and ground of the truth" (1
+Tim. 3:15); the church that was graced with the gifts of the Spirit
+and filled with holy power.
+
+The true apostolic church has been largely lost to view since the
+early Christian centuries, when a general apostasy dimmed the light
+of truth and plunged the world into the darkness of papal night.
+In modern times the term "church" as applied to a general body of
+religious worshipers is usually employed in a restricted sense,
+specifying some particular organization, as the hierarchy of Rome or
+the aggregation of local congregations constituting a Protestant sect.
+By a natural reaction from the Romish extreme, wherein the church and
+church relationship are exalted above the personal relationship of
+the individual with his God, many teachers now incline to an
+opposite extreme, which makes little of the church as an institution,
+substituting therefor a sort of "loyalty to Christ," _individualism_,
+subversive of true New Testament standards.
+
+[Sidenote: The true church Scripturally important]
+
+The church is not to be exalted above the Christ, nor is it a
+substitute for the Christ; but in the light of New Testament teaching
+we must regard the true church as _the_ instrument--the divinely
+appointed instrument used by the Holy Spirit in carrying forward the
+work of Christ on earth. Jesus himself said, "Upon this rock I will
+build my church; and the gates of hell shall not prevail against it"
+(Matt. 16:18). At a later time we read, "And the Lord added to the
+church daily such as should be saved" (Acts 2:47).
+
+If Paul were living today, he also might despise the "church" idea in
+its narrow sectarian sense. But from the apostle's words, it is very
+evident that he regarded the church as it existed in his day as an
+institution crowned with glory and honor, the concrete expression
+of Christ and his truth. "_God hath set some_ IN THE CHURCH, first
+apostles, secondarily prophets, thirdly teachers, after that miracles,
+then gifts of healings, helps, governments, diversities of tongues"
+(1 Cor. 12:28). "And he gave some, apostles; and some, prophets; and
+some, evangelists; and some, pastors and teachers; for the perfecting
+of the saints, for the work of the ministry, for the _edifying of the
+body of Christ_; till we all come in the unity of the faith ... that
+we ... may _grow up into him in all things_, which is the head, [of
+the body, _the church_, Col. 1:18] even Christ" (Eph. 4:11-15).
+
+[Sidenote: The church as a divine institution]
+
+Inasmuch as God set in the church apostles, prophets, evangelists,
+gifts of miracles, of healings, etc., we must regard the church
+as originally instituted as being more than a mere aggregate of
+individuals associating themselves together for particular purposes.
+We must recognize the divine element. This company was the host of
+redeemed ones whom Christ had saved, in whom he dwelt, and through
+whom he revealed God and accomplished his work on earth. It was his
+body--the organism to which he gave spiritual life and through which
+he manifested the fulness of his power and glory.
+
+[Sidenote: Church relationship vs. individualism]
+
+Any reformation that has not for its object the full restoration of
+the New Testament church, can not be a complete reformation, but
+must be succeeded by another. In this respect the church subject
+is fundamental and all-inclusive. To emphasize a mere
+"personal-union-with-Christ" theory to the disparagement of the divine
+_ekklesia_, is to evade the real issue. Jesus declared, "I will build
+my church," and that church was an objective reality, which was not
+intended to be concealed under high-sounding theological verbiage nor
+dissipated in glittering generalities. It is true that Christ himself
+must be presented as the ground of our hope and salvation and as the
+object of our personal faith, love, and devotion; as "the way, the
+truth, and the life"; but we must not forget that there is also
+a revelation of the way, the truth, and the life in the church of
+Christ. The apostles preached Christ as the divine "way"; but when men
+believed on him, he straightway "set the members every one of them
+_in the body_"--the church (1 Cor. 12:18). "And the Lord added _to
+the church_ daily such as should be saved" (Acts 2:47). They preached
+Christ as the personification of "truth." But they also taught that
+the gospel was a special "treasure" committed to the church for
+dispensing to the nations. Paul said that God hath "committed _unto
+us_ the word of reconciliation" (2 Cor. 5:19). Therefore he could
+represent the church of God "as the pillar and ground of the
+truth." They preached him as "life," but he was also the life of the
+collective body of believers as well as of individuals. He dwelt in
+his church. He was its life, and through it he manifested himself
+in the only form in which, since the incarnation, he can be fully
+exhibited to men.
+
+[Sidenote: Avoiding extremes]
+
+The fact that Romanism has stressed the "church" idea, parading before
+the world as the church an organic body devoid of true spiritual life,
+a mere corpse, is no reason justifying a view which, ignoring the
+practical church relationship taught in the New Testament, talks
+glibly of an ethereal, intangible, ghostly something which, without a
+body, lacks all practical contact with men. The Bible standard is the
+proper union of soul and body. It is certain that, as in apostolic
+days, such union is necessary to the proper exhibition of the divine
+life and absolutely essential to the full accomplishment of the divine
+purposes in Christ's great redemptive plan.
+
+Christ, the life of his spiritual body, and the life-giver, remains
+the same in all ages. Hence the church _body_ is the part that has
+been disrupted and corrupted by apostasy and sectarianism, and is
+therefore the sphere of reformatory effort. And while reformation
+pertains to historical Christianity, it implies, as we have already
+shown, a return to the primitive standard. Therefore, before
+proceeding to describe particularly the present reformation, we must
+give attention to the constitution of the apostolic church, the divine
+original.
+
+
+
+
+PART I
+
+The Church in Apostolic Days
+
+
+
+
+=The Last Reformation=
+
+
+
+
+CHAPTER I
+
+THE CHURCH DEFINED
+
+
+[Sidenote: The term "church"]
+
+The word "church" as used in the New Testament is, in most cases,
+derived from the Greek word _ekklesia_. The component parts of this
+word literally mean to summon or call together in public convocation.
+It was, therefore, used to designate any popular assembly which met
+for the transaction of public business. As an example of the secular
+use of the term, see Acts 19: 32, 39. This particular application of
+the word, however, does not here concern us.
+
+Since the word _ekklesia_ conveys the idea of an assembly of "_called
+ones_," it expresses beautifully the Christian's call to churchly
+association. The divine call of believers is frequently expressed
+in the New Testament: they are "called with an holy calling" (2 Tim.
+1:9); "called in one body" (Col. 3:15); "called unto his kingdom and
+glory" (1 Thess. 2:12); or, as Peter expresses it, "Ye are a chosen
+generation, a royal priesthood, an holy nation, a peculiar people;
+that ye should show forth the praises of him who hath called you out
+of darkness into his marvelous light" (1 Pet. 2:9). While these texts
+and many others describe the exalted rights and privileges accorded
+the "called ones," there is distinctly implied the idea of their
+organic association, and it was this association that constituted them
+the Christian church.
+
+[Sidenote: Its two Christian phases]
+
+"The church of God, which he hath purchased with his own blood" (Acts
+20: 28), is Clearly set forth in the New Testament. And the term
+"church" in its religious usage is given two significations. In its
+largest and primary signification, the church of God is the entire
+body of regenerated persons in all times and places, and is in this
+respect identical with the spiritual kingdom of God, the divine
+family. In a secondary sense, church designates an individual assembly
+in which the universal church takes local and temporary form and in
+which the idea of the general church is concretely exhibited. Besides
+these two significations of the Christian term "church," there are,
+properly speaking, no other in the New Testament. It is true that
+_ekklesia_ is sometimes used as a collective term to denote the body
+of local churches existing in a given region, but there is no evidence
+that these churches were bound together in groups by any outward
+organization which separated or distinguished them from other
+congregations of the general church. Therefore this use of the term
+"church" can not be regarded as adding any new sense to those of the
+general church and the local church already referred to.
+
+
+
+
+CHAPTER II
+
+THE UNIVERSAL CHURCH
+
+
+Matt. 16:18 introduces in the gospel history the subject of the
+church. Jesus said, "I will build my church; and the gates of hell
+shall not prevail against it." This text implies that the church as
+an institution was not yet founded, and it also clearly implies that
+Christ himself was to be the founder and builder of his church.
+
+Jesus had already preached that the kingdom of heaven was at hand, and
+when he sent forth his twelve apostles he commanded them to preach
+and say, "The kingdom of heaven is at hand." Jesus himself taught
+the doctrines of the kingdom, but in the words of our text there is
+implied deeper ideas of the kingdom of God yet to be revealed in all
+their fulness of meaning.
+
+[Sidenote: The body of Christ]
+
+We should divest our minds, temporarily at least, of preconceived
+ideas of formal church organization and earnestly seek to understand
+the real signification of that church of which Christ was himself
+personally the founder. A few texts make this point clear: "And hath
+put all things under his [Christ's] feet, and given him to be the head
+over all things to the church, _which is his body_, the fulness of him
+that filleth all in all" (Eph. 1: 22, 23). The church, then, is the
+body of Christ. Of this body Jesus himself is the head. "And he is the
+head of the body, the church ... that in all things he might have the
+preeminence" (Col. 1:18). "For his body's sake, which is the church"
+(verse 24). Christ is head of but one body. "There is _one_
+body" (Eph. 4:4). In these texts the body and the church are used
+interchangeably, referring to one and the same thing. The body of
+which Christ is the head is the church that he built, "the church of
+God, which he hath purchased with his own blood" (Acts 20: 28).
+
+[Sidenote: The atonement its procuring cause]
+
+It is therefore to Calvary that we must look for the specific act by
+virtue of which Christ personally became the founder of his church.
+_There_ it was "purchased with his own blood." _There_ we find the
+application of those sublime words of the Savior, "And I, if I be
+lifted up from the earth, _will draw all men_ UNTO ME" (John 12: 32).
+By virtue of that act, God "put all things under his feet, and gave
+him to be the head over all things to the church." Yea, by virtue
+of that act, "God also hath highly exalted him, and given him a name
+which is above every name: that at the name of Jesus every knee should
+bow,... and that every tongue should confess" (Phil. 2:9-11).
+
+The church, then, proceeds from Calvary: Pentecost was but its initial
+manifestation to men and its dedication for service. Of this we shall
+have more to say hereafter.
+
+[Sidenote: Composed of true Christians]
+
+Since through his death Christ proposed to draw all men unto him, it
+is evident that all the members of Christ are therefore members of his
+body, the church. To this agrees the words of the apostle Paul, "For
+as we have many members in one body, and all members have not the same
+office: so we [true Christians], being many, are _one body in Christ_,
+and every one members one of another" (Rom. 12: 4, 5). "Now hath God
+set the members _every one of them_ in the body, as it hath pleased
+him" (1 Cor. 12:18).
+
+[Sidenote: Mode of admission]
+
+Becoming a member of the spiritual body of Christ is necessarily
+a spiritual operation. Men may admit members to a formal church
+relationship, but only the Spirit of God can make us members of
+Christ. "For by one Spirit are we all baptized [or inducted] into one
+body, whether we be Jews or Gentiles, whether we be bond or free; and
+have been all made to drink into one Spirit" (1 Cor. 12:13). This
+text does not refer to literal water-baptism, but to the work of the
+"Spirit," by whom we are inducted into Christ. "_God hath set the
+members_ every one of them in the body" (verse 18). And since this
+is the work of the Spirit, it is evident that none but the saved can
+possibly find admittance into the spiritual body of Christ. Under a
+different figure Jesus conveys the same truth. "I am the door: by me
+if _any man_ enter in, _he shall be saved_" (John 10: 9). "And the
+Lord added to them day by day those that _were being saved_" (Acts
+2:47, R.V.). Salvation, then, is the condition of membership.
+
+[Sidenote: Family relationship]
+
+The members of Christ are members of God's family. How do we become
+members of the divine family? "Except a man _be born again_, he can
+not see the kingdom of God" (John 3:3). "As many as received him, to
+them gave he power to become the sons of God ... which were _born ...
+of God_" (John 1:12, 13). "Beloved, now are we the sons of God" (1
+John 3:2). Since this family, or church, is composed of the saved,
+or those who are born again, and excludes all the unsaved, we can
+understand Paul's reference to "a glorious church, not having spot,
+or wrinkle, or any such thing," but "_holy and without blemish_" (Eph.
+5:27).
+
+We have spoken of the union of all believers with Christ when he draws
+them unto himself and becomes their spiritual life. But this unity of
+all believers _with Christ_ is a spiritual relationship and experience
+not to be confused with external things. The Bible speaks of
+Christians as being "in Christ." What does this mean? It certainly
+means to be "born again," for without that experience we "can not see
+the kingdom of God" (John 3:3). "Therefore if any man be _in Christ_,
+HE IS A NEW CREATURE: old things are passed away; behold, all things
+are become new" (2 Cor. 5:17). "Whosoever abideth _in him_ sinneth
+not: whosoever sinneth hath not seen him, neither known him" (1 John
+3:6).
+
+[Sidenote: Unity of believers]
+
+But our union with Christ, by which we become members of the divine
+family, necessarily fixes our relationship with all those who are
+members of Christ. If, through salvation, we are brought into a sacred
+unity with Christ, we are by the same act brought into essential unity
+and fellowship with the members of Christ. This the Word distinctly
+affirms: "We, being many, are one body in Christ, and _every one
+members one of another_" (Rom. 12: 4, 5). "There should be no schism
+in the body; but the members should have the same care one for
+another" (1 Cor. 12:25). While this last text relates literally to the
+physical body, the apostle applies it in an illustrative way to
+the spiritual body. "Now ye are the body of Christ, and members in
+particular" (verse 27).
+
+[Sidenote: Unity and uniformity]
+
+Harmony in a normal physical body is not effected by external means,
+but is organic. The members may be many and diverse, but they are all
+necessary and have their respective places and work. So also with
+the body of Christ. Union with Christ is not dependent upon absolute
+uniformity except in the one thing--the fundamental experience by
+which we are made members of Christ. In the apostolic period the
+children of God who loved our Lord and were known of him were not all
+of one age or size or nationality. They had not all enjoyed the same
+social advantages, nor had they had the same intellectual attainments.
+The act of receiving Christ and his salvation did not perfect their
+knowledge; therefore they had to be patiently taught in order to bring
+them into the "unity of the faith." And for this purpose divinely
+chosen instructors were appointed, who must themselves "study" and
+give careful attention to "doctrine" (Eph. 4:11-14; 1 Tim. 3:13-16).
+But the gospel penetrates beneath the surface; it goes straight to the
+heart and reaches fundamental things. "There is neither Jew nor Greek;
+there is neither bond nor free, there is neither male nor female: _for
+ye are all one_ IN CHRIST JESUS" (Gal. 3:28).
+
+The unity of believers with Christ is, therefore, based on divine
+relationship, and _this is the fundamental basis of the true
+relationship of believers with each other_. In order to maintain
+spiritual relationship with Christ and his people, the Christian must
+have an obedient heart and "walk in the light of the Lord"; but we
+should always be ready to extend our fellowship to those whom Christ
+really receives and approves.
+
+How prone men have ever been to ignore this simple, divine standard
+and set up arbitrary rules of their own by which to measure others!
+This wrong tendency combined with the carnal ambitions of men who
+love to parade their own unscriptural ideas before the world and gain
+adherents has been the real cause of the disunion of Christians. But
+the Bible standard is what we are now considering. It teaches that
+the saved people were "members one of another" as well as members of
+Christ; that they were, in fact, "_all one in Christ Jesus_."
+
+[Sidenote: Unity a practical reality]
+
+According to the New Testament standard, unity of believers is more
+than an invisible, intangible, spiritual fellowship. They are "members
+one of another" as well as members of Christ. That unity was designed
+to be visible and to form a convincing sign to the world of the mighty
+power of Christ. This stands out prominently in that notable prayer
+of our Lord recorded in John 17, which was uttered on the most
+solemn night of his earthly life. First he prayed for his immediate
+disciples, then for all believers, in these words: "Neither pray I
+for these [twelve] alone, but for them also which shall believe on me
+through their word; THAT THEY ALL MAY BE ONE; as thou, Father, art in
+me, and I in thee, that they also may be one in us: THAT THE WORLD MAY
+BELIEVE _that thou hast sent me_" (verses 20, 21).
+
+Such unity is a real standard. It will convince the world. The
+practical force of this last scripture can not be lessened by
+reference to those other words of Jesus, "By this shall all men know
+that ye are my disciples, if ye have love one for another" (John 13:
+35), for Jesus taught the inseparable nature of love and unity. Love,
+as an inward affection, produces deeds and results, and is measured
+thereby. Jesus said, "If a man love me, he will _keep my words_; and
+my Father will love him, and we will _come unto him_, and _make our
+abode with him_" (John 14: 23). And just as love to God invariably
+produces union with God, so also true love to man will result in
+unity. "My little children, let us not love in word, neither in
+tongue; but _in deed and in truth_" (1 John 3:18). Carnal divisions
+can not exist where true love reigns.
+
+[Sidenote: Christ died for unity]
+
+For this visible unity Christ prayed--"That they all may be one,...
+_that the world may believe_." More than this, he died that unity
+might be effected. John 11:52 clearly shows that one purpose of
+Christ's death was that "he should gather together _in one_ the
+children of God that were scattered abroad." Therefore unity of
+believers is a sacred truth resting on the solid basis of the
+atonement. That this unity is more than that general union resulting
+from the personal attachment of separate individuals to Christ as a
+common center, is proved by the fact that it is designed to gather
+together in one the scattered _children of God_. Jesus himself said,
+"Other sheep I have [Gentiles], which are not of this [Jewish] fold:
+_them also I must bring_, and they shall hear my voice; and THERE
+SHALL BE ONE FOLD [flock] AND ONE SHEPHERD" (John 10:16).
+
+[Sidenote: Jew and Gentile united]
+
+Broadly speaking, there were at that time but two classified divisions
+of men--Jews and Gentiles. Jesus predicted that his sheep from both
+sections should be brought together into one flock. In the second
+chapter of Ephesians, Paul tells us how this was accomplished.
+Although "in times past" the Gentiles were "strangers from the
+covenants of promise, having no hope and without God in the world," in
+Christ they were "made nigh by the blood." "For he is our peace,
+who hath made both [Jews and Gentiles] ONE, and hath broken down the
+middle wall of partition between us ... that he might reconcile
+both unto God _in one body_ by the cross" (verses 12-16). Since this
+glorious reunion through Christ, the Gentiles "are no more strangers
+and foreigners, but fellow citizens with the saints, and of the
+household of God." They also "are built upon the foundation of
+the apostles and prophets, Jesus Christ himself being the chief
+corner-stone ... in whom ye also are builded together for an
+habitation of God through the Spirit" (verses 19-22).
+
+On account of the high standard of unity set forth in his epistles,
+Paul has been branded an idealist. But what shall we say of Christ who
+prayed for such visible unity and died for it? An idealist is one
+who forms picturesque fancies, one given to romantic expectations
+impossible of accomplishment. The idealist usually has but few
+practical results. But Paul accomplished things. He broke away from
+his Jewish prejudices, which brought down upon his head the wrath of
+his fellows. He went into the synagogs of the Jews and brought out
+those who were willing to become disciples of Jesus. To build up the
+work of the Lord he labored night and day with tears; he laid broad
+and deep the very foundations of the Christian faith in heathen lands.
+Within a very few years he established Christian churches in four
+provinces of the Roman Empire--churches in which Jew and Gentile met
+together in common fellowship, _in one body_. If this is idealism,
+Lord, give us many more such idealists.
+
+[Sidenote: The burden of Paul's ministry]
+
+But the unity described by Paul in the epistles which he wrote late in
+life is not given as a mere ideal standard for the future toward which
+men should strive. It is given as the record of a historic fact, the
+accomplishment of which lay at the very foundation of Paul's call to
+the ministry.
+
+In the second chapter of Ephesians, already quoted, Paul declares
+that both Jews and Gentiles were reconciled to God in one body _by the
+cross_. In the next chapter he shows his part in the accomplishment of
+that end. First, he was called of God as the apostle of the Gentiles;
+then by revelation was made known unto him "the mystery of Christ
+which in other ages was not made known unto the sons of men ...
+that the Gentiles should be fellow heirs, and OF THE SAME BODY, and
+partakers of his promise in Christ by the gospel" (Eph. 3:4-6). The
+promise referred to was doubtless the "promise of the Father," the
+gift of the Holy Ghost. "That the blessing of Abraham might come on
+the Gentiles through Jesus Christ; that we might receive the _promise
+of the Spirit through faith_" (Gal. 3:14). "For this cause," says
+Paul, "I was made a minister ... that I should preach among the
+Gentiles the unsearchable riches of Christ; and _to make all men see_
+what is the fellowship of the mystery ... to the intent that now unto
+the principalities and powers in heavenly places might be known BY THE
+CHURCH the manifold wisdom of God" (Eph. 3: 1-10).
+
+[Sidenote: Was divinely attested]
+
+Paul was given a tremendous task--"TO MAKE ALL MEN SEE" that mystery.
+This task required from God "the effectual working of his power"
+(verse 7). And in another place he also shows that this power was not
+lacking: "For I will not dare to speak of any of those things which
+Christ hath not wrought by me, to make the Gentiles obedient, by word
+and deed, through mighty signs and wonders, by the power of the Spirit
+of God" (Rom. 15: 18, 19).
+
+Paul, then, was divinely commissioned "_to make all men see_" the
+mystery of this union of all classes of men "_in one body_ by the
+cross" (Eph. 2: 16), all in "the SAME body, and partakers of his
+promise in Christ by the gospel" (Eph. 3: 6). And when Paul's career
+was finished, the same mystery was given over to others that it might
+be "known BY THE CHURCH" (verse 10), "the church, which is his body"
+(Eph. 1: 22, 23). The ministry, then, should have held the ground
+already attained, the actual union of all the saved in one body, and
+have labored earnestly "to make all men see" that that body only is
+the church.
+
+
+
+
+CHAPTER III
+
+THE LOCAL CHURCH
+
+
+The words of Christ, "I will build my church; and the gates of hell
+shall not prevail against it" (Matt. 16: 18), convey a deeper meaning
+than the simple preaching of the kingdom. As we have already shown,
+the one specific personal act by virtue of which Christ became the
+founder of the church was his atonement on Calvary, where the church
+was "purchased with his own blood" (Acts 20: 28). The church, then,
+as an institution, resulted from the atonement. Paul, describing the
+union of Jews and Gentiles in one body, the church, declares that it
+was effected "by the cross" (Eph. 2: 16).
+
+There was power in redemption. It brought into the lives of believers
+forces that could not but unite them in social compact. It threw them
+together in living sympathy and united their hearts firmly in the
+strong bonds of brotherly love. Their outward organic union as a
+church was the natural and inevitable result of this inward life and
+love.
+
+[Sidenote: Local church defined]
+
+By the impartation of spiritual life to believers and by the agency of
+the Holy Spirit operating in the apostles as special agents appointed
+to do his work, Christ built his church on earth. There was a building
+of the church, then, which pertained specifically to its _local_
+and _visible_ development among men. The expression "_I_ will build"
+indicates the transcendent element, the divine element, in church
+organization. This being true, it follows that the local church was
+not merely an aggregate of individuals accidently gathered together,
+but was the local, concrete embodiment of the spiritual body of
+Christ; the unified company of regenerated persons who, as a body,
+were dedicated to Christ, acknowledged of Christ, and used by Christ
+through the Holy Spirit for the accomplishment of his work. Jerusalem
+furnishes the first example, dating from Pentecost (Acts 2).
+
+[Sidenote: Particular example: Corinth]
+
+That this is, generally speaking, the Scriptural definition of a local
+church of God, is further shown by another particular example. Paul
+addressed two of his epistles "to the church of God which is at
+Corinth" (1 Cor. 1: 2; 2 Cor. 1: 1). As individuals they are called
+"saints" and "brethren," but collectively as a church they are called
+"the church of God" and referred to as "God's building" (1 Cor. 3:
+9). And the apostle says to them, "Know ye not that ye are a temple of
+God, and that the _Spirit of God dwelleth in you_?" (verse 16, R.V.).
+They had been inducted by the Spirit into the "_one body_," and they
+were filled with the gifts of the Spirit--wisdom, knowledge, faith,
+healing, miracles, prophecy, discernment, and tongues (chap. 12). In
+fact, the apostle said, "Ye come behind in no gift" (chap. 1: 7). And
+he said particularly, "_Ye are the body of Christ_" (chap. 12: 27).
+
+A true local church, then, was the concrete embodiment of the
+spiritual body of Christ in a given place. It was the body of Christ
+because it was made up of the people of God, manifested the power of
+God, was the repository of the truth of God, was filled with the
+gifts of the Spirit of God, and was actually used by the Spirit in
+performing the works of God. Such characteristics made it "_the church
+of God_."
+
+[Sidenote: Local membership]
+
+Membership in the general body of Christ was conditioned solely on
+the new birth, or salvation. Since the individual church was the local
+embodiment of the general church, none but the saved could properly
+become members thereof, and all who were truly saved (in the same
+locality) belonged to it by divine right. At this point, however, the
+human element in the constitution of the local church became manifest.
+We have pointed out the divine element in the true church--the element
+that particularly distinguished it as the church of God, but the
+bringing together of many individuals in one assembly involved also a
+social element and required the principle of _recognition_. There
+is, however, no evidence that such recognition was given by a formal,
+official act of the church in its corporate capacity. And since
+salvation is of the heart, it was possible for human recognition to
+temporarily miss its true purpose. Thus, in the church at Jerusalem
+we find recognized as a constituent part of the assembly two false
+members--Ananias and Sapphira. On the other hand, when the converted
+Saul "was come to Jerusalem, he essayed to join himself to the
+disciples: but they were all afraid of him, and believed not that he
+was a disciple" (Acts 9: 26). The church at Corinth, already referred
+to, had some false members at the time the Pauline epistles were
+written. The church at Samaria also tolerated for a time one whose
+"heart was not right in the sight of God" (Acts 8).
+
+[Sidenote: A holy church]
+
+Since the local church was designed to exhibit concretely the
+spiritual body of Christ, none but saved persons could _properly_
+hold membership therein; therefore the local church when in its normal
+condition was free from sin and sinners. The physical body, which
+Paul uses to illustrate the spiritual body, is normal only when every
+member possesses the life of the body and functions properly. So also
+was the body of Christ. It was not God's will that there should be
+(as recognized members) "sinners in the congregation of the righteous"
+(Psa. 1: 5). It was his will to purge Jerusalem "by the spirit of
+judgment and by the spirit of burning" until "_he that is left_ in
+Zion, and he that remaineth in Jerusalem, shall be called _holy_,
+even _every one_ that is written among the living in Jerusalem" (Isa.
+4:3,4).
+
+[Sidenote: Discernment and judgement necessary]
+
+The local congregation in Jerusalem did not cease to be the church
+of God because two unworthy persons obtained recognition in it. This
+incident gave occasion for the church to manifest its inherent _life_
+by its ability to discern and then cast off the secret offenders just
+as a healthy physical body casts off effete matter. As a result of the
+judgment pronounced on Ananias and Sapphira, "great fear came upon all
+the church ... and of the rest _durst no man join himself to them_;
+but the people magnified them" (Acts 5:11, 13). The fiery judgments
+of God put an end to formal church-joining there, as a result of which
+"believers were the more _added to the Lord_, multitudes both of men
+and women" (verse 14). "And the Lord added to them day by day those
+that were being saved" (Acts 2:47, R.V.).
+
+A clean, pure local church was the divine standard. It is evident that
+such could never be obtained and maintained except by the power of the
+Holy Spirit, who discerned evil and prompted its elimination. Peter
+discerned the condition of the two false members in the church at
+Jerusalem and removed that blemish. He also exposed the hypocrisy
+of Simon at Samaria, and Paul pointed out the evil affection in the
+church at Corinth and directed its removal. Chief responsibility
+for the maintenance of the normal condition of the church will be
+considered in our discussion of the particular features of church
+organization and government.
+
+[Sidenote: Apostasy possible]
+
+We have shown the characteristic, spiritual features of a New
+Testament congregation in its normal condition; also the possibility
+of deviation from that standard. A practical question is, How far
+could such a congregation lapse into an abnormal state and still be
+a church of God? Or, Can a church as a body backslide? The church at
+Ephesus evidently was on the verge of such an apostasy. Therefore in
+the special message addressed to it in Revelation the Lord said: "I
+have somewhat against thee, because thou hast left thy first love.
+Remember therefore from whence thou art fallen, and repent, and do the
+first works; or else I will come unto thee quickly, and _will remove
+thy candlestick_ out of his place" (Rev. 2: 4, 5). So also the church
+at Laodicea. "I know thy works, that thou art neither cold nor hot: I
+would thou wert cold or hot. So then because thou art luke warm, and
+neither cold nor hot, _I will spew thee out of my mouth_" (Rev. 3: 15,
+16).
+
+[Sidenote: The line of distinction]
+
+The physical body may experience the mutilation of some of its members
+and still survive, but there is a limit beyond which death will ensue.
+So also the spiritual body may survive the encumbrance of a few
+false members. From the general facts and principles already adduced,
+however, we may safely assert that a local church is a church of God
+only so long as it is able to function properly _as a body_. As long
+as the Spirit of God is in the ascendency, so that the people of God
+as a body manifest the power of God, maintain the truth of God, are
+filled with the Spirit of God, and are actually used by the Spirit
+in performing the works of God, so long they are the church of God.
+Whenever another spirit gains the ascendency and the divine, spiritual
+characteristics are lost to view, then is brought to pass the saying
+that is written, "_I will spew thee out of my mouth_." Beyond that
+time they may continue their formal services, singing hymns, saying
+prayers, and making speeches; but the real message of God describing
+their condition is, as was true of Sardis, "Thou hast a name that thou
+livest, _and art dead_" (Rev. 3: 1). Such dead congregations are no
+longer a part of the true church and are unworthy of the recognition
+of spiritual congregations.
+
+
+
+
+CHAPTER IV
+
+THE ORGANIZATION AND GOVERNMENT OF THE CHURCH
+
+
+[Sidenote: The fact of organization]
+
+We have already shown that the words of Christ "I will build my
+church" have a deeper meaning than the simple preaching of the
+kingdom. They imply the formation of an organized structure against
+which even the gates of hell should not prevail. They can signify
+nothing less than the visible establishment of the church among men as
+the concrete embodiment of the divine kingdom or family. The church,
+then, as made up of local congregations, is an institution of divine
+appointment. This is shown by the words of Christ in Matt. 18: 17,
+according to which it sometimes becomes necessary in admonishing
+and disciplining trespassers to "_tell it unto the church_"; and the
+appellation "church of _God_" is frequently applied to individual
+congregations (1 Cor. 1: 2, et al.).
+
+Many teachers hold that Christ did not build a church and that the
+"form of church organization is not definitely prescribed in the New
+Testament, but is a matter of expediency, every body of believers
+being permitted to adopt that method of organization which best suits
+its circumstances and condition." Such is the Protestant view
+put forth by those who seek an excuse for the modern system of
+sect-building. The incorrectness of this theory is easily shown.
+First, as we shall see, it underestimates the need of divine direction
+in church relationship and ignores well-established facts in the New
+Testament history. Secondly, if it proves anything, it proves too
+much; for to admit such a principle of "church powers" is to admit
+that the papacy and every other human system of church control is
+justified--systems which can be historically shown to be subversive of
+the church as a spiritual body.
+
+That the church was actually organized into local assemblies in
+apostolic days is abundantly shown by the New Testament record. They
+had regular meetings at stated times (Heb. 10:25; Acts 20:7; I Cor.
+16:12); officers (Acts 20:28; 1 Pet. 5:2; Eph. 4:11, 12); recognized
+authority (1 Tim. 5:17; Heb. 13:17); discipline (1 Cor. 5:13; 2 Thess.
+3:6, 10-14); a system of contributions (1 Cor. 16:1, 2); ordinances
+(Acts 20:7; 1 Cor. 10:16; 11: 23-29); a common work, etc. On one
+occasion Paul instructed Titus to "_set in order_ the things that are
+wanting, and ordain elders in every city" (Tit. 1:5).
+
+[Sidenote: By whom effected]
+
+The words of Jesus "I will build my church" point us to the Christ
+as its real founder. Since the life and genius of the church is
+the superhuman element, which element must at all times be given
+precedence over mere outward forms and human characteristics, and
+since this life proceeds from Christ as the Redeemer of men, therefore
+in all fundamental aspects he is the personal founder of the church.
+But more than this, working by proxy, Jesus gave even external form to
+his church, employing for this purpose his chosen apostles, to whom
+he gave special instruction and authority. Even during his personal
+ministry Jesus performed some of his work by proxy. It is expressly
+stated that he baptized many (John 3: 22; 4: 1), and yet explanation
+is made that "Jesus himself baptized not, _but his disciples_" (John
+4: 2).
+
+So also in the organization of the church. The germ of that
+organization existed during Christ's personal ministry. Doctrine
+was given, ministers preached, baptism was administered, and people
+believed, but this embryonic organization could not be completely
+established as a church before the outpouring of the Holy Spirit.
+Therefore provision was made for its progressive development under the
+tutelage of specially inspired apostles. Doctrine was given gradually,
+yet invariably through the oral and written teaching of these inspired
+apostles. Therefore we can not but believe that the same invariable
+guidance of the Holy Spirit also perfected through them God's own plan
+of church organization and work. The gradual development of church
+organization under the labors of the apostles, therefore, no more
+proves the theory of a constant historic development than does the
+fact of a gradual unfolding of the Christian faith and doctrine by
+the apostles prove a constant and unending revelation of the gospel
+through all succeeding ages. One writer has well said, "The same
+promise of the Spirit which renders the New Testament an unerring and
+sufficient rule of faith renders it also an unerring and sufficient
+_rule of practise_ for the church in all places and times." We
+must therefore regard the organization of the church, as we do the
+unfolding of the gospel message, as complete in all its fundamental
+and essential aspects before the close of the sacred canon.
+
+[Sidenote: Apostolic agency]
+
+There is no doubt that the apostles occupied a special place in the
+divine establishment of the church and its message. Regarded as a
+temple, the church is "built upon the foundation of the apostles and
+prophets, Jesus Christ himself being the chief corner-stone" (Eph. 2:
+20). The Old Testament Scripture "came not in old time by the will of
+man: but holy men of God spake as they were moved by the Holy Ghost"
+(2 Pet. 1: 21). But now we read, "God, who at sundry times and in
+divers manners spake in time past unto the fathers by the prophets,
+hath in these last days _spoken unto us_ BY HIS SON" (Heb. 1: 1, 2).
+Moses, representative of the law, and Elias, representative of the
+prophets, appeared in glory on the Mount of Transfiguration; but
+when Peter suggested that they be accorded equal honors with Jesus,
+immediately a cloud overshadowed the company and a voice out of the
+cloud said, "This is my beloved Son, in whom I am well pleased; HEAR
+YE HIM." "And when they had lifted up their eyes, they saw no man,
+save _Jesus only_" (Matt. 17:1-8).
+
+[Sidenote: Model for all ages]
+
+The revelation of divine truth, therefore, as the foundation of our
+faith, reached its highest level in the Son. We need not look for
+another gospel--_hear him_. He has also said, "I will build my
+church"; hence we need not look for another church--HEAR HIM! Paul
+declares that the gospel with its revelation of the "mystery" of the
+union of the saved in one body, the church, was in his day "_made
+manifest_," and, "according to the commandment of the everlasting God,
+made known to all nations _for the obedience of faith_" (Rom. 16:25,
+26). See Eph. 2; 3:1-10. While therefore Christ was the author of
+the truth in its highest form of revelation, also the founder of his
+church, both reached their fulness of perfection under the inspired
+apostles and was by them "made known to all nations _for the obedience
+of faith_." The unity of all believers for which Christ solemnly
+prayed was to be accomplished through the direct agency of the
+apostles, the result of believing on Christ "_through_ THEIR _Word_"
+(John 17:20).
+
+In describing how both Jews and Gentiles were reconciled in one body
+by the cross, Paul says that God "hath raised us up together, and made
+us sit together in heavenly places in Christ Jesus: _that in the ages
+to come_ he might show the exceeding riches of his grace" (Eph. 2: 6,
+7). The unified church of the apostolic day is therefore the divine
+model for all succeeding ages.
+
+[Sidenote: Paul's relation thereto]
+
+Since the first apostles were employed as special agents in
+establishing the perfected New Testament church, Paul's connection
+therewith is of particular importance. Paul was not one of the
+original twelve, yet he exerted a tremendous influence in that period
+and was undoubtedly one of the chief agents used in establishing the
+church and fixing its external form and character.
+
+Many believe that Paul belonged among the twelve as the real successor
+of Judas. According to this view, the election of Matthias to the
+apostleship was without divine sanction, being proposed by the
+impetuous Peter, who, before the descent of the Holy Ghost, often
+proposed inadvised things. Strength is given this view by the
+oft-repeated assertion of Paul that he was an apostle, "not of men,
+neither by men, but by Jesus Christ" (Gal. 1: 1). We are not forced to
+that conclusion concerning Matthias, however. In writing the Acts of
+the Apostles, Luke the companion of Paul, records the appointment of
+Matthias without intimating that it was a mistake. In Scripture usage
+a certain parallelism is maintained between the twelve apostles of the
+Lamb and the twelve tribes of the children of Israel. When we recall
+that there were literally thirteen tribes in Israel, Ephriam and
+Manasseh standing for Joseph, we need not be surprized that there
+should be literally thirteen foundational apostles in the Christian
+church, Matthias and Paul standing, as it were, in the place of Judas.
+
+There can be no doubt that Paul really ranked with the Twelve. He
+was a "chosen vessel," the "apostle of the Gentiles." Although as one
+"born out of due time," he himself saw Jesus and from him received the
+entire gospel by direct revelation. Consequently the other apostles
+possessed no advantage over him. He himself says, "The gospel which
+was preached of me was not after man. For I neither received it of
+man, neither was I taught it, but by the revelation of Jesus Christ"
+(Gal. 1:11, 12). He "was not a whit behind the very chiefest
+apostles" (2 Cor. 11:5). And it was through Paul particularly that
+the revelation of the "mystery" was made complete--"that both Jews and
+Gentiles should be fellow heirs and of _the_ SAME _body_," and he was
+commissioned "_to make all men see_" it.
+
+The general church was, therefore, made up of various local
+congregations, which were "set in order" by apostolic authority. The
+essential nature of this organization is determined by the object for
+which these congregations were formed, the conditions of membership
+therein, and the kind of laws by which they were governed.
+
+[Sidenote: Nature of its organization]
+
+The primary object for which the local church was formed was the
+establishment and extension of the kingdom of God among men. A
+secondary object was the encouragement and mutual edification of the
+believers themselves, which was best obtained by united worship in
+prayer, exhortation, praise, thanksgiving, and religious instruction.
+
+We have already noted the conditions of membership in the local
+church. None but those who were already members of the body of Christ
+could properly be recognized as members in a congregation which was
+designed by Christ to exhibit in local and temporary form the
+true idea of the church universal. According to this standard of
+membership, every individual owed allegiance directly to Christ
+himself as the great head of the church. Christ was the only lawgiver.
+The relation of the individual to the local church, then, did not
+in any sense supersede his personal relations to Christ, but simply
+strengthened and further expressed this higher relationship.
+
+In this standard of church-membership is found the secret of the union
+in one body of all apostolic Christians. The standard was _personal
+relationship to Christ_, and this relationship could be obtained
+only by an experience of salvation and humble obedience to the law
+of Christ. Therefore all the truly saved were members of Christ and
+members of each other. This standard being the same for all, it led
+to absolute equality among members. Hence Paul could say, "There
+is neither Jew nor Greek, there is neither bond nor free, there is
+neither male nor female: for ye are all one _in Christ Jesus_" (Gal.
+3:28).
+
+The law of the church, as already stated, was simply "the law of
+Christ"; first as delivered orally by specially inspired apostles, and
+afterwards expressed by them in the Christian Scriptures.
+
+[Sidenote: Organization and government]
+
+The closest relationship necessarily existed between the organization
+of the church and its method of government. It is impossible for us
+to get a clear conception of either independently of the other; and
+in order to understand the subject at all, we must bear in mind the
+fundamental nature of the church itself, what it was and what it was
+designed to accomplish. The church was not, as we have seen, a mere
+aggregate of individuals that happened to gather or that assembled for
+ordinary purposes. A social club or a business organization would have
+possessed all those features. The church was the body of Christ, the
+body to which he gave spiritual life and through which he designed
+to manifest his power and glory. Hence its visible organization was
+secondary, merely incidental as the means for the accomplishment
+of those higher ends involved in the transcendental element of the
+church. The relation of the divine and the human characteristics was,
+therefore, the relation of _soul and body_--Christ, the soul; redeemed
+humanity, the body. The establishment of this relationship was
+the manifestation to the world of the "body of Christ." It was
+organization of the church.
+
+From the foregoing considerations, we are certain that in the
+apostolic church the real emphasis was placed on _life_ and that the
+governmental power and authority of the church was derived from its
+divine life in Christ and not from its organization. Apostolic church
+government was, therefore, more than the adoption of some particular
+form of external organization and administration.
+
+[Sidenote: Divine administration]
+
+The origin of the church was divine. Jesus said, "I will build my
+church." And though, as we have seen, he employed human agents in its
+completion, these agents were so specially inspired and directed by
+Christ through the Holy Spirit that it was in reality _his_ work.
+Jesus was not only the initial founder of the church, but he was its
+permanent head and governor. Isaiah, predicting the coming of Christ,
+declares that "the government _shall be upon_ HIS _shoulder_" (Isa.
+9:6). And again, we read that "HE _is the head of the body, the church
+... that in all things he might have the preeminence_" (Col. 1:18). He
+it was who called and commissioned Paul and then personally directed
+his ministerial labors (Acts 26:13-19; 16:6-9). He it was who
+walked in the midst of the seven golden candlesticks, encouraging or
+reproving the congregations of Asia (Rev. 1:17, et seq.). He is
+"alive forever more" (Rev. 1:18); "the same yesterday, and today, and
+forever" (Heb. 13: 8); "upholding all things by the word of his power"
+(Heb. 1:3). "To him be glory _in the church_ ... throughout all ages,
+world without end. Amen" (Eph. 3:21).
+
+[Sidenote: Christ the living head]
+
+Thus, the general nature of church government was an absolute
+monarchy, or, to use a better term, a theocracy. Christ was king and
+lawgiver, governor and administrator. Whoever the instruments employed
+in carrying out his purposes, whatever the scope of their particular
+activities, all were governed directly by Christ through the Holy
+Spirit. It was _his_ church. He was its living head. No other church
+was known in those days. It was only when the living, vital union of
+Christ with his church was lost to view that men began endeavoring
+to strengthen the bonds of external union by unscriptural human
+organization, just as when life is departed from the physical body we
+seek by an embalming process to prevent its speedy dissolution.
+
+[Sidenote: Delegated authority]
+
+In order to understand church government, therefore, we must begin
+at the central source of authority and proceed to its varied
+manifestations. We have seen that Christ employed human agents in
+accomplishing his work; hence, in thus performing the work of Christ
+as commanded by Christ, and as personally directed by the Spirit of
+Christ, these men possessed the _authority of Christ_. Any church
+governmental authority that does not proceed directly from Christ
+through his Holy Spirit is but human authority, an usurped authority,
+and has no place in the real church of Christ.
+
+[Sidenote: Ministerial oversight]
+
+The apostles were the first to whom Christ delegated authority. They
+became his special representatives. They established the church and
+became responsible for its general direction and oversight, "the Lord
+working with them, and confirming the word with signs following" (Mark
+16:20). But these twelve did not stand alone in the government of
+the church. Soon a host of ministers were raised up, and these also
+possessed divine authority for their representative lines of work.
+To the elders of Ephesus, Paul said, "Take heed therefore unto
+yourselves, and to all the flock, over which _the Holy Ghost hath made
+you overseers_, to feed the church of God" (Acts 20:28). Peter also
+writes: "The elders which are among you I exhort ... feed the flock of
+God which is among you, _taking the oversight thereof_" (1 Pet. 5:1,
+2). "The Holy Ghost said, Separate me Barnabas and Saul for the work
+whereunto _I have called them_ ... so they, _being sent forth by the
+Holy Ghost_, departed" (Acts 13: 2-4). "AND HE GAVE some, apostles;
+and some, prophets; and some, evangelists; and some, pastors and
+teachers; for the perfecting of the saints, for the work of the
+ministry, for the edifying of the body of Christ" (Eph. 4:11, 12). In
+accordance with this standard, we read, "Obey them that have the rule
+over you, and submit yourselves: for they watch for your souls, _as
+they that must give account_" to him who is "that great shepherd
+of the sheep" (Heb. 13:17, 20). The ministers were under-shepherds
+appointed to feed the flock of God, for which service they had to give
+account to the great Shepherd.
+
+The foregoing scriptures and many others show conclusively that, while
+in the apostolic church spiritual oversight was, in general, vested in
+the ministry, it did not originate with them; that it did not proceed
+from the general body of believers by a majority vote or by conference
+appointment; but that it came by the Holy Spirit direct from the great
+head of the church, who alone determined the general bounds of that
+authority and responsibility. This ministry, or presbytery, consisted
+of two classes--local ministers and general ministers. Before
+proceeding from this general classification to a discussion of the
+more specific duties and responsibilities of the individual ministers
+comprising this presbytery, I shall call attention briefly to the
+geographical distribution of their work as a body.
+
+[Sidenote: Local and general phase]
+
+We have already shown that the church in its visible phase was made up
+of various local congregations "set in order" by apostolic authority.
+So far as their own local affairs were concerned, these congregations
+were autonomous. When a matter was purely local, such as the financial
+oversight and ministration in the church at Jerusalem, the local
+congregation itself determined the course of action and (excepting
+that class of officials who were divinely chosen) who should be
+appointed to oversee it. In the Jerusalem example cited, the apostles
+suggested, "_Look ye out among you_ seven men," etc., "and the saying
+pleased the whole multitude: _and they chose_" the proper persons for
+that work (Acts 6:1-5).
+
+But while these congregations possessed such autonomy and were
+distributed over a wide territory, they were not in all respects
+independent, isolated units. As members of Christ sharing in a common
+life and engaged in a common cause, they were bound together in one
+brotherhood by ties of fellowship and love. In addition to the union
+of separate individuals in one locality under the care of the local
+presbytery, the local congregations themselves were brought into
+close, sympathetic relationship with one another through the labors
+and influence of those general ministers who were not attached to
+particular churches, but whose gifts, callings, and qualifications
+fitted them for general service throughout the various congregations.
+The responsibility and authority of these general ministers varied in
+accordance with their own gifts and qualifications and the degree of
+development attained by the churches among which they labored. In
+the case of infant churches, it is evident that oversight was of
+the apostolic kind--direct and immediate. But whenever they became
+thoroughly established, the principle of local autonomy was recognized
+and the relation of the general ministers to such congregations
+was evangelistic rather than apostolic--helpers and advisors, not
+administrative directors.
+
+[Sidenote: Geographical distribution]
+
+That the foregoing analysis is correct is abundantly proved by the
+history of events in the Acts respecting the geographical distribution
+of the churches and their relation to one another. Jerusalem was the
+original seat of Christianity. Isaiah prophesied, "Out of Zion shall
+go forth the law, and the word of the Lord from Jerusalem" (Isa. 2:3).
+Jesus told the apostles "that repentance and remission of sins should
+be preached in his name among all nations, beginning at Jerusalem"
+(Luke 24:47). And again, "Ye shall be witnesses unto me both in
+Jerusalem, and in all Judea, and in Samaria, and unto the uttermost
+part of the earth" (Acts 1:8). Philip went from Jerusalem to Samaria
+and there preached Christ with great success. "Now when the apostles
+which were at Jerusalem heard that Samaria had received the Word of
+God, _they sent unto them Peter and John_" (Acts 8:14). Later we
+read that when churches had been established throughout all Judea and
+Galilee and Samaria, "it came to pass, _as Peter passed throughout all
+quarters_, he came down also to the saints which dwelt at Lydda" (Acts
+9: 31, 32). It was while he was on this general tour visiting the
+churches that he came to Joppa and there received the vision which led
+him to the household of Cornelius, after which he came to Jerusalem
+and was there called to account for his action in visiting the
+uncircumcised Gentiles.
+
+There is no doubt that there was exerted from Jerusalem a general
+care over the surrounding churches. Some of the disciples who were
+scattered from Jerusalem at the time of persecution, went as far as
+Cyprus and Antioch, preaching the word, and many believed and turned
+to the Lord. "Then tidings of these things came unto the ears of the
+church which was in Jerusalem: _and they sent forth Barnabas_ that
+he should go as far as Antioch" (Acts 11: 19-22). Barnabas went to
+Antioch and there found such a splendid work that he departed at once
+for Tarsus seeking Saul, and together they returned to Antioch and
+preached for a whole year.
+
+[Sidenote: Operative centers]
+
+While this principle of general superintendence of infant churches
+originated with the apostles themselves, it was extended to others who
+were not of the first apostles. Barnabas and Saul were successful at
+Antioch and there established the first Christian community outside
+the confines of Judaism, as the result of which Antioch became the
+seat of Gentile Christianity. Shortly afterwards "certain prophets and
+teachers" in the church at Antioch, men who were not of the original
+apostles, were directed by the Holy Ghost to send forth Barnabas
+and Saul on their first missionary journey, and they went forth
+establishing local churches and afterwards setting them in order by
+ordaining elders, after which these ministers returned to Antioch,
+gathered the church together, and gave them a report of their work.
+Antioch was, therefore, an operative center.
+
+At a later time Paul established the truth in Ephesus, the chief city
+of Proconsular Asia. As might naturally be expected from the strategic
+position and political importance of that city, Ephesus also became
+an operative center for Christianity, "so that all they which dwelt
+in Asia heard the word of the Lord Jesus, both Jews and Greeks" (Acts
+19:10). Thessalonica in Macedonia and Corinth in Achaia are other
+examples of the kind.
+
+[Sidenote: Regional units]
+
+The work of the church naturally fell into these geographical units;
+therefore the word "church" is sometimes used as a collective term
+designating a body of regional congregations. The church "throughout
+all Judea and Galilee and Samaria" (Acts 9:31), "the seven churches
+which are in Asia" (Rev. 1:11), "the churches of Macedonia" (2 Cor.
+8:1), "the churches of Galatia" (1 Cor. 16:1).
+
+We must bear in mind, however, that this regional concept of the
+church was not an integral part of fundamental apostolic church
+government, but was merely incidental, the result of geographical
+location. In fundamental analysis distinctions are always drawn
+between things that are _different_, not between things of the same
+kind. These regional churches were not different kinds of churches;
+they were not bound together in separate groups by an external
+organization which placed a wall between them and other congregations
+of the saints. There was no authority here for the national-church
+theory nor for the sectarian church idea. Geographical separation
+there was, but not denominationalism.
+
+[Sidenote: Common bond of unity]
+
+We have already shown from Paul's writings that under his ministry
+both Jews and Gentiles were united in one body, "the _same_ body."
+That these regional units to which we have referred were no denial of
+this clear truth, but that collectively they constituted one body, is
+further shown by the indications we have of their _operative unity_.
+Notwithstanding the poor facilities for communication and travel
+in those days, which made general cooperation very difficult, and
+notwithstanding the fact that the record of historic Christianity in
+the Acts is exceedingly brief, we have, nevertheless, clear proof that
+there was cooperation throughout the apostolic church. Two instances,
+one of a business nature, the other ecclesiastical, establish
+this point. The churches of at least three provinces of the Roman
+Empire--Galatia, Macedonia, and Achaia--united under Paul's direction
+in establishing a weekly financial system, the immediate object of
+which was to assist in accomplishing a particular object in which they
+were all interested (2 Cor. 8:9; 1 Cor. 16:1-3). The ecclesiastical
+example is the council of the apostles and elders held in Jerusalem
+and recorded in Acts 15. A question of doctrine and practise arose in
+Antioch; the church there was not able to settle it; therefore it
+was "determined that Paul and Barnabas, and certain other with them,
+should go up to Jerusalem unto the apostles and elders about this
+question" (verse 2).
+
+This was not a general council of the church. No other sections or
+provinces were represented. Nor did it meet as a legislative body,
+even though there were present specially inspired apostles, to whom
+had been given the commission to unfold the gospel as an authoritative
+revelation. It is clear that the ministers of this council even sought
+to avoid the legislative function. "For it seemed good to the Holy
+Ghost, and to us, to lay upon you no greater burden than these
+necessary things" (verse 28). While this incident does not prove
+an administrative human headship of the whole church centralized at
+Jerusalem, it does prove that the individual congregations were not
+isolated units, but that they had respect for, and sought the advice
+and counsel of, older established congregations, and particularly of
+those general ministers whose gifts, qualifications, and reputation
+fitted them for general care of all the churches.
+
+When we consider the divine nature of the church's organization,
+with the ever-living Christ working mightily in all his ministers and
+through them in particular administering its government, we can see
+that the entire church was necessarily one body joined together in a
+common fellowship and actually laboring together in the performance of
+common tasks.
+
+[Sidenote: Bishop and elder]
+
+The presbytery, to whom was given particular oversight and government
+of the church, was set apart by the Holy Ghost for this special work.
+Different terms, such as "elder" and "bishop," were used to designate
+this office. The term "bishop," which literally means _overseer_,
+implies the duties of the office, while "elder" denotes its rank. That
+these terms were used interchangeably and applied to the same order
+of persons is proved by Acts 20:28 (cf. 17); Phil. 1:1; 1 Tim. 3:1, 8;
+Tit. 1:5, 7; 1 Pet. 5:1, 2. This was admitted by many early writers,
+as Jerome, Augustine, Urban II, Petrus Lombardus, Chrysostom,
+Theodoret, and others.
+
+From the general classification already given, let us proceed to the
+specific. This body was made up of elders or bishops. The fact that
+the terms "elder" and "bishop" were applied to all the presbyters
+shows equality of rank; that the office was one. We find, however,
+that these elders as individuals were diversified in their gifts and
+callings in accordance with the specific work which the Holy Ghost
+designed them to perform. Under one classification there were, broadly
+speaking, two kinds of elders--local and general; that is, those whose
+sphere of operation was particularly local and those whose influence,
+work, and responsibility extended beyond any congregational
+limitation. This distinction was not made arbitrarily, however; for
+it was essential to the performance of the twofold class of work to be
+done and was the inevitable result of that operation of the Spirit
+in individual ministers which fitted them particularly for these
+distinctive lines of activity.
+
+[Sidenote: Divine gifts]
+
+To be still more specific, we must go a step farther and consider the
+reason why and the process by which ministers became differentiated
+from other saints. In this we shall find the inner secret, both of
+particular spiritual organization and of divine church government. The
+apostle says, "By one Spirit are we all baptized into one body" and
+"God hath set the members every one of them in the body, as it hath
+pleased him" (1 Cor. 12:13, 18). These texts suggest more than a mere
+attachment to the body: they imply _functional activity in the body_.
+The functions of the body as described by Paul means the exercise of
+spiritual gifts. "Now there are diversities of gifts, but the same
+Spirit ... there are diversities of operations, but it is the same
+God _which worketh all in all_. But the manifestation of the Spirit is
+given to every man to profit withal. For to one is given by the Spirit
+the word of wisdom; to another the word of knowledge by the same
+Spirit; to another faith by the same Spirit; to another the gifts of
+healing by the same Spirit; to another the working of miracles; to
+another prophecy; to another discerning of spirits; to another divers
+kinds of tongues; to another the interpretation of tongues; but all
+these worketh that one and the selfsame Spirit, dividing to every man
+severally as he will" (1 Cor. 12: 4-11).
+
+[Sidenote: Basis of ministerial authority]
+
+The foregoing scripture is a mere enumeration of the gifts that God
+implanted in the church as a body. The more particular application of
+these gifts and their relation to church organization and government
+are given further on in the same chapter. "Now ye are the body of
+Christ, and members in particular. And God hath set some in the
+church, first apostles, secondarily prophets, thirdly teachers, after
+that miracles, then gifts of healings, helps, governments, diversities
+of tongues. Are all apostles? are all prophets? are all teachers? are
+all workers of miracles? have all the gifts of healing? do all speak
+with tongues? do all interpret? _But covet earnestly the best gifts_"
+(verses 27-31).
+
+Comparison of verses 4 to 11 with verses 27 to 31 of the chapter just
+quoted shows conclusively that one is the counterpart of the other,
+the latter merely amplifying and explaining the former. From this
+clear teaching it is evident that the work of apostleship, of
+teaching, of governing, etc., were all based upon and grew out of
+divine gifts implanted in the heart by the Holy Spirit.
+
+The same truth is taught by Paul in another place. Speaking of Christ,
+the apostle says, "When he ascended up on high, he ... _gave gifts
+unto men_ ... and he gave some, _apostles_; and some, _prophets_;
+and some, _evangelists_; and some, _pastors_ and _teachers_; for
+the perfecting of the saints, for the work of the ministry, for the
+edifying of the body of Christ" (Eph. 4: 8-12).
+
+According to these scriptures, the very governmental positions of the
+church with their authority and responsibility were the product of
+those gifts and qualifications bestowed upon certain individuals in
+particular. Such gifts could be legitimately coveted with a view to
+spiritual edification of the body (1 Cor. 12:31; 14:12). "If a man
+desire the office of a bishop, he desireth a good work" (1 Tim. 3:1).
+"Helps" doubtless included that class of assistants commonly called
+deacons (1 Tim. 3:8-11).
+
+Since in the primitive church organization and government were
+determined by the divine gifts and callings possessed by individuals,
+it is evident that we have in this something totally different
+from that later conception of church government as a mere human
+arrangement. At a subsequent time, as we shall show, church government
+was patterned after the forms of political government in that it was
+vested inherently in men. Four such forms have been developed--the
+imperial, or papal; the episcopal; the presbyterial; and the
+congregational. While these four differ in external form, they are all
+alike in fundamental character, in that they assume that the governing
+power rests inherently in _men_.
+
+None of these forms of government represent the New Testament church.
+The organization and government of that church was based upon the
+_charisma_, or divine gifts and callings, of individuals composing the
+church. The power and authority of an apostle or of an evangelist, for
+example, did not rest upon any selection or appointment made by
+men. The church did not act in a corporate capacity and confer
+ecclesiastical power and authority upon any one. All such power and
+authority came direct from God through the Holy Spirit, and it was
+in God's name and by his authority alone that they acted. The
+organization of the church was therefore charismatic. If, for example,
+the gifts of an apostle were conferred by the Holy Spirit upon an
+individual, he possessed apostolic responsibility and authority. The
+brethren recognized such gifts when these were evident, and submitted
+themselves voluntarily to such spiritual leadership and oversight; for
+at this period there had not been developed that ecclesiastical system
+by which human election and appointment gave positions and authority
+to men. In fact, we shall clearly show later that the true church can
+not be _legally_ organized. Every attempt of men to assume the reins
+of authority and give governmental form and administrative direction
+to the church has been denominational and sectarian.
+
+[Sidenote: Ordination]
+
+The true church was the whole family of God directed by his
+Holy Spirit. Ministerial appointment, with its authority and
+responsibility, was therefore divine. We have seen that through the
+spiritual operation called the new birth, one became a member of
+Christ, and hence by divine right belonged to whichever congregation
+of the church he might be able to associate with; but that in
+practical experience, such local membership involved recognition on
+the part of the other members. So it was with the divine appointment
+to the ministry. The only other essential to its practical operation
+was simply recognition of that call. Such recognition, in the last
+analysis, belonged to the whole church (1 Tim. 3: 2-7; Tit. 1:
+6-9), but was given formally by the laying on of the hands of the
+presbytery.
+
+[Sidenote: Plurality of local elders]
+
+The development of ministers in an apostolic church was a divine,
+natural process, the inevitable result of the emphasis placed on the
+gifts and callings of the Spirit. This free exercise of the Spirit's
+gifts working in the members doubtless accounts for the plurality of
+ruling elders found in those local churches. See Acts 14:23; 20:17;
+Phil. 1:1; 1 Tim. 5:16, 17; Tit. 1:5. It could not be otherwise as
+long as the churches were Spirit-filled, working congregations and
+the Spirit of God had his way. The system that limited local church
+government to a one-man rule originated in the apostasy, after the
+gifts of the Spirit had died out. It is simply one part of that great
+system of human organization that developed the full-grown papacy. Of
+this we shall learn more hereafter.
+
+The same principles that developed local ministers produced also
+ministers of the general class. While some naturally became "pastors,"
+"teachers," and "helpers" in the local church, particular gifts and
+qualifications fitted others for "apostles" and "evangelists," whose
+particular sphere was general oversight and work in the churches. The
+prophet was not limited to either class.
+
+[Sidenote: Apostolic oversight]
+
+As it is not germane to my present purpose, I shall not here attempt
+to define the various phases of ministerial work designated by various
+terms but all included under the one generic term "elder." The work
+described by the term "apostle," however, requires brief notice, on
+account of its bearing on the subject of church government. The fact
+that Paul had particular "care of all the churches" (2 Cor. 11:28)
+and that he gave special instructions to Timothy and Titus, other
+ministers (1 Tim. 5: 21; Tit. 1:5), forms the basis for the episcopacy
+argument--church rule by a superior order of clergy called bishops.
+
+"Apostle" literally signifies "a planter." The term belongs
+specifically to the first founders of the Christian faith, but is
+loosely applied in a more general sense to any minister who plants
+Christianity in a new territory. It is clear that the first apostles
+were especially inspired for a particular work in laying the
+foundations of the Christian church and in writing the New Testament
+Scriptures. Hence the apostolic office in this special sense passed
+away with them. But there was, nevertheless, an apostolic work such
+as planting and overseeing the infant work in a new field, and in this
+sense Barnabas also was an apostle (Acts 13:46 with 14:4).
+
+That the word "apostle" really signified a planter and was therefore
+descriptive of the kind of work done is shown by the words of Paul
+himself: "For he that wrought effectually in Peter to the apostleship
+of the circumcision, the same was mighty in me toward the Gentiles"
+(Gal. 2:8). And again, he says to the Corinthians, "If I be not an
+apostle unto others, yet doubtless I am _to you_; for _the seal of
+mine apostleship are ye in the Lord_" (1 Cor. 9:2). In another place
+he says to the same church, "Though ye have ten thousand instructors
+in Christ, yet have ye not many fathers: for in Christ Jesus I have
+begotten you through the gospel" (1 Cor. 4:15).
+
+The special, personal relation that the apostle, or planter, sustained
+to the work which he had founded and over which he exercised general
+jurisdiction, was but temporary, a sort of fatherly care. He was
+obliged to oversee the work as a whole, including young ministers,
+until it became thoroughly established. After others were able for the
+work and the apostle's special oversight was withdrawn, there might be
+ten thousand other instructors, but _no more fathers_. This disproves
+entirely the episcopal idea as an essential feature of church
+government. The apostle Peter even classes himself simply as an elder
+in common with other elders (1 Pet. 5:1). But with the exception of
+the original apostles, who were specially commissioned to reveal the
+doctrine and message of the gospel and to establish the Christian
+faith, the difference existing between elders in the primitive
+church was not a difference in kind, but in degree only, varying in
+accordance with their ability to put forth some portion of that moral
+and spiritual power by which alone Christ governs his church.
+
+
+
+
+PART II
+
+The Church in History
+
+
+
+
+CHAPTER V
+
+CORRUPTION OF EVANGELICAL FAITH
+
+
+It is not my purpose to write an ecclesiastical history, but in order
+to make clear the work of final reformation, it will be necessary to
+present at least a brief sketch of historic Christianity, outlining
+particularly those leading features which show a radical departure
+from the true church as originally constituted by our Lord and his
+apostles.
+
+[Sidenote: "The faith"]
+
+In the days of primitive Christianity there was something called "the
+gospel," "the truth," "the form of sound words," "_the faith."_ To
+understand its fundamental nature is not difficult, for it has been
+preserved and handed down to us in the writings of the New Testament.
+According to this record, the gospel message, or "the faith," centered
+in the person of our Lord Jesus Christ, who died and rose again that
+he might be a "Prince and a Savior, for to give repentance to Israel,
+and forgiveness of sins" (Acts 5:31). "And that repentance and
+remission of sins should be preached in his name among all nations,
+beginning at Jerusalem" (Luke 24:47). Around this central fact of
+salvation from sin through faith in Christ clustered those other
+truths and facts which either necessarily resulted from the new
+relationship of redeemed humanity with God or were essential to its
+visible manifestation and propagation. Prominent among these features
+were the entire sanctification of believers, holy life and conduct,
+the baptism, gifts, and leadership of the Holy Spirit, and the visible
+unity and relationship of believers in one body, the church.
+
+[Sidenote: An apostasy foretold]
+
+I need not take time or space to describe the wonderful successes of
+Christianity as long as the primitive purity and power of the
+gospel message was sustained and its results realized in a living,
+Spirit-filled church. But facts compel me to record a change from that
+happy condition. This transition was foreseen by those who "spake as
+they were moved by the Holy Ghost." Paul declared: "Some shall depart
+from the faith, giving heed to seducing spirits and doctrines of
+devils" (1 Tim. 4:1); "Also of your own selves shall men arise,
+speaking perverse things, to draw away disciples after them" (Acts
+20:30). Peter predicted, "There shall be false teachers among you, who
+privily shall bring in damnable heresies" (2 Pet. 2:1). Jesus himself
+declared, "Many false prophets shall arise, and shall deceive many.
+And because iniquity shall abound, the love of many shall wax cold"
+(Matt. 24:11, 12).
+
+Paul gives a more particular description of the coming apostasy in
+the second chapter of Second Thessalonians. Asserting that the second
+coming of Christ was not at that time imminent, he says: "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, showing himself that he is God" (verses 3, 4).
+
+The development of the "man of sin," which was occasioned by the
+"falling away," was to be gradual, but should finally assume great
+proportions, "so that he as God sitteth in the temple of God showing
+himself that _he_ is God." The apostle further states: "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" (verses 7, 8). We
+should not seek for the fulfilment of this prediction in those minor
+sects and heresies which at an early date arose and soon passed away:
+the description refers to some great power occupying the greatest
+prominence, making the most pretentious claims, a power that is to
+endure until the second advent of Christ. We must, therefore, look
+for its fulfilment in what we may term the main line of historic
+Christianity.
+
+[Sidenote: First evidences of decline]
+
+The "falling away" from the simple truths and standards of the gospel
+began at a very early date. The mystery of iniquity was already
+working in the apostles' day. Before the close of the first century
+we find in the churches of Asia Minor a sad deflection from their
+primitive condition. The church at Ephesus had left its first love
+(Rev. 2:4); the church at Pergamos was tolerating false teachers and
+being ruined by false doctrines (2:14, 15); Thyatira had lost the
+spirit of holy judgment against wrong-doing and was therefore affected
+by a shocking degree of immorality (2: 20-23); the message to Sardis
+was, "Thou hast a name that thou livest, _and art dead_ (3:1);
+Laodicea had become so lukewarm that the Lord said, "I will spew thee
+out of my mouth" (3:15, 16).
+
+[Sidenote: The apostolic fathers]
+
+The transition from the apostles to the age of the early church
+fathers is involved in considerable darkness. Not until the middle of
+the second century, when Justin Martyr appears on the scene, does the
+church emerge from its obscurity into the clear light of history. The
+apostolic fathers--Clement of Rome, Ignatius, the Pastor of Hermas,
+Papias, and the unknown author of the Epistle to Diognetus--all these
+lived and wrote during that transitional period, and they could have
+told us much, but they have told us little. We can not but admire the
+beautiful spirit in which they wrote, and their style is earnest and
+vital. Nevertheless, we discern in these works two leading tendencies
+which stand, so to speak, as prophecies of what was to predominate in
+the ecclesiastical thought of succeeding centuries.
+
+In the mind of the author of the Epistle to Diognetus, the grand
+central thought is the incarnation and the spiritual presence of
+Christ in redeemed humanity, by which they are led to the "free
+imitation of God," as a result of which they become to the world
+what the soul is to the body--its life and the means of holding it
+together. This teaching is an epitome of the Greek theology developed
+later by Clement of Alexandria, Origen, and Athanasius. But in Papias,
+who attaches much importance to oral traditions that "came from the
+living and abiding voice"; in Ignatius, who exalts the bishop
+above other presbyters; and in Clement, who, writing as a Roman,
+is concerned with matters of administration and subordination to
+authority--in these we discern the beginnings of the Latin theology
+developed later by Tertullian, Irenaeus, Cyprian, and Augustine,
+which produced the papacy, and which, as we shall show, has in a great
+measure dominated the ecclesiastical thought of the world until the
+present day.
+
+[Sidenote: The Ante-Nicene age]
+
+After emerging into the clear field of historic Christianity in the
+time of Justin Martyr, we find everywhere evidences of a rapidly
+developing apostasy. In one respect we approach an examination of the
+Ante-Nicene church with feelings of admiration. This was a heroic age,
+an age of Christian martyrs. The struggles of Christianity against the
+powers of heathenism enthroned in the Roman Empire and throughout
+the world form a bright chapter in the annals of historic deeds and
+supreme loyalty to lofty ideals. When we view the subject from
+this angle, it would almost seem to be an act of irreverence or of
+sacrilege to call in question the doctrines and practises of that
+period when the church was baptized by fire and waded through rivers
+of blood. Reverence for the martyrs and for their noble efforts to
+extend the cause of Christ is praiseworthy, but in justice to truth,
+we must remember that even the martyrs were not inspired teachers
+commissioned to build a model for all succeeding ages. That they
+were heroic does not prove them infallible. We should never hesitate,
+therefore, to compare their teaching with the pure doctrines of the
+Word of God, and wherein there is any lack of harmony, we should be
+guided by the truth as it is in Jesus.
+
+However much we may admire the early church fathers, we can not help
+noticing the sharp contrast between them and the first apostles;
+between their writings and the sublime, inspired teaching of the
+divine Word. If, after reading Paul, Peter, or John, we turn to
+Tertullian, Irenaeus, or Cyprian, we instinctively realize that
+we have, so to speak, been transferred from sunny Italy to frigid
+Siberia. We are conscious of a change to another era, and to another
+country. Notwithstanding the fact that we find numerous familiar
+objects, we know that we are moving in another atmosphere amid foreign
+surroundings.
+
+[Sidenote: Growth of ritualism]
+
+The church of the Middle Ages was the natural fruitage of the seeds
+planted during the second and third centuries. There we began to
+notice particularly foreign elements which stand out in bold
+contrast to the simple forms of primitive Christianity. One of these
+innovations was the development of the ritualistic spirit, according
+to which undue importance was attached to particular forms of worship,
+such as time, place, positions of the body, and ceremonial observances
+in general. Take baptism for an example. Apart from erroneous notions
+concerning the efficacy of baptism, which will be referred to under
+another head, the writings of the church fathers abound with the
+most minute and puerile details concerning how the act is to be
+performed--details of catechism, of consecration of waters, of
+dressing and undressing, exorcism, anointing from head to foot with
+oil, the laying on of hands, etc., all of which were to be carried out
+in the most exacting and solemn manner.
+
+[Sidenote: Example from Tertullian]
+
+As an example of the ritualistic character of Christian worship at the
+beginning of the third century, I will cite a passage from Tertullian.
+In the third chapter of his work De Corona, this celebrated Latin
+father undertakes to defend customs and practises that he confesses
+were received "on the ground of tradition alone." He says: "I shall
+begin with baptism. When we are going to enter the water, but a little
+before, in the presence of the congregation and under the hand of the
+president, we solemnly profess that we disown the devil, and his pomp,
+and his angels. Whereupon we are thrice immersed, making a somewhat
+ampler pledge than the Lord has appointed in the gospel.[A] Then
+when we are taken up (as new-born children) we taste, first of all, a
+mixture of milk and honey, and from that day we abstain from the daily
+bath for a whole week. We take also, in congregations before daybreak,
+and from the hand of none but the president, the sacrament of the
+Eucharist, which the Lord both commanded to be done at mealtimes and
+enjoined to be taken by all alike. As often as the anniversary comes
+round, we make offerings for the dead as birthday honors. We count
+shouting or kneeling in worship on the Lord's day to be unlawful. We
+rejoice in the same privilege also from Easter to Whitsunday. We feel
+pained should any wine or bread, even though our own, be cast upon the
+ground. At every forward step and movement, at every going in and out,
+when we put on our clothes and shoes, when we bathe, when we sit at
+table, when we light the lamps, on couch, on seat, in all the ordinary
+actions of daily life, we trace upon the forehead the sign of the
+cross."
+
+In words immediately following, at the beginning of Chapter 4,
+Tertullian says: "If for these and other such rules you insist upon
+having positive Scriptural injunction, you will find none. Tradition
+will be held forth to you as the originator of them, custom as their
+strengthener, and faith as their observer."
+
+According to this confession, all the ceremonial observances here
+set forth are without Scriptural authority. When we read in the
+New Testament concerning the simple act of baptizing believers, and
+compare it with the customs and practises that had grown up in the
+Ante-Nicene church, we do not wonder that evangelical faith was soon
+afterwards almost entirely lost in ritualistic forms; that, like the
+Pharisees of old, men made the faith of God of none effect by their
+traditions.
+
+[Sidenote: False doctrines and heresies]
+
+Another evidence of the decline of evangelical faith is found in
+the presence of many false doctrines among the leaders of so-called
+orthodox Christianity in that period of which I now write. Paul not
+only taught that at a later time some should "depart from the faith,
+giving heed to seducing spirits and devils" (1 Tim. 4:1), but he
+referred to some who had already "erred concerning the faith" (1 Tim.
+6:21), and named two persons, 'who, concerning the truth, had erred,
+saying that the resurrection was past already, and overthrew the faith
+of some' (2 Tim. 2:18). After the death of the apostles, error made
+deeper inroads, and its baneful influence cast a shadow over the
+church, which rapidly deepened into the darkness of spiritual night.
+
+[Sidenote: Baptismal regeneration]
+
+One of the earliest corruptions of apostolic truth concerned the
+design and purpose of baptism. It was not long until unscriptural
+significance was attached to the literal rite itself, so that what was
+originally a mere sign, was substituted for the thing signified, and
+thus baptism took the place of spiritual regeneration. In several
+places in the writings of Justin Martyr, who lived about the middle of
+the second century, his language seems to attach undue importance to
+the literal rite; but other passages from the same author indicate
+that he had not as yet entirely lost sight of the apostolic standard.
+In his Dialog with Trypho, chapter 14, he says: "We have believed and
+testify that that very baptism which he [Isaiah] announced is alone
+able to purify those who have repented ... and what is the use of that
+baptism which cleanses the flesh and body alone? Baptize the soul from
+wrath and covetousness, from envy and from hatred, and lo, the body is
+pure."
+
+In his First Apology, chapter 61, the same writer draws a clear
+Biblical distinction between spiritual regeneration secured through
+repentance and faith, and ritual regeneration in baptism as a mere
+outward sign of the inward work. He says: "I will also relate the
+manner in which we dedicated ourselves to God when we had been made
+new through Christ ... as many as are persuaded and believe that
+what we teach and say is truth, and undertake to be able to live
+accordingly, are instructed to pray and to entreat God with fasting
+for the remission of their sins that are past, we praying and fasting
+with them. Then they are brought by us where there is water and are
+regenerated in the same manner in which we were ourselves regenerated.
+For, in the name of God, the Father and Lord of the Universe, and of
+our Savior Jesus Christ, and of the Holy Spirit, they then receive the
+washing with water."
+
+Other writers of the period under consideration, however, praise the
+saving efficacy of baptism in the most exalted terms. According to
+their minds, it is the actual means of the redemption of sins, not
+a mere literal rite expressing ceremonially the work of God's Spirit
+within the heart; it is an illumination; it extinguishes the fire
+of sin; it removes the unclean spirits from men and seals them for
+heaven. Tertullian wrote extensively on this subject. In his work
+On Baptism, chapters 3 to 8, he maintains the doctrine of baptismal
+regeneration "by which we are washed from the sins of our former
+blindness and set free for eternal life." He declares that by this act
+men are prepared to receive the Holy Ghost; that in the literal act,
+"the spirit is corporeally washed in the waters, and the flesh is, in
+the same, spiritually cleansed." Cyprian, bishop of Carthage (third
+century), in his treatise concerning the Baptism of Heretics, teaches
+the same doctrine in no uncertain terms.
+
+[Sidenote: Other erroneous doctrines and practises]
+
+The limits of this work preclude the historic treatment of the rise
+and development of the host of false doctrines and practises that
+finally bound the people in the thralldom of superstition and plunged
+the world into the darkness of spiritual night. One who is free from
+such influences can scarcely read without feelings of disgust the
+elaborate treatises of these church fathers wherein they extol the
+virtues of virginity as forming a new order of life, as an evidence of
+divinity, as making virgins while in this world "equal to the angels
+of God," and as a certain surety of special rewards in heaven. From
+this false standard proceeded at length the celibacy of the clergy and
+monkery with all their attendant evils. And the time would fail me to
+tell of the introduction of images and image-worship in the Western
+Church and of that superstitious regard for miserable relics of every
+description and kind. True evangelical faith was at length lost to
+view, buried beneath the rubbish of men's traditions. The treatment
+of such matters, however, belongs to the church historian, and as the
+general facts are well-known, it is unnecessary here to make more than
+a brief reference to them so as to prepare the mind for that treatment
+of the reformation which is a special object of the present work.
+
+
+[Footnote A: Tertullian is the earliest writer that clearly and
+unmistakably teaches trine immersion, or records its practise. But
+here he honestly confesses that it is a "somewhat ampler pledge than
+the Lord has appointed in the gospel."]
+
+
+
+
+CHAPTER VI
+
+RISE OF ECCLESIASTICISM
+
+
+[Sidenote: Two phases of apostacy]
+
+In order to understand the place which the work of reformation has in
+the plan and purpose of God respecting his church, we must carefully
+observe the twofold character of the apostasy. Both these phases
+are clearly outlined in that remarkable prediction of Paul to which
+reference has already been made, recorded in the second chapter
+of Second Thessalonians. The first phase, described as "_a falling
+away_," was that decline from true Christianity which we have
+considered in the preceding chapter as the Corruption of Evangelical
+Faith. The second phase was the rise and development of a foreign
+element which was from its beginning "the mystery of iniquity" and
+which in certain respects usurped the true place of Jehovah himself
+in spiritual worship in the temple of God. This phase now demands our
+special attention.
+
+Since the sixteenth century reformation a large part of the Christian
+world has renounced the right of the pope to sit as the supreme
+earthly head of the church, but we shall show later that these same
+modern Christians who have sought the restoration of the evangelical
+_faith_ have not discarded the essential elements of the papal
+hierarchical system, but have perpetuated them in their own
+ecclesiastical constitutions, and that this relic of medievalism is
+the chief barrier to a reunited Christendom and the restoration of
+pure apostolic Christianity. It is highly essential, therefore, that
+this phase of the apostasy be carefully considered. It is not enough
+to reject the pope and his college of cardinals. If that tree, as
+judged by its fruits, is an "evil" tree, we should seek to know where,
+when, and by whom the evil seed from which it grew was first planted,
+and then _reject it from the roots up_. Then, and not until then, can
+the work of reformation be made complete. We have, therefore, to trace
+the rise and development of what may be forcibly expressed by the
+apparently pleonastic phrase _human ecclesiasticism_.
+
+[Sidenote: Divine authority vs. positional authority]
+
+We have already seen that in the church, as originally constituted,
+organization, authority, and government proceeded from the divine and
+not from the human. The agents whom Christ used in performing his
+work and in overseeing his church were called and endowed by the
+Holy Spirit, and this divine endowment was the real basis of their
+authority and responsibility. Paul's authority and responsibility as
+an apostle, for example, was not positional authority, or authority
+proceeding from a certain position to which he had been appointed or
+elected. His authority was divine, and out of that divine authority
+grew his positional responsibility as the "apostle of the Gentiles."
+Over and over he affirmed that he was an apostle, "not of men, neither
+by man, but by Jesus Christ" (Gal. 1:1). On the same principle the
+position, work, and responsibility of all the members of the body of
+Christ grew out of the gifts and qualifications possessed by them, and
+thus the church was divinely organized and divinely governed.
+
+[Sidenote: Original bond of union]
+
+The bonds which united primitive Christians in one body were
+essentially moral and spiritual. Christ was their ever-living and
+ever-acting head. Their life proceeded from him, and they were all
+one in him. While those living in widely separated districts
+consulted together concerning matters of general concern, or united
+in cooperative efforts to accomplish common tasks, there is not the
+slightest evidence that there was an external human organization
+of the primitive church--either sectionally, nationally, or
+universally--centralized under a human headship of the administrative,
+legislative, and judicial kind. Christ was the head of the general
+church, the head of all the local churches, the head of all the
+individual members of the church. In him, the source of their common
+life, the primitive Christians were essentially one, and by his Spirit
+he operated in all hearts, in all the individual churches, and in all
+the ministers whose particular gifts and qualifications fitted them
+for divinely appointed oversight, both local and general. By this
+means the primitive church was able to perform the work of Christ
+harmoniously and present to the world the grand spectacle of one body.
+
+[Sidenote: First steps to ecclesiasticism]
+
+Jesus taught the humble equality of the New Testament ministry. "All
+ye are brethren" (Matt. 23:8). According to the New Testament they
+were all of one general order or rank, although greatly diversified
+in gifts and qualifications and the kind of work accomplished by each.
+The first example we have in Scripture of _positional authority_ in
+the ministry as distinguished from the authority of the Holy Spirit,
+is the case of Diotrephes, of whom the apostle John wrote in his
+third epistle. We are also informed as to the nature of the authority
+exercised by him and the direction in which it led. It was _human
+authority_, something additional and foreign to the authority and
+government through the Holy Spirit, and the first example of church
+government by a single man. It proceeded from the evil root of pride
+and ambition, the love of "preeminence" among the brethren; and
+this usurped power and authority led to a judicial process by which
+innocent brethren were 'cast out of the church.'
+
+What a contrast this presents to that New Testament picture of the
+divine ecclesia, exhibiting the highest form of human society known
+to history, a body in which every member had his gift and use for it.
+Among these many activities, oversight and preaching had their place,
+but did not constitute the whole sum of Christian service. Paul
+describes Christ as the living head "from whom the whole body fitly
+joined together and compacted by that which every joint supplieth,
+according to the _effectual working in the measure of every part_,
+maketh increase of the body unto the edifying of itself in love" (Eph.
+4:16). The object of the ministerial function was "the perfecting of
+the saints, unto the work of ministering, unto the building up of the
+body of Christ" (verse 12, R.V.).
+
+In his early epistle to the Philippians, Paul makes reference to
+the officers that guided that church. He sends greetings "to all the
+saints in Christ Jesus which are at Philippi, with the bishops and
+deacons" (Phil. 1:1). Polycarp, writing to the same church in the
+next century, addresses the "presbyters and deacons," showing that the
+apostolic order was still preserved there.
+
+[Sidenote: Bishops vs. Presbyters]
+
+In the Ignatian epistles, however, written early in the second
+century, there appears positional authority of a new order. In place
+of the New Testament standard of a plurality of elders, or bishops,
+jointly teaching and guiding the local church, we find recognition of
+an office which was superior to that of the presbyters and to whose
+incumbents alone the term "bishop" was applied. A few extracts from
+his writings will make clear this recognition of a threefold order of
+the ministry--bishops, elders, and deacons. "Wherefore, it is fitting
+that ye should run together in accordance with the will of your
+bishop, which thing also ye do. For your justly renowned presbytery,
+worthy of God, is fitted exactly to the bishop as the strings are to
+the harp" (To the Ephesians, chap. 4). "He is subject to the bishop
+as to the grace of God, and to the presbytery as to the will of Jesus
+Christ" (To the Magnesians, chap. 2). And again, in the same epistle
+he says, "I exhort you to study to do all things with a divine
+harmony, while your bishop presides in the place of God, and your
+presbytery in the place of the assembly of the apostles" (chap. 6).
+"In like manner, let all reverence the deacons as the appointment of
+Jesus Christ, and the bishop as Jesus Christ, who is the Son of the
+Father, and the presbyters as the Sanhedrin of God, and assembly of
+the apostles. Apart from these there is no church" (To the Trallians,
+chap. 3). To the Smyrnaeans he writes: "See that ye all follow
+the bishop, even as Jesus Christ does the Father.... Let no man do
+anything connected with the church without the bishop" (chap. 8). "It
+is not lawful without the bishop either to baptize or to celebrate a
+love-feast; but whatsoever he shall approve of, that is also pleasing
+to God" (chap. 8). "It is well to reverence both God and the bishop.
+He who honors the bishop has been honored of God; but he who does
+anything without the knowledge of the bishop, does [in reality] serve
+the devil" (chap. 9).
+
+That this early recognition of a superior order of ministers was a
+distinct innovation is also shown from the literature of that period.
+In the Shepherd of Hermas, dating from the first part of the second
+century, elders and presbyters are distinctly named but no bishop
+in contrast therewith. In the so-called "Teaching of the Twelve
+Apostles," also dating from the first part of the second century,
+bishops and deacons only are named as teachers and leaders of the
+church, showing that the original signification of the term "bishop"
+is here retained. Clement of Rome, in his first epistle to the
+Corinthians, speaks of the ministry as an institution of the apostles,
+but he mentions, nevertheless, only a twofold order--elders and
+deacons, presbyters and deacons, or bishops and deacons. The same
+classification is made in the second epistle of Clement to the
+Corinthians, a work which is generally ascribed to another author; so
+also in the epistle of Polycarp to the Philippians.
+
+[Sidenote: Innovation becomes general]
+
+The superior office of _the_ bishop as distinguished from the local
+presbytery was, therefore, an innovation, but in process of time its
+recognition became general. It is probable that in the local
+presbytery of the primitive church some one minister excelled in
+special gifts and qualifications and consequently became a natural
+leader of his brethren. _Such_ leadership was of God, comes general
+because it was based on the authority proceeding from the Spirit of
+God. Such was the leadership which Paul held in a sphere of activity
+wider than a local congregation. But such was not positional authority
+or authority proceeding from a humanly created superior office and
+appointment thereto. It was of divine order. But this fact of
+distinguished leadership at first, doubtless furnished an excuse for
+the creation of a distinct office with carefully defined functions and
+limits of authority. The power of the bishop thus constituted advanced
+steadily. The churches of the cities where they were located extended
+their influences over smaller towns in the surrounding territory, and
+thus the city bishop came to rule over the elders of the lesser
+churches of a district.
+
+[Sidenote: Development of hierarchy]
+
+When the first step toward ecclesiasticism was definitely taken,
+by the recognition of official position authority, and government
+proceeding from human appointment alone, the way was prepared for
+rapid progress toward a highly organized system of man-rule. When the
+bishops met in provincial councils, special deference was given those
+bishops from cities of great political importance, and they were
+exalted to the presidency of these councils, and this in time led to
+the recognition of a new order of church officials--_metropolitans_.
+Later the metropolitans seemed too numerous for general utility in
+governmental functions; therefore general leadership gradually became
+centralized more and more in the bishops or metropolitans of
+certain of the most important cities, until they were finally given
+recognition as an order superior to that of metropolitans and were
+styled _patriarchs_. The first Council of Nice recognized this
+superior authority possessed by the patriarchates of Alexandria, Rome,
+and Antioch. The General Council of Constantinople placed the bishop
+of Constantinople in the same rank with the other three patriarchs,
+and the General Council of Chalcedon exalted the see of Jerusalem to
+a similar dignity. The race for leadership between the patriarchates
+then began. On account of the Moslem invasion in the seventh century,
+Jerusalem, Alexandria, and Antioch fell away from their former
+positions of greatness; therefore the rivalry for leadership was
+henceforth between the see of Rome and the bishop of Constantinople.
+Rome possessed many natural advantages, and consequently the bishop
+of Rome gained the greater prestige. The full-fledged papacy was the
+result.
+
+[Sidenote: Fundamental causes]
+
+What produced that transition from the humble apostolic church of the
+brethren to the medieval church of the impious Hildebrand, who caused
+monarchs to tremble on their thrones? The change resulted from two
+particular causes, and it is highly essential to our purpose that
+we understand them. One was a misconception both of the Fundamental
+constitution of the true church itself as designed by its Founder
+and of Christ's perpetual relationship to it; and the second was
+the imperialistic tendencies of that age to which the first error
+naturally exposed the church.
+
+It is unnecessary here to recite at length that conception of the
+primitive church which we have described in preceding chapters as
+the concrete expression of the kingdom of God. Such was the only true
+_catholic_, or universal, church. Its catholicity, however, was a
+moral and spiritual dominion exercised over men by the truth and
+Spirit of God, and was rendered visible only in the society of
+redeemed believers who held the truth and bore its appropriate fruits
+of righteousness. Being composed of the redeemed, it lovingly embraced
+within its membership the entire brotherhood of Christ.
+
+[Sidenote: Two theories of catholicity]
+
+It is not too much to say that in the age in which Christianity first
+appeared it was difficult for men to appreciate the conception of a
+purely moral and spiritual authority which was to be universal and
+perpetual. Another idea of catholicity soon began to take possession
+of men's minds--the idea of a temporal and earthly organization of the
+kingdom of heaven. In this conception of the church the bond of union
+was not moral and spiritual--not the inevitable result of divine life
+and love in the individual members--but its pretended catholicity was
+to be secured by official, administrative, legislative, and judicial
+functions under a human headship and a self-perpetuating human
+magistracy. Such was the "mystery of iniquity," and in its developed
+form historically it was "the man of sin." The student of the New
+Testament can easily see that the great Founder never intended that
+the boundary of his church should be determined by the administrative
+functions of a self-perpetuating clerical corporation. But, on
+the other hand, the real church embraces the entire _spiritual
+brotherhood,_ and out of this spiritual membership was developed by
+the Spirit of God the capacity and authority to teach, guide, and
+instruct. What a contrast these two conceptions present!
+
+[Sidenote: The power of the keys]
+
+Out of that worldly conception of the kingdom of God grew the Romish
+figment of the "power of the keys." According to this idea, Christ
+constituted his ministers a sort of clerical, close corporation
+invested with direct authority over souls so that without their
+priestly mediation the kingdom of heaven is forever shut against men.
+The words "keys of the kingdom of heaven" (Matt. 16:19) are evidently
+nothing more than a figurative expression indicating the moral
+influence in the kingdom which Peter in particular should wield with
+peculiar energy and efficiency. According to Matt. 18:18 all the
+apostles and others were to exercise the same functions. In time, this
+expression denoting moral influence and usefulness in the service of
+Christ was tortured into an engine of despotism and made the means of
+spiritual tyranny over the consciences of millions of men and women.
+The corporation entrusted with such power durst not be resisted, and
+the church was identical with the hierarchy.
+
+But all of Rome's boasted catholicity, centralized in an official,
+administrative corporation, is a chimera; for it is a fact that
+multitudes are accepted of God as members of the divine family who are
+not identified with the hierarchy. The real catholic church, embracing
+the whole spiritual brotherhood, is therefore something else.
+
+[Sidenote: Main source of ecclesiasticism]
+
+But we have not yet reached in this discussion the tap-root of the
+evil tree of human ecclesiasticism. The fundamental error underlying
+all other errors on this subject, was the idea of an absent Christ.
+Notwithstanding the definite assertions of our Lord, "I am with you
+alway, even unto the end of the world" and "Where two or three
+are gathered together in my name, there am I in the midst of
+them"--notwithstanding these reassuring promises and the definite
+statements of the apostles which represent Christ as the ever-living
+and ever-acting head of the church, soon after the apostolic period
+men lost the consciousness of the divine presence and began to think
+and to act as if Christ were indeed absent and would not return again
+for thousands of years. The presence of gigantic evils in the world
+with no apparent available means of redressing them, the dead weight
+of heathenism, and the disturbing influences of speculative Oriental
+philosophies impressed upon the conscience of the world a despairing
+pessimism. In the midst of this trial there was a revival of the
+Platonic philosophy. The treatise of Plato that made the most profound
+impression upon the religious thought of the second century was the
+"Timaeus," wherein the Deity is pictured as withdrawn from the world
+into a distant heaven separated from all creation because of the evil
+with which matter is essentially connected. With God withdrawn from
+the world and Christ absent on a long journey, what was man to do?
+What was the hope of the world?
+
+Here ecclesiasticism found its real opportunity. Here human authority
+and government could be and was substituted for that spiritual
+dominion of Christ which gave life, form, and character to his church
+in primitive days. Here grew up that conception of the church as
+identical with the hierarchy whose power and authority was handed
+down by direct descent from the apostles and without whose priestly
+mediation there was no hope of salvation. Here was introduced the
+idea of world-wide centralization of administrative, legislative,
+and judicial functions in a self-perpetuating human headship. What a
+contrast! With Christ absent, the church an ark for the saving of the
+world, the truth a mere deposit made to the church for safe keeping to
+be handed down like a heirloom from generation to generation, and with
+a self-perpetuating priestly corporation as master of the destinies of
+the universe, we are prepared to understand the tyrannical rule of the
+church of Hildebrand and Innocent III. Traced to its source, this evil
+system is found to have sprung from that worldly conception of the
+kingdom of Christ which was substituted for the inconceivably grander
+conception of its Founder--a kingdom whose dominion is moral and
+spiritual under the personal supervision of Christ himself in all
+ages, and which embraces in its membership the entire spiritual
+brotherhood.
+
+
+
+
+CHAPTER VII
+
+THE REFORMATION
+
+
+The age of popery's greatest glory was the world's midnight. I have
+not attempted to give an adequate description of that long reign of
+superstition and error preceding the reformation of the sixteenth
+century. Such is the particular province of ecclesiastical historians.
+I have simply confined the discussion to certain features essential to
+our present purpose.
+
+One point of importance I have endeavored to impress, namely, that
+the papal hierarchy, with all its attendant evils, corruption,
+superstition, and spiritual despotism, was the logical successor of
+the Ante-Nicene church; that the ripened fruits of papalism were the
+direct results of the seeds of error planted in the second and third
+centuries. In view of this fact, one is led to inquire why true
+Christianity was not permanently buried in oblivion beyond the
+possibility of resurrection, how any reformation could be possible.
+
+If Christianity were nothing more than a human religion, its
+reformation at such a period of decline and corruption would appear
+impossible. But Christianity was of divine origin. No matter how
+deeply it was buried under the rubbish of human tradition and
+superstition, no matter how grossly it was perverted and misunderstood
+by men, it still retained within itself the vital spark of divine
+life, the living principle of reformation.
+
+[Sidenote: First cause of reformation]
+
+The secret of this reformatory power was Jesus Christ himself, the
+great ever-living head of the church. Notwithstanding the decline
+of faith and morals among those professing Christ, the wonderful
+character of Jesus still stood out with remarkable clearness and
+power in the records of the New Testament and could not but exert a
+tremendous influence in spite of prevailing standards; could not
+but shed rays of light and warmth in the midst of the surrounding
+darkness. Although men's ideas of the church became perverted, they
+could not entirely lose sight of the great Founder of the church, and
+they could not escape the conviction that the record of the founding
+of that church was given in the writings of the New Testament and that
+these writings were worthy of peculiar veneration. Perhaps this is
+the main reason why the learning of antiquity was chiefly preserved in
+monasteries and churches. There were ecclesiastics in all these
+ages who were acquainted with the Scriptures in Latin, and this
+acquaintance tended to preserve the knowledge of Jesus the Christ as
+portrayed in the original gospel records. The history of that epoch
+proves that there were men who loved the Lord more than priestly forms
+and ceremonial observances. John Wyclif, Jerome of Prague, John Huss,
+and others experienced that deeper longing for personal relationship
+with Christ, and they proclaimed the gospel of Christ in a manner that
+could not be understood by the hierarchy of their times.
+
+[Sidenote: Classical learning]
+
+Jesus was indeed the Christ of God. The light which shone forth from
+his presence could not be totally obscured, and the moral power and
+influence of his life and teaching could not be destroyed. The revival
+of classical learning restored the Greek Testament to western Europe
+and attracted the attention of students and learned men in all the
+monasteries and universities. While the hierarchy insisted on the
+exclusive right to interpret the Scriptures, the simple reading of
+these wonderful records could not but create new conceptions of truth
+which no clerical prohibition could banish. Life was springing up in
+the midst of death.
+
+[Sidenote: Love for truth]
+
+The Reformation was the sincere effort of honest men to restore the
+truth of primitive Christianity, that the world might again experience
+the triumph of evangelical faith. To the everlasting credit of the
+Continental reformers be it said that their motives were not selfish.
+They sought not for themselves freedom of thought and speech nor
+church power. Their immediate object was the restoration of the
+gospel; all other results were but secondary. Nothing is more
+certain than that at the first Luther had no idea of assailing the
+organization of the papal church. Most of the reformers at the first
+still believed most earnestly in the imperial government of the
+universal church; and they relinquished this long-cherished ideal only
+when driven by force of circumstances which were at first unseen and
+unsuspected. Luther did not at first question the doctrine of the
+supremacy of the pope; but when he found that the reigning pope could
+not be reconciled with the principles of truth which he taught, Luther
+proposed to appeal the matters in question to a general council,
+notwithstanding the melancholy example, a century earlier, of the
+Council of Constance and the fate of John Huss and Jerome of Prague.
+
+[Sidenote: Indulgences]
+
+The real occasion for the outbreak of the Reformation was the papal
+traffic in indulgences. Leo X had great need of money for the building
+of St. Peter's, and other undertakings, and in order to fill the
+coffers of the church he had recourse to the sale of indulgences.
+The power of dispensing these indulgences in Saxony in Germany was
+committed to a Dominican friar named Tetzel, a fanatical enthusiast
+who entertained the most extravagant notions concerning their efficacy
+in forgiving not only the sins already committed but even those which
+were contemplated. Luther's soul burned with righteous indignation. Of
+what use was the doctrine that forgiveness of sin came by the death of
+Christ on the cross if any sinner could obtain it from an emissary of
+the pope for a pecuniary consideration. Luther felt that this infamous
+traffic was making the Word of God of none effect. He therefore drew
+up ninety-five theses against the doctrine of indulgences and nailed
+them on the church-door at Wittenberg. The printing-press scattered
+copies of these theses everywhere, and soon the continent of Europe
+was in a blaze of controversy. Such, in short, was the beginning of
+the Reformation and some of the causes leading thereto.
+
+[Sidenote: Gospel standard sought]
+
+The key-note of the reformers was, therefore, the gospel. The views
+of the reformers with respect to truth were not altogether harmonious,
+and it is evident that some of them had much clearer conception of the
+gospel than had others. Nevertheless, their primary purpose was the
+same. They were gradually forced to the conviction that Rome had
+made the faith of God of none effect by her traditions, errors, and
+superstitions, so much so as to make it practically unknown. It was
+the purpose of these heroic preachers to bring out these long-obscured
+truths and thus make them effectual in the saving of men. The main
+doctrine around which the Reformation centered was justification by
+faith independent of human mediation.
+
+So far as the Reformation restored to the world right doctrine, it
+tended to correct the evils of that phase of the apostasy which we
+have characterized as the corruption of evangelical faith. But it did
+not remove that other evil characteristic of the apostasy, the parent
+of nearly all other evils--_human ecclesiasticism_. Viewed from one
+angle, that power appears to have been modified; but from another
+point of view, we can see that what was formerly an imperial system
+of centralized ecclesiastical control simply ended now in nationally
+centralized systems perpetuating the same principles. Thus, from the
+centralized dominion of the papal hierarchy there sprang the national,
+or state, churches in Switzerland, Germany, Holland, England, Sweden,
+and Scotland.
+
+[Sidenote: Lingering influence of Rome]
+
+We have already shown that development of ecclesiasticism which
+culminated in the papacy. From the primitive autonomy of the local
+churches, there came the centralization and consolidation of churches
+sectionally under a human headship with administrative functions, then
+provincial or national centralization, then finally the primacy of
+Rome over them all. The reason for this is evident. When the moral and
+spiritual dominion of Christ's kingdom was lost to view or could not
+be appreciated, the wrong conception of the church as a world-empire
+naturally took possession of men's minds; for in that age vast,
+centralized, imperial power was the ideal government. When, however,
+the political empire fell, and men witnessed the ruin of their
+political ideal, they sought to realize the same universal conception
+in a world-church possessing imperial powers under the pope of Rome.
+
+[Sidenote: National churches]
+
+At the period of the Reformation the Christian world had been in the
+grip of this world-church idea for more than a thousand years. As
+already stated, the reformers, whose minds were directed chiefly
+toward the restoration of evangelical doctrine, had at first no idea
+of breaking away from this standard. Evidently they had no conception
+of that moral and spiritual dominion of Christ by which alone he
+governs his church--a 'kingdom that is not of this world.' They
+therefore abandoned the world-church idea reluctantly, and not until
+the opposition of the hierarchy drove them to separation. When the
+issue was clearly drawn, they of course decided to obey God rather
+than man. Having no idea of the real spiritual character of the divine
+ecclesia, they had to content themselves with that _national_ church
+unity which was still in their power.
+
+The clergy, who had long been accustomed to the imperial tie, believed
+that a national headship was now necessary. The governments of Europe
+at that time were for the most part absolute monarchies, about the
+only limits to the sovereign power of these kings being the control
+which the pope exercised over the ecclesiastical affairs of the
+nations. From this control the Reformation liberated them. Therefore
+they eagerly took upon themselves the oversight of the national
+churches, and thus came into existence the church-and-state system of
+Protestant Europe. To a great extent the power that the imperial head
+of the church lost was acquired by the national heads.
+
+All this seemed perfectly consistent to the reformers. They felt the
+necessity of lodging somewhere that power of human control which had
+been formerly exercised by the pope. As one writer has said, "They
+could not understand that Christianity could prosper without a
+strongly organized and governed church or without the presence of a
+strong and vigorous hand ready at all times to repress dissent
+and enforce uniformity of faith and worship." The time of absolute
+religious freedom was not yet.
+
+[Sidenote: Ecclesiasticism perpetuated]
+
+As might be expected, numerous modifications of the principles and
+usages of the papal church occurred in the change from imperial
+control to the state-church system. This diversity took place in the
+different countries in accordance either with prevailing conditions
+and sentiments or with the whims and caprices of the reigning
+sovereigns. While some retained the episcopate, others greatly
+modified it or rejected it altogether. In forms of worship, ritual,
+and other things numerous changes were also made. But notwithstanding
+the diversity in forms of worship and in church polity, in two
+respects there was perfect agreement among all the Reformed
+churches--two things brought over from the papacy--namely, first,
+the idea of a self-perpetuating clerical caste possessing in their
+corporate capacity legislative and judicial authority over the
+church; and second, the centralization under a human headship of
+administrative functions, instead of that local autonomy which
+prevailed in the congregations of apostolic times. The doctrine of the
+"power of the keys," a power wielded by a clerical corporation with
+authority to prescribe the very manner and form of worshiping God and
+to require men to comply therewith or else exclude them from gospel
+privileges. That doctrine was accepted without question. It was the
+same power in principle as that which was wielded so terribly by
+Gregory VII in the papal church of the eleventh century.
+
+
+
+
+CHAPTER VIII
+
+MODERN SECTS
+
+
+[Sidenote: A mental picture]
+
+Picture a keen observer living in the middle of the first century
+of our era. He travels about from place to place studying the
+development, nature, and fruits of the recently established religious
+phenomenon--Christianity. He observes the purity of its doctrines and
+the high moral standard exemplified in the lives of its adherents, and
+he inquires particularly concerning the secret of that mysterious bond
+which unites in one body and in one fellowship, sympathy, and love the
+entire society of believers in Jesus. He departs. After the lapse of
+long ages he returns near the beginning of the twentieth century,
+and lo, what is it that meets his astonished vision? The mournful
+spectacle of a divided Christendom; of rival sects compassing land and
+sea to make proselytes; of the spiritual alienation of those who, in
+reality, belong to the one divine family; of waste and inefficiency
+in methods of evangelical effort; not to mention the error, pride, and
+worldliness inherent in the gigantic ecclesiastical systems known as
+denominational churches. What a change!
+
+It is useless to minimize the evils inherent in the sect system.
+Intelligent men the world over need not the services of an
+eye-specialist to see clearly that there is something wrong with
+modern Christendom; that the sect system does not represent the
+standard of primitive Christianity, but that in reality the sect
+principle misrepresents the apostolic ideal as portrayed in the New
+Testament. We may as well face the facts honestly and seek for
+a remedy for this disease that has so long marred the beauty and
+corrupted the nature of the true Christian system.
+
+[Sidenote: Inherent evils]
+
+I cheerfully admit that God has worked among his people in all ages
+in accordance with the degree of light and truth which they possessed.
+But I can not forget that the greatest revivals of evangelical
+religion have either taken place in spite of the sect system or
+among those who had just made their escape from the bondage of
+ecclesiastical despotism and had not as yet become very deeply
+affected by the sectarian principle. To what source, then, are we to
+trace sects? What is their cause?
+
+[Sidenote: Alleged causes of sect-making]
+
+A large proportion of the Christian world would reply without
+hesitation that the existence of the modern sects is due to these
+two things: the principle of religious liberty and the limitations
+of human knowledge. Such an answer reveals a superficial view of
+the whole subject. Religious liberty among Christians existed in the
+primitive church before the rise of ecclesiastical tyranny over the
+conscience, and the masses of men in those days were at least as
+limited in knowledge as are we. Still, the church was one; it was not
+divided into rival and hostile sects. There was no need in those days
+of constructing churches to conform to the limited capacity of men's
+minds; for there was already in existence a church sufficiently
+_catholic_ in its nature and spirit to accommodate all classes of
+minds, because there was in operation the power of the Spirit of
+God which revealed truth to men and thus enlightened their minds and
+brought them into harmony with the divine standard. Concerning the
+principle of religious liberty, I shall have more to say hereafter.
+
+[Sidenote: Human limitations]
+
+The natural limitations of human knowledge may account for difference
+of opinion, but more than this is required to account for the entire
+system of organized sects such as we see it today. Millions of
+evangelical Christians possessing spiritual affinity and holding
+opinions no more divergent than often exist between members of the
+same sect, are, nevertheless, divided into independent, rival parties.
+Something else originated and now perpetuates that barrier between
+them.
+
+When differences are fundamental and therefore unavoidable, they will
+become more pronounced under test than at any other time. If, during
+an epidemic, a physician believes that the method of treatment
+employed by another doctor is actually killing the patients, his
+opposition to such a method will then he stronger than at any other
+time. As long as that method is simply a theory, it is harmless. Only
+when put into practise does it become dangerous.
+
+It is a matter of common knowledge that evangelical Christians are
+not driven further apart but are really driven together whenever
+Christianity itself is placed under any special trial, as, for
+example, in foreign missionary work in heathen lands. And even in our
+own country, whenever a great local interest is taken in the work
+of soul-saving there is a corresponding tendency for Christians
+of different sects to ignore their differences of opinion and get
+together as if they believed in a common Lord over all and were all
+members of the same family. Thus, whenever the high tide of evangelism
+comes in, the landmarks of sects are scarcely visible; but whenever
+the tide goes out, behold, _the ancient boundaries of sects appear as
+before_. This fact proves that there are no fundamental reasons why
+sects should exist. It proves that in reality sects are a barrier
+to the true work of Christ; hence are, in their essential nature,
+antichristian. What, then, is the real cause of sects'?
+
+Traced to the original source, modern sects, we find, originated where
+the papacy originated--in the corruption of Christianity in the early
+centuries. All came from the same roots of error.
+
+[Sidenote: True causes of sects]
+
+However modified and diversified in external form and in doctrinal
+teaching they may now be, they exhibit in their ecclesiastical
+constitutions a foreign character derived from the foreign stock from
+which they sprang. Into this system there have been engrafted many
+noble scions of truth from the "good olive-tree," and these have
+produced commendable fruits of righteousness. But we are here
+concerned with pointing out those fundamental characteristics of the
+system that are foreign to the true church of Jesus Christ.
+
+[Sidenote: Erroneous ideas of the church]
+
+The first cause to which I call attention is an erroneous conception
+of the church itself. At the cost of some repetition I must point
+out that in the beginning the church was the universal company of the
+redeemed, the whole _spiritual brotherhood_, whether isolated members
+of Christ or those worshiping in local assemblies distributed over the
+earth. The tie which united these members of Christ in one body
+was their common faith in our Lord Jesus Christ and the life of the
+Spirit. But as in those times vast centralized imperial power was
+a divinity that every one worshiped, it was impossible properly to
+appreciate _the moral and spiritual dominion_ of Christ by which
+alone he designed to rule his church; therefore men soon proceeded to
+pattern the church of Christ after the political government, first
+by grouping together under one administrative human headship the
+congregations of a province or section of the empire, and then finally
+uniting these different provinces under one administrative headship
+at Rome. From that day until the present time the church-idea that has
+generally prevailed in Christendom has been an organization fashioned
+according to the kingdoms of this world; a human organization in which
+the administrative functions of government are centralized under some
+form of human headship; a unity that is not moral and spiritual, but
+official and administrative, as well as legislative and judicial.
+
+[Sidenote: Wrong standard of church-membership]
+
+Coincident with the creation of foreign ideals concerning church
+societies was the formation of of a foreign idea of church-membership
+and church-relationship. In the beginning, as we have shown, the
+church was simply the divine family. Therefore salvation through
+Christ was its sole condition of membership. "And the Lord added to
+them day by day those that were being saved" (Acts 2:47, R.V.). And as
+the local congregation was but the concrete expression of the ideals
+of the general body or church, that membership in Christ which made
+men members of the general body, made them, by a moral and spiritual
+law, members of all the other members of Christ, and therefore fixed
+their local relationship: they belonged by divine right with whichever
+company of believers they happened to be associated. Nothing more than
+simple recognition of what God had done for them and the according
+to them of the local rights and privileges that naturally belonged
+to them was necessary on the part of a local congregation to make the
+actual union complete.
+
+The wrong conception of the constitution of the church necessarily
+required another standard of church-membership. When _church_ came
+to signify merely a group of congregations consolidated under a
+centralized human headship possessing administrative, legislative, and
+judicial functions (so organized as to distinguish it from all other
+organized groups or congregations), simple membership in Christ was
+insufficient to mark the convert with the stamp of denominational
+individuality. Salvation itself made no one a member of a church
+fashioned according to the kingdoms of this world. Consequently
+another standard of membership was necessary, a standard which
+required acceptance of and conformity to the self-made rules and
+regulations of that foreign society called a church. And when these
+earth-born institutions became identified in the public mind with
+the real church of Christ and membership in them became confused with
+membership in the true church of God, the natural result was that
+millions complied, in a formal manner at least, with the conditions of
+the counterfeit church membership who never knew what it meant to be
+vitally joined to Christ. In this we see the "evil" fruit which grew
+on that tree of error. The multitudes that have been by this means
+deceived with the thought that they were Christians, only to be lost
+at last, will not be known until that awful day of final reckoning.
+
+[Sidenote: Divisive nature of the creeds]
+
+The formation of creeds tends to create division and to perpetuate
+division. Cæsar's maxim illustrates their history: "Soldiers will
+raise money, and money will make soldiers." So creeds will make sects,
+and sects will make creeds. "A creed or confession of faith is an
+ecclesiastical document--the mind and will of some synod or council
+possessing authority--as a term of communion by which persons and
+opinions are to be tested, approbated or reprobated." The sect
+churches are built on their creeds, although, of course, they affirm
+that their creeds are built on the Bible. In this case, however, it is
+usually apparent to the careful observer that the Bible is that part
+of the foundation which is buried out of sight below the ground. The
+creed is the real test applied to persons, the measure by which their
+opinions are judged. It is the creed upon which the sect is built that
+gives the denominational character and distinctiveness.
+
+It is a fact of history that the primary purpose of the historical
+creeds was not to unite men but to separate them. The Nicene Creed was
+made to exclude the Arians. The Decrees of the Council of Trent were
+framed to exclude Protestants; the Westminster Confession, to exclude
+Arminians; and the Episcopal Articles, to exclude Catholics and
+Independents. To rally around a creed framed by human authority and
+make it the basis of union is but to teach a system--a sect system;
+but to rally around the person of Jesus Christ and make him the
+supreme object of our faith, hope, and love is to contend for what
+the Bible terms the faith, the truth, the gospel. This is infinitely
+better than any document proceeding from Nicea, Trent, Dort, Augsburg,
+or Westminster.
+
+[Sidenote: Power of the keys]
+
+Another cause, both for the origin of the sect system and its
+perpetuation, is the assumed "power of the keys" which has been
+carried over from the Church of Rome. The idea that the administrative
+rule and government of the church of Christ has been, by divine
+decree, centralized in a self-perpetuating clerical caste with
+authority to legislate for the church and then to enforce its
+decisions by judicial procedure, is foreign to the primitive church as
+recorded in the New Testament. It is a product of Papalism, and yet
+it has been, in its essential characteristics, transferred directly to
+the sects of Protestantism. The New Testament recognizes no such human
+positional authority. It recognizes only that divine authority which
+operates through God's chosen ministers and helpers by virtue of
+the Spirit-bestowed gifts and qualifications. The only governmental
+authority exercised by the New Testament ministers was in cooperation
+with Christ, the visible head, by putting forth, in accordance with
+the Spirit's gifts and qualifications, some portion of that moral
+power by which alone Christ governs.
+
+The idea that to a clerical order has been committed the exclusive
+guardianship of the church, with full power to admit to or exclude
+from the worship and service of God all except those who come by
+way of their priestly mediation, is the basest assumption. It is a
+violation of the rights of individual conscience. Yet just such
+power has been and still is being exerted as a means of enforcing
+acquiescence in matters of opinion and submission to customs and
+practises which every unprejudiced man knows, or can soon see, is no
+part of the New Testament teaching and requirements. What a weapon
+has this ecclesiastical assumption been! One always ready for use. It
+makes no difference whether it is wielded by a Methodist conference,
+an Episcopal judicatory, a Presbyterian synod, or a Catholic pope, it
+is all the same in principle--"the power of the keys."
+
+[Sidenote: Lack of religious freedom]
+
+This assumed corporate power of the clergy has been one of the
+fundamental causes of sect-making. When a general clerical body
+assumes the right in its corporate capacity to prescribe rules of
+either faith or practise, written or unwritten, and then to enforce
+them by judicial action, it is a direct violation of the New Testament
+standard, and of the rights of individual consciences. It was because
+of this lordly, unscriptural rule that many sincere men of God have
+been forced to sever their connection with the older sects in order
+to find a place where a greater degree of light and truth could be
+experienced and proclaimed. In such cases it was not religious liberty
+that caused the formation of new movements and new sects, but _the
+lack of religious liberty_.
+
+That "power of the keys," making and then enforcing the standards of
+creeds, has done violence to the conscience of both the clergy and
+the laity. Conscienceless persons subscribe to the creed without any
+particular hesitation, but the truly conscientious suffer the greatest
+embarrassment They must either refuse altogether and withdraw from
+all connection, or else subscribe with a mental reservation amounting
+practically to hypocrisy.
+
+[Sidenote: Inflexible character]
+
+This inflexible character of the sect institution has been a most
+fruitful cause for the production of new sects. No matter how
+spiritual the movement at its beginning, when its leaders were not
+longing for church power but were earnestly preaching the Word of
+the Lord as it came unto them, as soon as the sect machinery was
+thoroughly organized and was set in motion the inevitable tendency has
+been to throw around the movement a wall of creedal and ecclesiastical
+exclusiveness which shut out other true people of God; and then
+began a process of crystalization which ever afterwards precluded the
+unfolding of new truth. It is a well-known fact that the high tide of
+truth-discovery in every religious movement in Protestantism has
+been at the time of its beginning. A fixed law of immobility has ever
+afterwards prevailed. The reason is clear: whenever men grasp the
+reins of government and assume those prerogatives which belong to God
+alone, the rule of the Spirit ends. The unfolding of new truths by
+the operation of the Spirit is impossible within the limits of the
+old order where human ecclesiasticism reigns. But truth can not be
+permanently suppressed. If it can not find room for development
+within the existing order of things, God will raise up men who
+will, independently, proclaim the Word of the Lord. This he has done
+repeatedly, only to have the new movements end in the same manner--in
+a rule of human ecclesiasticism.
+
+Human ecclesiasticism has always been the greatest barrier to the free
+spiritual development of the work of Christ. According to that relic
+of the papal church, authority and rule is vested in the clerical
+corporation and is by them conferred upon other individuals by the
+act of ordination. How different the standard of the Word! In the Old
+Testament times the office of prophet did not come in the priestly
+line, but on whomsoever the spirit of prophecy descended--whether upon
+Amos, the herdsman, or David, the king--he spake as he was moved by
+the Holy Ghost. There has never been a time under the divine economy
+when any man to whom the Word of the Lord came was not divinely
+authorized to proclaim his message wherever he could get a hearing,
+whether in synagog or temple, or out under the broad canopy of heaven.
+
+
+
+
+CHAPTER IX
+
+THE CHURCH OF THE FUTURE
+
+
+What about the church of the future? Is the modern sect system the
+ultimate goal of Christian attainment in this world? While the sects
+contain much truth and many of the people of God, their ecclesiastical
+constitutions are foreign to the true church of Jesus Christ, and it
+is inconceivable that the great Founder would make no provision either
+in his Word or in his plan for the correction of the evils which have
+grown up around the Christian system during the dark ages of the world
+and which have in a great measure perverted the gospel itself and
+lessened its wholesome efficiency as the universal remedy for human
+ills.
+
+Since no sect can make good a claim to being exclusively the church of
+God, a general feeling of toleration at least (if not in all cases
+of sincere respect) has come to prevail respecting the different
+denominational churches. Men have come to look upon the sects as
+a mere matter of fact, not to be seriously questioned, and we are
+supposed to cover the whole scene with the mantle of patience and
+charity and make the best of a bad situation.
+
+[Sidenote: The Protestant truce]
+
+Dr. J.M. Sturtevant has expressed this general attitude so well that I
+shall quote his own words: "It has long been true in this country that
+no Protestant can freely expose the errors and superstitions of the
+papal church, especially from the pulpit, without incurring the charge
+of intolerance, bigotry, and uncharitableness. Religious controversy
+itself has been placed under the ban, as in its own nature
+uncharitable. When once any religious opinion has organized itself
+into a sect, it is thought to have acquired a sacredness which, in the
+name of Christian charity and in the interest of the tranquility of
+the community, defends it from any open assault. We have come into the
+condition in which Rome was when she had extended her conquests from
+the British Isles to the Euphrates and had transferred to Rome the
+divinities of all the countries conquered. People of every nationality
+might worship their own divinities, but must respectfully tolerate the
+worship of every other. In this way only could religious conflict be
+avoided. The chief reason why Christianity was persecuted was that
+from its very nature it could accept no such truce. It is either
+a universal religion or no religion at all. It is, like all other
+systems which claim to be the true, in its own nature exclusive."
+
+It is because of its universal character that truth can accept no such
+truce as has been declared by the modern sects. Truth is exclusive,
+and hence can make no compromises. The church of God is universal or
+it is no church at all. The whole truth concerning the church question
+must and will come out. The times demand it; the people of God
+demand it; the Spirit of God demands it; and, as we shall show, the
+Scriptures declare it.
+
+[Sidenote: A new awakening]
+
+It is very evident that the people of God are not satisfied with
+the present sectarian situation. Everywhere there is manifested a
+restlessness and uneasiness respecting the arbitrary lines of
+sect which separate between those who have a recognized spiritual
+affinity--recognized except formally by the ecclesiastical powers that
+be. _The Christian consciousness is becoming awakened._ Men are coming
+to see that Christianity is to be measured, not by sect lines, but by
+that broader, Scriptural rule of the divine family embracing all
+true disciples of Jesus--those who possess his life and bear the
+appropriate fruits of righteousness. This awakening, with its logical
+consequences, is what I have termed THE LAST REFORMATION. It will give
+form and character to the Church of the Future.
+
+[Sidenote: Apologies for sects]
+
+Sectarianism still has its defenders, however. In the midst of the
+rising tide of spiritual fellowship and love, there are those who
+bring forward a few sickly apologies for sects, apologies which
+generally impress the earnest student of the Scriptures with the
+thought that the apologist has a hard case to make out. The excuse
+most commonly advanced is that the sect system is a useful arrangement
+for accommodating the variety of tastes and feelings found
+among Christian people. It is assumed that some are natural-born
+Episcopalians, with an innate fondness for formal liturgies and
+ecclesiastical vestments, and that others are so constituted by nature
+as to require certain other particular forms of worship.
+
+[Sidenote: Diversity of taste and culture]
+
+If there is any such fundamental demand in human nature for a variety
+of sects, as different climates are required to suit different
+orders of life on our planet, it is strange indeed that the apostles
+overlooked such an important point and failed to provide for it. Why
+was not the primitive church constructed so as to bring into existence
+at once a variety of human sects to accommodate the different classes
+of people then existing? From the modern point of view they had an
+excellent excuse for starting with at least two churches--one for
+the Jews and another for the Gentiles; and if these had not been
+sufficient, before the end of their personal ministry they could have
+brought into existence a whole brood of sects.
+
+Now, the student of the Scriptures knows that the apostles proceeded
+exactly in the opposite direction. They labored earnestly to bring all
+classes into love and fellowship _in one body_. This course was not in
+accordance with the wisdom of the world, but the twentieth century is
+beginning to see that it was "the wisdom of God."
+
+The reason why men have a liking for formal liturgies, stately
+ceremonies, and ecclesiastical vestments is because of environment.
+They have been trained that way. Here again we see the natural
+tendency of sects to make sectarians and thus reproduce their kind.
+When particular forms and ceremonies, which are not required
+by Scripture, are enforced upon men by a self-constituted,
+self-perpetuating ecclesiastical authority, the inevitable result
+is to stamp the same principles upon succeeding generations and thus
+perpetuate the sect system exercising such authority.
+
+[Sidenote: The sect spirit]
+
+In a final effort to lessen the odium attaching to what is now widely
+recognized as an evil, some assert that the cause of mischief is the
+sect spirit. This statement contains truth, but it does not tell the
+whole truth. One of the worst evils of human slavery was the extreme
+tyranny which some slave-masters exercised. But the real fact was that
+the system itself tended to convert good men and women into tyrants.
+The special manifestation of evil was both effect and cause. It
+was the natural tendency of the system to make tyrants, and tyrants
+perpetuated the system. So also with sectarianism. Though all can
+realize a theoretical difference between the sect spirit and simple
+denominationalism, yet the very tendency of the system itself is
+to create party interests and to introduce party rivalries, which
+naturally foster the sect spirit. Without that devotion to party and
+party interests--a devotion almost equal to their devotion to the
+gospel itself--sects would perish. _If sect-members should become so
+universal in their love and sympathy as to devote themselves to the
+work of Christ alone--forgetting party interests--sects would die. The
+sect spirit is, therefore, essential to the maintenance of the life
+and individuality of the sect body._
+
+[Sidenote: What is the remedy?]
+
+The remedy for sectarianism is not a return to imperialism. The
+world-church idea as exemplified in the papal church is not the goal
+of Christianity. Such might hold dominion over men in the barbaric
+ages of the world, but its universal sway has ceased. The Inquisition
+will never be reestablished. The unity of the church is not to be
+found in an imperial hierarchy.
+
+Nor is Christian unity to be obtained by adherence to the historic
+creeds. These documents may express many noble sentiments respecting
+Christ and his truth, and they may express the fullest knowledge of
+the truth known in the days when they were written. But knowledge
+of the truth is progressive, while creeds are stationary. No human
+document, therefore, can serve as a permanent basis upon which to
+build our faith. And then, too, we have seen that creeds are in their
+very nature divisive. Hence they can not be made the basis for the
+realization of unity.
+
+Nor is the unity of the church to be found in some particular form
+of exclusive church polity, as Episcopalianism, Presbyterianism, or
+Congregationalism. We have conclusively proved that that conception of
+the church patterned after the forms of political government, in which
+government and authority are vested inherently and exclusively in
+human hands, is foreign to the original conception of the church as it
+existed in the minds of its Founder and his apostles. The government
+of the New Testament church is a theocracy. Christ is head. He rules
+through his Holy Spirit by moral suasion and spiritual influence, and
+the ministers and helpers whom he calls and qualifies share in that
+oversight and responsibility to the same extent that they are able
+to wield the same moral and spiritual power. _This is the only church
+authority and government recognized in the New Testament_.
+
+[Sidenote: The perpetual theocracy]
+
+Here I shall digress long enough to point out by way of contrast
+the true form of divine government. Every one is familiar with the
+theocratic government of Israel under the Old Testament dispensation.
+God ruled. He who carefully reads the New Testament can not fail to
+discern the same type of government in the church before the rise of
+human ecclesiasticism. The first preachers of the gospel spoke with
+an authority not derived from a human source. When Peter and John were
+threatened before the Council and commanded not to speak or teach in
+the name of Jesus Christ, they gave the sublime answer: "Whether it
+be right in the sight of God to hearken unto you more than unto God,
+judge ye. For we can not but speak the things which we have seen and
+heard" (Acts 4: 19, 20). The same principle stands out in bold relief
+in the experience of Paul. Although that great apostle was forward
+to cooperate with other apostles and ministers of Christ, one can
+not fail to see that his whole career exemplified the principle of
+theocracy. He "was not disobedient unto the heavenly vision."
+
+[Sidenote: An important parallelism]
+
+Permit me to call attention particularly to an important parallelism
+between the government of Israel under the theocracy and the
+government of the New Testament church before the rise of
+ecclesiasticism. God led his people out of Egypt by Moses and Joshua.
+These men are a type of Christ, who leads his people. After the
+Israelites were settled in Canaan, they had no central government,
+but each locality or city was autonomous, having its local judges or
+elders. In a time of crisis God raised up a judge to lead the people
+in the necessary cooperative efforts to preserve or regain their
+liberties. Their miseries Were always the result of their own sins,
+not a failure of the divine form of government. Their appointing a
+king and thus setting up a centralized human government was called
+_rejecting God as ruler_. And this is exactly parallel with what
+ecclesiasticism has done and is doing with the same results. God's
+government of the church is set aside and rejected.
+
+[Sidenote: Not church federation]
+
+Nor will an organic union of all the sects solve the problem of
+unity. In the first place, the tendency of such a union is toward
+imperialism, the creation on the federation plan of another
+world-church. In the second place, such a federation would strengthen
+rather than lessen the authority of human rule, while the compromises
+necessary to make such a project possible would lessen in the same
+degree that freedom of the Spirit by which alone the full gospel can
+be given to the world. And in the third place, such a federation would
+not be the church of God, for the very framework on which it would
+rest, human ecclesiasticism, is foreign to the original conception of
+the church. It would be only a human arrangement patterned after the
+model of a world-empire. And for another reason such would not be the
+church. The divine _ekklesia_ includes in its membership the whole
+family of God. Thousands of men and women who are united to Christ
+and in fellowship with all the saved are not members of the formally
+organized sects. Therefore the union of all such churches in one
+federation would not include the whole family.
+
+[Sidenote: Back to the Bible standard]
+
+Thus, the remedy for sects is not church federation, nor a return to
+the historic creeds, nor the adoption of one of the exclusive forms
+of church polity; neither is it an attempt to hide the sin of the
+obnoxious sect system by covering it with a mantle of charity and
+patience--as a sort of necessary evil. What, then, is the real remedy
+for sects? It is the absolute rejection of every foreign element that
+has crept into the Christian system and the return to that primitive
+conception of the church as made up of the entire brotherhood of
+Christ, organized and controlled by the Holy Spirit. For true unity
+we must turn from hierarchies and apostolical successions and priestly
+corporations and church synods and human creeds to THE CHRIST who
+alone is the head of the church.
+
+[Sidenote: True membership]
+
+Such a movement requires a moral revolution with respect to the
+attitude of God's people toward membership in sects. It requires the
+obliteration of sect lines and the recognition of no other bond of
+union than that of a common brotherhood through union with Christ.
+Divine life secured through repentance and faith is the sole condition
+of membership in the church of Christ, and this relationship is
+maintained by obedience to the commands of Christ and consistent
+Christian conduct. "If we walk in the light, as he is in the light,
+we have fellowship one with another, and the blood of Jesus Christ his
+Son cleanseth us from all sin" (1 John 1:7).
+
+[Sidenote: Elimination of ecclesiasticism]
+
+Such a movement and such a standard of church relationship require the
+elimination of all ideas of priestly ecclesiasticism. The Christ
+of the New Testament church is not an absent Christ. He has
+never resigned his position as head of the church and vested the
+governmental authority in a self-perpetuating clerical caste. His
+government is theocratic. He administers it himself through his Holy
+Spirit. Hence no men or set of men can confer any power or authority
+whatsoever upon any individual to act for Christ. Christ calls his
+own assistants, and any man unto whom the Word of the Lord comes is
+divinely authorized to proclaim His message. The only sphere of human
+operation respecting this administration of divine government is
+simple recognition of what God has done, and this recognition in the
+last analysis belongs to the whole body of God's people. The basis
+of every man's authority and responsibility is, therefore, not human
+appointment or official position, but the divine call, gifts, and
+qualifications, that he possesses. If, for example, he is called to
+apostolic work and endowed with gifts and qualifications fitting him
+for such service, he has apostolic authority and responsibility,
+and there is nothing for other ministers or Christians to do but to
+_recognize what God has done_. "Now hath God set the members every one
+of them in the body, as it hath pleased him" (1 Cor. 12:18). Such, in
+short, is the divine organization and government.
+
+[Sidenote: What of the future?]
+
+The realization of this grand ideal of the restoration of the New
+Testament standard of church membership, government, and authority,
+is impossible within the sect system. For the sects to turn all the
+people of God loose from subjection to every foreign yoke and make
+them free to associate without restriction with all the saved of God,
+would be an act of suicide. _Only by division and by holding the grasp
+of ecclesiastical rule can sects survive._ But he is blind to the
+signs of the times who can not see that the grip of ecclesiasticism is
+slipping and the bonds of true catholicity becoming strengthened.
+The true people of God are becoming more and more dissatisfied with
+present conditions and are beginning to think in terms of a universal
+Christianity. The rising tide of evangelism among such is already
+beginning to overflow the lines of sect. What may we expect in the
+future?
+
+Things can not continue as they have been in the ecclesiastical
+world. A sweeping reformation is imperative and imminent. In fact,
+the vanguard of this great movement is already visible. What will the
+future bring forth? Will the sects themselves fade away and gradually
+become dissolved? or will the powers that rule in the ecclesiastical
+world finally set themselves against the spirit of catholicity and
+thus practically force the true people of God to ignore absolutely
+all sectarian lines and step out on the broad platform of truth and
+universality, united in Christ alone, knowing no head but Christ and
+no creed but His truth? Who can tell?
+
+[Sidenote: A fundamental difference]
+
+In the present work I have given a brief historical sketch of the
+leading ecclesiastical events, showing the apostasy as it existed
+under two phases, the corruption of evangelical faith and the reign
+of ecclesiasticism. I have also shown that the reformations of
+Protestantism have tended to the correction of that first phase
+pertaining to doctrine, but that a complete reformation requires the
+elimination of ecclesiasticism. Hence what I have termed the Last
+Reformation, if it is to be the _last_, not only must include the
+restoration of pure doctrinal truth but must also restore the real
+church of the New Testament. So far as true doctrine is concerned,
+such a reformation will differ from other evangelical movements in
+degree only--it must ultimately comprehend the whole truth. But the
+fundamental difference between the reformation herein considered and
+all other preceding reformations is that it strikes the death-blow
+to the very root of error that produced the sect system--_human
+ecclesiasticism_--and substitutes therefor the administrative
+authority of the Holy Spirit working in varying degrees in all the
+members of Christ throughout the world. The last reformation therefore
+must differ from all others, not in degree only, but _also in kind_.
+
+[Sidenote: The witness of prophecy]
+
+God alone understands the future. During the ages past he has not left
+his own work without the witness of prophecy. We may rest assured,
+therefore, that in the prophecy of the divine Word he has given us
+an outline of the history of his church. So I shall ask the reader to
+patiently follow me through a brief sketch of ecclesiastical events
+as described in the prophecies of the Revelation. Such an examination
+will throw a large amount of additional light on the subjects I have
+already treated historically, and will also give us a divinely drawn
+picture of the church of the future. Such will enable us to understand
+better the real character and extent of THE LAST REFORMATION.
+
+
+
+
+PART III
+
+The Church in Prophecy
+
+
+
+
+CHAPTER X
+
+INTERPRETATION OF PROPHETIC SYMBOLS
+
+
+[Sidenote: Value of prophecy]
+
+The value of prophecy in establishing the religion of the Bible as the
+religion, of God has been generally recognized. Its value, however,
+is not limited to the proof of the divinity of Biblical truth which it
+furnishes: it serves a definite and most important purpose in the life
+and work of God's believing children in all ages. By it we are better
+able to understand God's own plan and purposes in human history, and
+by it we are made conscious of our own whereabouts along the pathway
+of time. The movements of God in the history of the past that were
+predicted by earlier prophets have received their chief inspiration
+from the conscious knowledge the leaders had of the prophetic
+character of their work. It was Daniel's study of prophecy that
+stirred his soul for the restoration of Israel to the favor of God
+and to their own land (Dan. 9:2), and at the same time opened his own
+heart for the wonderful revelation concerning future events. It was
+the consciousness of prophetic fulfilment that gave John the Baptist
+his inspiration for work (John 1:23); and in establishing the truths
+of the gospel of Christ, the apostles placed leading emphasis on the
+fact that these things were written in the law and in the prophets.
+
+The love and care that Christ had for his people did not cease in the
+beginning of the gospel dispensation; for he gave the promise, "I
+am with you alway, even unto the end of the world." It is altogether
+reasonable, then, that we should receive "the revelation of Jesus
+Christ, which God gave unto him, to _show unto his servants_ things
+which must shortly come to pass" (Rev. 1:1). Through the varying
+conditions of time, Christ leads his people on to certain victory.
+
+Since the mission of the church was to be world-wide and perpetual, it
+is fitting that the church should be described prophetically in order
+that we might have definite information concerning the operations
+of the divine hand in working out the great problem of the church's
+destiny after the close of the sacred canon.
+
+[Sidenote: Prophetic symbols]
+
+Before proceeding with our discussion of those prophecies which
+concern the church, let us pause and consider briefly the character
+of symbols. The prophecy of the Scriptures is presented to us in two
+distinct forms--direct statements in the ordinary language of life and
+in symbolic representations, but far the greater part is expressed
+in symbols, as in the book of Daniel and in the Revelation of John.
+Without an understanding of the nature of symbols we can not get a
+proper understanding of such prophecies.
+
+Spoken or written language is a very complicated affair, but it is
+in reality an arbitrary arrangement. The name that we attach to a
+particular object could as well be given to a totally different object
+instead if we only agreed to make the change. For this reason spoken
+language is variable. Changes are constantly taking place. The
+language of Bible symbols, on the other hand, is not subject to
+the law of change, as we shall see; it is not based on arbitrary
+arrangement or mere convenience, but its foundational principles exist
+in the very nature of things.
+
+Webster defines _symbol_ as follows: "The sign or representation of
+any moral thing by the images or properties of natural things. Thus,
+a lion is the symbol of courage; the lamb is the symbol of meekness or
+patience." Horne, in his Introduction to the Study of the Bible, says:
+"By symbols we mean certain representative marks, rather than express
+pictures; or, if pictures, such as were at the time _characters_, and
+besides presenting to the eye the resemblance of a particular object,
+suggested a general idea to the mind, as when a _horn_ was made
+to denote _strength_, an _eye_ and _scepter_, _majesty_, and in
+numberless such instances, where the picture was not drawn to
+express merely the thing itself, but something else, which was or was
+conceived to be, analogous to it."
+
+According to these definitions, the main idea of a symbol is the
+representation of an object or quality, not by exhibition of itself,
+but by another object or character analogous to it. Nor are we limited
+in the use of symbols to the exhibition of moral subjects alone.
+Any object may be symbolized, provided a corresponding object can be
+found.
+
+[Sidenote: Analogy the basic law]
+
+Analogy, then, is the fundamental law of symbols. This being true,
+it is clear that symbols must be definitely applied. They are not
+arbitrary. There is no reason why we could not call a book a table,
+and a table it would be, provided we agreed universally to adopt that
+designation; but we violate nature if we attempt to represent the
+quiet, peaceful, gentle disposition of a child by a lion or a tiger,
+or a cruel, vindictive, tyrannical disposition by a lamb. A polluted
+harlot may represent an apostate church, but not the true church. A
+proper correspondence of character and quality must be observed. We
+must follow nature strictly. And this is the law of symbols.
+
+Symbols are drawn from different departments--from angelic life, human
+life, animal life, and inanimate creation. But in every case there
+is in the selection and use of the symbol a proper correspondence of
+character and quality.
+
+[Sidenote: Twofold object of symbols]
+
+The deciding factor in the original selection of a symbolic object
+is the nature of the thing to be symbolized. In the field of Bible
+prophecy the general design is in the main twofold--the representation
+(1) of the affairs of the church and (2) of the political history of
+those nations and kingdoms which were to exert an important influence
+on the life and development of the church. It is evident that in the
+divine estimation the church and its welfare is of infinitely greater
+importance than the affairs of nations and kingdoms. Therefore we may
+reasonably expect that, according to the nature of symbolic language,
+symbols designed to represent the church will be found to be of the
+most exalted type, whereas those representing political things will be
+found to be selected from an inferior department. In accordance with
+this fundamental classification we shall find that symbols drawn from
+angelic life and human life invariably refer to the department
+of ecclesiastical affairs, while those drawn from animal life or
+inanimate nature represent political things. The only apparent
+exception to this rule is that certain inanimate objects formerly
+consecrated to the service of God and thus associated with the
+department of the church are sometimes used to represent spiritual
+things, because the analogy is obvious. Bearing in mind this
+fundamental distinction between the representation of things political
+and things ecclesiastical, we are prepared to understand other shades
+of distinction.
+
+Nations may be peaceful or tyrannical and oppressive, and churches
+may be good or apostate; but the exact character can be analogously
+represented by the symbolic object. A vicious wild beast stamping and
+devouring would naturally represent a cruel, tyrannical government;
+and a good woman represents the true church, while a vile harlot
+represents the church apostate. But whatever the nature of the symbol,
+whether beast, locust, lion, horse, temple, angel, or man, we may
+know at once from the nature of the symbol where to look for its
+fulfilment. This important guide in the study of prophetic truth--a
+guide overlooked by most of the commentators--relieves us of much of
+the uncertainty hitherto connected with the subject.
+
+Since, as we have seen, symbolic language is based on analogy, it
+is evident that there are some objects whose nature forbids their
+symbolization, there being no corresponding object in existence.
+God can not be symbolized. "To whom then will ye liken God? or what
+likeness will ye compare unto him" (Isa. 40:18). There may be certain
+symbols connected with his person setting forth the dignity, majesty,
+and eternal splendor of his name, but he himself appears unrepresented
+by another. The same is true also of the person of Jesus, our
+Redeemer, although in this case we must distinguish between the
+Christ incarnate and Jesus in his essential divinity. Considered as
+incarnate--both God and man--the human aspect of his character as
+manifested in his sacrificial death may be analogously represented as
+a Lamb slain. But considered in his essential divinity, he can not
+be symbolically represented. Therefore, whenever the glorified Christ
+appears on the symbolic stage, he always appears in his own person
+proclaiming his own name. "I am he that liveth, and was dead; and,
+behold, I am alive for evermore" (Rev. 1:18). "He hath on his vesture
+and on his thigh a name written, King of kings, and Lord of lords."
+
+In Rev. 6:9 the souls of the martyrs are represented as crying unto
+God for the avenging of their blood on them that dwell on the earth.
+There is no object analogous to a disembodied spirit. It is easy to
+give them an arbitrary name. Therefore they simply appear under their
+own appropriate titles as "the _souls_ of them that were slain."
+
+Whenever we attach a literal significance to a symbolic object, we
+immediately destroy its character as a symbol. This should not be
+done. With the exception of those instances where the nature of
+an object forbids its symbolization and where the description must
+therefore of necessity be literal, we should always look for the true
+fulfilment, not in that department from which the symbol is drawn, but
+in another department--that to which the symbol by analogy refers us.
+
+[Sidenote: Field of present inquiry]
+
+The limits and object of the present work preclude an exhaustive
+treatment of prophecy in general. Our immediate purpose is to set
+forth particularly those prophecies of the divine Word which clearly
+portray and outline the character of a world-wide religious movement
+in the last days. To do this effectually, however, we must briefly
+consider those prophecies which describe the principal ecclesiastical
+events in history which form the basis of, or lead up to, the Last
+Reformation. The subject as outlined in the prophecies and as based on
+the facts of history, naturally divides into four parts, or epochs, as
+follows:
+
+  I   The Apostolic Period
+  II  The Medieval Period
+  III Era of Modern Sects
+  IV  The Last Reformation
+
+For the sake of brevity, we shall, as far as possible, exclude from
+our present inquiry those prophecies pertaining to civil and political
+affairs, retaining only such as have an important bearing on the
+church subject.
+
+
+
+
+CHAPTER XI
+
+THE APOSTOLIC PERIOD
+
+
+[Sidenote: The star-crowned woman]
+
+The twelfth chapter of Revelation introduces an important line of
+prophetic truth respecting the church, beginning with these words:
+"And there appeared a great wonder in heaven; a woman clothed with the
+sun, and the moon under her feet, and upon her head a crown of twelve
+stars: and she being with child cried, travailing in birth, and pained
+to be delivered." "And she brought forth a man child, who was to rule
+all nations with a rod of iron: and her child was caught up unto God,
+and to his throne. And 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 threescore days" (verses 1, 2, 5, 6).
+
+As we have already stated and as will be made very clear hereafter,
+symbols drawn from human life are used to represent ecclesiastical
+affairs. Therefore in the symbol now before us we have a
+representation of the church, and from the general description given
+we infer that it must be the pure church of God, for the brightest
+luminaries of heaven are gathered around her and no evil thing is said
+concerning her. That this woman is the special object of God's care
+and concern is further shown by the fact that when she fled into the
+wilderness, she had "a place prepared of God, that they should feed
+her there." That this interpretation of the woman is correct is also
+shown by other texts in Revelation.
+
+In chapter 21:9 an angel talking with John said, "Come hither, I will
+shew thee the _bride_, the Lamb's wife." And again, in chapter 19:7,
+where the church is undoubtedly referred to, a great multitude is
+represented as saying, "Let us be glad and rejoice, and give honor to
+him: for the marriage of the Lamb is come, and his _wife_ hath made
+herself ready." In the seventeenth chapter the church apostate is
+without doubt described by the symbol of a vile, polluted harlot.
+
+The pure woman of chapter 12, then, represents the apostolic church in
+all its beauty and glory. She is represented as clothed with the sun,
+a striking emblem of the light of the glorious gospel of Christ
+which shone forth from the early church. The moon under her feet is
+generally understood to designate the typical worship of the Jewish
+age, which was a shadow of things to come but which now stands
+eclipsed in the superior light and glory of the new and better
+dispensation. The moon is the lesser light and derives its
+illumination from the sun; so also the Mosaic period was the moonlight
+age of the church and reflected a part of the gospel which, at a later
+time, was to be revealed in all its glory with the rise of the "Sun of
+righteousness."
+
+The crown of twelve stars adorning the diadem of the church is a fit
+representation of the twelve apostles of the Lamb, they being in one
+important sense permanent fixtures in the church. According to chapter
+1:20, stars are sometimes used to represent Christian ministers, the
+analogy as light-givers being obvious. "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 prominent position occupied by this woman and the light which
+shone forth from the sun with which she was clothed stand out in
+marked contrast with the later description given of her flight into
+and seclusion in the wilderness. The latter stage of her experience
+I shall describe further on, but a brief allusion to it will make
+her first appearance more impressive. The wilderness describes the
+apostasy which was to envelop the woman and thus obscure her light.
+Therefore her first appearance as in the planetary heavens presents a
+sublime description of her dignity and excellence in the morning time
+of the gospel era. Her light shone upon all and her glory could be
+seen by all. She presents that fundamentally distinct characteristic
+of the true church of God--universality; not a mere isolated star
+shedding its feeble rays in competition with the other orbs of night;
+but a cluster of bright, shining stars and _the very sun itself_. The
+light of the apostolic church was, therefore, all-inclusive in the
+sense of reflecting all the truth. It is essential to our proper
+understanding of the symbols that follow that we comprehend the true
+character of the church of God--the bride of Christ.
+
+[Sidenote: The man child]
+
+The next object to claim our attention in the vision under
+consideration is that of the man child to whom the woman is said to
+give birth. A variety of interpretations of this man child have been
+given. Some say that it refers to Jesus Christ, but this application
+is objectionable for different reasons. First, Jesus is everywhere
+represented as the founder of the church, not as its child. Second,
+true 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."
+
+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."
+
+
+
+
+
+End of the Project Gutenberg EBook of The Last Reformation
+by F. G. [Frederick George] Smith
+
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+<pre>
+
+Project Gutenberg's The Last Reformation, by F. G. [Frederick George] Smith
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Last Reformation
+
+Author: F. G. [Frederick George] Smith
+
+Release Date: August 30, 2004 [EBook #13330]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE LAST REFORMATION ***
+
+
+
+
+Produced by Joel Erickson, Christine Gehring, Leah Moser and the
+Online Distributed Proofreading Team.
+
+
+
+
+
+
+</pre>
+
+<a name='Page_1'></a>
+
+<center>
+<div style="width:250px; border-width:thin; border-style:solid"
+align="center"><big>BY THE SAME AUTHOR</big><br>
+ WHAT THE BIBLE TEACHES<br>
+THE REVELATION EXPLAINED<br>
+PROPHETIC LECTURES<br>
+ON DANIEL AND<br>
+REVELATION<br>
+</div>
+</center>
+
+<hr style='width: 65%;'>
+<a name='The_Last_Reformation'></a>
+<h1>The Last Reformation</h1>
+
+<a name='Page_2'></a>
+
+<h3>By F.G. Smith</h3>
+
+<br>
+<br>
+<br>
+<br>
+<br>
+
+
+
+<hr style='width: 65%;'>
+<a name='PREFACE'></a>
+<h2><a name='Page_4'></a><a name='Page_3'></a>PREFACE</h2>
+
+<br>
+
+
+<p>God's true people everywhere are looking for light on the church
+question. A deep undercurrent of dissatisfaction with the present
+order of things exists in the ecclesiastical world. The historic
+creeds are stationary and conservative, but religious thought can
+not always be bound nor its progress permanently hindered. Honest
+Christian men and women will think, and they are now thinking in
+the terms of a universal Christianity. If I am able to discern the
+signs of the times, the rising tide of Christian love and
+fellowship is about to overflow the lines of sect and bring
+together in one common hope and in one common brotherhood all those
+who love our Lord Jesus Christ in sincerity.</p>
+
+<p>What will constitute the leading characteristics of the church
+of the future? This is the burning question. Spiritual-minded men
+are conscious that things can not long continue as they now are,
+but what and where is the remedy?</p>
+
+<p>After this book was completed and in the hands of the printers,
+I received a copy of "The Church and its Organization," by Walter
+Lowrie, and was surprized to find in it much truth that I had
+already received through independent investigation and embodied in
+my manuscript. I refer particularly to the charismatic organization
+and <a name='Page_5'></a>government of the church. It is gratifying
+to know that other minds are being led to the same conclusions
+regarding a subject of such vital importance to the future of
+Christianity.</p>
+
+<p>In writing the present work I have endeavored to present the
+Scriptural solution of this great problem, a solution which takes
+into account, and gives due respect to, historic Christianity, the
+prophecies respecting the church and its destiny, and the
+fundamental characteristics of our holy religion as it emanated
+from the divine Founder.</p>
+
+<p>If this work can be of service in pointing out Christ's plan and
+purpose to "gather together in one the children of God which are
+scattered abroad," and also be instrumental in helping to
+accomplish this grand Christian ideal, I shall feel abundantly
+repaid. F.G. SMITH.</p>
+
+<br>
+
+
+<p>Anderson, Indiana, May 6, 1919.</p>
+
+<hr style='width: 65%;'>
+<a name='CONTENTS'></a>
+<h2><a name='Page_6'></a>CONTENTS</h2>
+
+<table align='center' border='0' cellpadding='2' cellspacing='0'
+summary='Table of Contents'>
+<tr>
+<td>&nbsp;</td>
+<td>&nbsp;</td>
+<td align='center'><b>PAGE</b></td>
+</tr>
+
+<tr>
+<td align='left' colspan='2'><a href="#Page_9">Introduction--"The
+Time of Reformation"</a></td>
+<td align='right'><a href="#Page_9">9</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+<td align='left'><a href="#PART_I">Part I--The Church in Apostolic
+Days</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td align='center'><b>CHAPTER</b></td>
+</tr>
+
+<tr>
+<td align='right'>I&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_19">The Church Defined</a></td>
+<td align='right'><a href="#Page_19">19</a></td>
+</tr>
+
+<tr>
+<td align='right'>II&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_21">The Universal Church</a></td>
+<td align='right'><a href="#Page_21">21</a></td>
+</tr>
+
+<tr>
+<td align='right'>III&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_33">The Local Church</a></td>
+<td align='right'><a href="#Page_33">33</a></td>
+</tr>
+
+<tr>
+<td align='right'>IV&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_41">The Organization and Government
+of the Church</a></td>
+<td align='right'><a href="#Page_41">41</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+<td align='left'><a href="#PART_II">Part II--The Church in
+History</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td align='right'>V&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_73">Corruption of Evangelical
+Faith</a></td>
+<td align='right'><a href="#Page_73">73</a></td>
+</tr>
+
+<tr>
+<td align='right'>VI&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_87">Rise of
+Ecclesiasticism</a></td>
+<td align='right'><a href="#Page_87">87</a></td>
+</tr>
+
+<tr>
+<td align='right'>VII&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_101">The Reformation</a></td>
+<td align='right'><a href="#Page_101">101</a></td>
+</tr>
+
+<tr>
+<td align='right'>VIII&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_111">Modern Sects</a></td>
+<td align='right'><a href="#Page_111">111</a></td>
+</tr>
+
+<tr>
+<td align='right'>IX&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_125">The Church of the
+Future</a></td>
+<td align='right'><a href="#Page_125">125</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+<td align='left'><a href="#PART_III">Part III--The Church in
+Prophecy</a></td>
+</tr>
+
+<tr>
+<td>&nbsp;</td>
+</tr>
+
+<tr>
+<td align='right'>X&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_141">Interpretation of Prophetic
+Symbols</a></td>
+<td align='right'><a href="#Page_141">141</a></td>
+</tr>
+
+<tr>
+<td align='right'>XI&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_149">The Apostolic Period</a></td>
+<td align='right'><a href="#Page_149">149</a></td>
+</tr>
+
+<tr>
+<td align='right'>XII&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_169">The Medieval Period</a></td>
+<td align='right'><a href="#Page_169">169</a></td>
+</tr>
+
+<tr>
+<td align='right'>XIII&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_209">Era of Modern Sects</a></td>
+<td align='right'><a href="#Page_209">209</a></td>
+</tr>
+
+<tr>
+<td align='right'>XIV&nbsp;&nbsp;</td>
+<td align='left'><a href="#Page_223">The Last Reformation</a></td>
+<td align='right'><a href="#Page_223">223</a></td>
+</tr>
+</table>
+
+<hr style='width: 65%;'>
+<a name='Page_9'></a> <a name='INTRODUCTION'></a>
+<h2>INTRODUCTION</h2>
+
+<h3>"THE TIME OF REFORMATION"</h3>
+
+<br>
+
+
+<p>In ecclesiastical history the term Reformation has been applied
+specifically to the important religious movement of the sixteenth
+century which resulted in the formation of the various Protestant
+churches of that period. Since the sixteenth century there have
+been other religious reformations, some of considerable importance
+and influence.</p>
+
+<div class='sidenote'>A present reformation</div>
+
+<p>There is a present reformation specially distinguished from all
+those that have gone before. It is resulting from the particular
+operation of the Spirit of God as predicted in the Word of God, and
+its influences are being felt in varying degrees throughout all
+Christendom. Many Christians are already stirred to action by the
+conscious knowledge of Christ's message for these times, while
+multiplied thousands of others who love the Lord Jesus are
+experiencing within their own hearts the awakening <a name=
+'Page_10'></a>of new aspirations and impulses, the real meaning of
+which they do not as yet understand, but which are, through the
+leadership of the Holy Spirit, unconsciously fitting them for their
+true place in this great world-wide movement which is destined to
+exceed in importance and influence all other religious reformations
+since the days of primitive Christianity.</p>
+
+<p>Since, as we shall show, the present reformation is the work of
+the Spirit affecting all true Christians, drawing them together for
+the realization of a grand Scriptural ideal, it is evident that no
+particular band of people enjoy its exclusive monopoly. May the
+same Holy Spirit illuminate our hearts and minds in the
+contemplation of the truths of the divine Word.</p>
+
+<p>The term <i>reformation</i> signifies "the act of reforming or
+the state of being reformed; change from worse to better;
+correction or amendment of life, manners, or of anything vicious or
+corrupt." In its application to the religion of Christ, reformation
+means the correction of abuses and corrupt practises that have
+become associated with the Christian system; the elimination of all
+unworthy, foreign elements. In other words, it implies
+<i>restoration</i>, a return to the practises and ideals of
+primitive Christianity.</p>
+
+<div class='sidenote'>What the final reformation must include</div>
+
+<p>If we inquire concerning the limits of true reformatory work, we
+see at once that, if there is to be a final reformation, such a
+movement must restore in its fundamental aspects <i>apostolic
+Christianity</i>&mdash;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 assumes, of course, that during
+the centuries there has been a departure from this<a name=
+'Page_12'></a><a name='Page_11'></a> standard.</p>
+
+<div class='sidenote'>The church itself the real object of
+reformation</div>
+
+<p>No reformation since apostolic times has covered all this
+ground. All the reformations taken together fall far short of this
+standard. They have been reformations only in part, each movement
+simply placing special emphasis on particular doctrines, or
+ordinances, or personal experiences. Hence the need of further
+reformation. The present movement embraces all the truth contained
+in all the previous reformations of Protestantism. But it does not
+stop there. It stands committed to all the truth of the Word of
+God. It goes straight to the heart of the reformation subject and
+reveals the pure, holy, <i>universal</i> church of the apostolic
+times as made up of all those who were regenerated, uniting them
+all IN CHRIST; in the "church of the living God," which church was
+"the pillar and ground of the truth" (1 Tim. 3:15); the church that
+was graced with the gifts of the Spirit and filled with holy
+power.</p>
+
+<p>The true apostolic church has been largely lost to view since
+the early Christian centuries, when a general apostasy dimmed the
+light of truth and plunged the world into the darkness of papal
+night. In modern times the t<a name='Page_13'></a>erm "church" as
+applied to a general body of religious worshipers is usually
+employed in a restricted sense, specifying some particular
+organization, as the hierarchy of Rome or the aggregation of local
+congregations constituting a Protestant sect. By a natural reaction
+from the Romish extreme, wherein the church and church relationship
+are exalted above the personal relationship of the individual with
+his God, many teachers now incline to an opposite extreme, which
+makes little of the church as an institution, substituting therefor
+a sort of "loyalty to Christ," <i>individualism</i>, subversive of
+true New Testament standards.</p>
+
+<div class='sidenote'>The true church Scripturally important</div>
+
+<p>The church is not to be exalted above the Christ, nor is it a
+substitute for the Christ; but in the light of New Testament
+teaching we must regard the true church as <i>the</i>
+instrument&mdash;the divinely appointed instrument used by the Holy
+Spirit in carrying forward the work of Christ on earth. Jesus
+himself said, "Upon this rock I will build my church; and the gates
+of hell shall not prevail against it" (Matt. 16:18). At a later
+time we read, "And the Lord added to the church daily such as
+should be saved" (Acts 2:47).</p>
+
+<p>If Paul were living today, he also might despise the "church"
+idea in its narrow sectarian sense. But from the apostle's words,
+it is very evident that he regarded the church as it existed in his
+day as an institution <a name='Page_14'></a>crowned with glory and
+honor, the concrete expression of Christ and his truth. "<i>God
+hath set some</i> IN THE CHURCH, first apostles, secondarily
+prophets, thirdly teachers, after that miracles, then gifts of
+healings, helps, governments, diversities of tongues" (1 Cor.
+12:28). "And he gave some, apostles; and some, prophets; and some,
+evangelists; and some, pastors and teachers; for the perfecting of
+the saints, for the work of the ministry, for the <i>edifying of
+the body of Christ</i>; till we all come in the unity of the faith
+... that we ... may <i>grow up into him in all things</i>, which is
+the head, [of the body, <i>the church</i>, Col. 1:18] even Christ"
+(Eph. 4:11-15).</p>
+
+<div class='sidenote'>The church as a divine institution</div>
+
+<p>Inasmuch as God set in the church apostles, prophets,
+evangelists, gifts of miracles, of healings, etc., we must regard
+the church as originally instituted as being more than a mere
+aggregate of individuals associating themselves together for
+particular purposes. We must recognize the divine element. This
+company was the host of redeemed ones whom Christ had saved, in
+whom he dwelt, and through whom he revealed God and accomplished
+his work on earth. It was his body&mdash;the organism to which he
+gave spiritual life and through which he manifested the fulness of
+his power and glory.</p>
+
+<div class='sidenote'>Church relationship vs. individualism</div>
+
+<p>Any reformation that h<a name='Page_15'></a>as not for its
+object the full restoration of the New Testament church, can not be
+a complete reformation, but must be succeeded by another. In this
+respect the church subject is fundamental and all-inclusive. To
+emphasize a mere "personal-union-with-Christ" theory to the
+disparagement of the divine <i>ekklesia</i>, is to evade the real
+issue. Jesus declared, "I will build my church," and that church
+was an objective reality, which was not intended to be concealed
+under high-sounding theological verbiage nor dissipated in
+glittering generalities. It is true that Christ himself must be
+presented as the ground of our hope and salvation and as the object
+of our personal faith, love, and devotion; as "the way, the truth,
+and the life"; but we must not forget that there is also a
+revelation of the way, the truth, and the life in the church of
+Christ. The apostles preached Christ as the divine "way"; but when
+men believed on him, he straightway "set the members every one of
+them <i>in the body</i>"&mdash;the church (1 Cor. 12:18). "And the
+Lord added <i>to the church</i> daily such as should be saved"
+(Acts 2:47). They preached Christ as the personification of
+"truth." But they also taught that the gospel was a special
+"treasure" committed to the church for dispensing to the nations.
+Paul said that God hath "committed <i>unto us</i> the word of
+reconciliation" (2 Cor. 5:19). Therefore he could represent the
+church of God "as the pillar and ground of the truth." They
+preached him as "life," but he was also the life of the collective
+body of believers as well as of individuals. He dwelt in his
+church. He was its life, and through it he manifested himse<a name=
+'Page_16'></a>lf in the only form in which, since the incarnation,
+he can be fully exhibited to men.</p>
+
+<div class='sidenote'>Avoiding extremes</div>
+
+<p>The fact that Romanism has stressed the "church" idea, parading
+before the world as the church an organic body devoid of true
+spiritual life, a mere corpse, is no reason justifying a view
+which, ignoring the practical church relationship taught in the New
+Testament, talks glibly of an ethereal, intangible, ghostly
+something which, without a body, lacks all practical contact with
+men. The Bible standard is the proper union of soul and body. It is
+certain that, as in apostolic days, such union is necessary to the
+proper exhibition of the divine life and absolutely essential to
+the full accomplishment of the divine purposes in Christ's great
+redemptive plan.</p>
+
+<p>Christ, the life of his spiritual body, and the life-giver,
+remains the same in all ages. Hence the church <i>body</i> is the
+part that has been disrupted and corrupted by apostasy and
+sectarianism, and is therefore the sphere of reformatory effort.
+And while reformation pertains to historical Christianity, it
+implies, as we have already shown, a return to the primitive
+standard. Therefore, before proceeding to describe particularly the
+present reformation, we must give attention to the constitution of
+the apostolic church, the divine original.</p>
+
+<hr style='width: 65%;'>
+<a name='Page_17'></a> <a name='PART_I'></a>
+<h3>PART I</h3>
+
+<a name='Page_18'></a>
+
+<h2>The Church in Apostolic Days</h2>
+
+<hr style='width: 65%;'>
+
+<h1>The Last Reformation</h1>
+
+<hr style='width: 65%;'>
+<a name='Page_19'></a> <a name='CHAPTER_I'></a>
+<h2>CHAPTER I</h2>
+
+<h3>THE CHURCH DEFINED</h3>
+
+<br>
+
+
+<div class='sidenote'>The term "church"</div>
+
+<p>The word "church" as used in the New Testament is, in most
+cases, derived from the Greek word <i>ekklesia</i>. The component
+parts of this word literally mean to summon or call together in
+public convocation. It was, therefore, used to designate any
+popular assembly which met for the transaction of public business.
+As an example of the secular use of the term, see Acts 19: 32, 39.
+This particular application of the word, however, does not here
+concern us.</p>
+
+<p>Since the word <i>ekklesia</i> conveys the idea of an assembly
+of "<i>called ones</i>," it expresses beautifully the Christian's
+call to churchly association. The divine call of believers is
+frequently expressed in the New Testament: they are "called with an
+holy calling" (2 Tim. 1:9); "called in one body" (Col. 3:15);
+"called unto his kingdom and glory" (1 Thess. 2:12); or, as Peter
+expresses it, "Ye are a chosen generation, a royal priesthood, an
+holy nation, a peculiar people; that ye should show forth the
+praises of him who hath called you out of darkness into his
+marvelous light" (1 Pet. 2:9). While these texts and many others
+describe the exalted rights and privileges accorded the "called
+ones," there is distinctly implied the idea of their organic
+association, and it was this association that constituted them the
+Christian church.</p>
+
+<a name='Page_20'></a>
+
+<div class='sidenote'>Its two Christian phases</div>
+
+<p>"The church of God, which he hath purchased with his own blood"
+(Acts 20: 28), is Clearly set forth in the New Testament. And the
+term "church" in its religious usage is given two significations.
+In its largest and primary signification, the church of God is the
+entire body of regenerated persons in all times and places, and is
+in this respect identical with the spiritual kingdom of God, the
+divine family. In a secondary sense, church designates an
+individual assembly in which the universal church takes local and
+temporary form and in which the idea of the general church is
+concretely exhibited. Besides these two significations of the
+Christian term "church," there are, properly speaking, no other in
+the New Testament. It is true that <i>ekklesia</i> is sometimes
+used as a collective term to denote the body of local churches
+existing in a given region, but there is no evidence that these
+churches were bound together in groups by any outward organization
+which separated or distinguished them from other congregations of
+the general church. Therefore this use of the term "church" can not
+be regarded as adding any new sense to those of the general church
+and the local church already referred to.</p>
+
+<hr style='width: 65%;'>
+<a name='Page_21'></a> <a name='CHAPTER_II'></a>
+<h2>CHAPTER II</h2>
+
+<h3>THE UNIVERSAL CHURCH</h3>
+
+<br>
+
+
+<p>Matt. 16:18 introduces in the gospel history the subject of the
+church. Jesus said, "I will build my church; and the gates of hell
+shall not prevail against it." This text implies that the church as
+an institution was not yet founded, and it also clearly implies
+that Christ himself was to be the founder and builder of his
+church.</p>
+
+<p>Jesus had already preached that the kingdom of heaven was at
+hand, and when he sent forth his twelve apostles he commanded them
+to preach and say, "The kingdom of heaven is at hand." Jesus
+himself taught the doctrines of the kingdom, but in the words of
+our text there is implied deeper ideas of the kingdom of God yet to
+be revealed in all their fulness of meaning.</p>
+
+<div class='sidenote'>The body of Christ</div>
+
+<p>We should divest our minds, temporarily at least, of
+preconceived ideas of formal church organization and earnestly seek
+to understand the real signification of that church of which Christ
+was himself personally the founder. A few texts make this point <a
+name='Page_22'></a>clear: "And hath put a<a name='Page_23'></a>ll
+things under his [Christ's] feet, and given him to be the head over
+all things to the church, <i>which is his body</i>, the fulness of
+him that filleth all in all" (Eph. 1: 22, 23). The church, then, is
+the body of Christ. Of this body Jesus himself is the head. "And he
+is the head of the body, the church ... that in all things he might
+have the preeminence" (Col. 1:18). "For his body's sake, which is
+the church" (verse 24). Christ is head of but one body. "There is
+<i>one</i> body" (Eph. 4:4). In these texts the body and the church
+are used interchangeably, referring to one and the same thing. The
+body of which Christ is the head is the church that he built, "the
+church of God, which he hath purchased with his own blood" (Acts
+20: 28).</p>
+
+<div class='sidenote'>The atonement its procuring cause</div>
+
+<p>It is therefore to Calvary that we must look for the specific
+act by virtue of which Christ personally became the founder of his
+church. <i>There</i> it was "purchased with his own blood."
+<i>There</i> we find the application of those sublime words of the
+Savior, "And I, if I be lifted up from the earth, <i>will draw all
+men</i> UNTO ME" (John 12: 32). By virtue of that act, God "put all
+things under his feet, and gave him to be the head over all things
+to the church." Yea, by virtue of that act, "God also hath highly
+exalted him, and given him a name which is above every name: that
+at the name of Jesus every knee should bow,... and that every
+tongue should confess" (Phil. 2:9-11).</p>
+
+<p>The church, then, proceeds from Calvary: Pentecost was but its
+initial manifestation to men and its dedication for service. Of
+this we shall have more to say hereafter.</p>
+
+<a name='Page_24'></a>
+
+<div class='sidenote'>Composed of true Christians</div>
+
+<p>Since through his death Christ proposed to draw all men unto
+him, it is evident that all the members of Christ are therefore
+members of his body, the church. To this agrees the words of the
+apostle Paul, "For as we have many members in one body, and all
+members have not the same office: so we [true Christians], being
+many, are <i>one body in Christ</i>, and every one members one of
+another" (Rom. 12: 4, 5). "Now hath God set the members <i>every
+one of them</i> in the body, as it hath pleased him" (1 Cor.
+12:18).</p>
+
+<div class='sidenote'>Mode of admission</div>
+
+<p>Becoming a member of the spiritual body of Christ is necessarily
+a spiritual operation. Men may admit members to a formal church
+relationship, but only the Spirit of God can make us members of
+Christ. "For by one Spirit are we all baptized [or inducted] into
+one body, whether we be Jews or Gentiles, whether we be bond or
+free; and have been all made to drink into one Spirit" (1 Cor.
+12:13). This text does not refer to literal water-baptism, but to
+the work of the "Spirit," by whom we are inducted into Christ.
+"<i>God hath set the members</i> every one of them in the body"
+(verse 18). And since this is the work of the Spirit, it is evident
+that none but the saved can possibly find admittance into the
+spiritual body of Christ. Under a different figu<a name=
+'Page_25'></a>re Jesus conveys the same truth. "I am the door: by
+me if <i>any man</i> enter in, <i>he shall be saved</i>" (John 10:
+9). "And the Lord added to them day by day those that <i>were being
+saved</i>" (Acts 2:47, R.V.). Salvation, then, is the condition of
+membership.</p>
+
+<div class='sidenote'>Family relationship</div>
+
+<p>The members of Christ are members of God's family. How do we
+become members of the divine family? "Except a man <i>be born
+again</i>, he can not see the kingdom of God" (John 3:3). "As many
+as received him, to them gave he power to become the sons of God
+... which were <i>born ... of God</i>" (John 1:12, 13). "Beloved,
+now are we the sons of God" (1 John 3:2). Since this family, or
+church, is composed of the saved, or those who are born again, and
+excludes all the unsaved, we can understand Paul's reference to "a
+glorious church, not having spot, or wrinkle, or any such thing,"
+but "<i>holy and without blemish</i>" (Eph. 5:27).</p>
+
+<p>We have spoken of the union of all believers with Christ when he
+draws them unto himself and becomes their spiritual life. But this
+unity of all believers <i>with Christ</i> is a spiritual
+relationship and experience not to be confused with external
+things. The Bible speaks of Christians as being "in Christ." What
+does this mean? It certainly means to be "born again," for without
+that experience we "can not see the kingdom of God" (John 3:3).
+"Therefore if any man be <i>in Christ</i>, HE IS A NEW CREATURE:
+old things are passed away; behold, all things are become new"<a
+name='Page_26'></a> (2 Cor. 5:17). "Whosoever abideth <i>in him</i>
+sinneth not: whosoever sinneth hath not seen him, neither known
+him" (1 John 3:6).</p>
+
+<div class='sidenote'>Unity of believers</div>
+
+<p>But our union with Christ, by which we become members of the
+divine family, necessarily fixes our relationship with all those
+who are members of Christ. If, through salvation, we are brought
+into a sacred unity with Christ, we are by the same act brought
+into essential unity and fellowship with the members of Christ.
+This the Word distinctly affirms: "We, being many, are one body in
+Christ, and <i>every one members one of another</i>" (Rom. 12: 4,
+5). "There should be no schism in the body; but the members should
+have the same care one for another" (1 Cor. 12:25). While this last
+text relates literally to the physical body, the apostle applies it
+in an illustrative way to the spiritual body. "Now ye are the body
+of Christ, and members in particular" (verse 27).</p>
+
+<div class='sidenote'>Unity and uniformity</div>
+
+<p>Harmony in a normal physical body is not effected by external
+means, but is organic. The members may be many and diverse, but
+they are all necessary and have their respective places and work.
+So also with the body of Christ. Union with Christ is not dependent
+upon absolute uniformity except in the one thing&mdash;the
+fundamental experience by which we are made memb<a name=
+'Page_27'></a>ers of Christ. In the apostolic period the children
+of God who loved our Lord and were known of him were not all of one
+age or size or nationality. They had not all enjoyed the same
+social advantages, nor had they had the same intellectual
+attainments. The act of receiving Christ and his salvation did not
+perfect their knowledge; therefore they had to be patiently taught
+in order to bring them into the "unity of the faith." And for this
+purpose divinely chosen instructors were appointed, who must
+themselves "study" and give careful attention to "doctrine" (Eph.
+4:11-14; 1 Tim. 3:13-16). But the gospel penetrates beneath the
+surface; it goes straight to the heart and reaches fundamental
+things. "There is neither Jew nor Greek; there is neither bond nor
+free, there is neither male nor female: <i>for ye are all one</i>
+IN CHRIST JESUS" (Gal. 3:28).</p>
+
+<p>The unity of believers with Christ is, therefore, based on
+divine relationship, and <i>this is the fundamental basis of the
+true relationship of believers with each other</i>. In order to
+maintain spiritual relationship with Christ and his people, the
+Christian must have an obedient heart and "walk in the light of the
+Lord"; but we should always be ready to extend our fellowship to
+those whom Christ really receives and approves.</p>
+
+<p>How prone men have ever been to ignore this simple, divine
+standard and set up arbitrary rules of their own by which to
+measure others! This wrong tendency combined with the carnal
+ambitions of men who love to parade their own unscriptural ideas
+before the world<a name='Page_28'></a> and gain adherents has been
+the real cause of the disunion of Christians. But the Bible
+standard is what we are now considering. It teaches that the saved
+people were "members one of another" as well as members of Christ;
+that they were, in fact, "<i>all one in Christ Jesus</i>."</p>
+
+<div class='sidenote'>Unity a practical reality</div>
+
+<p>According to the New Testament standard, unity of believers is
+more than an invisible, intangible, spiritual fellowship. They are
+"members one of another" as well as members of Christ. That unity
+was designed to be visible and to form a convincing sign to the
+world of the mighty power of Christ. This stands out prominently in
+that notable prayer of our Lord recorded in John 17, which was
+uttered on the most solemn night of his earthly life. First he
+prayed for his immediate disciples, then for all believers, in
+these words: "Neither pray I for these [twelve] alone, but for them
+also which shall believe on me through their word; THAT THEY ALL
+MAY BE ONE; as thou, Father, art in me, and I in thee, that they
+also may be one in us: THAT THE WORLD MAY BELIEVE <i>that thou hast
+sent me</i>" (verses 20, 21).</p>
+
+<p>Such unity is a real standard. It will convince the world. The
+practical force of this last scripture can not be lessened by
+reference to those other words of Jesus, "By this shall all men
+know that ye are my disciples, if ye have love one for another"
+(John 13: 35), for Jesus taught the inseparable nature of love and
+unity. Love, as an inward affection, produces de<a name=
+'Page_29'></a>eds and results, and is measured thereby. Jesus said,
+"If a man love me, he will <i>keep my words</i>; and my Father will
+love him, and we will <i>come unto him</i>, and <i>make our abode
+with him</i>" (John 14: 23). And just as love to God invariably
+produces union with God, so also true love to man will result in
+unity. "My little children, let us not love in word, neither in
+tongue; but <i>in deed and in truth</i>" (1 John 3:18). Carnal
+divisions can not exist where true love reigns.</p>
+
+<div class='sidenote'>Christ died for unity</div>
+
+<p>For this visible unity Christ prayed&mdash;"That they all may be
+one,... <i>that the world may believe</i>." More than this, he
+died that unity might be effected. John 11:52 clearly shows that
+one purpose of Christ's death was that "he should gather together
+<i>in one</i> the children of God that were scattered abroad."
+Therefore unity of believers is a sacred truth resting on the solid
+basis of the atonement. That this unity is more than that general
+union resulting from the personal attachment of separate
+individuals to Christ as a common center, is proved by the fact
+that it is designed to gather together in one the scattered
+<i>children of God</i>. Jesus himself said, "Other sheep I have
+[Gentiles], which are not of this [Jewish] fold: <i>them also I
+must bring</i>, and they shall hear my voice; and THERE SHALL BE
+ONE FOLD [flock] AND ONE SHEPHERD" (John 10:16).</p>
+
+<a name='Page_30'></a>
+
+<div class='sidenote'>Jew and Gentile united</div>
+
+<p>Broadly speaking, there were at that time but two classified
+divisions of men&mdash;Jews and Gentiles. Jesus predicted that his
+sheep from both sections should be brought together into one flock.
+In the second chapter of Ephesians, Paul tells us how this was
+accomplished. Although "in times past" the Gentiles were "strangers
+from the covenants of promise, having no hope and without God in
+the world," in Christ they were "made nigh by the blood." "For he
+is our peace, who hath made both [Jews and Gentiles] ONE, and hath
+broken down the middle wall of partition between us ... that he
+might reconcile both unto God <i>in one body</i> by the cross"
+(verses 12-16). Since this glorious reunion through Christ, the
+Gentiles "are no more strangers and foreigners, but fellow citizens
+with the saints, and of the household of God." They also "are built
+upon the foundation of the apostles and prophets, Jesus Christ
+himself being the chief corner-stone ... in whom ye also are
+builded together for an habitation of God through the Spirit"
+(verses 19-22).</p>
+
+<p>On account of the high standard of unity set forth in his
+epistles, Paul has been branded an idealist. But what shall we say
+of Christ who prayed for such visible unity and died for it? An
+idealist is one who forms picturesque fancies, one given to
+romantic expectations impossible of accomplishment. The idealist
+usually h<a name='Page_31'></a>as but few practical results. But
+Paul accomplished things. He broke away from his Jewish prejudices,
+which brought down upon his head the wrath of his fellows. He went
+into the synagogs of the Jews and brought out those who were
+willing to become disciples of Jesus. To build up the work of the
+Lord he labored night and day with tears; he laid broad and deep
+the very foundations of the Christian faith in heathen lands.
+Within a very few years he established Christian churches in four
+provinces of the Roman Empire&mdash;churches in which Jew and
+Gentile met together in common fellowship, <i>in one body</i>. If
+this is idealism, Lord, give us many more such idealists.</p>
+
+<div class='sidenote'>The burden of Paul's ministry</div>
+
+<p>But the unity described by Paul in the epistles which he wrote
+late in life is not given as a mere ideal standard for the future
+toward which men should strive. It is given as the record of a
+historic fact, the accomplishment of which lay at the very
+foundation of Paul's call to the ministry.</p>
+
+<p>In the second chapter of Ephesians, already quoted, Paul
+declares that both Jews and Gentiles were reconciled to God in one
+body <i>by the cross</i>. In the next chapter he shows his part in
+the accomplishment of that end. First, he was called of God as the
+apostle of the Gentiles; then by revelation was made<a name=
+'Page_32'></a> known unto him "the mystery of Christ which in other
+ages was not made known unto the sons of men ... that the Gentiles
+should be fellow heirs, and OF THE SAME BODY, and partakers of his
+promise in Christ by the gospel" (Eph. 3:4-6). The promise referred
+to was doubtless the "promise of the Father," the gift of the Holy
+Ghost. "That the blessing of Abraham might come on the Gentiles
+through Jesus Christ; that we might receive the <i>promise of the
+Spirit through faith</i>" (Gal. 3:14). "For this cause," says Paul,
+"I was made a minister ... that I should preach among the Gentiles
+the unsearchable riches of Christ; and <i>to make all men see</i>
+what is the fellowship of the mystery ... to the intent that now
+unto the principalities and powers in heavenly places might be
+known BY THE CHURCH the manifold wisdom of God" (Eph. 3: 1-10).</p>
+
+<div class='sidenote'>Was divinely attested</div>
+
+<p>Paul was given a tremendous task&mdash;"TO MAKE ALL MEN SEE"
+that mystery. This task required from God "the effectual working of
+his power" (verse 7). And in another place he also shows that this
+power was not lacking: "For I will not dare to speak of any of
+those things which Christ hath not wrought by me, to make the
+Gentiles obedient, by word and deed, through mighty signs and
+wonders, by the power of the Spirit of God" (Rom. 15: 18, 19).</p>
+
+<p>Paul, then, was divinely commissioned "<i>to make all men
+see</i>" the mystery of this union of all classes of men "<i>in one
+body</i> by the cross" (Eph. 2: 16), all in "the SAME body, and
+partakers of his promise in Christ by the gospel" (Eph. 3: 6). And
+when Paul's career was finished, the same mystery was given over to
+others that it might be "known BY THE CHURCH" (verse 10), "the
+church, which is his body" (Eph. 1: 22, 23). The ministry, then,
+should have held the ground already attained, the actual union of
+all the saved in one body, and have labored earnestly "to make all
+men see" that that body only is the church.</p>
+
+<hr style='width: 65%;'>
+<a name='Page_33'></a> <a name='CHAPTER_III'></a>
+<h2>CHAPTER III</h2>
+
+<h3>THE LOCAL CHURCH</h3>
+
+<br>
+
+
+<p>The words of Christ, "I will build my church; and the gates of
+hell shall not prevail against it" (Matt. 16: 18), convey a deeper
+meaning than the simple preaching of the kingdom. As we have
+already shown, the one specific personal act by virtue of which
+Christ became the founder of the church was his atonement on
+Calvary, where the church was "purchased with his own blood" (Acts
+20: 28). The church, then, as an institution, resulted from the
+atonement. Paul, describing the union of Jews and Gentiles in one
+body, the church, declares that it was effected "by the cross"
+(Eph. 2: 16).</p>
+
+<p>There was power in redemption. It brought into the lives of
+believers forces that could not but unite them in social compact.
+It threw them together in living sympathy and united their hearts
+firmly in the strong bonds of brotherly love. Their outward organic
+union as a church was the natural and inevitable result of this
+inward life and love.</p>
+
+<a name='Page_34'></a>
+<div class='sidenote'>Local church defined</div>
+
+<p>By the impartation of spiritual life to believers and by the
+agency of the Holy Spirit operating in the apostles as special
+agents appointed to do his work, Christ built his church on earth.
+There was a building of the church, then, which pertained
+specifically to its <i>local</i> and <i>visible</i> development
+among men. The expression "<i>I</i> will build" indicates the
+transcendent element, the divine element, in church organization.
+This being true, it follows that the local church was not merely an
+aggregate of individuals accidently gathered together, but was the
+local, concrete embodiment of the spiritual body of Christ; the
+unified company of regenerated persons who, as a body, were
+dedicated to Christ, acknowledged of Christ, and used by Christ
+through the Holy Spirit for the accomplishment of his work.
+Jerusalem furnishes the first example, dating from Pentecost (Acts
+2).</p>
+
+<div class='sidenote'>Particular example: Corinth</div>
+
+<p>That this is, generally s<a name='Page_35'></a>peaking, the
+Scriptural definition of a local church of God, is further shown by
+another particular example. Paul addressed two of his epistles "to
+the church of God which is at Corinth" (1 Cor. 1: 2; 2 Cor. 1: 1).
+As individuals they are called "saints" and "brethren," but
+collectively as a church they are called "the church of God" and
+referred to as "God's building" (1 Cor. 3: 9). And the apostle says
+to them, "Know ye not that ye are a temple of God, and that the
+<i>Spirit of God dwelleth in you</i>?" (verse 16, R.V.). They had
+been inducted by the Spirit into the "<i>one body</i>," and they
+were filled with the gifts of the Spirit&mdash;wisdom, knowledge,
+faith, healing, miracles, prophecy, discernment, and tongues (chap.
+12). In fact, the apostle said, "Ye come behind in no gift" (chap.
+1: 7). And he said<a name='Page_36'></a> particularly, "<i>Ye are
+the body of Christ</i>" (chap. 12: 27).</p>
+
+<p>A true local church, then, was the concrete embodiment of the
+spiritual body of Christ in a given place. It was the body of
+Christ because it was made up of the people of God, manifested the
+power of God, was the repository of the truth of God, was filled
+with the gifts of the Spirit of God, and was actually used by the
+Spirit in performing the works of God. Such characteristics made it
+"<i>the church of God</i>."</p>
+
+<div class='sidenote'>Local membership</div>
+
+<p>Membership in the general body of Christ was conditioned solely
+on the new birth, or salvation. Since the individual church was the
+local embodiment of the general church, none but the saved could
+properly become members thereof, and all who were truly saved (in
+the same locality) belonged to it by divine right. At this point,
+however, the human element in the constitution of the local church
+became manifest. We have pointed out the divine element in the true
+church&mdash;the element that particularly distinguished it as the
+church of God, but the bringing together of many individuals in one
+assembly involved also a social element and required the principle
+of <i>recognition</i>. There is, however, no evidence that such
+recognition was given by a formal, official act of the church in
+its corporate capacity. And since salvation is of the heart, it was
+possible for human recognition to temporarily miss its t<a name=
+'Page_37'></a>rue purpose. Thus, in the church at Jerusalem we find
+recognized as a constituent part of the assembly two false
+members&mdash;Ananias and Sapphira. On the other hand, when the
+converted Saul "was come to Jerusalem, he essayed to join himself
+to the disciples: but they were all afraid of him, and believed not
+that he was a disciple" (Acts 9: 26). The church at Corinth,
+already referred to, had some false members at the time the Pauline
+epistles were written. The church at Samaria also tolerated for a
+time one whose "heart was not right in the sight of God" (Acts
+8).</p>
+
+<div class='sidenote'>A holy church</div>
+
+<p>Since the local church was designed to exhibit concretely the
+spiritual body of Christ, none but saved persons could
+<i>properly</i> hold membership therein; therefore the local church
+when in its normal condition was free from sin and sinners. The
+physical body, which Paul uses to illustrate the spiritual body, is
+normal only when every member possesses the life of the body and
+functions properly. So also was the body of Christ. It was not
+God's will that there should be (as recognized members) "sinners in
+the congregation of the righteous" (Psa. 1: 5). It was his will to
+purge Jerusalem "by the spirit of judgment and by the spirit of
+burning" until "<i>he that is left</i> in Zion, and he that
+remaineth in Jerusalem, shall be called <i>holy</i>, even <i>every
+one</i> that is written among the living in Jerusalem" (Isa.
+4:3,4).</p>
+
+<a name='Page_38'></a>
+
+<div class='sidenote'>Discernment and judgement necessary</div>
+
+<p>The local congregation in Jerusalem did not cease to be the
+church of God because two unworthy persons obtained recognition in
+it. This incident gave occasion for the church to manifest its
+inherent <i>life</i> by its ability to discern and then cast off
+the secret offenders just as a healthy physical body casts off
+effete matter. As a result of the judgment pronounced on Ananias
+and Sapphira, "great fear came upon all the church ... and of the
+rest <i>durst no man join himself to them</i>; but the people
+magnified them" (Acts 5:11, 13). The fiery judgments of God put an
+end to formal church-joining there, as a result of which "believers
+were the more <i>added to the Lord</i>, multitudes both of men and
+women" (verse 14). "And the Lord added to them day by day those
+that were being saved" (Acts 2:47, R.V.).</p>
+
+<p>A clean, pure local church was the divine standard. It is
+evident that such could never be obtained and maintained except by
+the power of the Holy Spirit, who discerned evil and prompted its
+elimination. Peter discerned the condition of the two false members
+in the church at Jerusalem and removed that blemish. He also
+exposed the hypocrisy of Simon at Samaria, and Paul pointed out the
+evil affection in the church at Corinth and directed its removal.
+Chief responsibility for the maintenance of the normal condition of
+the church will be considered in <a name='Page_39'></a>our
+discussion of the particular features of church organization and
+government.</p>
+
+<div class='sidenote'>Apostasy possible</div>
+
+<p>We have shown the characteristic, spiritual features of a New
+Testament congregation in its normal condition; also the
+possibility of deviation from that standard. A practical question
+is, How far could such a congregation lapse into an abnormal state
+and still be a church of God? Or, Can a church as a body backslide?
+The church at Ephesus evidently was on the verge of such an
+apostasy. Therefore in the special message addressed to it in
+Revelation the Lord said: "I have somewhat against thee, because
+thou hast left thy first love. Remember therefore from whence thou
+art fallen, and repent, and do the first works; or else I will come
+unto thee quickly, and <i>will remove thy candlestick</i> out of
+his place" (Rev. 2: 4, 5). So also the church at Laodicea. "I know
+thy works, that thou art neither cold nor hot: I would thou wert
+cold or hot. So then because thou art luke warm, and neither cold
+nor hot, <i>I will spew thee out of my mouth</i>" (Rev. 3: 15,
+16).</p>
+
+<div class='sidenote'>The line of distinction</div>
+
+<p>The physical body may experience the mutilation of some of its
+members and still survive, but there is a limit beyond which death
+will ensue. So also the spiritual body may survive the encumbrance
+of a few false members<a name='Page_40'></a>. From the general
+facts and principles already adduced, however, we may safely assert
+that a local church is a church of God only so long as it is able
+to function properly <i>as a body</i>. As long as the Spirit of God
+is in the ascendency, so that the people of God as a body manifest
+the power of God, maintain the truth of God, are filled with the
+Spirit of God, and are actually used by the Spirit in performing
+the works of God, so long they are the church of God. Whenever
+another spirit gains the ascendency and the divine, spiritual
+characteristics are lost to view, then is brought to pass the
+saying that is written, "<i>I will spew thee out of my mouth</i>."
+Beyond that time they may continue their formal services, singing
+hymns, saying prayers, and making speeches; but the real message of
+God describing their condition is, as was true of Sardis, "Thou
+hast a name that thou livest, <i>and art dead</i>" (Rev. 3: 1).
+Such dead congregations are no longer a part of the true church and
+are unworthy of the recognition of spiritual congregations.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_IV'></a>
+<h2><a name='Page_41'></a>CHAPTER IV</h2>
+
+<h3>THE ORGANIZATION AND GOVERNMENT OF THE CHURCH</h3>
+
+<br>
+
+
+<div class='sidenote'>The fact of organization</div>
+
+<p>We have already shown that the words of Christ "I will build my
+church" have a deeper meaning than the simple preaching of the
+kingdom. They imply the formation of an organized structure against
+which even the gates of hell should not prevail. They can signify
+nothing less than the visible establishment of the church among men
+as the concrete embodiment of the divine kingdom or family. The
+church, then, as made up of local congregations, is an institution
+of divine appointment. This is shown by the words of Christ in
+Matt. 18: 17, according to which it sometimes becomes necessary in
+admonishing and disciplining trespassers to "<i>tell it unto the
+church</i>"; and the appellation "church of <i>God</i>" is
+frequently applied to individual congregations (1 Cor. 1: 2, et
+al.).</p>
+
+<p>Many teachers hold that Christ did not build a church and that
+the "form of church organization is not definitely prescribed in
+the New Testament, but is a matter of expediency, every body of
+believers being permitted to adopt that method of organization
+which best suits its circumstances and condition." Such is the
+Protestant view put forth by those who seek an excuse for the
+modern system of sect-building. The incorrectness of this theory is
+easily shown. First, as we shall see, it underestimates the need of
+divine direction in church relationship and ignores
+well-established facts in the New Testament history. Secondly, if
+it proves anything, it proves too much; for to admit such a
+principle of "church powers" is to admit that the papacy <a name=
+'Page_42'></a>and every other human system of church control is
+justified&mdash;systems which can be historically shown to be
+subversive of the church as a spiritual body.</p>
+
+<p>That the church was actually organized into local assemblies in
+apostolic days is abundantly shown by the New Testament record.
+They had regular meetings at stated times (Heb. 10:25; Acts 20:7; I
+Cor. 16:12); officers (Acts 20:28; 1 Pet. 5:2; Eph. 4:11, 12);
+recognized authority (1 Tim. 5:17; Heb. 13:17); discipline (1 Cor.
+5:13; 2 Thess. 3:6, 10-14); a system of contributions (1 Cor. 16:1,
+2); ordinances (Acts 20:7; 1 Cor. 10:16; 11: 23-29); a common work,
+etc. On one occasion Paul instructed Titus to "<i>set in order</i>
+the things that are wanting, and ordain elders in every city" (Tit.
+1:5).</p>
+
+<div class='sidenote'>By whom effected</div>
+
+<p>The words of Jesus "I will build my church" point us to the
+Christ as its real founder. Since the life and genius of the church
+is the superhuman element, which element must at all times be given
+precedence over mere outward forms and<a name='Page_44'></a><a
+name='Page_43'></a> human characteristics, and since this life
+proceeds from Christ as the Redeemer of men, therefore in all
+fundamental aspects he is the personal founder of the church. But
+more than this, working by proxy, Jesus gave even external form to
+his church, employing for this purpose his chosen apostles, to whom
+he gave special instruction and authority. Even during his personal
+ministry Jesus performed some of his work by proxy. It is expressly
+stated that he baptized many (John 3: 22; 4: 1), and yet
+explanation is made that "Jesus himself baptized not, <i>but his
+disciples</i>" (John 4: 2).</p>
+
+<p>So also in the organization of the church. The germ of that
+organization existed during Christ's personal ministry. Doctrine
+was given, ministers preached, baptism was administered, and people
+believed, but this embryonic organization could not be completely
+established as a church before the outpouring of the Holy Spirit.
+Therefore provision was made for its progressive development under
+the tutelage of specially inspired apostles. Doctrine was given
+gradually, yet invariably through the oral and written teaching of
+these inspired apostles. Therefore we can not but believe that the
+same invariable guidance of the Holy Spirit also perfected through
+them God's own plan of church organization and work. The gradual
+development of church organization under the labors of the
+apostles, therefore, no more proves the theory of a constant
+historic development than does the fact of a gradual unfolding of
+the Christian faith and doctrine by the apostles prove a constant
+and unending revelatio<a name='Page_45'></a>n of the gospel through
+all succeeding ages. One writer has well said, "The same promise of
+the Spirit which renders the New Testament an unerring and
+sufficient rule of faith renders it also an unerring and sufficient
+<i>rule of practise</i> for the church in all places and times." We
+must therefore regard the organization of the church, as we do the
+unfolding of the gospel message, as complete in all its fundamental
+and essential aspects before the close of the sacred canon.</p>
+
+<div class='sidenote'>Apostolic agency</div>
+
+<p>There is no doubt that the apostles occupied a special place in
+the divine establishment of the church and its message. Regarded as
+a temple, the church is "built upon the foundation of the apostles
+and prophets, Jesus Christ himself being the chief corner-stone"
+(Eph. 2: 20). The Old Testament Scripture "came not in old time by
+the will of man: but holy men of God spake as they were moved by
+the Holy Ghost" (2 Pet. 1: 21). But now we read, "God, who at
+sundry times and in divers manners spake in time past unto the
+fathers by the prophets, hath in these last days <i>spoken unto
+us</i> BY HIS SON" (Heb. 1: 1, 2). Moses, representative of the
+law, and Elias, representative of the prophets, appeared in glory
+on the Mount of Transfiguration; but when Peter suggested that they
+be accorded equal honors with Jesus, immediately a cloud
+overshadowed the company and a voice out of the cloud said, "This
+is my beloved Son, in whom I am well pleased<a name='Page_46'></a>;
+HEAR YE HIM." "And when they had lifted up their eyes, they saw no
+man, save <i>Jesus only</i>" (Matt. 17:1-8).</p>
+
+<div class='sidenote'>Model for all ages</div>
+
+<p>The revelation of divine truth, therefore, as the foundation of
+our faith, reached its highest level in the Son. We need not look
+for another gospel&mdash;<i>hear him</i>. He has also said, "I will
+build my church"; hence we need not look for another
+church&mdash;HEAR HIM! Paul declares that the gospel with its
+revelation of the "mystery" of the union of the saved in one body,
+the church, was in his day "<i>made manifest</i>," and, "according
+to the commandment of the everlasting God, made known to all
+nations <i>for the obedience of faith</i>" (Rom. 16:25, 26). See
+Eph. 2; 3:1-10. While therefore Christ was the author of the truth
+in its highest form of revelation, also the founder of his church,
+both reached their fulness of perfection under the inspired
+apostles and was by them "made known to all nations <i>for the
+obedience of faith</i>." The unity of all believers for which
+Christ solemnly prayed was to be accomplished through the direct
+agency of the apostles, the result of believing on Christ
+"<i>through</i> THEIR <i>Word</i>" (John 17:20).</p>
+
+<p>In describing how both Jews and Gentiles were reconciled in one
+body by the cross, Paul says that God "hath raised us up<a name=
+'Page_47'></a> together, and made us sit together in heavenly
+places in Christ Jesus: <i>that in the ages to come</i> he might
+show the exceeding riches of his grace" (Eph. 2: 6, 7). The unified
+church of the apostolic day is therefore the divine model for all
+succeeding ages.</p>
+
+<div class='sidenote'>Paul's relation thereto</div>
+
+<p>Since the first apostles were employed as special agents in
+establishing the perfected New Testament church, Paul's connection
+therewith is of particular importance. Paul was not one of the
+original twelve, yet he exerted a tremendous influence in that
+period and was undoubtedly one of the chief agents used in
+establishing the church and fixing its external form and
+character.</p>
+
+<p>Many believe that Paul belonged among the twelve as the real
+successor of Judas. According to this view, the election of
+Matthias to the apostleship was without divine sanction, being
+proposed by the impetuous Peter, who, before the descent of the
+Holy Ghost, often proposed inadvised things. Strength is given this
+view by the oft-repeated assertion of Paul that he was an apostle,
+"not of men, neither by men, but by Jesus Christ" (Gal. 1: 1). We
+are not forced to that conclusion concerning Matthias, however. In
+writing the Acts of the Apostles, Luke the companion of Paul,
+records the appointment of Matthias without intimating that it was
+a mistake. In Scripture usage a cert<a name='Page_48'></a>ain
+parallelism is maintained between the twelve apostles of the Lamb
+and the twelve tribes of the children of Israel. When we recall
+that there were literally thirteen tribes in Israel, Ephriam and
+Manasseh standing for Joseph, we need not be surprized that there
+should be literally thirteen foundational apostles in the Christian
+church, Matthias and Paul standing, as it were, in the place of
+Judas.</p>
+
+<p>There can be no doubt that Paul really ranked with the Twelve.
+He was a "chosen vessel," the "apostle of the Gentiles." Although
+as one "born out of due time," he himself saw Jesus and from him
+received the entire gospel by direct revelation. Consequently the
+other apostles possessed no advantage over him. He himself says,
+"The gospel which was preached of me was not after man. For I
+neither received it of man, neither was I taught it, but by the
+revelation of Jesus Christ" (Gal. 1:11, 12). He "was not a whit
+behind the very chiefest apostles" (2 Cor. 11:5). And it was
+through Paul particularly that the revelation of the "mystery" was
+made complete&mdash;"that both Jews and Gentiles should be fellow
+heirs and of <i>the</i> SAME <i>body</i>," and he was commissioned
+"<i>to make all men see</i>" it.</p>
+
+<p>The general church was, therefore, made up of various local
+congregations, which were "set in order" by apostolic authority.
+The essential nature of this organization is determined by the
+object for which these congregations were formed, the conditions of
+membership therein, and the kind of laws by which they <a name=
+'Page_49'></a>were governed.</p>
+
+<div class='sidenote'>Nature of its organization</div>
+
+<p>The primary object for which the local church was formed was the
+establishment and extension of the kingdom of God among men. A
+secondary object was the encouragement and mutual edification of
+the believers themselves, which was best obtained by united worship
+in prayer, exhortation, praise, thanksgiving, and religious
+instruction.</p>
+
+<p>We have already noted the conditions of membership in the local
+church. None but those who were already members of the body of
+Christ could properly be recognized as members in a congregation
+which was designed by Christ to exhibit in local and temporary form
+the true idea of the church universal. According to this standard
+of membership, every individual owed allegiance directly to Christ
+himself as the great head of the church. Christ was the only
+lawgiver. The relation of the individual to the local church, then,
+did not in any sense supersede his personal relations to Christ,
+but simply strengthened and further expressed this higher
+relationship.</p>
+
+<p>In this standard of church-membership is found the secret of the
+union in one body of all apostolic Christians. The standard was
+<i>personal relationship to Christ</i>, and this relationship could
+be obtained only by an experience of salvation and humble obedience
+to the law of Christ. Therefore all the truly saved were members of
+Christ and members of each other. This st<a name=
+'Page_50'></a>andard being the same for all, it led to absolute
+equality among members. Hence Paul could say, "There is neither Jew
+nor Greek, there is neither bond nor free, there is neither male
+nor female: for ye are all one <i>in Christ Jesus</i>" (Gal.
+3:28).</p>
+
+<p>The law of the church, as already stated, was simply "the law of
+Christ"; first as delivered orally by specially inspired apostles,
+and afterwards expressed by them in the Christian Scriptures.</p>
+
+<div class='sidenote'>Organization and government</div>
+
+<p>The closest relationship necessarily existed between the
+organization of the church and its method of government. It is
+impossible for us to get a clear conception of either independently
+of the other; and in order to understand the subject at all, we
+must bear in mind the fundamental nature of the church itself, what
+it was and what it was designed to accomplish. The church was not,
+as we have seen, a mere aggregate of individuals that happened to
+gather or that assembled for ordinary purposes. A social club or a
+business organization would have possessed all those features. The
+church was the body of Christ, the body to which he gave spiritual
+life and through which he designed to manifest his power and glory.
+Hence its visible organization was secondary, merely incidental as
+the means for the accomplishment of those higher ends involved in
+the transc<a name='Page_51'></a>endental element of the church. The
+relation of the divine and the human characteristics was,
+therefore, the relation of <i>soul and body</i>&mdash;Christ, the
+soul; redeemed humanity, the body. The establishment of this
+relationship was the manifestation to the world of the "body of
+Christ." It was organization of the church.</p>
+
+<p>From the foregoing considerations, we are certain that in the
+apostolic church the real emphasis was placed on <i>life</i> and
+that the governmental power and authority of the church was derived
+from its divine life in Christ and not from its organization.
+Apostolic church government was, therefore, more than the adoption
+of some particular form of external organization and
+administration.</p>
+
+<div class='sidenote'>Divine administration</div>
+
+<p>The origin of the church was divine. Jesus said, "I will build
+my church." And though, as we have seen, he employed human agents
+in its completion, these agents were so specially inspired and
+directed by Christ through the Holy Spirit that it was in reality
+<i>his</i> work. Jesus was not only the initial founder of the
+church, but he was its permanent head and governor. Isaiah,
+predicting the coming of Christ, declares that "the government
+<i>shall be upon</i> HIS <i>shoulder</i>" (Isa. 9:6). And again, we
+read that "HE <i>is the head of the body, the church ... that in
+all things he might have the preeminence</i>" (Col. 1:18). He it
+was who called and commissioned Paul and then personally directed
+his ministerial labors (Acts 26:13-19; 16:6-9). He it was who
+walked in the midst of<a name='Page_52'></a> the seven golden
+candlesticks, encouraging or reproving the congregations of Asia
+(Rev. 1:17, et seq.). He is "alive forever more" (Rev. 1:18); "the
+same yesterday, and today, and forever" (Heb. 13: 8); "upholding
+all things by the word of his power" (Heb. 1:3). "To him be glory
+<i>in the church</i> ... throughout all ages, world without end.
+Amen" (Eph. 3:21).</p>
+
+<div class='sidenote'>Christ the living head</div>
+
+<p>Thus, the general nature of church government was an absolute
+monarchy, or, to use a better term, a theocracy. Christ was king
+and lawgiver, governor and administrator. Whoever the instruments
+employed in carrying out his purposes, whatever the scope of their
+particular activities, all were governed directly by Christ through
+the Holy Spirit. It was <i>his</i> church. He was its living head.
+No other church was known in those days. It was only when the
+living, vital union of Christ with his church was lost to view that
+men began endeavoring to strengthen the bonds of external union by
+unscriptural human organization, just as when life is departed from
+the physical body we seek by an embalming process to prevent its
+speedy dissolution.</p>
+
+<div class='sidenote'>Delegated authority</div>
+
+<p>In order to understand church government, therefore, we must
+begin at the central source of authority and proceed to its varied
+manifestations. We have seen that Chri<a name='Page_53'></a>st
+employed human agents in accomplishing his work; hence, in thus
+performing the work of Christ as commanded by Christ, and as
+personally directed by the Spirit of Christ, these men possessed
+the <i>authority of Christ</i>. Any church governmental authority
+that does not proceed directly from Christ through his Holy Spirit
+is but human authority, an usurped authority, and has no place in
+the real church of Christ.</p>
+
+<div class='sidenote'>Ministerial oversight</div>
+
+<p>The apostles were the first to whom Christ delegated authority.
+They became his special representatives. They established the
+church and became responsible for its general direction and
+oversight, "the Lord working with them, and confirming the word
+with signs following" (Mark 16:20). But these twelve did not stand
+alone in the government of the church. Soon a host of ministers
+were raised up, and these also possessed divine authority for their
+representative lines of work. To the elders of Ephesus, Paul said,
+"Take heed therefore unto yourselves, and to all the flock, over
+which <i>the Holy Ghost hath made you overseers</i>, to feed the
+church of God" (Acts 20:28). Peter also writes: "The elders which
+are among you I exhort ... feed the flock of God which is among
+you, <i>taking the oversight thereof</i>" (1 Pet. 5:1, 2). "The
+Holy Ghost said, Separate me Barnabas and Saul for the work
+whereunto <i>I have called them</i> ... so they, <i>being sent<a
+name='Page_54'></a> forth by the Holy Ghost</i>, departed" (Acts
+13: 2-4). "AND HE GAVE some, apostles; and some, prophets; and
+some, evangelists; and some, pastors and teachers; for the
+perfecting of the saints, for the work of the ministry, for the
+edifying of the body of Christ" (Eph. 4:11, 12). In accordance with
+this standard, we read, "Obey them that have the rule over you, and
+submit yourselves: for they watch for your souls, <i>as they that
+must give account</i>" to him who is "that great shepherd of the
+sheep" (Heb. 13:17, 20). The ministers were under-shepherds
+appointed to feed the flock of God, for which service they had to
+give account to the great Shepherd.</p>
+
+<p>The foregoing scriptures and many others show conclusively that,
+while in the apostolic church spiritual oversight was, in general,
+vested in the ministry, it did not originate with them; that it did
+not proceed from the general body of believers by a majority vote
+or by conference appointment; but that it came by the Holy Spirit
+direct from the great head of the church, who alone determined the
+general bounds of that authority and responsibility. This ministry,
+or presbytery, consisted of two classes&mdash;local ministers and
+general ministers. Before proceeding from this general
+classification to a discussion of the more specific duties and
+responsibilities of the individual ministers comprising this
+presbytery, I shall call attention briefly to the geographical
+distribution of their work as a body.</p>
+
+<div class='sidenote'>Local and general phase</div>
+
+<p>We have already shown <a name='Page_55'></a>that the church in
+its visible phase was made up of various local congregations "set
+in order" by apostolic authority. So far as their own local affairs
+were concerned, these congregations were autonomous. When a matter
+was purely local, such as the financial oversight and ministration
+in the church at Jerusalem, the local congregation itself
+determined the course of action and (excepting that class of
+officials who were divinely chosen) who should be appointed to
+oversee it. In the Jerusalem example cited, the apostles suggested,
+"<i>Look ye out among you</i> seven men," etc., "and the saying
+pleased the whole multitude: <i>and they chose</i>" the proper
+persons for that work (Acts 6:1-5).</p>
+
+<p>But while these congregations possessed such autonomy and were
+distributed over a wide territory, they were not in all respects
+independent, isolated units. As members of Christ sharing in a
+common life and engaged in a common cause, they were bound together
+in one brotherhood by ties of fellowship and love. In addition to
+the union of separate individuals in one locality under the care of
+the local presbytery, the local congregations themselves were
+brought into close, sympathetic relationship with one another
+through the labors and influence of those general ministers who
+were not attached to particular churches, but whose gifts,
+callings, and qualifications fitted them for general service
+throughout the various congregations. The responsibility and
+authority of these general ministers vari<a name='Page_56'></a>ed
+in accordance with their own gifts and qualifications and the
+degree of development attained by the churches among which they
+labored. In the case of infant churches, it is evident that
+oversight was of the apostolic kind&mdash;direct and immediate. But
+whenever they became thoroughly established, the principle of local
+autonomy was recognized and the relation of the general ministers
+to such congregations was evangelistic rather than
+apostolic&mdash;helpers and advisors, not administrative
+directors.</p>
+
+<div class='sidenote'>Geographical distribution</div>
+
+<p>That the foregoing analysis is correct is abundantly proved by
+the history of events in the Acts respecting the geographical
+distribution of the churches and their relation to one another.
+Jerusalem was the original seat of Christianity. Isaiah prophesied,
+"Out of Zion shall go forth the law, and the word of the Lord from
+Jerusalem" (Isa. 2:3). Jesus told the apostles "that repentance and
+remission of sins should be preached in his name among all nations,
+beginning at Jerusalem" (Luke 24:47). And again, "Ye shall be
+witnesses unto me both in Jerusalem, and in all Judea, and in
+Samaria, and unto the uttermost part of the earth" (Acts 1:8).
+Philip went from Jerusalem to Samaria and there preached Christ
+with great success. "Now when the apostles<a name='Page_57'></a>
+which were at Jerusalem heard that Samaria had received the Word of
+God, <i>they sent unto them Peter and John</i>" (Acts 8:14). Later
+we read that when churches had been established throughout all
+Judea and Galilee and Samaria, "it came to pass, <i>as Peter passed
+throughout all quarters</i>, he came down also to the saints which
+dwelt at Lydda" (Acts 9: 31, 32). It was while he was on this
+general tour visiting the churches that he came to Joppa and there
+received the vision which led him to the household of Cornelius,
+after which he came to Jerusalem and was there called to account
+for his action in visiting the uncircumcised Gentiles.</p>
+
+<p>There is no doubt that there was exerted from Jerusalem a
+general care over the surrounding churches. Some of the disciples
+who were scattered from Jerusalem at the time of persecution, went
+as far as Cyprus and Antioch, preaching the word, and many believed
+and turned to the Lord. "Then tidings of these things came unto the
+ears of the church which was in Jerusalem: <i>and they sent forth
+Barnabas</i> that he should go as far as Antioch" (Acts 11: 19-22).
+Barnabas went to Antioch and there found such a splendid work that
+he departed at once for Tarsus seeking Saul, and together they
+returned to Antioch and preached for a whole year.</p>
+
+<div class='sidenote'>Operative centers</div>
+
+<p>While this principle of general superintendence of infant
+churches originated with the apostles themselves, it was ext<a
+name='Page_58'></a>ended to others who were not of the first
+apostles. Barnabas and Saul were successful at Antioch and there
+established the first Christian community outside the confines of
+Judaism, as the result of which Antioch became the seat of Gentile
+Christianity. Shortly afterwards "certain prophets and teachers" in
+the church at Antioch, men who were not of the original apostles,
+were directed by the Holy Ghost to send forth Barnabas and Saul on
+their first missionary journey, and they went forth establishing
+local churches and afterwards setting them in order by ordaining
+elders, after which these ministers returned to Antioch, gathered
+the church together, and gave them a report of their work. Antioch
+was, therefore, an operative center.</p>
+
+<p>At a later time Paul established the truth in Ephesus, the chief
+city of Proconsular Asia. As might naturally be expected from the
+strategic position and political importance of that city, Ephesus
+also became an operative center for Christianity, "so that all they
+which dwelt in Asia heard the word of the Lord Jesus, both Jews and
+Greeks" (Acts 19:10). Thessalonica in Macedonia and Corinth in
+Achaia are other examples of the kind.</p>
+
+<div class='sidenote'>Regional units</div>
+
+<p>The work of the church naturally fell into these geographical
+units; therefore the word "church" is sometimes used as a<a name=
+'Page_59'></a> collective term designating a body of regional
+congregations. The church "throughout all Judea and Galilee and
+Samaria" (Acts 9:31), "the seven churches which are in Asia" (Rev.
+1:11), "the churches of Macedonia" (2 Cor. 8:1), "the churches of
+Galatia" (1 Cor. 16:1).</p>
+
+<p>We must bear in mind, however, that this regional concept of the
+church was not an integral part of fundamental apostolic church
+government, but was merely incidental, the result of geographical
+location. In fundamental analysis distinctions are always drawn
+between things that are <i>different</i>, not between things of the
+same kind. These regional churches were not different kinds of
+churches; they were not bound together in separate groups by an
+external organization which placed a wall between them and other
+congregations of the saints. There was no authority here for the
+national-church theory nor for the sectarian church idea.
+Geographical separation there was, but not denominationalism.</p>
+
+<div class='sidenote'>Common bond of unity</div>
+
+<p>We have already shown from Paul's writings that under his
+ministry both Jews and Gentiles were united in one body, "the
+<i>same</i> body." That these regional units to which we have
+referred were no denial of this clear truth, but that collectively
+they constituted one body, is further shown by the indications we
+have of their <i>operative unity</i>. Notwithstanding the poor
+facilities fo<a name='Page_60'></a>r communication and travel in
+those days, which made general cooperation very difficult, and
+notwithstanding the fact that the record of historic Christianity
+in the Acts is exceedingly brief, we have, nevertheless, clear
+proof that there was cooperation throughout the apostolic church.
+Two instances, one of a business nature, the other ecclesiastical,
+establish this point. The churches of at least three provinces of
+the Roman Empire&mdash;Galatia, Macedonia, and Achaia&mdash;united
+under Paul's direction in establishing a weekly financial system,
+the immediate object of which was to assist in accomplishing a
+particular object in which they were all interested (2 Cor. 8:9; 1
+Cor. 16:1-3). The ecclesiastical example is the council of the
+apostles and elders held in Jerusalem and recorded in Acts 15. A
+question of doctrine and practise arose in Antioch; the church
+there was not able to settle it; therefore it was "determined that
+Paul and Barnabas, and certain other with them, should go up to
+Jerusalem unto the apostles and elders about this question" (verse
+2).</p>
+
+<p>This was not a general council of the church. No other sections
+or provinces were represented. Nor did it meet as a legislative
+body, even though there were present specially inspired apostles,
+to whom had been given the commission to unfold the gospel as an
+authoritative revelation. It is clear that the ministers of this
+council even sought to avoid the legislative function. "For it
+seemed good to the Holy Ghost, and to us, to lay upon you no
+greater burden than these necessary things" (verse 28). While
+this<a name='Page_61'></a> incident does not prove an
+administrative human headship of the whole church centralized at
+Jerusalem, it does prove that the individual congregations were not
+isolated units, but that they had respect for, and sought the
+advice and counsel of, older established congregations, and
+particularly of those general ministers whose gifts,
+qualifications, and reputation fitted them for general care of all
+the churches.</p>
+
+<p>When we consider the divine nature of the church's organization,
+with the ever-living Christ working mightily in all his ministers
+and through them in particular administering its government, we can
+see that the entire church was necessarily one body joined together
+in a common fellowship and actually laboring together in the
+performance of common tasks.</p>
+
+<div class='sidenote'>Bishop and elder</div>
+
+<p>The presbytery, to whom was given particular oversight and
+government of the church, was set apart by the Holy Ghost for this
+special work. Different terms, such as "elder" and "bishop," were
+used to designate this office. The term "bishop," which literally
+means <i>overseer</i>, implies the duties of the office, while
+"elder" denotes its rank. That these terms were used
+interchangeably and applied to the same order of persons is proved
+by Acts 20:28 (cf. 17); Phil. 1:1; 1 Tim. 3:1, 8; Tit. 1:5, 7; 1
+Pet. 5:1, 2. This was admitted by many early writers, as Jerome,
+Augustine, Urban II, Petrus Lombardus, Chrysostom,<a name=
+'Page_62'></a> Theodoret, and others.</p>
+
+<p>From the general classification already given, let us proceed to
+the specific. This body was made up of elders or bishops. The fact
+that the terms "elder" and "bishop" were applied to all the
+presbyters shows equality of rank; that the office was one. We
+find, however, that these elders as individuals were diversified in
+their gifts and callings in accordance with the specific work which
+the Holy Ghost designed them to perform. Under one classification
+there were, broadly speaking, two kinds of elders&mdash;local and
+general; that is, those whose sphere of operation was particularly
+local and those whose influence, work, and responsibility extended
+beyond any congregational limitation. This distinction was not made
+arbitrarily, however; for it was essential to the performance of
+the twofold class of work to be done and was the inevitable result
+of that operation of the Spirit in individual ministers which
+fitted them particularly for these distinctive lines of
+activity.</p>
+
+<div class='sidenote'>Divine gifts</div>
+
+<p>To be still more specific, we must go a step farther and
+consider the reason why and the process by which ministers became
+differentiated from other saints. In this we shall find the inner
+secret, both of particular spiritual organization and of divine
+church government. The apostle says, "By one Spirit are we all <a
+name='Page_63'></a>baptized into one body" and "God hath set the
+members every one of them in the body, as it hath pleased him" (1
+Cor. 12:13, 18). These texts suggest more than a mere attachment to
+the body: they imply <i>functional activity in the body</i>. The
+functions of the body as described by Paul means the exercise of
+spiritual gifts. "Now there are diversities of gifts, but the same
+Spirit ... there are diversities of operations, but it is the same
+God <i>which worketh all in all</i>. But the manifestation of the
+Spirit is given to every man to profit withal. For to one is given
+by the Spirit the word of wisdom; to another the word of knowledge
+by the same Spirit; to another faith by the same Spirit; to another
+the gifts of healing by the same Spirit; to another the working of
+miracles; to another prophecy; to another discerning of spirits; to
+another divers kinds of tongues; to another the interpretation of
+tongues; but all these worketh that one and the selfsame Spirit,
+dividing to every man severally as he will" (1 Cor. 12: 4-11).</p>
+
+<div class='sidenote'>Basis of ministerial authority</div>
+
+<p>The foregoing scripture is a mere enumeration of the gifts that
+God implanted in the church as a body. The more particular
+application of these gifts and their relation to church
+organization and government are given further on in the same
+chapter. "Now ye are the body of Christ, and members in particular.
+And God hath set some in the church, first apostles, secondarily
+prophets, thirdly teachers, after that miracles, t<a name=
+'Page_64'></a>hen gifts of healings, helps, governments,
+diversities of tongues. Are all apostles? are all prophets? are all
+teachers? are all workers of miracles? have all the gifts of
+healing? do all speak with tongues? do all interpret? <i>But covet
+earnestly the best gifts</i>" (verses 27-31).</p>
+
+<p>Comparison of verses 4 to 11 with verses 27 to 31 of the chapter
+just quoted shows conclusively that one is the counterpart of the
+other, the latter merely amplifying and explaining the former. From
+this clear teaching it is evident that the work of apostleship, of
+teaching, of governing, etc., were all based upon and grew out of
+divine gifts implanted in the heart by the Holy Spirit.</p>
+
+<p>The same truth is taught by Paul in another place. Speaking of
+Christ, the apostle says, "When he ascended up on high, he ...
+<i>gave gifts unto men</i> ... and he gave some, <i>apostles</i>;
+and some, <i>prophets</i>; and some, <i>evangelists</i>; and some,
+<i>pastors</i> and <i>teachers</i>; for the perfecting of the
+saints, for the work of the ministry, for the edifying of the body
+of Christ" (Eph. 4: 8-12).</p>
+
+<p>According to these scriptures, the very governmental positions
+of the church with their authority and responsibility were the
+product of those gifts and qualifications bestowed upon certain
+individuals in particular. Such gifts could be legitimately coveted
+with a view to spiritual edification of the body (1 Cor. 12:31;
+14:12). "If a man desire the office of a bishop, he desireth a good
+work" (1 Tim. 3:1). "Helps" doubtless included that class of
+assistan<a name='Page_65'></a>ts commonly called deacons (1 Tim.
+3:8-11).</p>
+
+<p>Since in the primitive church organization and government were
+determined by the divine gifts and callings possessed by
+individuals, it is evident that we have in this something totally
+different from that later conception of church government as a mere
+human arrangement. At a subsequent time, as we shall show, church
+government was patterned after the forms of political government in
+that it was vested inherently in men. Four such forms have been
+developed&mdash;the imperial, or papal; the episcopal; the
+presbyterial; and the congregational. While these four differ in
+external form, they are all alike in fundamental character, in that
+they assume that the governing power rests inherently in
+<i>men</i>.</p>
+
+<p>None of these forms of government represent the New Testament
+church. The organization and government of that church was based
+upon the <i>charisma</i>, or divine gifts and callings, of
+individuals composing the church. The power and authority of an
+apostle or of an evangelist, for example, did not rest upon any
+selection or appointment made by men. The church did not act in a
+corporate capacity and confer ecclesiastical power and authority
+upon any one. All such power and authority came direct from God
+through the Holy Spirit, and it was in God's name and by his
+authority alone that they acted. The organization of the church was
+therefore charismatic. If, for example, the gifts of an apostl<a
+name='Page_66'></a>e were conferred by the Holy Spirit upon an
+individual, he possessed apostolic responsibility and authority.
+The brethren recognized such gifts when these were evident, and
+submitted themselves voluntarily to such spiritual leadership and
+oversight; for at this period there had not been developed that
+ecclesiastical system by which human election and appointment gave
+positions and authority to men. In fact, we shall clearly show
+later that the true church can not be <i>legally</i> organized.
+Every attempt of men to assume the reins of authority and give
+governmental form and administrative direction to the church has
+been denominational and sectarian.</p>
+
+<div class='sidenote'>Ordination</div>
+
+<p>The true church was the whole family of God directed by his Holy
+Spirit. Ministerial appointment, with its authority and
+responsibility, was therefore divine. We have seen that through the
+spiritual operation called the new birth, one became a member of
+Christ, and hence by divine right belonged to whichever
+congregation of the church he might be able to associate with; but
+that in practical experience, such local membership involved
+recognition on the part of the other members. So it was with the
+divine appointment to the ministry. The only other essential to its
+practical operation was simply recognition of that call. Such
+recognition, in the last analysis, belonged to the whole church (1
+Tim. 3: 2-7; Tit. 1: 6-9), but was given formally by the laying on
+of the hands<a name='Page_67'></a> of the presbytery.</p>
+
+<div class='sidenote'>Plurality of local elders</div>
+
+<p>The development of ministers in an apostolic church was a
+divine, natural process, the inevitable result of the emphasis
+placed on the gifts and callings of the Spirit. This free exercise
+of the Spirit's gifts working in the members doubtless accounts for
+the plurality of ruling elders found in those local churches. See
+Acts 14:23; 20:17; Phil. 1:1; 1 Tim. 5:16, 17; Tit. 1:5. It could
+not be otherwise as long as the churches were Spirit-filled,
+working congregations and the Spirit of God had his way. The system
+that limited local church government to a one-man rule originated
+in the apostasy, after the gifts of the Spirit had died out. It is
+simply one part of that great system of human organization that
+developed the full-grown papacy. Of this we shall learn more
+hereafter.</p>
+
+<p>The same principles that developed local ministers produced also
+ministers of the general class. While some naturally became
+"pastors," "teachers," and "helpers" in the local church,
+particular gifts and qualifications fitted others for "apostles"
+and "evangelists," whose particular sphere was general oversight
+and work in the churches. The prophet was not limited to either
+class.</p>
+
+<div class='sidenote'>Apostolic oversight</div>
+
+<a name='Page_68'></a>
+
+<p>As it is not germane to my present purpose, I shall not here
+attempt to define the various phases of ministerial work designated
+by various terms but all included under the one generic term
+"elder." The work described by the term "apostle," however,
+requires brief notice, on account of its bearing on the subject of
+church government. The fact that Paul had particular "care of all
+the churches" (2 Cor. 11:28) and that he gave special instructions
+to Timothy and Titus, other ministers (1 Tim. 5: 21; Tit. 1:5),
+forms the basis for the episcopacy argument&mdash;church rule by a
+superior order of clergy called bishops.</p>
+
+<p>"Apostle" literally signifies "a planter." The term belongs
+specifically to the first founders of the Christian faith, but is
+loosely applied in a more general sense to any minister who plants
+Christianity in a new territory. It is clear that the first
+apostles were especially inspired for a particular work in laying
+the foundations of the Christian church and in writing the New
+Testament Scriptures. Hence the apostolic office in this special
+sense passed away with them. But there was, nevertheless, an
+apostolic work such as planting and overseeing the infant work in a
+new field, and in this sense Barnabas also was an apostle (Acts
+13:46 with 14:4).</p>
+
+<p>That the word "apostle" really signified a planter and was
+therefore descriptive of the kind of work done is shown <a name=
+'Page_69'></a>by the words of Paul himself: "For he that wrought
+effectually in Peter to the apostleship of the circumcision, the
+same was mighty in me toward the Gentiles" (Gal. 2:8). And again,
+he says to the Corinthians, "If I be not an apostle unto others,
+yet doubtless I am <i>to you</i>; for <i>the seal of mine
+apostleship are ye in the Lord</i>" (1 Cor. 9:2). In another place
+he says to the same church, "Though ye have ten thousand
+instructors in Christ, yet have ye not many fathers: for in Christ
+Jesus I have begotten you through the gospel" (1 Cor. 4:15).</p>
+
+<p>The special, personal relation that the apostle, or planter,
+sustained to the work which he had founded and over which he
+exercised general jurisdiction, was but temporary, a sort of
+fatherly care. He was obliged to oversee the work as a whole,
+including young ministers, until it became thoroughly established.
+After others were able for the work and the apostle's special
+oversight was withdrawn, there might be ten thousand other
+instructors, but <i>no more fathers</i>. This disproves entirely
+the episcopal idea as an essential feature of church government.
+The apostle Peter even classes himself simply as an elder in common
+with other elders (1 Pet. 5:1). But with the exception of the
+original apostles, who were specially commissioned to reveal the
+doctrine and message of the gospel and to establish the Christian
+faith, the difference existing between elders in the primitive
+church was not a difference in kind, but in degree only, varying in
+accordance with their ability to put forth some portion of that
+moral and spiritual power by which alone Christ governs his
+church.</p>
+
+<a name='Page_72'></a><a name='Page_70'></a><a name='Page_71'></a>
+
+<hr style='width: 65%;'>
+<a name='PART_II'></a>
+<h3>PART II</h3>
+
+<h2>The Church in History</h2>
+
+<hr style='width: 65%;'>
+<a name='Page_73'></a> <a name='CHAPTER_V'></a>
+<h2>CHAPTER V</h2>
+
+<h3>CORRUPTION OF EVANGELICAL FAITH</h3>
+
+<br>
+
+
+<p>It is not my purpose to write an ecclesiastical history, but in
+order to make clear the work of final reformation, it will be
+necessary to present at least a brief sketch of historic
+Christianity, outlining particularly those leading features which
+show a radical departure from the true church as originally
+constituted by our Lord and his apostles.</p>
+
+<div class='sidenote'>"The faith"</div>
+
+<p>In the days of primitive Christianity there was something called
+"the gospel," "the truth," "the form of sound words," "<i>the
+faith."</i> To understand its fundamental nature is not difficult,
+for it has been preserved and handed down to us in the writings of
+the New Testament. According to this record, the gospel message, or
+"the faith," centered in the person of our Lord Jesus Christ, who
+died and rose again that he might be a "Prince and a Savior, for to
+give repentance to Israel, and forgiveness of sins" (Acts 5:31).
+"And that repentance and remission of sins should be preached in
+his name among all nations, beginning at Jerusalem" (Luke 24:47).
+Around this central fact of salvation from sin through faith in
+Christ clustered those other truths and facts which either
+necessarily resulted from the new relationship of redeemed humanity
+with God or were essential to its visible manifestation and
+propagation. Prominent among these features were the entire
+sanctification of believers, holy life and conduct, the baptism,
+gifts, and leadership of the Holy Spirit, and the visible unity and
+relationship of believers in one body, the church.</p>
+
+<div class='sidenote'>An apostasy foretold</div>
+
+<p>I need not take time or space to describe the wonderful
+successes of Christianity as long as the primitive purity and power
+of the gospel message was sustained and its results realized in a
+living, Spirit-filled church. But facts compel me to record a
+change from that happy condition. This transition was foreseen by
+those who "spake as they were moved by the Holy Ghost." Paul
+declared: "Some shall depart from the faith, giving heed to
+seducing spirits and doctrines of devils" (1 Tim. 4:1); "Also of
+your own selves shall men arise, speaking perverse things, to draw
+away disciples after them" (Acts 20:30). Peter predicted, "There
+shall be false teachers among you, who privily shall bring in
+damnable heresies" (2 Pet. 2:1). Jesus himself declared, "Many
+false prophets shall arise, and shall deceive many. And because
+iniquity shall abound, the love of many shall wax<a name=
+'Page_74'></a> cold" (Matt. 24:11, 12).</p>
+
+<p>Paul gives a more particular description of the coming apostasy
+in the second chapter of Second Thessalonians. Asserting that the
+second coming of Christ was not at that time imminent, he says:
+"Let no man deceive you by any means: for that<a name=
+'Page_76'></a><a name='Page_75'></a> day shall not come, except
+there come a <i>falling away</i> 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, showing himself that he is God"
+(verses 3, 4).</p>
+
+<p>The development of the "man of sin," which was occasioned by the
+"falling away," was to be gradual, but should finally assume great
+proportions, "so that he as God sitteth in the temple of God
+showing himself that <i>he</i> is God." The apostle further states:
+"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" (verses 7, 8). We should not seek for the fulfilment of
+this prediction in those minor sects and heresies which at an early
+date arose and soon passed away: the description refers to some
+great power occupying the greatest prominence, making the most
+pretentious claims, a power that is to endure until the second
+advent of Christ. We must, therefore, look for its fulfilment in
+what we may term the main line of historic Christianity.</p>
+
+<div class='sidenote'>First evidences of decline</div>
+
+<p>The "falling away" from the simple truths and standards of the
+gospel began at a very early date. The mystery of i<a name=
+'Page_77'></a>niquity was already working in the apostles' day.
+Before the close of the first century we find in the churches of
+Asia Minor a sad deflection from their primitive condition. The
+church at Ephesus had left its first love (Rev. 2:4); the church at
+Pergamos was tolerating false teachers and being ruined by false
+doctrines (2:14, 15); Thyatira had lost the spirit of holy judgment
+against wrong-doing and was therefore affected by a shocking degree
+of immorality (2: 20-23); the message to Sardis was, "Thou hast a
+name that thou livest, <i>and art dead</i> (3:1); Laodicea had
+become so lukewarm that the Lord said, " I will spew thee out of my
+mouth" (3:15, 16).</p>
+
+<div class='sidenote'>The apostolic fathers</div>
+
+<p>The transition from the apostles to the age of the early church
+fathers is involved in considerable darkness. Not until the middle
+of the second century, when Justin Martyr appears on the scene,
+does the church emerge from its obscurity into the clear light of
+history. The apostolic fathers&mdash;Clement of Rome, Ignatius, the
+Pastor of Hermas, Papias, and the unknown author of the Epistle to
+Diognetus&mdash;all these lived and wrote during that transitional
+period, and they could have told us much, but they have told us
+little. We can not but admire the beautiful spirit in which they
+wrote, and their style is earnest and vital. Nevertheless, we
+discern in these works two leading tendencies which stand, so to
+speak, as prophecies of what was to predominate in the <a name=
+'Page_78'></a>ecclesiastical thought of succeeding centuries.</p>
+
+<p>In the mind of the author of the Epistle to Diognetus, the grand
+central thought is the incarnation and the spiritual presence of
+Christ in redeemed humanity, by which they are led to the "free
+imitation of God," as a result of which they become to the world
+what the soul is to the body&mdash;its life and the means of
+holding it together. This teaching is an epitome of the Greek
+theology developed later by Clement of Alexandria, Origen, and
+Athanasius. But in Papias, who attaches much importance to oral
+traditions that "came from the living and abiding voice"; in
+Ignatius, who exalts the bishop above other presbyters; and in
+Clement, who, writing as a Roman, is concerned with matters of
+administration and subordination to authority&mdash;in these we
+discern the beginnings of the Latin theology developed later by
+Tertullian, Irenaeus, Cyprian, and Augustine, which produced the
+papacy, and which, as we shall show, has in a great measure
+dominated the ecclesiastical thought of the world until the present
+day.</p>
+
+<div class='sidenote'>The Ante-Nicene age</div>
+
+<p>After emerging into the clear field of historic Christianity in
+the time of Justin Martyr, we find everywhere evidences of a
+rapidly developing apostasy. In one respect we approach an
+examination of the Ante-Nicene church with feelings of admiration.
+This was a heroic age, an age of Christian martyrs. The struggles
+of Christian<a name='Page_79'></a>ity against the powers of
+heathenism enthroned in the Roman Empire and throughout the world
+form a bright chapter in the annals of historic deeds and supreme
+loyalty to lofty ideals. When we view the subject from this angle,
+it would almost seem to be an act of irreverence or of sacrilege to
+call in question the doctrines and practises of that period when
+the church was baptized by fire and waded through rivers of blood.
+Reverence for the martyrs and for their noble efforts to extend the
+cause of Christ is praiseworthy, but in justice to truth, we must
+remember that even the martyrs were not inspired teachers
+commissioned to build a model for all succeeding ages. That they
+were heroic does not prove them infallible. We should never
+hesitate, therefore, to compare their teaching with the pure
+doctrines of the Word of God, and wherein there is any lack of
+harmony, we should be guided by the truth as it is in Jesus.</p>
+
+<p>However much we may admire the early church fathers, we can not
+help noticing the sharp contrast between them and the first
+apostles; between their writings and the sublime, inspired teaching
+of the divine Word. If, after reading Paul, Peter, or John, we turn
+to Tertullian, Irenaeus, or Cyprian, we instinctively realize that
+we have, so to speak, been transferred from sunny Italy to frigid
+Siberia. We are conscious of a change to another era, and to
+another country. Notwithstanding the fact that we find numerous
+familiar objects, we know that we are moving in another atmosphere
+amid foreig<a name='Page_80'></a>n surroundings.</p>
+
+<div class='sidenote'>Growth of ritualism</div>
+
+<p>The church of the Middle Ages was the natural fruitage of the
+seeds planted during the second and third centuries. There we began
+to notice particularly foreign elements which stand out in bold
+contrast to the simple forms of primitive Christianity. One of
+these innovations was the development of the ritualistic spirit,
+according to which undue importance was attached to particular
+forms of worship, such as time, place, positions of the body, and
+ceremonial observances in general. Take baptism for an example.
+Apart from erroneous notions concerning the efficacy of baptism,
+which will be referred to under another head, the writings of the
+church fathers abound with the most minute and puerile details
+concerning how the act is to be performed&mdash;details of
+catechism, of consecration of waters, of dressing and undressing,
+exorcism, anointing from head to foot with oil, the laying on of
+hands, etc., all of which were to be carried out in the most
+exacting and solemn manner.</p>
+
+<div class='sidenote'>Example from Tertullian</div>
+
+<p>As an example of the ritualistic character of Christian worship
+at the beginning of the third century, I will cite a passage from
+Tertullian. In the third chapter of his work De Corona, this
+celebrated Latin father undertakes to defend customs and practises
+that he confesses were received "on the ground of trad<a name=
+'Page_81'></a>ition alone." He says: "I shall begin with baptism.
+When we are going to enter the water, but a little before, in the
+presence of the congregation and under the hand of the president,
+we solemnly profess that we disown the devil, and his pomp, and his
+angels. Whereupon we are thrice immersed, making a somewhat ampler
+pledge than the Lord has appointed in the gospel.<a name=
+'FNanchor_A_1'></a><a href='#Footnote_A_1'><sup>[A]</sup></a> Then
+when we are taken up (as new-born children) we taste, first of all,
+a mixture of milk and honey, and from that day we abstain from the
+daily bath for a whole week. We take also, in congregations before
+daybreak, and from the hand of none but the president, the
+sacrament of the Eucharist, which the Lord both commanded to be
+done at mealtimes and enjoined to be taken by all alike. As often
+as the anniversary comes round, we make offerings for the dead as
+birthday honors. We count shouting or kneeling in worship on the
+Lord's day to be unlawful. We rejoice in the same privilege also
+from Easter to Whitsunday. We feel pained should any wine or bread,
+even though our own, be cast upon the ground. At every forward step
+and movement, at every going in and out, when we put on our clothes
+and shoes, when we bathe, when we sit at table, when we light the
+lamps, on couch, on seat, in all the ordinary actions of daily
+life, we trace upon the forehead the sign of the cross."</p>
+
+<p>In words immediately f<a name='Page_82'></a>ollowing, at the
+beginning of Chapter 4, Tertullian says: "If for these and other
+such rules you insist upon having positive Scriptural injunction,
+you will find none. Tradition will be held forth to you as the
+originator of them, custom as their strengthener, and faith as
+their observer."</p>
+
+<p>According to this confession, all the ceremonial observances
+here set forth are without Scriptural authority. When we read in
+the New Testament concerning the simple act of baptizing believers,
+and compare it with the customs and practises that had grown up in
+the Ante-Nicene church, we do not wonder that evangelical faith was
+soon afterwards almost entirely lost in ritualistic forms; that,
+like the Pharisees of old, men made the faith of God of none effect
+by their traditions.</p>
+
+<div class='sidenote'>False doctrines and heresies</div>
+
+<p>Another evidence of the decline of evangelical faith is found in
+the presence of many false doctrines among the leaders of so-called
+orthodox Christianity in that period of which I now write. Paul not
+only taught that at a later time some should "depart from the
+faith, giving heed to seducing spirits and devils" (1 Tim. 4:1),
+but he referred to some who had already "erred concerning the
+faith" (1 Tim. 6:21), and named two persons, 'who, concerning the
+truth, had erred, saying that the resurrection was past already,
+and overthrew the faith of some' (2 Tim. 2:18). After the death of
+the apostles, error made deeper inroads, and its baneful influence
+cast a shadow over the church, which rapidly deepened into the
+darkness of spiritual night.</p>
+
+<a name='Page_83'></a>
+
+<div class='sidenote'>Baptismal regeneration</div>
+
+<p>One of the earliest corruptions of apostolic truth concerned the
+design and purpose of baptism. It was not long until unscriptural
+significance was attached to the literal rite itself, so that what
+was originally a mere sign, was substituted for the thing
+signified, and thus baptism took the place of spiritual
+regeneration. In several places in the writings of Justin Martyr,
+who lived about the middle of the second century, his language
+seems to attach undue importance to the literal rite; but other
+passages from the same author indicate that he had not as yet
+entirely lost sight of the apostolic standard. In his Dialog with
+Trypho, chapter 14, he says: "We have believed and testify that
+that very baptism which he [Isaiah] announced is alone able to
+purify those who have repented ... and what is the use of that
+baptism which cleanses the flesh and body alone? Baptize the soul
+from wrath and covetousness, from envy and from hatred, and lo, the
+body is pure."</p>
+
+<p>In his First Apology, chapter 61, the same writer draws a clear
+B<a name='Page_84'></a>iblical distinction between spiritual
+regeneration secured through repentance and faith, and ritual
+regeneration in baptism as a mere outward sign of the inward work.
+He says: "I will also relate the manner in which we dedicated
+ourselves to God when we had been made new through Christ ... as
+many as are persuaded and believe that what we teach and say is
+truth, and undertake to be able to live accordingly, are instructed
+to pray and to entreat God with fasting for the remission of their
+sins that are past, we praying and fasting with them. Then they are
+brought by us where there is water and are regenerated in the same
+manner in which we were ourselves regenerated. For, in the name of
+God, the Father and Lord of the Universe, and of our Savior Jesus
+Christ, and of the Holy Spirit, they then receive the washing with
+water."</p>
+
+<p>Other writers of the period under consideration, however, praise
+the saving efficacy of baptism in the most exalted terms. According
+to their minds, it is the actual means of the redemption of sins,
+not a mere literal rite expressing ceremonially the work of God's
+Spirit within the heart; it is an illumination; it extinguishes the
+fire of sin; it removes the unclean spirits from men and seals them
+for heaven. Tertullian wrote extensively on this subject. In his
+work On Baptism, chapters 3 to 8, he maintains the doctrine of
+baptismal regeneration "by which we are washed from the sins of our
+former blindness and set free for eternal life." He declares that
+by this act men are prepared to receive the Holy Ghost; that in the
+literal act, "the spirit is corpore<a name='Page_85'></a>ally
+washed in the waters, and the flesh is, in the same, spiritually
+cleansed." Cyprian, bishop of Carthage (third century), in his
+treatise concerning the Baptism of Heretics, teaches the same
+doctrine in no uncertain terms.</p>
+
+<div class='sidenote'>Other erroneous doctrines and practises</div>
+
+<p>The limits of this work preclude the historic treatment of the
+rise and development of the host of false doctrines and practises
+that finally bound the people in the thralldom of superstition and
+plunged the world into the darkness of spiritual night. One who is
+free from such influences can scarcely read without feelings of
+disgust the elaborate treatises of these church fathers wherein
+they extol the virtues of virginity as forming a new order of life,
+as an evidence of divinity, as making virgins while in this world
+"equal to the angels of God," and as a certain surety of special
+rewards in heaven. From this false standard proceeded at length the
+celibacy of the clergy and monkery with all their attendant evils.
+And the time would fail me to tell of the introduction of images
+and image-worship in the Western Church and of that superstitious
+regard for miserable relics of every description and kind. True
+evangelical faith was at length lost to view, buried beneath the
+rubbish of men's traditions. The treatment of such matters,
+however, belongs to the church historian, and as the general facts
+are well-known, it is unnecessary here to make more than a brief
+reference to them so as to prepare the mind for that treatment of
+<a name='Page_86'></a>the reformation which is a special object of
+the present work.</p>
+
+<a name='Footnote_A_1'></a><a href='#FNanchor_A_1'>[A]</a>
+<div class='note'>
+<p>Tertullian is the earliest writer that clearly and unmistakably
+teaches trine immersion, or records its practise. But here he
+honestly confesses that it is a "somewhat ampler pledge than the
+Lord has appointed in the gospel."</p>
+</div>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_VI'></a>
+<h2><a name='Page_87'></a>CHAPTER VI</h2>
+
+<h3>RISE OF ECCLESIASTICISM</h3>
+
+<br>
+
+
+<div class='sidenote'>Two phases of apostacy</div>
+
+<p>In order to understand the place which the work of reformation
+has in the plan and purpose of God respecting his church, we must
+carefully observe the twofold character of the apostasy. Both these
+phases are clearly outlined in that remarkable prediction of Paul
+to which reference has already been made, recorded in the second
+chapter of Second Thessalonians. The first phase, described as
+"<i>a falling away</i>," was that decline from true Christianity
+which we have considered in the preceding chapter as the Corruption
+of Evangelical Faith. The second phase was the rise and development
+of a foreign element which was from its beginning "the mystery of
+iniquity" and which in certain respects usurped the true place of
+Jehovah himself in spiritual worship in the temple of God. This
+phase now demands our special attention.</p>
+
+<p>Since the sixteenth century reformation a large part of the
+Christian world has renounced the right of the pope to sit as the
+supreme earthly head of the church, but we shall show later that
+these same modern Christians who have sought the restoration of the
+evangelical <i>faith</i> have not discarded the essential elements
+of the papal hierarchical system, but have perpetuated them in
+their own ecclesiastical constitutions, and that this relic of
+medievalism is the chief barrier to a reunited Christendom and the
+restoration of pure apostolic Christianity. It is highly essential,
+therefore, that this phase of the apostasy be carefully considered.
+It is not enough to reject the pope and his college of cardinals.
+If that tree, as judged by its fruits, is an "evil" tree, we should
+seek to know where, when, and by whom the evil seed from which it
+grew was first planted, and then <i>reject it from the roots
+up</i>. Then, and not until then, can the work of reformation be
+made complete. We have, therefore, to trace the rise and
+development of what may be forcibly expressed by the apparently
+pleonastic phrase <i>human ecclesiasticism</i>.</p>
+
+<div class='sidenote'>Divine authority vs. positional
+authority</div>
+
+<p>We have already seen t<a name='Page_88'></a>hat in the church,
+as originally constituted, organization, authority, and government
+proceeded from the divine and not from the human. The agents whom
+Christ used in performing his work and in overseeing his church
+were called and endowed by the Holy Spirit, and this divine
+endowment was the real basis of their authority and responsibility.
+Paul's authority and responsibility as an apostle, for example, was
+not positional authority, or authority proceeding from a certain
+position to which he had been appointed or elected. His authority
+was divine, and out of that divine authority grew his positional
+responsibility as the "apostle of the Gentiles." Over and over he
+affirmed that he was an apostle, "not of men, neither by man, but
+by Jesus Christ"<a name='Page_90'></a><a name='Page_89'></a> (Gal.
+1:1). On the same principle the position, work, and responsibility
+of all the members of the body of Christ grew out of the gifts and
+qualifications possessed by them, and thus the church was divinely
+organized and divinely governed.</p>
+
+<div class='sidenote'>Original bond of union</div>
+
+<p>The bonds which united primitive Christians in one body were
+essentially moral and spiritual. Christ was their ever-living and
+ever-acting head. Their life proceeded from him, and they were all
+one in him. While those living in widely separated districts
+consulted together concerning matters of general concern, or united
+in cooperative efforts to accomplish common tasks, there is not the
+slightest evidence that there was an external human organization of
+the primitive church&mdash;either sectionally, nationally, or
+universally&mdash;centralized under a human headship of the
+administrative, legislative, and judicial kind. Christ was the head
+of the general church, the head of all the local churches, the head
+of all the individual members of the church. In him, the source of
+their common life, the primitive Christians were essentially one,
+and by his Spirit he operated in all hearts, in all the individual
+churches, and in all the ministers whose particular gifts and
+qualifications fitted them for divinely appointed oversight, both
+local and general. By this means the primitive church was able to
+perform the work of Christ harmoniously and present to the world
+the grand spectacle of one body.</p>
+
+<a name='Page_91'></a>
+
+<div class='sidenote'>First steps to ecclesiasticism</div>
+
+<p>Jesus taught the humble equality of the New Testament ministry.
+"All ye are brethren" (Matt. 23:8). According to the New Testament
+they were all of one general order or rank, although greatly
+diversified in gifts and qualifications and the kind of work
+accomplished by each. The first example we have in Scripture of
+<i>positional authority</i> in the ministry as distinguished from
+the authority of the Holy Spirit, is the case of Diotrephes, of
+whom the apostle John wrote in his third epistle. We are also
+informed as to the nature of the authority exercised by him and the
+direction in which it led. It was <i>human authority</i>, something
+additional and foreign to the authority and government through the
+Holy Spirit, and the first example of church government by a single
+man. It proceeded from the evil root of pride and ambition, the
+love of "preeminence" among the brethren; and this usurped power
+and authority led to a judicial process by which innocent brethren
+were 'cast out of the church.'</p>
+
+<p>What a contrast this presents to that New Testament picture of
+the divine ecclesia, exhibiting the highest form of human society
+known to history, a body in which every member had his gift and use
+for it. Among these many activities, oversight and preaching had
+thei<a name='Page_92'></a>r place, but did not constitute the whole
+sum of Christian service. Paul describes Christ as the living head
+"from whom the whole body fitly joined together and compacted by
+that which every joint supplieth, according to the <i>effectual
+working in the measure of every part</i>, maketh increase of the
+body unto the edifying of itself in love" (Eph. 4:16). The object
+of the ministerial function was "the perfecting of the saints, unto
+the work of ministering, unto the building up of the body of
+Christ" (verse 12, R.V.).</p>
+
+<p>In his early epistle to the Philippians, Paul makes reference to
+the officers that guided that church. He sends greetings "to all
+the saints in Christ Jesus which are at Philippi, with the bishops
+and deacons" (Phil. 1:1). Polycarp, writing to the same church in
+the next century, addresses the "presbyters and deacons," showing
+that the apostolic order was still preserved there.</p>
+
+<div class='sidenote'>Bishops vs. Presbyters</div>
+
+<p>In the Ignatian epistles, however, written early in the second
+century, there appears positional authority of a new order. In
+place of the New Testament standard of a plurality of elders, or
+bishops, jointly teaching and guiding the local church, we find
+recognition of an office which was superior to that of the
+presbyters and to whose incumbents alone the term "bishop" was
+applied. A few extracts from his writings will<a name=
+'Page_93'></a> make clear this recognition of a threefold order of
+the ministry&mdash;bishops, elders, and deacons. "Wherefore, it is
+fitting that ye should run together in accordance with the will of
+your bishop, which thing also ye do. For your justly renowned
+presbytery, worthy of God, is fitted exactly to the bishop as the
+strings are to the harp" (To the Ephesians, chap. 4). "He is
+subject to the bishop as to the grace of God, and to the presbytery
+as to the will of Jesus Christ" (To the Magnesians, chap. 2). And
+again, in the same epistle he says, "I exhort you to study to do
+all things with a divine harmony, while your bishop presides in the
+place of God, and your presbytery in the place of the assembly of
+the apostles" (chap. 6). "In like manner, let all reverence the
+deacons as the appointment of Jesus Christ, and the bishop as Jesus
+Christ, who is the Son of the Father, and the presbyters as the
+Sanhedrin of God, and assembly of the apostles. Apart from these
+there is no church" (To the Trallians, chap. 3). To the Smyrnaeans
+he writes: "See that ye all follow the bishop, even as Jesus Christ
+does the Father.... Let no man do anything connected with the
+church without the bishop" (chap. 8). "It is not lawful without the
+bishop either to baptize or to celebrate a love-feast; but
+whatsoever he shall approve of, that is also pleasing to God"
+(chap. 8). "It is well to reverence both God and the bishop. He who
+honors the bishop has been honored of God; but he who does anything
+without the knowledge of the bishop, does [in reality] serve the
+devil" (chap. 9).</p>
+
+<a name='Page_94'></a>
+
+<p>That this early recognition of a superior order of ministers was
+a distinct innovation is also shown from the literature of that
+period. In the Shepherd of Hermas, dating from the first part of
+the second century, elders and presbyters are distinctly named but
+no bishop in contrast therewith. In the so-called "Teaching of the
+Twelve Apostles," also dating from the first part of the second
+century, bishops and deacons only are named as teachers and leaders
+of the church, showing that the original signification of the term
+"bishop" is here retained. Clement of Rome, in his first epistle to
+the Corinthians, speaks of the ministry as an institution of the
+apostles, but he mentions, nevertheless, only a twofold
+order&mdash;elders and deacons, presbyters and deacons, or bishops
+and deacons. The same classification is made in the second epistle
+of Clement to the Corinthians, a work which is generally ascribed
+to another author; so also in the epistle of Polycarp to the
+Philippians.</p>
+
+<p>The superior office of <i>the</i> bishop as distinguished from
+the local presbytery was, therefore, an innovation, but in process
+of time its recognition became general. It is probable that in the
+local presbytery of the primitive church some one minister</p>
+
+<div class='sidenote'>Innovation becomes general</div>
+
+<p>excelled in special gifts and qualifications and consequently
+became a natural leader of his brethren. <i>Such</i> leadership was
+of God, comes general because <a name='Page_95'></a>it was based on
+the authority proceeding from the Spirit of God. Such was the
+leadership which Paul held in a sphere of activity wider than a
+local congregation. But such was not positional authority or
+authority proceeding from a humanly created superior office and
+appointment thereto. It was of divine order. But this fact of
+distinguished leadership at first, doubtless furnished an excuse
+for the creation of a distinct office with carefully defined
+functions and limits of authority. The power of the bishop thus
+constituted advanced steadily. The churches of the cities where
+they were located extended their influences over smaller towns in
+the surrounding territory, and thus the city bishop came to rule
+over the elders of the lesser churches of a district.</p>
+
+<div class='sidenote'>Development of hierarchy</div>
+
+<p>When the first step toward ecclesiasticism was definitely taken,
+by the recognition of official position authority, and government
+proceeding from human appointment alone, the way was prepared for
+rapid progress toward a highly organized system of man-rule. When
+the bishops met in provincial councils, special deference was given
+those bishops from cities of great political importance, and they
+were exalted to the presidency of these councils, and this in time
+led to the recognition of a new order of church offici<a name=
+'Page_96'></a>als&mdash;<i>metropolitans</i>. Later the
+metropolitans seemed too numerous for general utility in
+governmental functions; therefore general leadership gradually
+became centralized more and more in the bishops or metropolitans of
+certain of the most important cities, until they were finally given
+recognition as an order superior to that of metropolitans and were
+styled <i>patriarchs</i>. The first Council of Nice recognized this
+superior authority possessed by the patriarchates of Alexandria,
+Rome, and Antioch. The General Council of Constantinople placed the
+bishop of Constantinople in the same rank with the other three
+patriarchs, and the General Council of Chalcedon exalted the see of
+Jerusalem to a similar dignity. The race for leadership between the
+patriarchates then began. On account of the Moslem invasion in the
+seventh century, Jerusalem, Alexandria, and Antioch fell away from
+their former positions of greatness; therefore the rivalry for
+leadership was henceforth between the see of Rome and the bishop of
+Constantinople. Rome possessed many natural advantages, and
+consequently the bishop of Rome gained the greater prestige. The
+full-fledged papacy was the result.</p>
+
+<div class='sidenote'>Fundamental causes</div>
+
+<p>What produced that transition from the humble apostolic church
+of the brethren to the medieval church of the impious Hildebrand,
+who caused monarchs to tremble on their thrones? The change
+resulted from two particular causes, and it is highly essential to
+our purpose that we u<a name='Page_97'></a>nderstand them. One was
+a misconception both of the Fundamental constitution of the true
+church itself as designed by its Founder and of Christ's perpetual
+relationship to it; and the second was the imperialistic tendencies
+of that age to which the first error naturally exposed the
+church.</p>
+
+<p>It is unnecessary here to recite at length that conception of
+the primitive church which we have described in preceding chapters
+as the concrete expression of the kingdom of God. Such was the only
+true <i>catholic</i>, or universal, church. Its catholicity,
+however, was a moral and spiritual dominion exercised over men by
+the truth and Spirit of God, and was rendered visible only in the
+society of redeemed believers who held the truth and bore its
+appropriate fruits of righteousness. Being composed of the
+redeemed, it lovingly embraced within its membership the entire
+brotherhood of Christ.</p>
+
+<div class='sidenote'>Two theories of catholicity</div>
+
+<p>It is not too much to say that in the age in which Christianity
+first appeared it was difficult for men to appreciate the
+conception of a purely moral and spiritual authority which was to
+be universal and perpetual. Another idea of catholicity soon began
+to take possession of men's minds&mdash;the idea of a temporal and
+earthly organization of the kingdom of heaven. In this conception
+of the church the bond of union was not moral and
+spiritual&mdash;not the inevitable result of divine life <a name=
+'Page_98'></a>and love in the individual members&mdash;but its
+pretended catholicity was to be secured by official,
+administrative, legislative, and judicial functions under a human
+headship and a self-perpetuating human magistracy. Such was the
+"mystery of iniquity," and in its developed form historically it
+was "the man of sin." The student of the New Testament can easily
+see that the great Founder never intended that the boundary of his
+church should be determined by the administrative functions of a
+self-perpetuating clerical corporation. But, on the other hand, the
+real church embraces the entire <i>spiritual brotherhood,</i> and
+out of this spiritual membership was developed by the Spirit of God
+the capacity and authority to teach, guide, and instruct. What a
+contrast these two conceptions present!</p>
+
+<div class='sidenote'>The power of the keys</div>
+
+<p>Out of that worldly conception of the kingdom of God grew the
+Romish figment of the "power of the keys." According to this idea,
+Christ constituted his ministers a sort of clerical, close
+corporation invested with direct authority over souls so that
+without their priestly mediation the kingdom of heaven is forever
+shut against men. The words "keys of the kingdom of heaven" (Matt.
+16:19) are evidently nothing more than a figurative expression
+indicating the moral influence in the kingdom which Peter in
+particular should wield with peculiar energy and efficiency.
+According to Matt. 18:18 all the apostles<a name='Page_99'></a> and
+others were to exercise the same functions. In time, this
+expression denoting moral influence and usefulness in the service
+of Christ was tortured into an engine of despotism and made the
+means of spiritual tyranny over the consciences of millions of men
+and women. The corporation entrusted with such power durst not be
+resisted, and the church was identical with the hierarchy.</p>
+
+<p>But all of Rome's boasted catholicity, centralized in an
+official, administrative corporation, is a chimera; for it is a
+fact that multitudes are accepted of God as members of the divine
+family who are not identified with the hierarchy. The real catholic
+church, embracing the whole spiritual brotherhood, is therefore
+something else.</p>
+
+<div class='sidenote'>Main source of ecclesiasticism</div>
+
+<p>But we have not yet reached in this discussion the tap-root of
+the evil tree of human ecclesiasticism. The fundamental error
+underlying all other errors on this subject, was the idea of an
+absent Christ. Notwithstanding the definite assertions of our Lord,
+"I am with you alway, even unto the end of the world" and "Where
+two or three are gathered together in my name, there am I in the
+midst of them"&mdash;notwithstanding these reassuring promises and
+the definite statements of the apostles which represent Christ as
+the ever-living and ever-acting head of the church, soon after the
+apostolic period men lost the consciousness of the divine presence
+and began to <a name='Page_100'></a>think and to act as if Christ
+were indeed absent and would not return again for thousands of
+years. The presence of gigantic evils in the world with no apparent
+available means of redressing them, the dead weight of heathenism,
+and the disturbing influences of speculative Oriental philosophies
+impressed upon the conscience of the world a despairing pessimism.
+In the midst of this trial there was a revival of the Platonic
+philosophy. The treatise of Plato that made the most profound
+impression upon the religious thought of the second century was the
+"Timaeus," wherein the Deity is pictured as withdrawn from the
+world into a distant heaven separated from all creation because of
+the evil with which matter is essentially connected. With God
+withdrawn from the world and Christ absent on a long journey, what
+was man to do? What was the hope of the world?</p>
+
+<p>Here ecclesiasticism found its real opportunity. Here human
+authority and government could be and was substituted for that
+spiritual dominion of Christ which gave life, form, and character
+to his church in primitive days. Here grew up that conception of
+the church as identical with the hierarchy whose power and
+authority was handed down by direct descent from the apostles and
+without whose priestly mediation there was no hope of salvation.
+Here was introduced the idea of world-wide centralization of
+administrative, legislative, and judicial functions in a
+self-perpetuating human headship. What a contrast! With Christ
+absent, the church an ark for the saving of the world, the truth a
+mere deposit made to the church for safe keeping to be handed down
+like a heirloom from generation to generation, and with a
+self-perpetuating priestly corporation as master of the destinies
+of the universe, we are prepared to understand the tyrannical rule
+of the church of Hildebrand and Innocent III. Traced to its source,
+this evil system is found to have sprung from that worldly
+conception of the kingdom of Christ which was substituted for the
+inconceivably grander conception of its Founder&mdash;a kingdom
+whose dominion is moral and spiritual under the personal
+supervision of Christ himself in all ages, and which embraces in
+its membership the entire spiritual brotherhood.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_VII'></a>
+<h2><a name='Page_101'></a>CHAPTER VII</h2>
+
+<h3>THE REFORMATION</h3>
+
+<br>
+
+
+<p>The age of popery's greatest glory was the world's midnight. I
+have not attempted to give an adequate description of that long
+reign of superstition and error preceding the reformation of the
+sixteenth century. Such is the particular province of
+ecclesiastical historians. I have simply confined the discussion to
+certain features essential to our present purpose.</p>
+
+<p>One point of importanc<a name='Page_102'></a>e I have endeavored
+to impress, namely, that the papal hierarchy, with all its
+attendant evils, corruption, superstition, and spiritual despotism,
+was the logical successor of the Ante-Nicene church; that the
+ripened fruits of papalism were the direct results of the seeds of
+error planted in the second and third centuries. In view of this
+fact, one is led to inquire why true Christianity was not
+permanently buried in oblivion beyond the possibility of
+resurrection, how any reformation could be possible.</p>
+
+<p>If Christianity were nothing more than a human religion, its
+reformation at such a period of decline and corruption would appear
+impossible. But Christianity was of divine origin. No matter how
+deeply it was buried under the rubbish of human tradition and
+superstition, no matter how grossly it was perverted and
+misunderstood by men, it still retained within itself the vital
+spark of divine life, the living principle of reformation.</p>
+
+<div class='sidenote'>First cause of reformation</div>
+
+<p>The secret of this reformatory power was Jesus Christ himself,
+the great ever-living head of the church. Notwithstanding the
+decline of faith and morals among those professing Christ, the
+wonderful character of Jesus still stood out with remarkable
+clearness and power in the records of the New Testament and could
+not but exer<a name='Page_103'></a>t a tremendous influence in
+spite of prevailing standards; could not but shed rays of light and
+warmth in the midst of the surrounding darkness. Although men's
+ideas of the church became perverted, they could not entirely lose
+sight of the great Founder of the church, and they could not escape
+the conviction that the record of the founding of that church was
+given in the writings of the New Testament and that these writings
+were worthy of peculiar veneration. Perhaps this is the main reason
+why the learning of antiquity was chiefly preserved in monasteries
+and churches. There were ecclesiastics in all these ages who were
+acquainted with the Scriptures in Latin, and this acquaintance
+tended to preserve the knowledge of Jesus the Christ as portrayed
+in the original gospel records. The history of that epoch proves
+that there were men who loved the Lord more than priestly forms and
+ceremonial observances. John Wyclif, Jerome of Prague, John Huss,
+and others experienced that deeper longing for personal
+relationship with Christ, and they proclaimed the gospel of Christ
+in a manner that could not be understood by the hierarchy of<a
+name='Page_104'></a> their times.</p>
+
+<div class='sidenote'>Classical learning</div>
+
+<p>Jesus was indeed the Christ of God. The light which shone forth
+from his presence could not be totally obscured, and the moral
+power and influence of his life and teaching could not be
+destroyed. The revival of classical learning restored the Greek
+Testament to western Europe and attracted the attention of students
+and learned men in all the monasteries and universities. While the
+hierarchy insisted on the exclusive right to interpret the
+Scriptures, the simple reading of these wonderful records could not
+but create new conceptions of truth which no clerical prohibition
+could banish. Life was springing up in the midst of death.</p>
+
+<div class='sidenote'>Love for truth</div>
+
+<p>The Reformation was the sincere effort of honest men to restore
+the truth of primitive Christianity, that the world might again
+experience the triumph of evangelical faith. To the everlasting
+credit of the Continental reformers be it said that their motives
+were not selfish. They sought not for themselves freedom of thought
+and speech nor church power. Their immediate object was the
+restoration of the gospel; all other results were but secondary.
+Nothing is more certain than that at the first Luther had no idea
+of a<a name='Page_105'></a>ssailing the organization of the papal
+church. Most of the reformers at the first still believed most
+earnestly in the imperial government of the universal church; and
+they relinquished this long-cherished ideal only when driven by
+force of circumstances which were at first unseen and unsuspected.
+Luther did not at first question the doctrine of the supremacy of
+the pope; but when he found that the reigning pope could not be
+reconciled with the principles of truth which he taught, Luther
+proposed to appeal the matters in question to a general council,
+notwithstanding the melancholy example, a century earlier, of the
+Council of Constance and the fate of John Huss and Jerome of
+Prague.</p>
+
+<div class='sidenote'>Indulgences</div>
+
+<p>The real occasion for the outbreak of the Reformation was the
+papal traffic in indulgences. Leo X had great need of money for the
+building of St. Peter's, and other undertakings, and in order to
+fill the coffers of the church he had recourse to the sale of
+indulgences. The power of dispensing these indulgences in Saxony in
+Germany was committed to a Dominican friar named Tetzel, a
+fanatical enthusiast who entertained the most extravagant notions
+concerning their efficacy in forgiving not only the sins already
+committed but even those which were contemplated. Luther's soul
+burned with righteous indignation. Of what use was the doctrine
+that forgiveness of sin came by the death of Christ on the cross if
+any sinner<a name='Page_106'></a> could obtain it from an emissary
+of the pope for a pecuniary consideration. Luther felt that this
+infamous traffic was making the Word of God of none effect. He
+therefore drew up ninety-five theses against the doctrine of
+indulgences and nailed them on the church-door at Wittenberg. The
+printing-press scattered copies of these theses everywhere, and
+soon the continent of Europe was in a blaze of controversy. Such,
+in short, was the beginning of the Reformation and some of the
+causes leading thereto.</p>
+
+<div class='sidenote'>Gospel standard sought</div>
+
+<p>The key-note of the reformers was, therefore, the gospel. The
+views of the reformers with respect to truth were not altogether
+harmonious, and it is evident that some of them had much clearer
+conception of the gospel than had others. Nevertheless, their
+primary purpose was the same. They were gradually forced to the
+conviction that Rome had made the faith of God of none effect by
+her traditions, errors, and superstitions, so much so as to make it
+practically unknown. It was the purpose of these heroic preachers
+to bring out these long-obscured truths and thus make them
+effectual in the saving of men. The main doctrine around which the
+Reformation centered was justification by faith independent of
+human mediation.</p>
+
+<p>So far as the Reformation restored to the world right doctrine,
+it tended to correct the evils of that phase of the apostasy which
+we have characterized as the corruption of evangelical faith. But
+it did not remove that other evil characteristic of the apostasy,
+the parent of<a name='Page_107'></a> nearly all other
+evils&mdash;<i>human ecclesiasticism</i>. Viewed from one angle,
+that power appears to have been modified; but from another point of
+view, we can see that what was formerly an imperial system of
+centralized ecclesiastical control simply ended now in nationally
+centralized systems perpetuating the same principles. Thus, from
+the centralized dominion of the papal hierarchy there sprang the
+national, or state, churches in Switzerland, Germany, Holland,
+England, Sweden, and Scotland.</p>
+
+<div class='sidenote'>Lingering influence of Rome</div>
+
+<p>We have already shown that development of ecclesiasticism which
+culminated in the papacy. From the primitive autonomy of the local
+churches, there came the centralization and consolidation of
+churches sectionally under a human headship with administrative
+functions, then provincial or national centralization, then finally
+the primacy of Rome over them all. The reason for this is evident.
+When the moral and spiritual dominion of Christ's kingdom was lost
+to view or could not be appreciated, the wrong conception of the
+church as a world-empire naturally took possession of men's minds;
+for in that age vast, centralized, imperial power was the ideal
+government. When, however, the political empire fell, and men
+witnessed the ruin of their political ideal, they sought to realize
+the same universal conception in a world-church possessing imperial
+powers under the pope of Rome.</p>
+
+<a name='Page_108'></a>
+
+<div class='sidenote'>National churches</div>
+
+<p>At the period of the Reformation the Christian world had been in
+the grip of this world-church idea for more than a thousand years.
+As already stated, the reformers, whose minds were directed chiefly
+toward the restoration of evangelical doctrine, had at first no
+idea of breaking away from this standard. Evidently they had no
+conception of that moral and spiritual dominion of Christ by which
+alone he governs his church&mdash;a 'kingdom that is not of this
+world.' They therefore abandoned the world-church idea reluctantly,
+and not until the opposition of the hierarchy drove them to
+separation. When the issue was clearly drawn, they of course
+decided to obey God rather than man. Having no idea of the real
+spiritual character of the divine ecclesia, they had to content
+themselves with that <i>national</i> church unity which was still
+in their power.</p>
+
+<p>The clergy, who had long been accustomed to the imperial tie,
+believed that a national headship was now necessary. The
+governments of Europe at that time were for the most part absolute
+monarchies, about the only limits to the sovereign power of these
+kings being the control which the pope exercised over the
+ecclesiastical affairs of the nations. From this control the
+Reformation liberated them. Therefore they eagerly took upon
+themselves the oversight of the national churches, and thus came
+into exis<a name='Page_109'></a>tence the church-and-state system
+of Protestant Europe. To a great extent the power that the imperial
+head of the church lost was acquired by the national heads.</p>
+
+<p>All this seemed perfectly consistent to the reformers. They felt
+the necessity of lodging somewhere that power of human control
+which had been formerly exercised by the pope. As one writer has
+said, "They could not understand that Christianity could prosper
+without a strongly organized and governed church or without the
+presence of a strong and vigorous hand ready at all times to
+repress dissent and enforce uniformity of faith and worship." The
+time of absolute religious freedom was not yet.</p>
+
+<div class='sidenote'>Ecclesiasticism perpetuated</div>
+
+<p>As might be expected, numerous modifications of the principles
+and usages of the papal church occurred in the change from imperial
+control to the state-church system. This diversity took place in
+the different countries in accordance either with prevailing
+conditions and sentiments or with the whims and caprices of the
+reigning sovereigns. While some retained the episcopate, others
+greatly modified it or rejected it altogether. In forms of worship,
+ritual, and other things numerous changes were also made. But
+notwithstanding the diversity in forms of worship and in church
+polity, in two respects there was perfect agree<a name=
+'Page_110'></a>ment among all the Reformed churches&mdash;two
+things brought over from the papacy&mdash;namely, first, the idea
+of a self-perpetuating clerical caste possessing in their corporate
+capacity legislative and judicial authority over the church; and
+second, the centralization under a human headship of administrative
+functions, instead of that local autonomy which prevailed in the
+congregations of apostolic times. The doctrine of the "power of the
+keys," a power wielded by a clerical corporation with authority to
+prescribe the very manner and form of worshiping God and to require
+men to comply therewith or else exclude them from gospel
+privileges. That doctrine was accepted without question. It was the
+same power in principle as that which was wielded so terribly by
+Gregory VII in the papal church of the eleventh century.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_VIII'></a>
+<h2><a name='Page_111'></a>CHAPTER VIII</h2>
+
+<h3>MODERN SECTS</h3>
+
+<br>
+
+
+<div class='sidenote'>A mental picture</div>
+
+<p>Picture a keen observer living in the middle of the first
+century of our era. He travels about from place to place studying
+the development, nature, and fruits of the recently established
+religious phenomenon&mdash;Christianity. He observes the purity of
+its doctrines and the high moral standard exemplified in the lives
+of its adherents, and he inquires particularly concerning the
+secret of that mysterious bond which unites in one body and in one
+fellowship, sympathy, and love the entire society of believers in
+Jesus. He departs. After the lapse of long ages he returns near the
+beginning of the twentieth century, and lo, what is it that meets
+his astonished vision? The mournful spectacle of a divided
+Christendom; of rival sects compassing land and sea to make
+proselytes; of the spiritual alienation of those who, in reality,
+belong to the one divine family; of waste and inefficiency in
+methods of evangelical effort; not to mention the error, pride, and
+worldliness inherent in the gigantic ecclesiastical systems known
+as denominational churches. What a change!</p>
+
+<p>It is useless to minimize the evils inherent in the sect system.
+Intelligent men the world over need not the services of an
+eye-specialist to see clearly that there is something wrong with
+modern Christendom; that the sect system does not represent the
+standard of primitive Christianity, but that in reality the sect
+principle misrepresents the apostolic ideal as portrayed in the New
+Testament. We may as well face the facts honestly and seek for a
+remedy for this disease that has so long marred the beauty and
+corrupted the nature of the true Christian system.</p>
+
+<div class='sidenote'>Inherent evils</div>
+
+<a name='Page_112'></a>
+
+<p>I cheerfully admit that God has worked among his people in all
+ages in accordance with the degree of light and truth which they
+possessed. But I can not forget that the greatest revivals of
+evangelical religion have either taken place in spite of the sect
+system or among those who had just made their escape from the
+bondage of ecclesiastical despotism and had not as yet become very
+deeply affected by the sectarian principle. To what source, then,
+are we to trace sects? What is their cause?</p>
+
+<div class='sidenote'>Alleged causes of sect-making</div>
+
+<p>A large proportion of the Christian world would reply without
+hesitation that the existence of the modern sects is due to these
+two things: the principle of religious liberty and the limitations
+of human knowledge.<a name='Page_114'></a><a name='Page_113'></a>
+Such an answer reveals a superficial view of the whole subject.
+Religious liberty among Christians existed in the primitive church
+before the rise of ecclesiastical tyranny over the conscience, and
+the masses of men in those days were at least as limited in
+knowledge as are we. Still, the church was one; it was not divided
+into rival and hostile sects. There was no need in those days of
+constructing churches to conform to the limited capacity of men's
+minds; for there was already in existence a church sufficiently
+<i>catholic</i> in its nature and spirit to accommodate all classes
+of minds, because there was in operation the power of the Spirit of
+God which revealed truth to men and thus enlightened their minds
+and brought them into harmony with the divine standard. Concerning
+the principle of religious liberty, I shall have more to say
+hereafter.</p>
+
+<div class='sidenote'>Human limitations</div>
+
+<p>The natural limitations of human knowledge may account for
+difference of opinion, but more than this is required to account
+for the entire system of organized sects such as we see it today.
+Millions of evangelical Christians possessing spiritual affinity
+and holding opinions no more divergent than often exist between
+members of the same sect, are, nevertheless, divided into
+independent, rival parties. Something else originated and now
+perpetuates that barrier between them.</p>
+
+<p>When differences are fu<a name='Page_115'></a>ndamental and
+therefore unavoidable, they will become more pronounced under test
+than at any other time. If, during an epidemic, a physician
+believes that the method of treatment employed by another doctor is
+actually killing the patients, his opposition to such a method will
+then he stronger than at any other time. As long as that method is
+simply a theory, it is harmless. Only when put into practise does
+it become dangerous.</p>
+
+<p>It is a matter of common knowledge that evangelical Christians
+are not driven further apart but are really driven together
+whenever Christianity itself is placed under any special trial, as,
+for example, in foreign missionary work in heathen lands. And even
+in our own country, whenever a great local interest is taken in the
+work of soul-saving there is a corresponding tendency for
+Christians of different sects to ignore their differences of
+opinion and get together as if they believed in a common Lord over
+all and were all members of the same family. Thus, whenever the
+high tide of evangelism comes in, the landmarks of sects are
+scarcely visible; but whenever the tide goes out, behold, <i>the
+ancient boundaries of sects appear as before</i>. This fact proves
+that there are no fundamental reasons why sects should exist. It
+proves that in reality sects are a barrier to the true work of
+Christ; hence are, in their essential nature, antichristian. What,
+then, is the real cause of sects'?</p>
+
+<p>Traced to the original source, modern sects, we find, originated
+where the papacy originated&mdash;in the corruption of Christianity
+in the early centuries. All came from the same roots of error.</p>
+
+<div class='sidenote'>True causes <a name='Page_116'></a> of
+sects</div>
+
+<p>However modified and diversified in external form and in
+doctrinal teaching they may now be, they exhibit in their
+ecclesiastical constitutions a foreign character derived from the
+foreign stock from which they sprang. Into this system there have
+been engrafted many noble scions of truth from the "good
+olive-tree," and these have produced commendable fruits of
+righteousness. But we are here concerned with pointing out those
+fundamental characteristics of the system that are foreign to the
+true church of Jesus Christ.</p>
+
+<div class='sidenote'>Erroneous ideas of the church</div>
+
+<p>The first cause to which I call attention is an erroneous
+conception of the church itself. At the cost of some repetition I
+must point out that in the beginning the church was the universal
+company of the redeemed, the whole <i>spiritual brotherhood</i>,
+whether isolated members of Christ or those worshiping in local
+assemblies distributed over the earth. The tie which united these
+members of Christ in one body was their common faith in our Lord
+Jesus Christ and the life of the Spirit. But as in those times vast
+centralized imperial power was a divinity that every one worshiped,
+it was impossible properly to appreciate <i>the moral and spiritual
+dominion</i> of Christ by which alone he designed to rule his
+church; therefore men soon proceeded to pattern the church of C<a
+name='Page_117'></a>hrist after the political government, first by
+grouping together under one administrative human headship the
+congregations of a province or section of the empire, and then
+finally uniting these different provinces under one administrative
+headship at Rome. From that day until the present time the
+church-idea that has generally prevailed in Christendom has been an
+organization fashioned according to the kingdoms of this world; a
+human organization in which the administrative functions of
+government are centralized under some form of human headship; a
+unity that is not moral and spiritual, but official and
+administrative, as well as legislative and judicial.</p>
+
+<div class='sidenote'>Wrong standard of church-membership</div>
+
+<p>Coincident with the creation of foreign ideals concerning church
+societies was the formation of of a foreign idea of
+church-membership and church-relationship. In the beginning, as we
+have shown, the church was simply the divine family. Therefore
+salvation through Christ was its sole condition of membership. "And
+the Lord added to them day by day those that were being saved"
+(Acts 2:47, R.V.). And as the local congregation was but the
+concrete expression of the ideals of the general body or church,
+that membership in Christ which made men members of the general
+body, made them, by a moral and spiritual law, members of all the
+other members of Christ, and therefore fixed their loc<a name=
+'Page_118'></a>al relationship: they belonged by divine right with
+whichever company of believers they happened to be associated.
+Nothing more than simple recognition of what God had done for them
+and the according to them of the local rights and privileges that
+naturally belonged to them was necessary on the part of a local
+congregation to make the actual union complete.</p>
+
+<p>The wrong conception of the constitution of the church
+necessarily required another standard of church-membership. When
+<i>church</i> came to signify merely a group of congregations
+consolidated under a centralized human headship possessing
+administrative, legislative, and judicial functions (so organized
+as to distinguish it from all other organized groups or
+congregations), simple membership in Christ was insufficient to
+mark the convert with the stamp of denominational individuality.
+Salvation itself made no one a member of a church fashioned
+according to the kingdoms of this world. Consequently another
+standard of membership was necessary, a standard which required
+acceptance of and conformity to the self-made rules and regulations
+of that foreign society called a church. And when these earth-born
+institutions became identified in the public mind with the real
+church of Christ and membership in them became confused with
+membership in the true church of God, the natural result was that
+millions complied, in a formal manner at least, with the conditions
+of the counterfeit church membership who never knew what it meant
+to be vitally joined to Christ. In this we see the "evil" fruit
+which grew on that tree of error. The multitudes that have been by
+this means deceived with the thought that they were <a name=
+'Page_119'></a>Christians, only to be lost at last, will not be
+known until that awful day of final reckoning.</p>
+
+<div class='sidenote'>Divisive nature of the creeds</div>
+
+<p>The formation of creeds tends to create division and to
+perpetuate division. Caesar's maxim illustrates their history:
+"Soldiers will raise money, and money will make soldiers." So
+creeds will make sects, and sects will make creeds. "A creed or
+confession of faith is an ecclesiastical document&mdash;the mind
+and will of some synod or council possessing authority&mdash;as a
+term of communion by which persons and opinions are to be tested,
+approbated or reprobated." The sect churches are built on their
+creeds, although, of course, they affirm that their creeds are
+built on the Bible. In this case, however, it is usually apparent
+to the careful observer that the Bible is that part of the
+foundation which is buried out of sight below the ground. The creed
+is the real test applied to persons, the measure by which their
+opinions are judged. It is the creed upon which the sect is built
+that gives the denominational character and distinctiveness.</p>
+
+<p>It is a fact of history that the primary purpose of the
+historical creeds was not to unite men but to separate them. The
+Nicene Creed was made to exclude the Arians. The Decrees of the
+Council of Trent were framed to exclude Protestants; the
+Westminster Confession, to exclude Arminians; and the Episcopal
+Articles, to exclude Catholics and Independents. To ra<a name=
+'Page_120'></a>lly around a creed framed by human authority and
+make it the basis of union is but to teach a system&mdash;a sect
+system; but to rally around the person of Jesus Christ and make him
+the supreme object of our faith, hope, and love is to contend for
+what the Bible terms the faith, the truth, the gospel. This is
+infinitely better than any document proceeding from Nicea, Trent,
+Dort, Augsburg, or Westminster.</p>
+
+<div class='sidenote'>Power of the keys</div>
+
+<p>Another cause, both for the origin of the sect system and its
+perpetuation, is the assumed "power of the keys" which has been
+carried over from the Church of Rome. The idea that the
+administrative rule and government of the church of Christ has
+been, by divine decree, centralized in a self-perpetuating clerical
+caste with authority to legislate for the church and then to
+enforce its decisions by judicial procedure, is foreign to the
+primitive church as recorded in the New Testament. It is a product
+of Papalism, and yet it has been, in its essential characteristics,
+transferred directly to the sects of Protestantism. The New
+Testament recognizes no such human positional authority. It
+recognizes only that divine authority which operates through God's
+chosen ministers and helpers by virtue of the Spirit-bestowed gifts
+and qualifications. The only governmental authority exercised by
+the New Te<a name='Page_121'></a>stament ministers was in
+cooperation with Christ, the visible head, by putting forth, in
+accordance with the Spirit's gifts and qualifications, some portion
+of that moral power by which alone Christ governs.</p>
+
+<p>The idea that to a clerical order has been committed the
+exclusive guardianship of the church, with full power to admit to
+or exclude from the worship and service of God all except those who
+come by way of their priestly mediation, is the basest assumption.
+It is a violation of the rights of individual conscience. Yet just
+such power has been and still is being exerted as a means of
+enforcing acquiescence in matters of opinion and submission to
+customs and practises which every unprejudiced man knows, or can
+soon see, is no part of the New Testament teaching and
+requirements. What a weapon has this ecclesiastical assumption
+been! One always ready for use. It makes no difference whether it
+is wielded by a Methodist conference, an Episcopal judicatory, a
+Presbyterian synod, or a Catholic pope, it is all the same in
+principle&mdash;"the power of the keys."</p>
+
+<div class='sidenote'>Lack of religious freedom</div>
+
+<p>This assumed corporate power of the clergy has been one of the
+fundamental causes of sect-making. When a general clerical body
+assumes the right in its corporate capacity to prescribe rules of
+either faith or practise, written or unwritten, and then to enforce
+them by judicial action, it is a direct violation of the New
+Testament st<a name='Page_122'></a>andard, and of the rights of
+individual consciences. It was because of this lordly, unscriptural
+rule that many sincere men of God have been forced to sever their
+connection with the older sects in order to find a place where a
+greater degree of light and truth could be experienced and
+proclaimed. In such cases it was not religious liberty that caused
+the formation of new movements and new sects, but <i>the lack of
+religious liberty</i>.</p>
+
+<p>That "power of the keys," making and then enforcing the
+standards of creeds, has done violence to the conscience of both
+the clergy and the laity. Conscienceless persons subscribe to the
+creed without any particular hesitation, but the truly
+conscientious suffer the greatest embarrassment They must either
+refuse altogether and withdraw from all connection, or else
+subscribe with a mental reservation amounting practically to
+hypocrisy.</p>
+
+<div class='sidenote'>Inflexible character</div>
+
+<p>This inflexible character of the sect institution has been a
+most fruitful cause for the production of new sects. No matter how
+spiritual the movement at its beginning, when its leaders were not
+longing for church power but were earnestly preaching the Word of
+the Lord as it came unto them, as soon as the sect machinery was
+thoroughly organized and was set in motion the inevitable tendency
+has been to throw around the moveme<a name='Page_123'></a>nt a wall
+of creedal and ecclesiastical exclusiveness which shut out other
+true people of God; and then began a process of crystalization
+which ever afterwards precluded the unfolding of new truth. It is a
+well-known fact that the high tide of truth-discovery in every
+religious movement in Protestantism has been at the time of its
+beginning. A fixed law of immobility has ever afterwards prevailed.
+The reason is clear: whenever men grasp the reins of government and
+assume those prerogatives which belong to God alone, the rule of
+the Spirit ends. The unfolding of new truths by the operation of
+the Spirit is impossible within the limits of the old order where
+human ecclesiasticism reigns. But truth can not be permanently
+suppressed. If it can not find room for development within the
+existing order of things, God will raise up men who will,
+independently, proclaim the Word of the Lord. This he has done
+repeatedly, only to have the new movements end in the same
+manner&mdash;in a rule of human ecclesiasticism.</p>
+
+<p>Human ecclesiasticism has always been the greatest barrier to
+the free spiritual development of the work of Christ. According to
+that relic of the papal church, authority and rule is vested in the
+clerical corporation and is by them conferred upon other
+individuals by the act of ordination. How different the standard of
+the Word! In the Old Testament times the office of prophet did not
+come in the priestly line, but on whomsoever the spirit of prophecy
+descended&mdash;whether upon Amos, the herdsman, or David, the
+king&mdash;he spake as he was moved by the <a name=
+'Page_124'></a>Holy Ghost. There has never been a time under the
+divine economy when any man to whom the Word of the Lord came was
+not divinely authorized to proclaim his message wherever he could
+get a hearing, whether in synagog or temple, or out under the broad
+canopy of heaven.</p>
+
+<hr style='width: 65%;'>
+<a name='Page_125'></a> <a name='CHAPTER_IX'></a>
+<h2>CHAPTER IX</h2>
+
+<h3>THE CHURCH OF THE FUTURE</h3>
+
+<br>
+
+
+<p>What about the church of the future? Is the modern sect system
+the ultimate goal of Christian attainment in this world? While the
+sects contain much truth and many of the people of God, their
+ecclesiastical constitutions are foreign to the true church of
+Jesus Christ, and it is inconceivable that the great Founder would
+make no provision either in his Word or in his plan for the
+correction of the evils which have grown up around the Christian
+system during the dark ages of the world and which have in a great
+measure perverted the gospel itself and lessened its wholesome
+efficiency as the universal remedy for human ills.</p>
+
+<p>Since no sect can make good a claim to being exclusively the
+church of God, a general feeling of toleration at least (if not in
+all cases of sincere respect) has come to prevail respecting the
+different denominational churches. Men have come to look upon the
+sects as a mere matter of fact, not to be seriously questioned, and
+we are supposed to cover the whole scene with the mantle of
+patience and charity and make the best of a bad situation.</p>
+
+<div class='sidenote'>The Protestant truce</div>
+
+<p>Dr. J.M. Sturtevant has expressed this general attitude so well
+that I shall quote his own words: "It has long been true in this
+country that no Protestant can freely expose the errors and
+superstitions of the papal church, especially from the pulpit,
+without incurring the charge of intolerance, bigotry, and
+uncharitableness. Religious controversy itself has been placed
+under the ban, as in its own nature uncharitable. When once any
+religious opinion has organized itself into a sect, it is thought
+to have acquired a sacredness which, in the name of Christian
+charity and in the interest of the tranquility of the community,
+defends it from any open assault. We have come into the condition
+in which Rome was when she had extended her conquests from the
+British Isles to the Euphrates and had transferred to Rome the
+divinities of all the countries conquered. People of every
+nationality might worship their own divinities, but must
+respectfully tolerate the worship of every other. In this way only
+could religious conflict be avoided. The chief reason why
+Christianity was persecuted was that from its very <a name=
+'Page_126'></a>nature it could accept no such truce. It is either a
+universal religion or no religion at all. It is, like all other
+systems which claim to be the true, in its own nature
+exclusive."</p>
+
+<p>It is because of its universal character that truth can accept
+no such truce as has been declared by the modern sects. Truth is
+exclusive, and hence can make no compromises. The church of God is
+universal or it is no church at all. The whole truth concerning the
+church question must and will come out. The times demand it; the
+people of God demand it; the Spirit of God demands it; and, as we
+shall show, the Scriptures declare it.</p>
+
+<a name='Page_128'></a><a name='Page_127'></a>
+
+<div class='sidenote'>A new awakening</div>
+
+<p>It is very evident that the people of God are not satisfied with
+the present sectarian situation. Everywhere there is manifested a
+restlessness and uneasiness respecting the arbitrary lines of sect
+which separate between those who have a recognized spiritual
+affinity&mdash;recognized except formally by the ecclesiastical
+powers that be. <i>The Christian consciousness is becoming
+awakened.</i> Men are coming to see that Christianity is to be
+measured, not by sect lines, but by that broader, Scriptural rule
+of the divine family embracing all true disciples of
+Jesus&mdash;those who possess his life and bear the appropriate
+fruits of righteousness. This awakening, with its logical
+consequences, is what I have termed THE LAST REFORMATION. It will
+give form and character to the Church of the Future.</p>
+
+<div class='sidenote'>Apologies for sects</div>
+
+<p>Sectarianism still has its defenders, however. In the midst of
+the rising tide of spiritual fellowship and love, there are those
+who bring forward a few sickly apologies for sects, apologies which
+generally impress the earnest student of the Scriptures with the
+thought that the apologist has a hard case to make out. The excuse
+most commonly advanced is that the sect system is a useful
+arrangement for accommodating the variety of tastes and feelings
+found among Christian people. It is assumed that some are
+natural-born Episcopalians, with an innate fondness for for<a name=
+'Page_129'></a>mal liturgies and ecclesiastical vestments, and that
+others are so constituted by nature as to require certain other
+particular forms of worship.</p>
+
+<div class='sidenote'>Diversity of taste and culture</div>
+
+<p>If there is any such fundamental demand in human nature for a
+variety of sects, as different climates are required to suit
+different orders of life on our planet, it is strange indeed that
+the apostles overlooked such an important point and failed to
+provide for it. Why was not the primitive church constructed so as
+to bring into existence at once a variety of human sects to
+accommodate the different classes of people then existing? From the
+modern point of view they had an excellent excuse for starting with
+at least two churches&mdash;one for the Jews and another for the
+Gentiles; and if these had not been sufficient, before the end of
+their personal ministry they could have brought into existence a
+whole brood of sects.</p>
+
+<p>Now, the student of the Scriptures knows that the apostles
+proceeded exactly in the opposite direction. They labored earnestly
+to bring all classes into love and fellowship <i>in one body</i>.
+This course was not in accordance with the wisdom of the world, but
+the twentieth century is beginning to see that it was "the wisdom
+of God."</p>
+
+<a name='Page_130'></a>
+
+<p>The reason why men have a liking for formal liturgies, stately
+ceremonies, and ecclesiastical vestments is because of environment.
+They have been trained that way. Here again we see the natural
+tendency of sects to make sectarians and thus reproduce their kind.
+When particular forms and ceremonies, which are not required by
+Scripture, are enforced upon men by a self-constituted,
+self-perpetuating ecclesiastical authority, the inevitable result
+is to stamp the same principles upon succeeding generations and
+thus perpetuate the sect system exercising such authority.</p>
+
+<div class='sidenote'>The sect spirit</div>
+
+<p>In a final effort to lessen the odium attaching to what is now
+widely recognized as an evil, some assert that the cause of
+mischief is the sect spirit. This statement contains truth, but it
+does not tell the whole truth. One of the worst evils of human
+slavery was the extreme tyranny which some slave-masters exercised.
+But the real fact was that the system itself tended to convert good
+men and women into tyrants. The special manifestation of evil was
+both effect and cause. It was the natural tendency of the system to
+make tyrants, and tyrants perpetuated the system. So also with
+sectarianism. Though all can realize a theoretical difference
+between the sect spirit and simple denominationalism, yet the very
+tendency of the system itself is to create party interests and to
+introduce party rivalries, which naturally foster the sect spirit.
+Without that devotion to party and party interests&mdash;a devotion
+almost equal to their devotion to the gospel itself&mdash;sects
+wo<a name='Page_131'></a>uld perish. <i>If sect-members should
+become so universal in their love and sympathy as to devote
+themselves to the work of Christ alone&mdash;forgetting party
+interests&mdash;sects would die. The sect spirit is, therefore,
+essential to the maintenance of the life and individuality of the
+sect body.</i></p>
+
+<div class='sidenote'>What is the remedy?</div>
+
+<p>The remedy for sectarianism is not a return to imperialism. The
+world-church idea as exemplified in the papal church is not the
+goal of Christianity. Such might hold dominion over men in the
+barbaric ages of the world, but its universal sway has ceased. The
+Inquisition will never be reestablished. The unity of the church is
+not to be found in an imperial hierarchy.</p>
+
+<p>Nor is Christian unity to be obtained by adherence to the
+historic creeds. These documents may express many noble sentiments
+respecting Christ and his truth, and they may express the fullest
+knowledge of the truth known in the days when they were written.
+But knowledge of the truth is progressive, while creeds are
+stationary. No human document, therefore, can serve as a permanent
+basis upon which to build our faith. And then, too, we have seen
+that creeds are in their very nature divisive. Hence they can not
+be made the basis for the realization of unity.</p>
+
+<p>Nor is the unity of the church to be found in some particular
+form of exclusive church polity, as Episcopalianism, Pre<a name=
+'Page_132'></a>sbyterianism, or Congregationalism. We have
+conclusively proved that that conception of the church patterned
+after the forms of political government, in which government and
+authority are vested inherently and exclusively in human hands, is
+foreign to the original conception of the church as it existed in
+the minds of its Founder and his apostles. The government of the
+New Testament church is a theocracy. Christ is head. He rules
+through his Holy Spirit by moral suasion and spiritual influence,
+and the ministers and helpers whom he calls and qualifies share in
+that oversight and responsibility to the same extent that they are
+able to wield the same moral and spiritual power. <i>This is the
+only church authority and government recognized in the New
+Testament</i>.</p>
+
+<div class='sidenote'>The perpetual theocracy</div>
+
+<p>Here I shall digress long enough to point out by way of contrast
+the true form of divine government. Every one is familiar with the
+theocratic government of Israel under the Old Testament
+dispensation. God ruled. He who carefully reads the New Testament
+can not fail to discern the same type of government in the church
+before the rise of human ecclesiasticism. The first preachers of
+the gospel spoke with an authority not derived from a human source.
+When Peter and John were threatened before the Council and
+commanded not to speak or teach in the name of Jesus Christ, they
+gave the sublime answer: "Whethe<a name='Page_133'></a>r it be
+right in the sight of God to hearken unto you more than unto God,
+judge ye. For we can not but speak the things which we have seen
+and heard" (Acts 4: 19, 20). The same principle stands out in bold
+relief in the experience of Paul. Although that great apostle was
+forward to cooperate with other apostles and ministers of Christ,
+one can not fail to see that his whole career exemplified the
+principle of theocracy. He "was not disobedient unto the heavenly
+vision."</p>
+
+<div class='sidenote'>An important parallelism</div>
+
+<p>Permit me to call attention particularly to an important
+parallelism between the government of Israel under the theocracy
+and the government of the New Testament church before the rise of
+ecclesiasticism. God led his people out of Egypt by Moses and
+Joshua. These men are a type of Christ, who leads his people. After
+the Israelites were settled in Canaan, they had no central
+government, but each locality or city was autonomous, having its
+local judges or elders. In a time of crisis God raised up a judge
+to lead the people in the necessary cooperative efforts to preserve
+or regain their liberties. Their miseries Were always the result of
+their own sins, not a failure of the divine form of government.
+Their appointing a king and thus setting up a centralized human
+government was called <i>rejecting God as ruler</i>. And this is
+exactly parallel with what ecclesiasticism has done and is doing
+with the same results. God's government of the church is set aside
+and rejected.</p>
+
+<a name='Page_134'></a>
+
+<div class='sidenote'>Not church federation</div>
+
+<p>Nor will an organic union of all the sects solve the problem of
+unity. In the first place, the tendency of such a union is toward
+imperialism, the creation on the federation plan of another
+world-church. In the second place, such a federation would
+strengthen rather than lessen the authority of human rule, while
+the compromises necessary to make such a project possible would
+lessen in the same degree that freedom of the Spirit by which alone
+the full gospel can be given to the world. And in the third place,
+such a federation would not be the church of God, for the very
+framework on which it would rest, human ecclesiasticism, is foreign
+to the original conception of the church. It would be only a human
+arrangement patterned after the model of a world-empire. And for
+another reason such would not be the church. The divine
+<i>ekklesia</i> includes in its membership the whole family of God.
+Thousands of men and women who are united to Christ and in
+fellowship with all the saved are not members of the formally
+organized sects. Therefore the union of all such churches in one
+federation would not include the whole family.</p>
+
+<div class='sidenote'>Back to the Bible standard</div>
+
+<p>Thus, the remedy for sects is not church federation, nor a
+return to the historic creeds, nor the adoption of one of the
+exclusive forms of church polity; neither is it a<a name=
+'Page_135'></a>n attempt to hide the sin of the obnoxious sect
+system by covering it with a mantle of charity and
+patience&mdash;as a sort of necessary evil. What, then, is the real
+remedy for sects? It is the absolute rejection of every foreign
+element that has crept into the Christian system and the return to
+that primitive conception of the church as made up of the entire
+brotherhood of Christ, organized and controlled by the Holy Spirit.
+For true unity we must turn from hierarchies and apostolical
+successions and priestly corporations and church synods and human
+creeds to THE CHRIST who alone is the head of the church.</p>
+
+<div class='sidenote'>True membership</div>
+
+<p>Such a movement requires a moral revolution with respect to the
+attitude of God's people toward membership in sects. It requires
+the obliteration of sect lines and the recognition of no other bond
+of union than that of a common brotherhood through union with
+Christ. Divine life secured through repentance and faith is the
+sole condition of membership in the church of Christ, and this
+relationship is maintained by obedience to the commands of Christ
+and consistent Christian conduct. "If we walk in the light, as he
+is in the light, we have fellowship one with another, and the blood
+of Jesus Christ his Son cleanseth us from all sin" (1 John
+1:7).</p>
+
+<div class='sidenote'>Elimination <a name='Page_136'></a>of
+ecclesiasticism</div>
+
+<p>Such a movement and such a standard of church relationship
+require the elimination of all ideas of priestly ecclesiasticism.
+The Christ of the New Testament church is not an absent Christ. He
+has never resigned his position as head of the church and vested
+the governmental authority in a self-perpetuating clerical caste.
+His government is theocratic. He administers it himself through his
+Holy Spirit. Hence no men or set of men can confer any power or
+authority whatsoever upon any individual to act for Christ. Christ
+calls his own assistants, and any man unto whom the Word of the
+Lord comes is divinely authorized to proclaim His message. The only
+sphere of human operation respecting this administration of divine
+government is simple recognition of what God has done, and this
+recognition in the last analysis belongs to the whole body of God's
+people. The basis of every man's authority and responsibility is,
+therefore, not human appointment or official position, but the
+divine call, gifts, and qualifications, that he possesses. If, for
+example, he is called to apostolic work and endowed with gifts and
+qualifications fitting him for such service, he has apostolic
+authority and responsibility, and there is nothing for other
+ministers or Christians to do but to <i>recognize what God has
+done</i>. "Now hath God set the members every one of them in the
+body, as it hath pleased him" (1 Cor. 12:18). Such, in short, is
+the divine organization and government.</p>
+
+<div class='sidenote'>What of the future?</div>
+
+<p>The realization of this<a name='Page_137'></a> grand ideal of
+the restoration of the New Testament standard of church membership,
+government, and authority, is impossible within the sect system.
+For the sects to turn all the people of God loose from subjection
+to every foreign yoke and make them free to associate without
+restriction with all the saved of God, would be an act of suicide.
+<i>Only by division and by holding the grasp of ecclesiastical rule
+can sects survive.</i> But he is blind to the signs of the times
+who can not see that the grip of ecclesiasticism is slipping and
+the bonds of true catholicity becoming strengthened. The true
+people of God are becoming more and more dissatisfied with present
+conditions and are beginning to think in terms of a universal
+Christianity. The rising tide of evangelism among such is already
+beginning to overflow the lines of sect. What may we expect in the
+future?</p>
+
+<p>Things can not continue as they have been in the ecclesiastical
+world. A sweeping reformation is imperative and imminent. In fact,
+the vanguard of this great movement is already visible. What will
+the future bring forth? Will the sects themselves fade away and
+gradually become dissolved? or will the powers that rule in the
+ecclesiastical world finally set themselves against the spirit of
+catholicity and thus practically force the true people of God to
+ignore absolutely all sectarian lines and step out on the broad
+platform of truth and universality, united in Christ alone, knowing
+no head but Christ and no creed but His truth? Who can tell?</p>
+
+<div class='sidenote'>A fundamental difference</div>
+
+<a name='Page_138'></a>
+
+<p>In the present work I have given a brief historical sketch of
+the leading ecclesiastical events, showing the apostasy as it
+existed under two phases, the corruption of evangelical faith and
+the reign of ecclesiasticism. I have also shown that the
+reformations of Protestantism have tended to the correction of that
+first phase pertaining to doctrine, but that a complete reformation
+requires the elimination of ecclesiasticism. Hence what I have
+termed the Last Reformation, if it is to be the <i>last</i>, not
+only must include the restoration of pure doctrinal truth but must
+also restore the real church of the New Testament. So far as true
+doctrine is concerned, such a reformation will differ from other
+evangelical movements in degree only&mdash;it must ultimately
+comprehend the whole truth. But the fundamental difference between
+the reformation herein considered and all other preceding
+reformations is that it strikes the death-blow to the very root of
+error that produced the sect system&mdash;<i>human
+ecclesiasticism</i>&mdash;and substitutes therefor the
+administrative authority of the Holy Spirit working in varying
+degrees in all the members of Christ throughout the world. The last
+reformation therefore must differ from all others, not in degree
+only, but <i>also in kind</i>.</p>
+
+<div class='sidenote'>The witness of prophecy</div>
+
+<p>God alone understands the future. During the ages past he has
+not left his own work without the witness of prophecy. We<a name=
+'Page_139'></a> may rest assured, therefore, that in the prophecy
+of the divine Word he has given us an outline of the history of his
+church. So I shall ask the reader to patiently follow me through a
+brief sketch of ecclesiastical events as described in the
+prophecies of the Revelation. Such an examination will throw a
+large amount of additional light on the subjects I have already
+treated historically, and will also give us a divinely drawn
+picture of the church of the future. Such will enable us to
+understand better the real character and extent of THE LAST
+REFORMATION.</p>
+
+<hr style='width: 65%;'>
+<a name='Page_140'></a> <a name='PART_III'></a>
+<h2>PART III</h2>
+
+<h3>The Church in Prophecy</h3>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_X'></a>
+<h2><a name='Page_141'></a>CHAPTER X</h2>
+
+<h3>INTERPRETATION OF PROPHETIC SYMBOLS</h3>
+
+<br>
+
+
+<div class='sidenote'>Value of prophecy</div>
+
+<p>The value of prophecy in establishing the religion of the Bible
+as the religion, of God has been generally recognized. Its value,
+however, is not limited to the proof of the divinity of Biblical
+truth which it furnishes: it serves a definite and most important
+purpose in the life and work of God's believing children in all
+ages. By it we are better able to understand God's own plan and
+purposes in human history, and by it we are made conscious of our
+own whereabouts along the pathway of time. The movements of God in
+the history of the past that were predicted by earlier prophets
+have received their chief inspiration from the conscious knowledge
+the leaders had of the prophetic character of their work. It was
+Daniel's study of prophecy that stirred his soul for the
+restoration of Israel to the favor of God and to their own land
+(Dan. 9:2), and at the same time opened his own heart for the
+wonderful revelation concerning future events. It was the
+consciousness of prophetic fulfilment that gave John the Baptist
+his inspiration for work (John 1:23); and in establishing the
+truths of the gospel of Christ, the apostles placed leading
+emphasis on the fact that these things were written in the law and
+in the prophets.</p>
+
+<p>The love and care that Christ had for his people did not cease
+in the beginning of the gospel dispensation; for he gave the
+promise, "I am with you alway, even unto the end of the world." It
+is altogether reasonable, then, that we should receive "the
+revelation of Jesus Christ, which God gave unto him, to <i>show
+unto his servants</i> things which must shortly come to pass" (Rev.
+1:1). Through the varying conditions of time, Christ leads his
+people on to certain victory.</p>
+
+<p>Since the mission of the church was to be world-wide and
+perpetual, it is fitting that the church should be described
+prophetically in order that we might have definite information
+concerning the operations of the divine hand in working out the
+great problem of the church's destiny after the close of the sacred
+canon.</p>
+
+<div class='sidenote'>Prophetic symbols</div>
+
+<p>Before proceeding with our discussion of those prophecies which
+concern the church, let us pause and consider briefly the character
+of symbols. The prophecy of the Scriptures is presented to us in
+two distinct forms&mdash;direct statements in the ordinary language
+of life and in symbolic representations, but far the<a name=
+'Page_142'></a> greater part is expressed in symbols, as in the
+book of Daniel and in the Revelation of John. Without an
+understanding of the nature of symbols we can not get a proper
+understanding of such prophecies.</p>
+
+<p>Spoken or written language is a very complicated<a name=
+'Page_144'></a><a name='Page_143'></a> affair, but it is in reality
+an arbitrary arrangement. The name that we attach to a particular
+object could as well be given to a totally different object instead
+if we only agreed to make the change. For this reason spoken
+language is variable. Changes are constantly taking place. The
+language of Bible symbols, on the other hand, is not subject to the
+law of change, as we shall see; it is not based on arbitrary
+arrangement or mere convenience, but its foundational principles
+exist in the very nature of things.</p>
+
+<p>Webster defines <i>symbol</i> as follows: "The sign or
+representation of any moral thing by the images or properties of
+natural things. Thus, a lion is the symbol of courage; the lamb is
+the symbol of meekness or patience." Horne, in his Introduction to
+the Study of the Bible, says: "By symbols we mean certain
+representative marks, rather than express pictures; or, if
+pictures, such as were at the time <i>characters</i>, and besides
+presenting to the eye the resemblance of a particular object,
+suggested a general idea to the mind, as when a <i>horn</i> was
+made to denote <i>strength</i>, an <i>eye</i> and <i>scepter</i>,
+<i>majesty</i>, and in numberless such instances, where the picture
+was not drawn to express merely the thing itself, but something
+else, which was or was conceived to be, analogous to it."</p>
+
+<p>According to these definitions, the main idea of a symbol is the
+representation of an object or quality, not by exhibition of
+itself, but by another object or character analogous to it. Nor are
+we limited in the use of symbols to t<a name='Page_145'></a>he
+exhibition of moral subjects alone. Any object may be symbolized,
+provided a corresponding object can be found.</p>
+
+<div class='sidenote'>Analogy the basic law</div>
+
+<p>Analogy, then, is the fundamental law of symbols. This being
+true, it is clear that symbols must be definitely applied. They are
+not arbitrary. There is no reason why we could not call a book a
+table, and a table it would be, provided we agreed universally to
+adopt that designation; but we violate nature if we attempt to
+represent the quiet, peaceful, gentle disposition of a child by a
+lion or a tiger, or a cruel, vindictive, tyrannical disposition by
+a lamb. A polluted harlot may represent an apostate church, but not
+the true church. A proper correspondence of character and quality
+must be observed. We must follow nature strictly. And this is the
+law of symbols.</p>
+
+<p>Symbols are drawn from different departments&mdash;from angelic
+life, human life, animal life, and inanimate creation. But in every
+case there is in the selection and use of the symbol a proper
+correspondence of character and quality.</p>
+
+<div class='sidenote'>Twofold object of symbols</div>
+
+<p>The deciding factor in the original selection of a symbolic
+object is the nature of the thing to be symbolized. In the field of
+Bible prophecy the general design is in the main twofold&mdash;the
+representation (1) of the affairs of the church a<a name=
+'Page_146'></a>nd (2) of the political history of those nations and
+kingdoms which were to exert an important influence on the life and
+development of the church. It is evident that in the divine
+estimation the church and its welfare is of infinitely greater
+importance than the affairs of nations and kingdoms. Therefore we
+may reasonably expect that, according to the nature of symbolic
+language, symbols designed to represent the church will be found to
+be of the most exalted type, whereas those representing political
+things will be found to be selected from an inferior department. In
+accordance with this fundamental classification we shall find that
+symbols drawn from angelic life and human life invariably refer to
+the department of ecclesiastical affairs, while those drawn from
+animal life or inanimate nature represent political things. The
+only apparent exception to this rule is that certain inanimate
+objects formerly consecrated to the service of God and thus
+associated with the department of the church are sometimes used to
+represent spiritual things, because the analogy is obvious. Bearing
+in mind this fundamental distinction between the representation of
+things political and things ecclesiastical, we are prepared to
+understand other shades of distinction.</p>
+
+<p>Nations may be peaceful or tyrannical and oppressive, and
+churches may be good or apostate; but the exact character can be
+analogously represented by the symbolic object. A vicious wild
+beast stamping and devo<a name='Page_147'></a>uring would naturally
+represent a cruel, tyrannical government; and a good woman
+represents the true church, while a vile harlot represents the
+church apostate. But whatever the nature of the symbol, whether
+beast, locust, lion, horse, temple, angel, or man, we may know at
+once from the nature of the symbol where to look for its
+fulfilment. This important guide in the study of prophetic
+truth&mdash;a guide overlooked by most of the
+commentators&mdash;relieves us of much of the uncertainty hitherto
+connected with the subject.</p>
+
+<p>Since, as we have seen, symbolic language is based on analogy,
+it is evident that there are some objects whose nature forbids
+their symbolization, there being no corresponding object in
+existence. God can not be symbolized. "To whom then will ye liken
+God? or what likeness will ye compare unto him" (Isa. 40:18). There
+may be certain symbols connected with his person setting forth the
+dignity, majesty, and eternal splendor of his name, but he himself
+appears unrepresented by another. The same is true also of the
+person of Jesus, our Redeemer, although in this case we must
+distinguish between the Christ incarnate and Jesus in his essential
+divinity. Considered as incarnate&mdash;both God and man&mdash;the
+human aspect of his character as manifested in his sacrificial
+death may be analogously represented as a Lamb slain. But
+considered in his essential divinity, he can not be symbolically
+represented. Therefore, whenever the glorified Christ appears on
+the symbolic stage, he always appears in his own person proclaiming
+his own name. "I am he that liveth, and was dead; and, behold, I am
+alive for evermore" (Rev. 1:18). "He hath on his vesture and on his
+thigh a name wri<a name='Page_148'></a>tten, King of kings, and
+Lord of lords."</p>
+
+<p>In Rev. 6:9 the souls of the martyrs are represented as crying
+unto God for the avenging of their blood on them that dwell on the
+earth. There is no object analogous to a disembodied spirit. It is
+easy to give them an arbitrary name. Therefore they simply appear
+under their own appropriate titles as "the <i>souls</i> of them
+that were slain."</p>
+
+<p>Whenever we attach a literal significance to a symbolic object,
+we immediately destroy its character as a symbol. This should not
+be done. With the exception of those instances where the nature of
+an object forbids its symbolization and where the description must
+therefore of necessity be literal, we should always look for the
+true fulfilment, not in that department from which the symbol is
+drawn, but in another department&mdash;that to which the symbol by
+analogy refers us.</p>
+
+<div class='sidenote'>Field of present inquiry</div>
+
+<p>The limits and object of the present work preclude an exhaustive
+treatment of prophecy in general. Our immediate purpose is to set
+forth particularly those prophecies of the divine Word which
+clearly portray and outline the character of a world-wide religious
+movement in the last days. To do this effectually, however, we must
+briefly consider those prophecies which describe the principal
+ecclesiastical events in history which form the basis of, or lead
+up to, the Last Reformation. The subject as outlined in the
+prophecies and as based on the facts of history, naturally divides
+into four parts, or epochs, as follows:</p>
+
+<pre>
+I   The Apostolic Period
+II  The Medieval Period
+III Era of Modern Sects
+IV  The Last Reformation
+</pre>
+
+<p>For the sake of brevity, we shall, as far as possible, exclude
+from our present inquiry those prophecies pertaining to civil and
+political affairs, retaining only such as have an important bearing
+on the church subject.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_XI'></a>
+<h2><a name='Page_149'></a>CHAPTER XI</h2>
+
+<h3>THE APOSTOLIC PERIOD</h3>
+
+<br>
+
+
+<div class='sidenote'>The star-crowned woman</div>
+
+<p>The twelfth chapter of <a name='Page_150'></a>Revelation
+introduces an important line of prophetic truth respecting the
+church, beginning with these words: "And there appeared a great
+wonder in heaven; a woman clothed with the sun, and the moon under
+her feet, and upon her head a crown of twelve stars: and she being
+with child cried, travailing in birth, and pained to be delivered."
+"And she brought forth a man child, who was to rule all nations
+with a rod of iron: and her child was caught up unto God, and to
+his throne. And 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 threescore days" (verses 1, 2, 5, 6).</p>
+
+<p>As we have already stated and as will be made very clear
+hereafter, symbols drawn from human life are used to represent
+ecclesiastical affairs. Therefore in the symbol now before us we
+have a representation of the church, and from the general
+description given we infer that it must be the pure church of God,
+for the brightest luminaries of heaven are gathered around her and
+no evil thing is said concerning her. That this woman is the
+special object of God's care and concern is further shown by the
+fact that when she fled into the wilderness, she had "a place
+prepared of God, that they should feed her there." That this
+interpretation of the woman is correct is also shown by other texts
+in Revelation.</p>
+
+<p>In chapter 21:9 an angel talking with John said, "Come hither, I
+will shew thee the <i>bride</i>, the Lamb's wife." And again, in
+chapter 19:7, where the church is und<a name=
+'Page_151'></a>oubtedly referred to, a great multitude is
+represented as saying, "Let us be glad and rejoice, and give honor
+to him: for the marriage of the Lamb is come, and his <i>wife</i>
+hath made herself ready." In the seventeenth chapter the church
+apostate is without doubt described by the symbol of a vile,
+polluted harlot.</p>
+
+<p>The pure woman of chapter 12, then, represents the apostolic
+church in all its beauty and glory. She is represented as clothed
+with the sun, a striking emblem of the light of the glorious gospel
+of Christ which shone forth from the early church. The moon under
+her feet is generally understood to designate the typical worship
+of the Jewish age, which was a shadow of things to come but which
+now stands eclipsed in the superior light and glory of the new and
+better dispensation. The moon is the lesser light and derives its
+illumination from the sun; so also the Mosaic period was the
+moonlight age of the church and reflected a part of the gospel
+which, at a later time, was to be revealed in all its glory with
+the rise of the "Sun of righteousness."</p>
+
+<p>The crown of twelve stars adorning the diadem<a name=
+'Page_152'></a> of the church is a fit representation of the twelve
+apostles of the Lamb, they being in one important sense permanent
+fixtures in the church. According to chapter 1:20, stars are
+sometimes used to represent Christian ministers, the analogy as
+light-givers being obvious. "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).</p>
+
+<p>The prominent position occupied by this woman and the light
+which shone forth from the sun with which she was clothed stand out
+in marked contrast with the later description given of her flight
+into and seclusion in the wilderness. The latter stage of her
+experience I shall describe further on, but a brief allusion to it
+will make her first appearance more impressive. The wilderness
+describes the apostasy which was to envelop the woman and thus
+obscure her light. Therefore her first appearance as in the
+planetary heavens presents a sublime description of her dignity and
+excellence in the morning time of the gospel era. Her light shone
+upon all and her glory could be seen by all. She presents that
+fundamentally distinct characteristic of the true church of
+God&mdash;universality; not a mere isolated star shedding its
+feeble rays in competition with the other orbs of night; but a
+cluster of bright, shining stars and <i>the very sun itself</i>.
+The light of the apostolic church was, therefore, all-inclusive in
+the sense of reflecting all the truth. It is essential to our
+proper understanding of the symbols that follow that we comprehend
+the true character of t<a name='Page_153'></a>he church of
+God&mdash;the bride of Christ.</p>
+
+<div class='sidenote'>The man child</div>
+
+<p>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.</p>
+
+<p>It is clear, however, that the woman signifies, not a single
+individual, but the church. Therefore the child born of her must<a
+name='Page_154'></a> simply signify another phase of the church but
+the same family. By means of this twofold symbol&mdash;involving
+the closest relationship known&mdash;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&mdash;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.</p>
+
+<p>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 <i>man child</i>. Who hath heard such a thing? who
+hath seen such things? <a name='Page_155'></a>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 <i>a nation born at
+once</i>. 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 <i>"one new
+man" in Christ</i> (Eph. 2:15).</p>
+
+<div class='sidenote'>The great red dragon</div>
+
+<p>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).</p>
+
+<p>The dragon is the name given by the ancients to a fabulous
+monster r<a name='Page_156'></a>epresented 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.</p>
+
+<p>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.</p>
+
+<p>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 botto<a name=
+'Page_157'></a>mless 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).</p>
+
+<p>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"&mdash;the imperial. The seventh, or
+future one, was the patriciate.</p>
+
+<p>It is natural that the pag<a name='Page_158'></a>an 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 <i>red</i> 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.</p>
+
+<p>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.</p>
+
+<p>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<a name='Page_159'></a>.
+The reason why the same general power is described under two
+forms&mdash;first as the dragon and later as the beast&mdash;will
+appear more clearly hereafter.</p>
+
+<p>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, <i>Satan</i>" (Matt.
+16:23). "The things which the Gentiles sacrifice, they sacrifice to
+<i>devils</i>" (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 <i>called</i> 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.</p>
+
+<p>The tail of this dragon<a name='Page_160'></a> "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&mdash;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.</p>
+
+<div class='sidenote'>The war in heaven</div>
+
+<p>"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 cas<a
+name='Page_161'></a>t 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).</p>
+
+<p>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&mdash;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.</p>
+
+<a name='Page_162'></a>
+
+<p>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&mdash;"And they <i>overcame
+him by the blood of the Lamb</i>, 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.</p>
+
+<p>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&mdash;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."</p>
+
+<p>Before the end of the first century, according to the testimony
+of the yo<a name='Page_163'></a>unger 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."</p>
+
+<p>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."</p>
+
+<p>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
+Chris<a name='Page_164'></a>tianity 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.</p>
+
+<p>"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&mdash;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.</p>
+
+<p>"The outcry is a confession and an argument for our cause; for
+we are a people of yesterday, and yet we have filled <a name=
+'Page_165'></a>every place belonging to you&mdash;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?'</p>
+
+<p>"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 <a name='Page_166'></a>is not
+ready to give his blood for the fulness of God's grace?"</p>
+
+<div class='sidenote'>The woman's flight</div>
+
+<p>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."</p>
+
+<p>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 wa<a name=
+'Page_167'></a>s 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.</p>
+
+<p>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 <i>a falling away first</i>, 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
+sh<a name='Page_168'></a>all 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).</p>
+
+<p>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&mdash;the "mystery of iniquity."</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_XII'></a>
+<h2><a name='Page_169'></a>CHAPTER XII</h2>
+
+<h3>THE MEDIEVAL PERIOD</h3>
+
+<br>
+
+
+<p>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:</p>
+
+<div class='sidenote'>The ten-horned leopard-beast</div>
+
+<p>"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).</p>
+
+<p>From the nature of the symbol employed, we should naturally
+infer that a persecuting, tyrannical kingdom or empire is me<a
+name='Page_170'></a>ant. 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&mdash;a symbol of sovereignty&mdash;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<a
+name='Page_172'></a><a name='Page_171'></a> sovereignty being
+vested in the ten minor kingdoms until they chose to "give their
+power and strength unto the beast" (Rev. 17:13).</p>
+
+<p>The symbol of a beast considered merely <i>as a beast</i>, 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 <i>more than a beast</i>;
+for, combined with his beastly nature, there are certain
+characteristics which unmistakably belong to the department of
+human life&mdash;a mouth <i>speaking</i> 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&mdash;animal life and human life&mdash;points us with
+absolute certainty to the political-religious system of Rome.</p>
+
+<p>Every historian knows that <i>pagan</i> Rome was succeeded by
+<i>papal</i> 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 <a name=
+'Page_173'></a>are derived from its human characteristics, pointing
+unerringly to the papacy for its fulfilment.</p>
+
+<p>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 "<i>worshiped</i> 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:</p>
+
+<p>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.</p>
+
+<p>2. The heathen wore scapulars, medals, and images for personal
+protection. Romanists wear the same things for the<a name=
+'Page_174'></a> same purpose.</p>
+
+<p>3. Pagans, by an official process called <i>deification</i>,
+raised men, after their death, to a dignified position and accorded
+them special honors and worship. Papists, by a similar process
+called <i>canonization</i>, exalt men after their death to the
+dignity of saints and then offer up prayers to them.</p>
+
+<p>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.</p>
+
+<p>5. Their religious orders of monks and nuns were also in
+imitation of the vestal virgins of antiquity.</p>
+
+<p>The beast is described as a blasphemous power. Adam Clarke has
+stated that "blasphemy, in Scripture, signifies <i>impious
+speaking</i>, when applied to God; and <i>injurious speaking</i>,
+when directed against our <i>neighbor</i>." 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 <i>only</i> is a Jew who is one
+inwardly<a name='Page_175'></a>.' 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 <i>holy</i> 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
+<i>he</i> is God," by claiming those prerogatives which belong to
+God only, is most flagrant blasphemy.</p>
+
+<div class='sidenote'>A persecuting power</div>
+
+<p>"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.</p>
+
+<a name='Page_176'></a>
+
+<p>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 <i>as one</i>, the
+two phases being represented by the combination of symbols from the
+two distinct departments of life&mdash;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 <i>the woman</i> drunken <i>with the blood
+of the saints, and with the blood of the martyrs of Jesus</i>"
+(verse 6). The Romish church itself is, therefore, represented as
+participating in the work of martyrdom.</p>
+
+<p>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 destroy<a name=
+'Page_177'></a>ed 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 <i>a work
+of such devotion toward her</i> and CELEBRATE YOUR NAME WITH
+NEVER-DYING PRAISES ... <i>for this most excellent
+undertaking</i>."</p>
+
+<p>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 <i>General</i> 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<a name=
+'Page_178'></a> 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).</p>
+
+<p>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, <i>De Laicis</i>, 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 "<i>heretics were often</i>
+<i>burned</i> BY THE CHURCH." "The Donatists, Manicheans, and
+Albigenses were routed and annihilated by arms."</p>
+
+<p>Many timid-hearted Chri<a name='Page_179'></a>stians 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, <i>such it is now, and such it ever will
+be</i>."</p>
+
+<p>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
+<i>tolerate no doctrinal variations in the future</i>." 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.</p>
+
+<p>"And I saw the woman dr<a name='Page_180'></a>unk with the blood
+of the saints, and with the blood of the martyrs of Jesus."</p>
+
+<p>In our study of Revelation 12 and 13 we have observed that Rome
+in its twofold form&mdash;pagan and papal&mdash;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.</p>
+
+<div class='sidenote'>The image of Nebuchadnezzar's dream</div>
+
+<p>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 Cha<a name='Page_181'></a>ldeans
+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:</p>
+
+<p>"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).</p>
+
+<p>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 th<a name=
+'Page_182'></a>e 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).</p>
+
+<p>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 <i>kingdoms</i>. The Babylonian Kingdom
+came to an end with the death of Belshazzar, and the overthrow of
+his father Nabonadius in 538 B.C.</p>
+
+<p>"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<a name=
+'Page_183'></a> kings, for from the death of Cyrus they are said to
+have been "as vile a set of men as ever disgraced human
+nature."</p>
+
+<p>"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.</p>
+
+<p>"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
+freque<a name='Page_184'></a>ntly refer us to the two divisions
+into which the empire of Rome was afterwards divided&mdash;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.</p>
+
+<p>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 <i>image</i> 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.</p>
+
+<p>The description of Nebu<a name='Page_185'></a>chadnezzar'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).</p>
+
+<p>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, <i>be it observed</i>, this stone
+struck the image <i>when all its four divisions were yet
+standing</i>. Not, only was the iron and the clay broken by the
+impact, but "the iron, the clay, <i>the brass, the silver, and the
+gold</i>" were "<i>broken to pieces</i> TOGETHER, and became like
+the chaff of the summer threshing-floors" (verse 35).</p>
+
+<p>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 ha<a name=
+'Page_186'></a>s not yet struck the image, then the chief part of
+the prophetic description <i>never can be fulfilled</i>; 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.
+<i>In this sense</i> 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.</p>
+
+<p>Notice how this fulfilment is parallel with the prophecies of
+the Revelation. In chapter 12 the Roman Empire under its <a name=
+'Page_187'></a>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,
+<i>Now</i> is come salvation, and strength, <i>and the kingdom of
+our God</i>, and the power of his Christ" (chap. 12:10).</p>
+
+<p>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 <i>stone</i>. At a later
+time we shall observe the kingdom in its <i>mountain</i> epoch,
+when it becomes a great mountain and fills the whole earth.</p>
+
+<div class='sidenote'>Vision of four beasts</div>
+
+<p>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
+appea<a name='Page_188'></a>r odious and terrible, and they were
+therefore represented to him under the symbol of devouring
+<i>beasts</i>.</p>
+
+<p>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.</p>
+
+<p>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.</p>
+
+<div class='sidenote'>The fourth beast</div>
+
+<a name='Page_189'></a>
+
+<p>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).</p>
+
+<p>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.</p>
+
+<p>The description given o<a name='Page_190'></a>f 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.</p>
+
+<p>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).</p>
+
+<div class='sidenote'>The marvelous horn</div>
+
+<p>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&mdash;human and
+animal life&mdash;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, th<a name='Page_191'></a>ree 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.</p>
+
+<p>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).</p>
+
+<p>With the explanation th<a name='Page_192'></a>at 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 <i>in the territory of
+Italy</i> were actually plucked up successively before the rising
+papacy as if to give it room for development.</p>
+
+<p>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
+<i>first temporal power</i>. This grant completed the symbol of
+Daniel's vision by constituting the papacy a temporal as well as an
+ecclesiastical power.</p>
+
+<p>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 <a name='Page_193'></a>is no extraordinary
+thing for a king to alter <i>secular</i> laws in his own dominion;
+and so far as heathen kingdoms are concerned, it would be no
+sacrilegious act for them to alter their <i>religious</i> laws and
+customs. But the little horn was to set himself up against the Most
+High and think to change <i>His</i> times and laws&mdash;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.</p>
+
+<p>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:</p>
+
+<p>1. Both are blasphemous powers (Dan. 7:25; Rev. 13:6).</p>
+
+<p>2. They speak great things and blasphemies (Dan. 7:8, 20; Rev.
+13:5).</p>
+
+<p>3. Both are persecuting powers making war on the saints (Dan.
+7:21; Rev. 13:7).</p>
+
+<a name='Page_194'></a>
+
+<p>4. The chronology of each shows that the power rose to
+prominence about the time of the cessation of the pagan Roman
+Empire.</p>
+
+<p>5. The length of time during which they were to continue is the
+same&mdash;forty-two months, or twelve hundred and sixty days.</p>
+
+<p>6. Both are to be gradually but finally destroyed (Dan. 7:26;
+Rev. 13:10).</p>
+
+<p>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. <i>These facts prove
+identity.</i> 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.</p>
+
+<div class='sidenote'>Length of papal reign</div>
+
+<p>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, <a name=
+'Page_195'></a>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.</p>
+
+<p>The seven-year period of Nebuchadnezzar's insanity is described
+as seven <i>times</i> (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&mdash;thirty days to the
+month&mdash;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."</p>
+
+<p>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 <a name='Page_196'></a>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, <i>each day for a year</i>" (Num.
+14:34), and "I have appointed thee each day for a year" (Ezek.
+4:6).</p>
+
+<p>There is no doubt that the year-day method of computing time is
+used in the prophecy of Daniel 9, the sixty-nine <i>weeks</i>
+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.</p>
+
+<div class='sidenote'>The correct starting-point</div>
+
+<p>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
+<i>West</i>. 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?</p>
+
+<p>Before considering further the relation of the growing papacy to
+the impe<a name='Page_197'></a>rial 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 <i>measures the period
+during which the woman, or true church, was to be secluded in the
+wilderness</i>. Two parallel lines of prophetic
+truth&mdash;respecting the true church and a false church&mdash;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"&mdash;the seed of apostasy&mdash;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.</p>
+
+<p>Bearing in mind that th<a name='Page_198'></a>e 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.</p>
+
+<p>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.</p>
+
+<p>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 churc<a name=
+'Page_199'></a>h." 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
+<i>have the force of law</i>, 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."</p>
+
+<p>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 We<a name=
+'Page_200'></a>st 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.</p>
+
+<p>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."&mdash;Ch. Hist., Cent. IV, Chap. I.</p>
+
+<p>It is also evident from the facts of history that, in addition
+to the corruption of evangelical faith, that other phase of the
+apostasy&mdash;human ecclesiasticism&mdash;was also highly
+developed b<a name='Page_201'></a>efore 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."&mdash;History of the Christian Church, p. 99.</p>
+
+<p>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 "<i>actually affected the church
+universal</i>." 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 <i>third
+century</i>, 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."&mdash;Century III,
+Chap. XX.</p>
+
+<p>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 <a name=
+'Page_202'></a>doctrine. And if the faith of Christ was so much
+declined (and its decayed state <i>ought to be dated from about the
+year 270</i>,) we need not wonder that such scenes as Eusebius
+hints at without any circumstantial details, took place in the
+Christian world."&mdash;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, "<i>Decay of pure Christianity, A.D.
+270</i>."</p>
+
+<p>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.</p>
+
+<p>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.</p>
+
+<div class='sidenote'>Principle of parallelism</div>
+
+<p>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 ev<a name=
+'Page_203'></a>ents are taken up by parallel series covering the
+same period of time. But in addition to this point, we observe the
+principle of <i>contrast</i>. 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.</p>
+
+<p>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 Ge<a name=
+'Page_204'></a>ntiles: 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).</p>
+
+<p>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.</p>
+
+<p>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&mdash;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.</p>
+
+<p>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&mdash;<i>the place where God set his name</i>; the
+temple&mdash;<i>divinely authorised, holy, acceptable worship</i>
+based on careful adhere<a name='Page_205'></a>nce to God's
+commandments formerly given; the altar&mdash;<i>the great symbol of
+atonement, the reconciliation of humanity with the divinity</i>;
+the worshipers in one temple&mdash;<i>all of God's people in
+unity</i>; the prophets&mdash;<i>the divinely commissioned
+representatives of God bearing a living message for the people of
+their time</i>. 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.</p>
+
+<div class='sidenote'>The two witnesses</div>
+
+<p>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.<a
+name='Page_206'></a> 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 <i>Word</i> of the Lord
+... by my <i>Spirit</i> 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 <i>Word</i> and <i>Spirit</i> 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 <i>testify</i>
+of me" (John 5:39). "This gospel of the kingdom shall be preached
+in all the world for a <i>witness</i> unto all nations" (Matt.
+24:14). "The Holy Ghost also is a <i>witness</i>" (Heb. 10:15).
+"The Spirit itself beareth <i>witness</i>" (Rom. 8:16). "It is the
+Spirit that beareth <i>witness</i>" (1 John 5:6).</p>
+
+<p>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 ear<a name='Page_207'></a>th,
+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. <i>The temple
+still remained</i>, and it had devout worshipers; <i>the two
+witnesses still prophesied</i>, 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)&mdash;"saints" (chap.
+13;10). And these were made the object of the most violent
+persecution (chap. 13:17; 17:6).</p>
+
+<p>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 "sa<a name=
+'Page_208'></a>ints" 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.</p>
+
+<p>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.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_XIII'></a>
+<h2><a name='Page_209'></a>CHAPTER XIII</h2>
+
+<h3>ERA OF MODERN SECTS</h3>
+
+<br>
+
+
+<div class='sidenote'>Another epoch predicted</div>
+
+<p>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).</p>
+
+<p>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 decisio<a name='Page_210'></a>ns 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.</p>
+
+<div class='sidenote'>Protestantism in prophecy</div>
+
+<p>We regret that the true work of reformation did not long
+continue. A.D. 1530 marks a new epoch&mdash;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&mdash;the
+Protest of Spires and the Confession of Augsburg.... I determined
+on bringing the reformation of Germany and German-Switzerland to
+the <i>decisive epochs</i> of 1530 and 1531. The History of the
+Reformation, properly so-called, is then in my opinion almost
+complete in those countries.<a name='Page_212'></a><a name=
+'Page_211'></a> The work of faith has there attained its apogee:
+that of conferences, of interims, of diplomacy begins.<br>
+<span style='margin-left: 0.5em;'>... The movement of the sixteenth
+century</span><br>
+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."&mdash;Preface to Volume IV.</p>
+
+<p>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;
+<i>the true church</i> is there, and, it is universally admitted,
+<i>the false church</i> is there. Therefore, whether Protestantism
+be true or false, <i>it</i> must be there, but where?</p>
+
+<p>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:</p>
+
+<p>[ Sidenote: The two-horned beast]</p>
+
+<a name='Page_213'></a>
+
+<p>"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).</p>
+
+<p>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 eccl<a name=
+'Page_214'></a>esiastical 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 <i>both the political and the
+ecclesiastical dominion</i> of Rome. It is the human
+characteristics that constitute the leading feature of the terrible
+work ascribed to the first beast; therefore, the papacy <i>as a
+religious power</i> 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&mdash;animal and human&mdash;thus embracing both
+the political and the ecclesiastical. <i>Another system totally
+distinct from the first is therefore represented.</i></p>
+
+<p>I call attention to certain distinct points proving that these
+two beasts are not identical or simultaneous:</p>
+
+<p>1. The first is spoken of as "a beast"; the second is called
+"another beast."</p>
+
+<p>2. The first came up from the sea; the second came out of the
+earth.</p>
+
+<p>3. The first was like a leopard; the second was like a lamb.</p>
+
+<a name='Page_215'></a>
+
+<p>4. The first had ten horns signifying ten temporal kingdoms; the
+second had two horns, referring to but two temporal powers that
+supported it.</p>
+
+<p>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).</p>
+
+<p>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."</p>
+
+<p>7. The first caused people to worship the preceding power styled
+"the dragon"; while the second caused people to "worship the first
+beast."</p>
+
+<p>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.</p>
+
+<p>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 compa<a name='Page_216'></a>rative quiet,
+however, when the second beast "<i>came up out of the earth</i>."
+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.</p>
+
+<p>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 <i>like a lamb</i>." But
+as soon as we enter the department to which <i>speaking</i> 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.</p>
+
+<p>This beast was to exercise great power&mdash;"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<a name='Page_217'></a> 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.</p>
+
+<p>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&mdash;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.</p>
+
+<a name='Page_218'></a>
+
+<p>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.</p>
+
+<p>The general description of the two-horned beast, however, makes
+prominent an evil characteristic&mdash;the disposition to lead the
+people into deception by making an image to t<a name=
+'Page_219'></a>he 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).</p>
+
+<p>The beast, ecclesiastically considered, stands as the symbol of
+the religious system and practise of Protestantism as a
+whole&mdash;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&mdash;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 <a name='Page_220'></a><i>their
+church</i>, and instantly they are aroused to the highest pitch of
+indignation. <i>Beast-worshipers!</i></p>
+
+<p>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&mdash;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 <i>his people</i> when the voice calls them
+out of Babylon (chap. 18:4).</p>
+
+<p>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<a name='Page_221'></a>, 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.</p>
+
+<p>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.</p>
+
+<p>The "number of the beas<a name='Page_222'></a>t" 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 "<i>man
+of sin</i>," "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.</p>
+
+<p>The pope has a special title. He wears in jeweled letters upon
+his mitre the inscription, <i>Vicarius Filii Dei</i>&mdash;Vicar of
+the Son of God. Taking from his name all the letters that the
+Latins used for numerals, we have just 666.</p>
+
+<p>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.</p>
+
+<hr style='width: 65%;'>
+<a name='CHAPTER_XIV'></a>
+<h2><a name='Page_223'></a>CHAPTER XIV</h2>
+
+<h3>THE LAST REFORMATION</h3>
+
+<br>
+
+
+<p>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.</p>
+
+<div class='sidenote'>The 144,000 on Mount Zion</div>
+
+<p>"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 f<a name='Page_224'></a>our 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).</p>
+
+<p>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 "<i>Father's name written in
+their foreheads</i>." 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.</p>
+
+<p>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 h<a name='Page_225'></a>eavenly 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 <i>on earth</i>,
+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<a name='Page_226'></a> movements, but different phases
+of the same work.</p>
+
+<p>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).</p>
+
+<p>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.</p>
+
+<p>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, t<a name='Page_227'></a>hat 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).</p>
+
+<p>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 <i>by the angel</i> as Babylon; for, be it observed,
+the divine message is against those who worship the beast <i>and
+his image</i>. The image was made by the second beast. Therefore
+Babylon includes both Romanism and Protestantism&mdash;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
+<i>Babylon</i>, of which we shall have more to say later.</p>
+
+<p>Two things prominently brought out in these symbols should be
+remembered, however&mdash;first, that even during the reign of the
+beast and his image, God had true people who were carefully
+distinguished in the pr<a name='Page_228'></a>ophecy 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 <i>before the end of time</i> 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."</p>
+
+<p>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.</p>
+
+<div class='sidenote'>The two witn<a name=
+'Page_229'></a>esses</div>
+
+<p>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.</p>
+
+<p>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).</p>
+
+<div class='sidenote'>The witnesse<a name='Page_230'></a>s
+slain</div>
+
+<p>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&mdash;the Word
+and the Spirit of God&mdash;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&mdash;a church-rule patterned after the
+kingdoms of this world&mdash;is a <i>rejection of the divine
+government of God</i> 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 st<a name=
+'Page_231'></a>ill shown them in that they are not suffered to be
+wholly put out of sight.</p>
+
+<div class='sidenote'>The witnesses resurrected</div>
+
+<p>"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).</p>
+
+<p>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.</p>
+
+<div class='sidenote'>The time prophecy</div>
+
+<a name='Page_232'></a>
+
+<p>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&mdash;the same period of time
+covered by the second beast of Revelation 13.</p>
+
+<p>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 <i>three days</i>' 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."&mdash;Book XI, Chap.
+9.</p>
+
+<p>"Three days and a half,"<a name='Page_233'></a> 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.</p>
+
+<p>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&mdash;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.</p>
+
+<div class='sidenote'>Another important series</div>
+
+<p>Another parallel series of prophecies covering the same ground
+and terminating at the same point will bring the subject <a name=
+'Page_234'></a>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&mdash;Babylon&mdash;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.</p>
+
+<h3>OUTLINE OF PARALLEL PROPHECIES SHOWING FOUR ECCLESIASTICAL
+EPOCHS</h3>
+
+<table align='center' border='1' cellpadding='0' cellspacing='0'
+summary='Outline of Parallel Prophecies'>
+<tr>
+<td align='center'><b>The Apostolic<br>
+Period</b> </td>
+<td align='center'><b>The Medieval Period</b> </td>
+<td align='center'><b>Era of Modern<br>
+Sects</b> </td>
+<td align='center'><b>The Last<br>
+Reformation</b> </td>
+</tr>
+
+<tr>
+<td align='center'>DRAGON Rev. 12:3, 4<br>
+7-17</td>
+<td align='center'>LEOPARD BEAST<br>
+Rev. 13:1-10</td>
+<td align='center'>TWO-HORNED<br>
+BEAST<br>
+Rev. 13:11-18</td>
+<td align='center'>FALL OF<br>
+BABYLON<br>
+Rev. 14:1-9</td>
+</tr>
+
+<tr>
+<td align='center'>PURE WOMAN<br>
+Rev. 12</td>
+<td align='center'>WOMAN SECLUDED IN<br>
+THE WILDERNESS<br>
+Rev. 12:6</td>
+<td align='center'>&nbsp;</td>
+<td align='center'>144,00 ON MOUNT<br>
+ZION<br>
+Rev. 14:1-6</td>
+</tr>
+
+<tr>
+<td align='center'>TEMPLE AND<br>
+TRUE<br>
+WORSHIP<br>
+Rev. 11:1</td>
+<td align='center'>HOLY CITY TRODDEN<br>
+DOWN<br>
+Rev. 11:2</td>
+<td align='center'>TWO WITNESSES<br>
+SLAIN<br>
+Rev. 11:7-10</td>
+<td align='center'>WITNESSES<br>
+RESURRECTED<br>
+Rev. 11:11-14</td>
+</tr>
+
+<tr>
+<td align='center'>&nbsp;</td>
+<td align='center'>GREAT BABYLON<br>
+Rev. 17:1-6</td>
+<td align='center'>HARLOT<br>
+DAUGHTERS<br>
+Rev. 17:5</td>
+<td align='center'>GOD'S PEOPLE<br>
+CALLED OUT<br>
+Rev. 18:1-4</td>
+</tr>
+
+<tr>
+<td align='center'>FOURTH<br>
+BEAST<br>
+Dan. 9:7, 23,<br>
+24</td>
+<td align='center'>REIGN OF THE "LITTLE<br>
+HORN"<br>
+Dan. 7:8, 20-25</td>
+<td align='center'>&nbsp;</td>
+<td align='center'>CHRIST'S KINGDOM<br>
+TRIUMPHANT<br>
+Dan. 7:26, 27;<br>
+2:34,35</td>
+</tr>
+</table>
+
+<div class='sidenote'>Great Babylon</div>
+
+<p>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 <a name=
+'Page_237'></a><a name='Page_236'></a> 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).</p>
+
+<p>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&mdash;a woman
+and a beast&mdash;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&mdash;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.</p>
+
+<p>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 <i>as a vile character</i>. 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 <i>whoredom</i> (see 1 Chron. 5: 25; Ezekiel 16 and 23). Hence a
+false church is represented.</p>
+
+<div class='sidenote'>Mother and daughters</div>
+
+<a name='Page_238'></a>
+
+<p>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
+"<i>mother</i>"&mdash;"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.</p>
+
+<p>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&mdash;Protestantism&mdash;as
+well as duplicate the d<a name='Page_239'></a>escription of the
+ten-horned beast&mdash;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&mdash;Protestantism&mdash;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.</p>
+
+<div class='sidenote'>Testimony of commentators</div>
+
+<p>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."&mdash;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."&mdash;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<a name=
+'Page_240'></a> 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."&mdash;P. 294.</p>
+
+<p>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&mdash;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."</p>
+
+<p>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."</p>
+
+<p>Alexander Campbell said: "The worshiping establishments now in
+o<a name='Page_241'></a>peration 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."</p>
+
+<p>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."&mdash;Dow's Life,
+p. 542.</p>
+
+<p>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."</p>
+
+<p>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.</p>
+
+<a name='Page_242'></a>
+
+<p>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.</p>
+
+<div class='sidenote'>The last reformation</div>
+
+<p>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 f<a name='Page_243'></a>rom 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).</p>
+
+<p>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 <i>with a loud voice</i> warns that those who "worship the
+beast and his <i>image</i> ... 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 "<i>another voice</i> from heaven" says,
+"COME OUT OF HER, MY PEOPLE, that ye be not partakers of her sins,
+and that ye <i>receive not of her plagues</i>" (verse 4).</p>
+
+<p>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 con<a name=
+'Page_244'></a>trast 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, <i>all ye his servants</i>, and ye that fear him, both small
+and great" (chap. 19:5).</p>
+
+<p>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 gla<a
+name='Page_245'></a>d 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).</p>
+
+<p>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&mdash;first, as a redeemed host with the Lamb on Mount Zion,
+bearing the Father's name only (chap. 14:1-5), and second, <i>as
+the bride of Christ</i> 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 <i>before the end of
+time</i>.</p>
+
+<p>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 <i>at evening</i> <i>time it shall
+be light</i>" (Zech. 14:6, 7). These verses stand a little c<a
+name='Page_246'></a>learer in the Septuagint Version: "And it shall
+come to pass in that day [the papal day] that there shall be <i>no
+light</i>: and there shall be for one day [the Protestant day]
+<i>cold and frost</i>: and that day shall be known to the Lord; it
+shall not be day or night [a mixture of light and darkness]: but
+<i>towards evening it shall be light</i>."</p>
+
+<p>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: "<i>When will be the end</i> 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).</p>
+
+<p>"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 "<i>ended</i>" 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, <i>what will be the end<a
+name='Page_247'></a></i> of these things? And he said, Go, Daniel:
+for the words are closed and sealed up <i>to the time of the
+end</i>" (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, <i>and thoroughly whitened, and tried with
+fire, and sanctified</i>" (verse 10).</p>
+
+<p>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; <i>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</i>."</p>
+
+<p>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<a name='Page_248'></a> in every apostate or
+world-conforming church, there are some of God's visible and true
+church, who, if they would be safe, <i>must come out</i>."</p>
+
+<p>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
+<i>shall return</i> 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).</p>
+
+<p>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 <i>songs of
+deliverance</i>; 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.</p>
+
+<p>The Revelator describes this glorious result after the period of
+the apostasy in these words: "And I saw as it were a<a name=
+'Page_249'></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,
+<i>having the harps of God</i>. And they <i>sing the song of
+Moses</i> [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!</p>
+
+<span style='margin-left: 2em;'>"From Babel confusion most gladly I
+fled,<br>
+</span> <span style='margin-left: 2em;'>And came to the heights of
+fair Zion instead;<br>
+</span> <span style='margin-left: 2em;'>I'm feasting this moment on
+heavenly bread;<br>
+</span> <span style='margin-left: 3em;'>I'll never go back, I'll
+never go back.</span><br>
+<br>
+<span style='margin-left: 2em;'>"The beast and his image, his mark,
+and his name,<br>
+</span> <span style='margin-left: 2em;'>My love or allegiance no
+longer can claim,<br>
+</span> <span style='margin-left: 2em;'>Though men may exalt them
+to honor and fame;<br>
+</span> <span style='margin-left: 3em;'>I'll never go back
+again."</span><br>
+<br>
+
+
+<p>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 wo<a name='Page_250'></a>rld 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.</p>
+
+<p>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 <i>did not make them Babylonians</i>.</p>
+
+<p>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 a<a name='Page_251'></a>ppears, but
+in contrast therewith is seen a pure woman, the bride of Christ. In
+contrast with Babylon we have Zion.</p>
+
+<p>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 <i>who are not Babylonians</i> but
+children of the divine family&mdash;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&mdash;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"&mdash;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,
+"<i>Come out of her</i>, MY PEOPLE, that ye be not partakers of her
+sins, and THAT YE RECEIVE NOT OF HER PLAGUES."</p>
+
+<p>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 ever<a name='Page_252'></a>ywhere, 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&mdash;<i>responsibility to return to the Bible
+standard</i>. 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.</p>
+
+<div class='sidenote'>The future prospect</div>
+
+<p>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&mdash;first as a
+<i>stone</i>, under which symbol it broke down the kingdoms of
+heathen darkness; and then as a <i>mountain<a name=
+'Page_253'></a></i>, when it <i>is to fill the whole earth</i>. 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 <i>under the
+whole heaven</i>, shall be given to the people of the saints of the
+most High, whose kingdom is an everlasting kingdom, and <i>all
+dominions shall serve and obey</i> HIM" (Dan. 7: 26, 27).</p>
+
+<p>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 ef<a name='Page_254'></a>forts 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.</p>
+
+<p>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.</p>
+
+<p>"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 <a
+name='Page_255'></a>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 <i>compassed the camp of
+the saints about, and the beloved city</i>: and fire came down from
+God out of heaven, and devoured them" (chap. 20:7-9).</p>
+
+<p>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.</p>
+
+<p>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&mdash;its
+doctrines, its ordinances, its personal regenerati<a name=
+'Page_256'></a>ng 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."</p>
+
+<p>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.</p>
+
+<p>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,<a
+name='Page_257'></a> 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!</p>
+
+<span style='margin-left: 2em;'>"Back to the one foundation, from
+sects and creeds made free,<br>
+</span> <span style='margin-left: 2em;'>Come saints of every nation
+to blessed unity.<br>
+</span> <span style='margin-left: 2em;'>Once more the ancient glory
+shines as in days of old,<br>
+</span> <span style='margin-left: 2em;'>And tells the wondrous
+story&mdash;one God, one faith, one fold."<br>
+</span> <br>
+<a name='Page_260'></a><a name='Page_258'></a><a name=
+'Page_259'></a>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of The Last Reformation
+by F. G. [Frederick George] Smith
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+Project Gutenberg's The Last Reformation, by F. G. [Frederick George] Smith
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Last Reformation
+
+Author: F. G. [Frederick George] Smith
+
+Release Date: August 30, 2004 [EBook #13330]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE LAST REFORMATION ***
+
+
+
+
+Produced by Joel Erickson, Christine Gehring, Leah Moser and the
+Online Distributed Proofreading Team.
+
+
+
+
+
+The Last Reformation
+
+By F.G. Smith
+
+
+
+BY THE SAME AUTHOR
+
+WHAT THE BIBLE TEACHES
+THE REVELATION EXPLAINED
+PROPHETIC LECTURES
+ON DANIEL AND
+REVELATION
+
+
+
+PREFACE
+
+
+God's true people everywhere are looking for light on the church
+question. A deep undercurrent of dissatisfaction with the present
+order of things exists in the ecclesiastical world. The historic
+creeds are stationary and conservative, but religious thought can
+not always be bound nor its progress permanently hindered. Honest
+Christian men and women will think, and they are now thinking in the
+terms of a universal Christianity. If I am able to discern the signs
+of the times, the rising tide of Christian love and fellowship is
+about to overflow the lines of sect and bring together in one common
+hope and in one common brotherhood all those who love our Lord Jesus
+Christ in sincerity.
+
+What will constitute the leading characteristics of the church of
+the future? This is the burning question. Spiritual-minded men are
+conscious that things can not long continue as they now are, but what
+and where is the remedy?
+
+After this book was completed and in the hands of the printers,
+I received a copy of "The Church and its Organization," by Walter
+Lowrie, and was surprized to find in it much truth that I had
+already received through independent investigation and embodied in my
+manuscript. I refer particularly to the charismatic organization and
+government of the church. It is gratifying to know that other minds
+are being led to the same conclusions regarding a subject of such
+vital importance to the future of Christianity.
+
+In writing the present work I have endeavored to present the
+Scriptural solution of this great problem, a solution which takes
+into account, and gives due respect to, historic Christianity, the
+prophecies respecting the church and its destiny, and the fundamental
+characteristics of our holy religion as it emanated from the divine
+Founder.
+
+If this work can be of service in pointing out Christ's plan and
+purpose to "gather together in one the children of God which are
+scattered abroad," and also be instrumental in helping to accomplish
+this grand Christian ideal, I shall feel abundantly repaid. F.G.
+SMITH.
+
+
+Anderson, Indiana, May 6, 1919.
+
+
+
+
+CONTENTS
+
+                                              PAGE
+Introduction--"The Time of Reformation"          9
+
+Part I--The Church in Apostolic Days
+
+CHAPTER
+    I The Church Defined                        19
+   II The Universal Church                      21
+  III The Local Church                          33
+   IV The Organization and Government of the
+      Church                                    41
+
+
+Part II--The Church in History
+
+    V Corruption of Evangelical Faith           73
+   VI Rise of Ecclesiasticism                   87
+  VII The Reformation                          101
+ VIII Modern Sects                             111
+   IX The Church of the Future                 125
+
+
+Part III--The Church in Prophecy
+
+    X Interpretation of Prophetic Symbols      141
+   XI The Apostolic Period                     149
+  XII The Medieval Period                      169
+ XIII Era of Modern Sects                      209
+  XIV The Last Reformation                     223
+
+
+
+
+INTRODUCTION
+
+"THE TIME OF REFORMATION"
+
+
+In ecclesiastical history the term Reformation has been applied
+specifically to the important religious movement of the sixteenth
+century which resulted in the formation of the various Protestant
+churches of that period. Since the sixteenth century there have been
+other religious reformations, some of considerable importance and
+influence.
+
+[Sidenote: A present reformation]
+
+There is a present reformation specially distinguished from all those
+that have gone before. It is resulting from the particular operation
+of the Spirit of God as predicted in the Word of God, and its
+influences are being felt in varying degrees throughout all
+Christendom. Many Christians are already stirred to action by the
+conscious knowledge of Christ's message for these times, while
+multiplied thousands of others who love the Lord Jesus are
+experiencing within their own hearts the awakening of new aspirations
+and impulses, the real meaning of which they do not as yet
+understand, but which are, through the leadership of the Holy
+Spirit, unconsciously fitting them for their true place in this great
+world-wide movement which is destined to exceed in importance and
+influence all other religious reformations since the days of primitive
+Christianity.
+
+Since, as we shall show, the present reformation is the work of the
+Spirit affecting all true Christians, drawing them together for
+the realization of a grand Scriptural ideal, it is evident that no
+particular band of people enjoy its exclusive monopoly. May the same
+Holy Spirit illuminate our hearts and minds in the contemplation of
+the truths of the divine Word.
+
+The term _reformation_ signifies "the act of reforming or the state of
+being reformed; change from worse to better; correction or amendment
+of life, manners, or of anything vicious or corrupt." In its
+application to the religion of Christ, reformation means the
+correction of abuses and corrupt practises that have become associated
+with the Christian system; the elimination of all unworthy, foreign
+elements. In other words, it implies _restoration_, a return to the
+practises and ideals of primitive Christianity.
+
+[Sidenote: What the final reformation must include]
+
+If we inquire concerning the limits of true reformatory work, we see
+at once that, if there is to be a final reformation, such a movement
+must restore in its fundamental aspects _apostolic Christianity_--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 assumes, of course, that during the centuries there has been a
+departure from this standard.
+
+[Sidenote: The church itself the real object of reformation]
+
+No reformation since apostolic times has covered all this ground. All
+the reformations taken together fall far short of this standard. They
+have been reformations only in part, each movement simply placing
+special emphasis on particular doctrines, or ordinances, or personal
+experiences. Hence the need of further reformation. The present
+movement embraces all the truth contained in all the previous
+reformations of Protestantism. But it does not stop there. It stands
+committed to all the truth of the Word of God. It goes straight to
+the heart of the reformation subject and reveals the pure, holy,
+_universal_ church of the apostolic times as made up of all those who
+were regenerated, uniting them all IN CHRIST; in the "church of the
+living God," which church was "the pillar and ground of the truth" (1
+Tim. 3:15); the church that was graced with the gifts of the Spirit
+and filled with holy power.
+
+The true apostolic church has been largely lost to view since the
+early Christian centuries, when a general apostasy dimmed the light
+of truth and plunged the world into the darkness of papal night.
+In modern times the term "church" as applied to a general body of
+religious worshipers is usually employed in a restricted sense,
+specifying some particular organization, as the hierarchy of Rome or
+the aggregation of local congregations constituting a Protestant sect.
+By a natural reaction from the Romish extreme, wherein the church and
+church relationship are exalted above the personal relationship of
+the individual with his God, many teachers now incline to an
+opposite extreme, which makes little of the church as an institution,
+substituting therefor a sort of "loyalty to Christ," _individualism_,
+subversive of true New Testament standards.
+
+[Sidenote: The true church Scripturally important]
+
+The church is not to be exalted above the Christ, nor is it a
+substitute for the Christ; but in the light of New Testament teaching
+we must regard the true church as _the_ instrument--the divinely
+appointed instrument used by the Holy Spirit in carrying forward the
+work of Christ on earth. Jesus himself said, "Upon this rock I will
+build my church; and the gates of hell shall not prevail against it"
+(Matt. 16:18). At a later time we read, "And the Lord added to the
+church daily such as should be saved" (Acts 2:47).
+
+If Paul were living today, he also might despise the "church" idea in
+its narrow sectarian sense. But from the apostle's words, it is very
+evident that he regarded the church as it existed in his day as an
+institution crowned with glory and honor, the concrete expression
+of Christ and his truth. "_God hath set some_ IN THE CHURCH, first
+apostles, secondarily prophets, thirdly teachers, after that miracles,
+then gifts of healings, helps, governments, diversities of tongues"
+(1 Cor. 12:28). "And he gave some, apostles; and some, prophets; and
+some, evangelists; and some, pastors and teachers; for the perfecting
+of the saints, for the work of the ministry, for the _edifying of the
+body of Christ_; till we all come in the unity of the faith ... that
+we ... may _grow up into him in all things_, which is the head, [of
+the body, _the church_, Col. 1:18] even Christ" (Eph. 4:11-15).
+
+[Sidenote: The church as a divine institution]
+
+Inasmuch as God set in the church apostles, prophets, evangelists,
+gifts of miracles, of healings, etc., we must regard the church
+as originally instituted as being more than a mere aggregate of
+individuals associating themselves together for particular purposes.
+We must recognize the divine element. This company was the host of
+redeemed ones whom Christ had saved, in whom he dwelt, and through
+whom he revealed God and accomplished his work on earth. It was his
+body--the organism to which he gave spiritual life and through which
+he manifested the fulness of his power and glory.
+
+[Sidenote: Church relationship vs. individualism]
+
+Any reformation that has not for its object the full restoration of
+the New Testament church, can not be a complete reformation, but
+must be succeeded by another. In this respect the church subject
+is fundamental and all-inclusive. To emphasize a mere
+"personal-union-with-Christ" theory to the disparagement of the divine
+_ekklesia_, is to evade the real issue. Jesus declared, "I will build
+my church," and that church was an objective reality, which was not
+intended to be concealed under high-sounding theological verbiage nor
+dissipated in glittering generalities. It is true that Christ himself
+must be presented as the ground of our hope and salvation and as the
+object of our personal faith, love, and devotion; as "the way, the
+truth, and the life"; but we must not forget that there is also
+a revelation of the way, the truth, and the life in the church of
+Christ. The apostles preached Christ as the divine "way"; but when men
+believed on him, he straightway "set the members every one of them
+_in the body_"--the church (1 Cor. 12:18). "And the Lord added _to
+the church_ daily such as should be saved" (Acts 2:47). They preached
+Christ as the personification of "truth." But they also taught that
+the gospel was a special "treasure" committed to the church for
+dispensing to the nations. Paul said that God hath "committed _unto
+us_ the word of reconciliation" (2 Cor. 5:19). Therefore he could
+represent the church of God "as the pillar and ground of the
+truth." They preached him as "life," but he was also the life of the
+collective body of believers as well as of individuals. He dwelt in
+his church. He was its life, and through it he manifested himself
+in the only form in which, since the incarnation, he can be fully
+exhibited to men.
+
+[Sidenote: Avoiding extremes]
+
+The fact that Romanism has stressed the "church" idea, parading before
+the world as the church an organic body devoid of true spiritual life,
+a mere corpse, is no reason justifying a view which, ignoring the
+practical church relationship taught in the New Testament, talks
+glibly of an ethereal, intangible, ghostly something which, without a
+body, lacks all practical contact with men. The Bible standard is the
+proper union of soul and body. It is certain that, as in apostolic
+days, such union is necessary to the proper exhibition of the divine
+life and absolutely essential to the full accomplishment of the divine
+purposes in Christ's great redemptive plan.
+
+Christ, the life of his spiritual body, and the life-giver, remains
+the same in all ages. Hence the church _body_ is the part that has
+been disrupted and corrupted by apostasy and sectarianism, and is
+therefore the sphere of reformatory effort. And while reformation
+pertains to historical Christianity, it implies, as we have already
+shown, a return to the primitive standard. Therefore, before
+proceeding to describe particularly the present reformation, we must
+give attention to the constitution of the apostolic church, the divine
+original.
+
+
+
+
+PART I
+
+The Church in Apostolic Days
+
+
+
+
+=The Last Reformation=
+
+
+
+
+CHAPTER I
+
+THE CHURCH DEFINED
+
+
+[Sidenote: The term "church"]
+
+The word "church" as used in the New Testament is, in most cases,
+derived from the Greek word _ekklesia_. The component parts of this
+word literally mean to summon or call together in public convocation.
+It was, therefore, used to designate any popular assembly which met
+for the transaction of public business. As an example of the secular
+use of the term, see Acts 19: 32, 39. This particular application of
+the word, however, does not here concern us.
+
+Since the word _ekklesia_ conveys the idea of an assembly of "_called
+ones_," it expresses beautifully the Christian's call to churchly
+association. The divine call of believers is frequently expressed
+in the New Testament: they are "called with an holy calling" (2 Tim.
+1:9); "called in one body" (Col. 3:15); "called unto his kingdom and
+glory" (1 Thess. 2:12); or, as Peter expresses it, "Ye are a chosen
+generation, a royal priesthood, an holy nation, a peculiar people;
+that ye should show forth the praises of him who hath called you out
+of darkness into his marvelous light" (1 Pet. 2:9). While these texts
+and many others describe the exalted rights and privileges accorded
+the "called ones," there is distinctly implied the idea of their
+organic association, and it was this association that constituted them
+the Christian church.
+
+[Sidenote: Its two Christian phases]
+
+"The church of God, which he hath purchased with his own blood" (Acts
+20: 28), is Clearly set forth in the New Testament. And the term
+"church" in its religious usage is given two significations. In its
+largest and primary signification, the church of God is the entire
+body of regenerated persons in all times and places, and is in this
+respect identical with the spiritual kingdom of God, the divine
+family. In a secondary sense, church designates an individual assembly
+in which the universal church takes local and temporary form and in
+which the idea of the general church is concretely exhibited. Besides
+these two significations of the Christian term "church," there are,
+properly speaking, no other in the New Testament. It is true that
+_ekklesia_ is sometimes used as a collective term to denote the body
+of local churches existing in a given region, but there is no evidence
+that these churches were bound together in groups by any outward
+organization which separated or distinguished them from other
+congregations of the general church. Therefore this use of the term
+"church" can not be regarded as adding any new sense to those of the
+general church and the local church already referred to.
+
+
+
+
+CHAPTER II
+
+THE UNIVERSAL CHURCH
+
+
+Matt. 16:18 introduces in the gospel history the subject of the
+church. Jesus said, "I will build my church; and the gates of hell
+shall not prevail against it." This text implies that the church as
+an institution was not yet founded, and it also clearly implies that
+Christ himself was to be the founder and builder of his church.
+
+Jesus had already preached that the kingdom of heaven was at hand, and
+when he sent forth his twelve apostles he commanded them to preach
+and say, "The kingdom of heaven is at hand." Jesus himself taught
+the doctrines of the kingdom, but in the words of our text there is
+implied deeper ideas of the kingdom of God yet to be revealed in all
+their fulness of meaning.
+
+[Sidenote: The body of Christ]
+
+We should divest our minds, temporarily at least, of preconceived
+ideas of formal church organization and earnestly seek to understand
+the real signification of that church of which Christ was himself
+personally the founder. A few texts make this point clear: "And hath
+put all things under his [Christ's] feet, and given him to be the head
+over all things to the church, _which is his body_, the fulness of him
+that filleth all in all" (Eph. 1: 22, 23). The church, then, is the
+body of Christ. Of this body Jesus himself is the head. "And he is the
+head of the body, the church ... that in all things he might have the
+preeminence" (Col. 1:18). "For his body's sake, which is the church"
+(verse 24). Christ is head of but one body. "There is _one_
+body" (Eph. 4:4). In these texts the body and the church are used
+interchangeably, referring to one and the same thing. The body of
+which Christ is the head is the church that he built, "the church of
+God, which he hath purchased with his own blood" (Acts 20: 28).
+
+[Sidenote: The atonement its procuring cause]
+
+It is therefore to Calvary that we must look for the specific act by
+virtue of which Christ personally became the founder of his church.
+_There_ it was "purchased with his own blood." _There_ we find the
+application of those sublime words of the Savior, "And I, if I be
+lifted up from the earth, _will draw all men_ UNTO ME" (John 12: 32).
+By virtue of that act, God "put all things under his feet, and gave
+him to be the head over all things to the church." Yea, by virtue
+of that act, "God also hath highly exalted him, and given him a name
+which is above every name: that at the name of Jesus every knee should
+bow,... and that every tongue should confess" (Phil. 2:9-11).
+
+The church, then, proceeds from Calvary: Pentecost was but its initial
+manifestation to men and its dedication for service. Of this we shall
+have more to say hereafter.
+
+[Sidenote: Composed of true Christians]
+
+Since through his death Christ proposed to draw all men unto him, it
+is evident that all the members of Christ are therefore members of his
+body, the church. To this agrees the words of the apostle Paul, "For
+as we have many members in one body, and all members have not the same
+office: so we [true Christians], being many, are _one body in Christ_,
+and every one members one of another" (Rom. 12: 4, 5). "Now hath God
+set the members _every one of them_ in the body, as it hath pleased
+him" (1 Cor. 12:18).
+
+[Sidenote: Mode of admission]
+
+Becoming a member of the spiritual body of Christ is necessarily
+a spiritual operation. Men may admit members to a formal church
+relationship, but only the Spirit of God can make us members of
+Christ. "For by one Spirit are we all baptized [or inducted] into one
+body, whether we be Jews or Gentiles, whether we be bond or free; and
+have been all made to drink into one Spirit" (1 Cor. 12:13). This
+text does not refer to literal water-baptism, but to the work of the
+"Spirit," by whom we are inducted into Christ. "_God hath set the
+members_ every one of them in the body" (verse 18). And since this
+is the work of the Spirit, it is evident that none but the saved can
+possibly find admittance into the spiritual body of Christ. Under a
+different figure Jesus conveys the same truth. "I am the door: by me
+if _any man_ enter in, _he shall be saved_" (John 10: 9). "And the
+Lord added to them day by day those that _were being saved_" (Acts
+2:47, R.V.). Salvation, then, is the condition of membership.
+
+[Sidenote: Family relationship]
+
+The members of Christ are members of God's family. How do we become
+members of the divine family? "Except a man _be born again_, he can
+not see the kingdom of God" (John 3:3). "As many as received him, to
+them gave he power to become the sons of God ... which were _born ...
+of God_" (John 1:12, 13). "Beloved, now are we the sons of God" (1
+John 3:2). Since this family, or church, is composed of the saved,
+or those who are born again, and excludes all the unsaved, we can
+understand Paul's reference to "a glorious church, not having spot,
+or wrinkle, or any such thing," but "_holy and without blemish_" (Eph.
+5:27).
+
+We have spoken of the union of all believers with Christ when he draws
+them unto himself and becomes their spiritual life. But this unity of
+all believers _with Christ_ is a spiritual relationship and experience
+not to be confused with external things. The Bible speaks of
+Christians as being "in Christ." What does this mean? It certainly
+means to be "born again," for without that experience we "can not see
+the kingdom of God" (John 3:3). "Therefore if any man be _in Christ_,
+HE IS A NEW CREATURE: old things are passed away; behold, all things
+are become new" (2 Cor. 5:17). "Whosoever abideth _in him_ sinneth
+not: whosoever sinneth hath not seen him, neither known him" (1 John
+3:6).
+
+[Sidenote: Unity of believers]
+
+But our union with Christ, by which we become members of the divine
+family, necessarily fixes our relationship with all those who are
+members of Christ. If, through salvation, we are brought into a sacred
+unity with Christ, we are by the same act brought into essential unity
+and fellowship with the members of Christ. This the Word distinctly
+affirms: "We, being many, are one body in Christ, and _every one
+members one of another_" (Rom. 12: 4, 5). "There should be no schism
+in the body; but the members should have the same care one for
+another" (1 Cor. 12:25). While this last text relates literally to the
+physical body, the apostle applies it in an illustrative way to
+the spiritual body. "Now ye are the body of Christ, and members in
+particular" (verse 27).
+
+[Sidenote: Unity and uniformity]
+
+Harmony in a normal physical body is not effected by external means,
+but is organic. The members may be many and diverse, but they are all
+necessary and have their respective places and work. So also with
+the body of Christ. Union with Christ is not dependent upon absolute
+uniformity except in the one thing--the fundamental experience by
+which we are made members of Christ. In the apostolic period the
+children of God who loved our Lord and were known of him were not all
+of one age or size or nationality. They had not all enjoyed the same
+social advantages, nor had they had the same intellectual attainments.
+The act of receiving Christ and his salvation did not perfect their
+knowledge; therefore they had to be patiently taught in order to bring
+them into the "unity of the faith." And for this purpose divinely
+chosen instructors were appointed, who must themselves "study" and
+give careful attention to "doctrine" (Eph. 4:11-14; 1 Tim. 3:13-16).
+But the gospel penetrates beneath the surface; it goes straight to the
+heart and reaches fundamental things. "There is neither Jew nor Greek;
+there is neither bond nor free, there is neither male nor female: _for
+ye are all one_ IN CHRIST JESUS" (Gal. 3:28).
+
+The unity of believers with Christ is, therefore, based on divine
+relationship, and _this is the fundamental basis of the true
+relationship of believers with each other_. In order to maintain
+spiritual relationship with Christ and his people, the Christian must
+have an obedient heart and "walk in the light of the Lord"; but we
+should always be ready to extend our fellowship to those whom Christ
+really receives and approves.
+
+How prone men have ever been to ignore this simple, divine standard
+and set up arbitrary rules of their own by which to measure others!
+This wrong tendency combined with the carnal ambitions of men who
+love to parade their own unscriptural ideas before the world and gain
+adherents has been the real cause of the disunion of Christians. But
+the Bible standard is what we are now considering. It teaches that
+the saved people were "members one of another" as well as members of
+Christ; that they were, in fact, "_all one in Christ Jesus_."
+
+[Sidenote: Unity a practical reality]
+
+According to the New Testament standard, unity of believers is more
+than an invisible, intangible, spiritual fellowship. They are "members
+one of another" as well as members of Christ. That unity was designed
+to be visible and to form a convincing sign to the world of the mighty
+power of Christ. This stands out prominently in that notable prayer
+of our Lord recorded in John 17, which was uttered on the most
+solemn night of his earthly life. First he prayed for his immediate
+disciples, then for all believers, in these words: "Neither pray I
+for these [twelve] alone, but for them also which shall believe on me
+through their word; THAT THEY ALL MAY BE ONE; as thou, Father, art in
+me, and I in thee, that they also may be one in us: THAT THE WORLD MAY
+BELIEVE _that thou hast sent me_" (verses 20, 21).
+
+Such unity is a real standard. It will convince the world. The
+practical force of this last scripture can not be lessened by
+reference to those other words of Jesus, "By this shall all men know
+that ye are my disciples, if ye have love one for another" (John 13:
+35), for Jesus taught the inseparable nature of love and unity. Love,
+as an inward affection, produces deeds and results, and is measured
+thereby. Jesus said, "If a man love me, he will _keep my words_; and
+my Father will love him, and we will _come unto him_, and _make our
+abode with him_" (John 14: 23). And just as love to God invariably
+produces union with God, so also true love to man will result in
+unity. "My little children, let us not love in word, neither in
+tongue; but _in deed and in truth_" (1 John 3:18). Carnal divisions
+can not exist where true love reigns.
+
+[Sidenote: Christ died for unity]
+
+For this visible unity Christ prayed--"That they all may be one,...
+_that the world may believe_." More than this, he died that unity
+might be effected. John 11:52 clearly shows that one purpose of
+Christ's death was that "he should gather together _in one_ the
+children of God that were scattered abroad." Therefore unity of
+believers is a sacred truth resting on the solid basis of the
+atonement. That this unity is more than that general union resulting
+from the personal attachment of separate individuals to Christ as a
+common center, is proved by the fact that it is designed to gather
+together in one the scattered _children of God_. Jesus himself said,
+"Other sheep I have [Gentiles], which are not of this [Jewish] fold:
+_them also I must bring_, and they shall hear my voice; and THERE
+SHALL BE ONE FOLD [flock] AND ONE SHEPHERD" (John 10:16).
+
+[Sidenote: Jew and Gentile united]
+
+Broadly speaking, there were at that time but two classified divisions
+of men--Jews and Gentiles. Jesus predicted that his sheep from both
+sections should be brought together into one flock. In the second
+chapter of Ephesians, Paul tells us how this was accomplished.
+Although "in times past" the Gentiles were "strangers from the
+covenants of promise, having no hope and without God in the world," in
+Christ they were "made nigh by the blood." "For he is our peace,
+who hath made both [Jews and Gentiles] ONE, and hath broken down the
+middle wall of partition between us ... that he might reconcile
+both unto God _in one body_ by the cross" (verses 12-16). Since this
+glorious reunion through Christ, the Gentiles "are no more strangers
+and foreigners, but fellow citizens with the saints, and of the
+household of God." They also "are built upon the foundation of
+the apostles and prophets, Jesus Christ himself being the chief
+corner-stone ... in whom ye also are builded together for an
+habitation of God through the Spirit" (verses 19-22).
+
+On account of the high standard of unity set forth in his epistles,
+Paul has been branded an idealist. But what shall we say of Christ who
+prayed for such visible unity and died for it? An idealist is one
+who forms picturesque fancies, one given to romantic expectations
+impossible of accomplishment. The idealist usually has but few
+practical results. But Paul accomplished things. He broke away from
+his Jewish prejudices, which brought down upon his head the wrath of
+his fellows. He went into the synagogs of the Jews and brought out
+those who were willing to become disciples of Jesus. To build up the
+work of the Lord he labored night and day with tears; he laid broad
+and deep the very foundations of the Christian faith in heathen lands.
+Within a very few years he established Christian churches in four
+provinces of the Roman Empire--churches in which Jew and Gentile met
+together in common fellowship, _in one body_. If this is idealism,
+Lord, give us many more such idealists.
+
+[Sidenote: The burden of Paul's ministry]
+
+But the unity described by Paul in the epistles which he wrote late in
+life is not given as a mere ideal standard for the future toward which
+men should strive. It is given as the record of a historic fact, the
+accomplishment of which lay at the very foundation of Paul's call to
+the ministry.
+
+In the second chapter of Ephesians, already quoted, Paul declares
+that both Jews and Gentiles were reconciled to God in one body _by the
+cross_. In the next chapter he shows his part in the accomplishment of
+that end. First, he was called of God as the apostle of the Gentiles;
+then by revelation was made known unto him "the mystery of Christ
+which in other ages was not made known unto the sons of men ...
+that the Gentiles should be fellow heirs, and OF THE SAME BODY, and
+partakers of his promise in Christ by the gospel" (Eph. 3:4-6). The
+promise referred to was doubtless the "promise of the Father," the
+gift of the Holy Ghost. "That the blessing of Abraham might come on
+the Gentiles through Jesus Christ; that we might receive the _promise
+of the Spirit through faith_" (Gal. 3:14). "For this cause," says
+Paul, "I was made a minister ... that I should preach among the
+Gentiles the unsearchable riches of Christ; and _to make all men see_
+what is the fellowship of the mystery ... to the intent that now unto
+the principalities and powers in heavenly places might be known BY THE
+CHURCH the manifold wisdom of God" (Eph. 3: 1-10).
+
+[Sidenote: Was divinely attested]
+
+Paul was given a tremendous task--"TO MAKE ALL MEN SEE" that mystery.
+This task required from God "the effectual working of his power"
+(verse 7). And in another place he also shows that this power was not
+lacking: "For I will not dare to speak of any of those things which
+Christ hath not wrought by me, to make the Gentiles obedient, by word
+and deed, through mighty signs and wonders, by the power of the Spirit
+of God" (Rom. 15: 18, 19).
+
+Paul, then, was divinely commissioned "_to make all men see_" the
+mystery of this union of all classes of men "_in one body_ by the
+cross" (Eph. 2: 16), all in "the SAME body, and partakers of his
+promise in Christ by the gospel" (Eph. 3: 6). And when Paul's career
+was finished, the same mystery was given over to others that it might
+be "known BY THE CHURCH" (verse 10), "the church, which is his body"
+(Eph. 1: 22, 23). The ministry, then, should have held the ground
+already attained, the actual union of all the saved in one body, and
+have labored earnestly "to make all men see" that that body only is
+the church.
+
+
+
+
+CHAPTER III
+
+THE LOCAL CHURCH
+
+
+The words of Christ, "I will build my church; and the gates of hell
+shall not prevail against it" (Matt. 16: 18), convey a deeper meaning
+than the simple preaching of the kingdom. As we have already shown,
+the one specific personal act by virtue of which Christ became the
+founder of the church was his atonement on Calvary, where the church
+was "purchased with his own blood" (Acts 20: 28). The church, then,
+as an institution, resulted from the atonement. Paul, describing the
+union of Jews and Gentiles in one body, the church, declares that it
+was effected "by the cross" (Eph. 2: 16).
+
+There was power in redemption. It brought into the lives of believers
+forces that could not but unite them in social compact. It threw them
+together in living sympathy and united their hearts firmly in the
+strong bonds of brotherly love. Their outward organic union as a
+church was the natural and inevitable result of this inward life and
+love.
+
+[Sidenote: Local church defined]
+
+By the impartation of spiritual life to believers and by the agency of
+the Holy Spirit operating in the apostles as special agents appointed
+to do his work, Christ built his church on earth. There was a building
+of the church, then, which pertained specifically to its _local_
+and _visible_ development among men. The expression "_I_ will build"
+indicates the transcendent element, the divine element, in church
+organization. This being true, it follows that the local church was
+not merely an aggregate of individuals accidently gathered together,
+but was the local, concrete embodiment of the spiritual body of
+Christ; the unified company of regenerated persons who, as a body,
+were dedicated to Christ, acknowledged of Christ, and used by Christ
+through the Holy Spirit for the accomplishment of his work. Jerusalem
+furnishes the first example, dating from Pentecost (Acts 2).
+
+[Sidenote: Particular example: Corinth]
+
+That this is, generally speaking, the Scriptural definition of a local
+church of God, is further shown by another particular example. Paul
+addressed two of his epistles "to the church of God which is at
+Corinth" (1 Cor. 1: 2; 2 Cor. 1: 1). As individuals they are called
+"saints" and "brethren," but collectively as a church they are called
+"the church of God" and referred to as "God's building" (1 Cor. 3:
+9). And the apostle says to them, "Know ye not that ye are a temple of
+God, and that the _Spirit of God dwelleth in you_?" (verse 16, R.V.).
+They had been inducted by the Spirit into the "_one body_," and they
+were filled with the gifts of the Spirit--wisdom, knowledge, faith,
+healing, miracles, prophecy, discernment, and tongues (chap. 12). In
+fact, the apostle said, "Ye come behind in no gift" (chap. 1: 7). And
+he said particularly, "_Ye are the body of Christ_" (chap. 12: 27).
+
+A true local church, then, was the concrete embodiment of the
+spiritual body of Christ in a given place. It was the body of Christ
+because it was made up of the people of God, manifested the power of
+God, was the repository of the truth of God, was filled with the
+gifts of the Spirit of God, and was actually used by the Spirit in
+performing the works of God. Such characteristics made it "_the church
+of God_."
+
+[Sidenote: Local membership]
+
+Membership in the general body of Christ was conditioned solely on
+the new birth, or salvation. Since the individual church was the local
+embodiment of the general church, none but the saved could properly
+become members thereof, and all who were truly saved (in the same
+locality) belonged to it by divine right. At this point, however, the
+human element in the constitution of the local church became manifest.
+We have pointed out the divine element in the true church--the element
+that particularly distinguished it as the church of God, but the
+bringing together of many individuals in one assembly involved also a
+social element and required the principle of _recognition_. There
+is, however, no evidence that such recognition was given by a formal,
+official act of the church in its corporate capacity. And since
+salvation is of the heart, it was possible for human recognition to
+temporarily miss its true purpose. Thus, in the church at Jerusalem
+we find recognized as a constituent part of the assembly two false
+members--Ananias and Sapphira. On the other hand, when the converted
+Saul "was come to Jerusalem, he essayed to join himself to the
+disciples: but they were all afraid of him, and believed not that he
+was a disciple" (Acts 9: 26). The church at Corinth, already referred
+to, had some false members at the time the Pauline epistles were
+written. The church at Samaria also tolerated for a time one whose
+"heart was not right in the sight of God" (Acts 8).
+
+[Sidenote: A holy church]
+
+Since the local church was designed to exhibit concretely the
+spiritual body of Christ, none but saved persons could _properly_
+hold membership therein; therefore the local church when in its normal
+condition was free from sin and sinners. The physical body, which
+Paul uses to illustrate the spiritual body, is normal only when every
+member possesses the life of the body and functions properly. So also
+was the body of Christ. It was not God's will that there should be
+(as recognized members) "sinners in the congregation of the righteous"
+(Psa. 1: 5). It was his will to purge Jerusalem "by the spirit of
+judgment and by the spirit of burning" until "_he that is left_ in
+Zion, and he that remaineth in Jerusalem, shall be called _holy_,
+even _every one_ that is written among the living in Jerusalem" (Isa.
+4:3,4).
+
+[Sidenote: Discernment and judgement necessary]
+
+The local congregation in Jerusalem did not cease to be the church
+of God because two unworthy persons obtained recognition in it. This
+incident gave occasion for the church to manifest its inherent _life_
+by its ability to discern and then cast off the secret offenders just
+as a healthy physical body casts off effete matter. As a result of the
+judgment pronounced on Ananias and Sapphira, "great fear came upon all
+the church ... and of the rest _durst no man join himself to them_;
+but the people magnified them" (Acts 5:11, 13). The fiery judgments
+of God put an end to formal church-joining there, as a result of which
+"believers were the more _added to the Lord_, multitudes both of men
+and women" (verse 14). "And the Lord added to them day by day those
+that were being saved" (Acts 2:47, R.V.).
+
+A clean, pure local church was the divine standard. It is evident that
+such could never be obtained and maintained except by the power of the
+Holy Spirit, who discerned evil and prompted its elimination. Peter
+discerned the condition of the two false members in the church at
+Jerusalem and removed that blemish. He also exposed the hypocrisy
+of Simon at Samaria, and Paul pointed out the evil affection in the
+church at Corinth and directed its removal. Chief responsibility
+for the maintenance of the normal condition of the church will be
+considered in our discussion of the particular features of church
+organization and government.
+
+[Sidenote: Apostasy possible]
+
+We have shown the characteristic, spiritual features of a New
+Testament congregation in its normal condition; also the possibility
+of deviation from that standard. A practical question is, How far
+could such a congregation lapse into an abnormal state and still be
+a church of God? Or, Can a church as a body backslide? The church at
+Ephesus evidently was on the verge of such an apostasy. Therefore in
+the special message addressed to it in Revelation the Lord said: "I
+have somewhat against thee, because thou hast left thy first love.
+Remember therefore from whence thou art fallen, and repent, and do the
+first works; or else I will come unto thee quickly, and _will remove
+thy candlestick_ out of his place" (Rev. 2: 4, 5). So also the church
+at Laodicea. "I know thy works, that thou art neither cold nor hot: I
+would thou wert cold or hot. So then because thou art luke warm, and
+neither cold nor hot, _I will spew thee out of my mouth_" (Rev. 3: 15,
+16).
+
+[Sidenote: The line of distinction]
+
+The physical body may experience the mutilation of some of its members
+and still survive, but there is a limit beyond which death will ensue.
+So also the spiritual body may survive the encumbrance of a few
+false members. From the general facts and principles already adduced,
+however, we may safely assert that a local church is a church of God
+only so long as it is able to function properly _as a body_. As long
+as the Spirit of God is in the ascendency, so that the people of God
+as a body manifest the power of God, maintain the truth of God, are
+filled with the Spirit of God, and are actually used by the Spirit
+in performing the works of God, so long they are the church of God.
+Whenever another spirit gains the ascendency and the divine, spiritual
+characteristics are lost to view, then is brought to pass the saying
+that is written, "_I will spew thee out of my mouth_." Beyond that
+time they may continue their formal services, singing hymns, saying
+prayers, and making speeches; but the real message of God describing
+their condition is, as was true of Sardis, "Thou hast a name that thou
+livest, _and art dead_" (Rev. 3: 1). Such dead congregations are no
+longer a part of the true church and are unworthy of the recognition
+of spiritual congregations.
+
+
+
+
+CHAPTER IV
+
+THE ORGANIZATION AND GOVERNMENT OF THE CHURCH
+
+
+[Sidenote: The fact of organization]
+
+We have already shown that the words of Christ "I will build my
+church" have a deeper meaning than the simple preaching of the
+kingdom. They imply the formation of an organized structure against
+which even the gates of hell should not prevail. They can signify
+nothing less than the visible establishment of the church among men as
+the concrete embodiment of the divine kingdom or family. The church,
+then, as made up of local congregations, is an institution of divine
+appointment. This is shown by the words of Christ in Matt. 18: 17,
+according to which it sometimes becomes necessary in admonishing
+and disciplining trespassers to "_tell it unto the church_"; and the
+appellation "church of _God_" is frequently applied to individual
+congregations (1 Cor. 1: 2, et al.).
+
+Many teachers hold that Christ did not build a church and that the
+"form of church organization is not definitely prescribed in the New
+Testament, but is a matter of expediency, every body of believers
+being permitted to adopt that method of organization which best suits
+its circumstances and condition." Such is the Protestant view
+put forth by those who seek an excuse for the modern system of
+sect-building. The incorrectness of this theory is easily shown.
+First, as we shall see, it underestimates the need of divine direction
+in church relationship and ignores well-established facts in the New
+Testament history. Secondly, if it proves anything, it proves too
+much; for to admit such a principle of "church powers" is to admit
+that the papacy and every other human system of church control is
+justified--systems which can be historically shown to be subversive of
+the church as a spiritual body.
+
+That the church was actually organized into local assemblies in
+apostolic days is abundantly shown by the New Testament record. They
+had regular meetings at stated times (Heb. 10:25; Acts 20:7; I Cor.
+16:12); officers (Acts 20:28; 1 Pet. 5:2; Eph. 4:11, 12); recognized
+authority (1 Tim. 5:17; Heb. 13:17); discipline (1 Cor. 5:13; 2 Thess.
+3:6, 10-14); a system of contributions (1 Cor. 16:1, 2); ordinances
+(Acts 20:7; 1 Cor. 10:16; 11: 23-29); a common work, etc. On one
+occasion Paul instructed Titus to "_set in order_ the things that are
+wanting, and ordain elders in every city" (Tit. 1:5).
+
+[Sidenote: By whom effected]
+
+The words of Jesus "I will build my church" point us to the Christ
+as its real founder. Since the life and genius of the church is
+the superhuman element, which element must at all times be given
+precedence over mere outward forms and human characteristics, and
+since this life proceeds from Christ as the Redeemer of men, therefore
+in all fundamental aspects he is the personal founder of the church.
+But more than this, working by proxy, Jesus gave even external form to
+his church, employing for this purpose his chosen apostles, to whom
+he gave special instruction and authority. Even during his personal
+ministry Jesus performed some of his work by proxy. It is expressly
+stated that he baptized many (John 3: 22; 4: 1), and yet explanation
+is made that "Jesus himself baptized not, _but his disciples_" (John
+4: 2).
+
+So also in the organization of the church. The germ of that
+organization existed during Christ's personal ministry. Doctrine
+was given, ministers preached, baptism was administered, and people
+believed, but this embryonic organization could not be completely
+established as a church before the outpouring of the Holy Spirit.
+Therefore provision was made for its progressive development under the
+tutelage of specially inspired apostles. Doctrine was given gradually,
+yet invariably through the oral and written teaching of these inspired
+apostles. Therefore we can not but believe that the same invariable
+guidance of the Holy Spirit also perfected through them God's own plan
+of church organization and work. The gradual development of church
+organization under the labors of the apostles, therefore, no more
+proves the theory of a constant historic development than does the
+fact of a gradual unfolding of the Christian faith and doctrine by
+the apostles prove a constant and unending revelation of the gospel
+through all succeeding ages. One writer has well said, "The same
+promise of the Spirit which renders the New Testament an unerring and
+sufficient rule of faith renders it also an unerring and sufficient
+_rule of practise_ for the church in all places and times." We
+must therefore regard the organization of the church, as we do the
+unfolding of the gospel message, as complete in all its fundamental
+and essential aspects before the close of the sacred canon.
+
+[Sidenote: Apostolic agency]
+
+There is no doubt that the apostles occupied a special place in the
+divine establishment of the church and its message. Regarded as a
+temple, the church is "built upon the foundation of the apostles and
+prophets, Jesus Christ himself being the chief corner-stone" (Eph. 2:
+20). The Old Testament Scripture "came not in old time by the will of
+man: but holy men of God spake as they were moved by the Holy Ghost"
+(2 Pet. 1: 21). But now we read, "God, who at sundry times and in
+divers manners spake in time past unto the fathers by the prophets,
+hath in these last days _spoken unto us_ BY HIS SON" (Heb. 1: 1, 2).
+Moses, representative of the law, and Elias, representative of the
+prophets, appeared in glory on the Mount of Transfiguration; but
+when Peter suggested that they be accorded equal honors with Jesus,
+immediately a cloud overshadowed the company and a voice out of the
+cloud said, "This is my beloved Son, in whom I am well pleased; HEAR
+YE HIM." "And when they had lifted up their eyes, they saw no man,
+save _Jesus only_" (Matt. 17:1-8).
+
+[Sidenote: Model for all ages]
+
+The revelation of divine truth, therefore, as the foundation of our
+faith, reached its highest level in the Son. We need not look for
+another gospel--_hear him_. He has also said, "I will build my
+church"; hence we need not look for another church--HEAR HIM! Paul
+declares that the gospel with its revelation of the "mystery" of the
+union of the saved in one body, the church, was in his day "_made
+manifest_," and, "according to the commandment of the everlasting God,
+made known to all nations _for the obedience of faith_" (Rom. 16:25,
+26). See Eph. 2; 3:1-10. While therefore Christ was the author of
+the truth in its highest form of revelation, also the founder of his
+church, both reached their fulness of perfection under the inspired
+apostles and was by them "made known to all nations _for the obedience
+of faith_." The unity of all believers for which Christ solemnly
+prayed was to be accomplished through the direct agency of the
+apostles, the result of believing on Christ "_through_ THEIR _Word_"
+(John 17:20).
+
+In describing how both Jews and Gentiles were reconciled in one body
+by the cross, Paul says that God "hath raised us up together, and made
+us sit together in heavenly places in Christ Jesus: _that in the ages
+to come_ he might show the exceeding riches of his grace" (Eph. 2: 6,
+7). The unified church of the apostolic day is therefore the divine
+model for all succeeding ages.
+
+[Sidenote: Paul's relation thereto]
+
+Since the first apostles were employed as special agents in
+establishing the perfected New Testament church, Paul's connection
+therewith is of particular importance. Paul was not one of the
+original twelve, yet he exerted a tremendous influence in that period
+and was undoubtedly one of the chief agents used in establishing the
+church and fixing its external form and character.
+
+Many believe that Paul belonged among the twelve as the real successor
+of Judas. According to this view, the election of Matthias to the
+apostleship was without divine sanction, being proposed by the
+impetuous Peter, who, before the descent of the Holy Ghost, often
+proposed inadvised things. Strength is given this view by the
+oft-repeated assertion of Paul that he was an apostle, "not of men,
+neither by men, but by Jesus Christ" (Gal. 1: 1). We are not forced to
+that conclusion concerning Matthias, however. In writing the Acts of
+the Apostles, Luke the companion of Paul, records the appointment of
+Matthias without intimating that it was a mistake. In Scripture usage
+a certain parallelism is maintained between the twelve apostles of the
+Lamb and the twelve tribes of the children of Israel. When we recall
+that there were literally thirteen tribes in Israel, Ephriam and
+Manasseh standing for Joseph, we need not be surprized that there
+should be literally thirteen foundational apostles in the Christian
+church, Matthias and Paul standing, as it were, in the place of Judas.
+
+There can be no doubt that Paul really ranked with the Twelve. He
+was a "chosen vessel," the "apostle of the Gentiles." Although as one
+"born out of due time," he himself saw Jesus and from him received the
+entire gospel by direct revelation. Consequently the other apostles
+possessed no advantage over him. He himself says, "The gospel which
+was preached of me was not after man. For I neither received it of
+man, neither was I taught it, but by the revelation of Jesus Christ"
+(Gal. 1:11, 12). He "was not a whit behind the very chiefest
+apostles" (2 Cor. 11:5). And it was through Paul particularly that
+the revelation of the "mystery" was made complete--"that both Jews and
+Gentiles should be fellow heirs and of _the_ SAME _body_," and he was
+commissioned "_to make all men see_" it.
+
+The general church was, therefore, made up of various local
+congregations, which were "set in order" by apostolic authority. The
+essential nature of this organization is determined by the object for
+which these congregations were formed, the conditions of membership
+therein, and the kind of laws by which they were governed.
+
+[Sidenote: Nature of its organization]
+
+The primary object for which the local church was formed was the
+establishment and extension of the kingdom of God among men. A
+secondary object was the encouragement and mutual edification of the
+believers themselves, which was best obtained by united worship in
+prayer, exhortation, praise, thanksgiving, and religious instruction.
+
+We have already noted the conditions of membership in the local
+church. None but those who were already members of the body of Christ
+could properly be recognized as members in a congregation which was
+designed by Christ to exhibit in local and temporary form the
+true idea of the church universal. According to this standard of
+membership, every individual owed allegiance directly to Christ
+himself as the great head of the church. Christ was the only lawgiver.
+The relation of the individual to the local church, then, did not
+in any sense supersede his personal relations to Christ, but simply
+strengthened and further expressed this higher relationship.
+
+In this standard of church-membership is found the secret of the union
+in one body of all apostolic Christians. The standard was _personal
+relationship to Christ_, and this relationship could be obtained
+only by an experience of salvation and humble obedience to the law
+of Christ. Therefore all the truly saved were members of Christ and
+members of each other. This standard being the same for all, it led
+to absolute equality among members. Hence Paul could say, "There
+is neither Jew nor Greek, there is neither bond nor free, there is
+neither male nor female: for ye are all one _in Christ Jesus_" (Gal.
+3:28).
+
+The law of the church, as already stated, was simply "the law of
+Christ"; first as delivered orally by specially inspired apostles, and
+afterwards expressed by them in the Christian Scriptures.
+
+[Sidenote: Organization and government]
+
+The closest relationship necessarily existed between the organization
+of the church and its method of government. It is impossible for us
+to get a clear conception of either independently of the other; and
+in order to understand the subject at all, we must bear in mind the
+fundamental nature of the church itself, what it was and what it was
+designed to accomplish. The church was not, as we have seen, a mere
+aggregate of individuals that happened to gather or that assembled for
+ordinary purposes. A social club or a business organization would have
+possessed all those features. The church was the body of Christ, the
+body to which he gave spiritual life and through which he designed
+to manifest his power and glory. Hence its visible organization was
+secondary, merely incidental as the means for the accomplishment
+of those higher ends involved in the transcendental element of the
+church. The relation of the divine and the human characteristics was,
+therefore, the relation of _soul and body_--Christ, the soul; redeemed
+humanity, the body. The establishment of this relationship was
+the manifestation to the world of the "body of Christ." It was
+organization of the church.
+
+From the foregoing considerations, we are certain that in the
+apostolic church the real emphasis was placed on _life_ and that the
+governmental power and authority of the church was derived from its
+divine life in Christ and not from its organization. Apostolic church
+government was, therefore, more than the adoption of some particular
+form of external organization and administration.
+
+[Sidenote: Divine administration]
+
+The origin of the church was divine. Jesus said, "I will build my
+church." And though, as we have seen, he employed human agents in its
+completion, these agents were so specially inspired and directed by
+Christ through the Holy Spirit that it was in reality _his_ work.
+Jesus was not only the initial founder of the church, but he was its
+permanent head and governor. Isaiah, predicting the coming of Christ,
+declares that "the government _shall be upon_ HIS _shoulder_" (Isa.
+9:6). And again, we read that "HE _is the head of the body, the church
+... that in all things he might have the preeminence_" (Col. 1:18). He
+it was who called and commissioned Paul and then personally directed
+his ministerial labors (Acts 26:13-19; 16:6-9). He it was who
+walked in the midst of the seven golden candlesticks, encouraging or
+reproving the congregations of Asia (Rev. 1:17, et seq.). He is
+"alive forever more" (Rev. 1:18); "the same yesterday, and today, and
+forever" (Heb. 13: 8); "upholding all things by the word of his power"
+(Heb. 1:3). "To him be glory _in the church_ ... throughout all ages,
+world without end. Amen" (Eph. 3:21).
+
+[Sidenote: Christ the living head]
+
+Thus, the general nature of church government was an absolute
+monarchy, or, to use a better term, a theocracy. Christ was king and
+lawgiver, governor and administrator. Whoever the instruments employed
+in carrying out his purposes, whatever the scope of their particular
+activities, all were governed directly by Christ through the Holy
+Spirit. It was _his_ church. He was its living head. No other church
+was known in those days. It was only when the living, vital union of
+Christ with his church was lost to view that men began endeavoring
+to strengthen the bonds of external union by unscriptural human
+organization, just as when life is departed from the physical body we
+seek by an embalming process to prevent its speedy dissolution.
+
+[Sidenote: Delegated authority]
+
+In order to understand church government, therefore, we must begin
+at the central source of authority and proceed to its varied
+manifestations. We have seen that Christ employed human agents in
+accomplishing his work; hence, in thus performing the work of Christ
+as commanded by Christ, and as personally directed by the Spirit of
+Christ, these men possessed the _authority of Christ_. Any church
+governmental authority that does not proceed directly from Christ
+through his Holy Spirit is but human authority, an usurped authority,
+and has no place in the real church of Christ.
+
+[Sidenote: Ministerial oversight]
+
+The apostles were the first to whom Christ delegated authority. They
+became his special representatives. They established the church and
+became responsible for its general direction and oversight, "the Lord
+working with them, and confirming the word with signs following" (Mark
+16:20). But these twelve did not stand alone in the government of
+the church. Soon a host of ministers were raised up, and these also
+possessed divine authority for their representative lines of work.
+To the elders of Ephesus, Paul said, "Take heed therefore unto
+yourselves, and to all the flock, over which _the Holy Ghost hath made
+you overseers_, to feed the church of God" (Acts 20:28). Peter also
+writes: "The elders which are among you I exhort ... feed the flock of
+God which is among you, _taking the oversight thereof_" (1 Pet. 5:1,
+2). "The Holy Ghost said, Separate me Barnabas and Saul for the work
+whereunto _I have called them_ ... so they, _being sent forth by the
+Holy Ghost_, departed" (Acts 13: 2-4). "AND HE GAVE some, apostles;
+and some, prophets; and some, evangelists; and some, pastors and
+teachers; for the perfecting of the saints, for the work of the
+ministry, for the edifying of the body of Christ" (Eph. 4:11, 12). In
+accordance with this standard, we read, "Obey them that have the rule
+over you, and submit yourselves: for they watch for your souls, _as
+they that must give account_" to him who is "that great shepherd
+of the sheep" (Heb. 13:17, 20). The ministers were under-shepherds
+appointed to feed the flock of God, for which service they had to give
+account to the great Shepherd.
+
+The foregoing scriptures and many others show conclusively that, while
+in the apostolic church spiritual oversight was, in general, vested in
+the ministry, it did not originate with them; that it did not proceed
+from the general body of believers by a majority vote or by conference
+appointment; but that it came by the Holy Spirit direct from the great
+head of the church, who alone determined the general bounds of that
+authority and responsibility. This ministry, or presbytery, consisted
+of two classes--local ministers and general ministers. Before
+proceeding from this general classification to a discussion of the
+more specific duties and responsibilities of the individual ministers
+comprising this presbytery, I shall call attention briefly to the
+geographical distribution of their work as a body.
+
+[Sidenote: Local and general phase]
+
+We have already shown that the church in its visible phase was made up
+of various local congregations "set in order" by apostolic authority.
+So far as their own local affairs were concerned, these congregations
+were autonomous. When a matter was purely local, such as the financial
+oversight and ministration in the church at Jerusalem, the local
+congregation itself determined the course of action and (excepting
+that class of officials who were divinely chosen) who should be
+appointed to oversee it. In the Jerusalem example cited, the apostles
+suggested, "_Look ye out among you_ seven men," etc., "and the saying
+pleased the whole multitude: _and they chose_" the proper persons for
+that work (Acts 6:1-5).
+
+But while these congregations possessed such autonomy and were
+distributed over a wide territory, they were not in all respects
+independent, isolated units. As members of Christ sharing in a common
+life and engaged in a common cause, they were bound together in one
+brotherhood by ties of fellowship and love. In addition to the union
+of separate individuals in one locality under the care of the local
+presbytery, the local congregations themselves were brought into
+close, sympathetic relationship with one another through the labors
+and influence of those general ministers who were not attached to
+particular churches, but whose gifts, callings, and qualifications
+fitted them for general service throughout the various congregations.
+The responsibility and authority of these general ministers varied in
+accordance with their own gifts and qualifications and the degree of
+development attained by the churches among which they labored. In
+the case of infant churches, it is evident that oversight was of
+the apostolic kind--direct and immediate. But whenever they became
+thoroughly established, the principle of local autonomy was recognized
+and the relation of the general ministers to such congregations
+was evangelistic rather than apostolic--helpers and advisors, not
+administrative directors.
+
+[Sidenote: Geographical distribution]
+
+That the foregoing analysis is correct is abundantly proved by the
+history of events in the Acts respecting the geographical distribution
+of the churches and their relation to one another. Jerusalem was the
+original seat of Christianity. Isaiah prophesied, "Out of Zion shall
+go forth the law, and the word of the Lord from Jerusalem" (Isa. 2:3).
+Jesus told the apostles "that repentance and remission of sins should
+be preached in his name among all nations, beginning at Jerusalem"
+(Luke 24:47). And again, "Ye shall be witnesses unto me both in
+Jerusalem, and in all Judea, and in Samaria, and unto the uttermost
+part of the earth" (Acts 1:8). Philip went from Jerusalem to Samaria
+and there preached Christ with great success. "Now when the apostles
+which were at Jerusalem heard that Samaria had received the Word of
+God, _they sent unto them Peter and John_" (Acts 8:14). Later we
+read that when churches had been established throughout all Judea and
+Galilee and Samaria, "it came to pass, _as Peter passed throughout all
+quarters_, he came down also to the saints which dwelt at Lydda" (Acts
+9: 31, 32). It was while he was on this general tour visiting the
+churches that he came to Joppa and there received the vision which led
+him to the household of Cornelius, after which he came to Jerusalem
+and was there called to account for his action in visiting the
+uncircumcised Gentiles.
+
+There is no doubt that there was exerted from Jerusalem a general
+care over the surrounding churches. Some of the disciples who were
+scattered from Jerusalem at the time of persecution, went as far as
+Cyprus and Antioch, preaching the word, and many believed and turned
+to the Lord. "Then tidings of these things came unto the ears of the
+church which was in Jerusalem: _and they sent forth Barnabas_ that
+he should go as far as Antioch" (Acts 11: 19-22). Barnabas went to
+Antioch and there found such a splendid work that he departed at once
+for Tarsus seeking Saul, and together they returned to Antioch and
+preached for a whole year.
+
+[Sidenote: Operative centers]
+
+While this principle of general superintendence of infant churches
+originated with the apostles themselves, it was extended to others who
+were not of the first apostles. Barnabas and Saul were successful at
+Antioch and there established the first Christian community outside
+the confines of Judaism, as the result of which Antioch became the
+seat of Gentile Christianity. Shortly afterwards "certain prophets and
+teachers" in the church at Antioch, men who were not of the original
+apostles, were directed by the Holy Ghost to send forth Barnabas
+and Saul on their first missionary journey, and they went forth
+establishing local churches and afterwards setting them in order by
+ordaining elders, after which these ministers returned to Antioch,
+gathered the church together, and gave them a report of their work.
+Antioch was, therefore, an operative center.
+
+At a later time Paul established the truth in Ephesus, the chief city
+of Proconsular Asia. As might naturally be expected from the strategic
+position and political importance of that city, Ephesus also became
+an operative center for Christianity, "so that all they which dwelt
+in Asia heard the word of the Lord Jesus, both Jews and Greeks" (Acts
+19:10). Thessalonica in Macedonia and Corinth in Achaia are other
+examples of the kind.
+
+[Sidenote: Regional units]
+
+The work of the church naturally fell into these geographical units;
+therefore the word "church" is sometimes used as a collective term
+designating a body of regional congregations. The church "throughout
+all Judea and Galilee and Samaria" (Acts 9:31), "the seven churches
+which are in Asia" (Rev. 1:11), "the churches of Macedonia" (2 Cor.
+8:1), "the churches of Galatia" (1 Cor. 16:1).
+
+We must bear in mind, however, that this regional concept of the
+church was not an integral part of fundamental apostolic church
+government, but was merely incidental, the result of geographical
+location. In fundamental analysis distinctions are always drawn
+between things that are _different_, not between things of the same
+kind. These regional churches were not different kinds of churches;
+they were not bound together in separate groups by an external
+organization which placed a wall between them and other congregations
+of the saints. There was no authority here for the national-church
+theory nor for the sectarian church idea. Geographical separation
+there was, but not denominationalism.
+
+[Sidenote: Common bond of unity]
+
+We have already shown from Paul's writings that under his ministry
+both Jews and Gentiles were united in one body, "the _same_ body."
+That these regional units to which we have referred were no denial of
+this clear truth, but that collectively they constituted one body, is
+further shown by the indications we have of their _operative unity_.
+Notwithstanding the poor facilities for communication and travel
+in those days, which made general cooperation very difficult, and
+notwithstanding the fact that the record of historic Christianity in
+the Acts is exceedingly brief, we have, nevertheless, clear proof that
+there was cooperation throughout the apostolic church. Two instances,
+one of a business nature, the other ecclesiastical, establish
+this point. The churches of at least three provinces of the Roman
+Empire--Galatia, Macedonia, and Achaia--united under Paul's direction
+in establishing a weekly financial system, the immediate object of
+which was to assist in accomplishing a particular object in which they
+were all interested (2 Cor. 8:9; 1 Cor. 16:1-3). The ecclesiastical
+example is the council of the apostles and elders held in Jerusalem
+and recorded in Acts 15. A question of doctrine and practise arose in
+Antioch; the church there was not able to settle it; therefore it
+was "determined that Paul and Barnabas, and certain other with them,
+should go up to Jerusalem unto the apostles and elders about this
+question" (verse 2).
+
+This was not a general council of the church. No other sections or
+provinces were represented. Nor did it meet as a legislative body,
+even though there were present specially inspired apostles, to whom
+had been given the commission to unfold the gospel as an authoritative
+revelation. It is clear that the ministers of this council even sought
+to avoid the legislative function. "For it seemed good to the Holy
+Ghost, and to us, to lay upon you no greater burden than these
+necessary things" (verse 28). While this incident does not prove
+an administrative human headship of the whole church centralized at
+Jerusalem, it does prove that the individual congregations were not
+isolated units, but that they had respect for, and sought the advice
+and counsel of, older established congregations, and particularly of
+those general ministers whose gifts, qualifications, and reputation
+fitted them for general care of all the churches.
+
+When we consider the divine nature of the church's organization,
+with the ever-living Christ working mightily in all his ministers and
+through them in particular administering its government, we can see
+that the entire church was necessarily one body joined together in a
+common fellowship and actually laboring together in the performance of
+common tasks.
+
+[Sidenote: Bishop and elder]
+
+The presbytery, to whom was given particular oversight and government
+of the church, was set apart by the Holy Ghost for this special work.
+Different terms, such as "elder" and "bishop," were used to designate
+this office. The term "bishop," which literally means _overseer_,
+implies the duties of the office, while "elder" denotes its rank. That
+these terms were used interchangeably and applied to the same order
+of persons is proved by Acts 20:28 (cf. 17); Phil. 1:1; 1 Tim. 3:1, 8;
+Tit. 1:5, 7; 1 Pet. 5:1, 2. This was admitted by many early writers,
+as Jerome, Augustine, Urban II, Petrus Lombardus, Chrysostom,
+Theodoret, and others.
+
+From the general classification already given, let us proceed to the
+specific. This body was made up of elders or bishops. The fact that
+the terms "elder" and "bishop" were applied to all the presbyters
+shows equality of rank; that the office was one. We find, however,
+that these elders as individuals were diversified in their gifts and
+callings in accordance with the specific work which the Holy Ghost
+designed them to perform. Under one classification there were, broadly
+speaking, two kinds of elders--local and general; that is, those whose
+sphere of operation was particularly local and those whose influence,
+work, and responsibility extended beyond any congregational
+limitation. This distinction was not made arbitrarily, however; for
+it was essential to the performance of the twofold class of work to be
+done and was the inevitable result of that operation of the Spirit
+in individual ministers which fitted them particularly for these
+distinctive lines of activity.
+
+[Sidenote: Divine gifts]
+
+To be still more specific, we must go a step farther and consider the
+reason why and the process by which ministers became differentiated
+from other saints. In this we shall find the inner secret, both of
+particular spiritual organization and of divine church government. The
+apostle says, "By one Spirit are we all baptized into one body" and
+"God hath set the members every one of them in the body, as it hath
+pleased him" (1 Cor. 12:13, 18). These texts suggest more than a mere
+attachment to the body: they imply _functional activity in the body_.
+The functions of the body as described by Paul means the exercise of
+spiritual gifts. "Now there are diversities of gifts, but the same
+Spirit ... there are diversities of operations, but it is the same
+God _which worketh all in all_. But the manifestation of the Spirit is
+given to every man to profit withal. For to one is given by the Spirit
+the word of wisdom; to another the word of knowledge by the same
+Spirit; to another faith by the same Spirit; to another the gifts of
+healing by the same Spirit; to another the working of miracles; to
+another prophecy; to another discerning of spirits; to another divers
+kinds of tongues; to another the interpretation of tongues; but all
+these worketh that one and the selfsame Spirit, dividing to every man
+severally as he will" (1 Cor. 12: 4-11).
+
+[Sidenote: Basis of ministerial authority]
+
+The foregoing scripture is a mere enumeration of the gifts that God
+implanted in the church as a body. The more particular application of
+these gifts and their relation to church organization and government
+are given further on in the same chapter. "Now ye are the body of
+Christ, and members in particular. And God hath set some in the
+church, first apostles, secondarily prophets, thirdly teachers, after
+that miracles, then gifts of healings, helps, governments, diversities
+of tongues. Are all apostles? are all prophets? are all teachers? are
+all workers of miracles? have all the gifts of healing? do all speak
+with tongues? do all interpret? _But covet earnestly the best gifts_"
+(verses 27-31).
+
+Comparison of verses 4 to 11 with verses 27 to 31 of the chapter just
+quoted shows conclusively that one is the counterpart of the other,
+the latter merely amplifying and explaining the former. From this
+clear teaching it is evident that the work of apostleship, of
+teaching, of governing, etc., were all based upon and grew out of
+divine gifts implanted in the heart by the Holy Spirit.
+
+The same truth is taught by Paul in another place. Speaking of Christ,
+the apostle says, "When he ascended up on high, he ... _gave gifts
+unto men_ ... and he gave some, _apostles_; and some, _prophets_;
+and some, _evangelists_; and some, _pastors_ and _teachers_; for
+the perfecting of the saints, for the work of the ministry, for the
+edifying of the body of Christ" (Eph. 4: 8-12).
+
+According to these scriptures, the very governmental positions of the
+church with their authority and responsibility were the product of
+those gifts and qualifications bestowed upon certain individuals in
+particular. Such gifts could be legitimately coveted with a view to
+spiritual edification of the body (1 Cor. 12:31; 14:12). "If a man
+desire the office of a bishop, he desireth a good work" (1 Tim. 3:1).
+"Helps" doubtless included that class of assistants commonly called
+deacons (1 Tim. 3:8-11).
+
+Since in the primitive church organization and government were
+determined by the divine gifts and callings possessed by individuals,
+it is evident that we have in this something totally different
+from that later conception of church government as a mere human
+arrangement. At a subsequent time, as we shall show, church government
+was patterned after the forms of political government in that it was
+vested inherently in men. Four such forms have been developed--the
+imperial, or papal; the episcopal; the presbyterial; and the
+congregational. While these four differ in external form, they are all
+alike in fundamental character, in that they assume that the governing
+power rests inherently in _men_.
+
+None of these forms of government represent the New Testament church.
+The organization and government of that church was based upon the
+_charisma_, or divine gifts and callings, of individuals composing the
+church. The power and authority of an apostle or of an evangelist, for
+example, did not rest upon any selection or appointment made by
+men. The church did not act in a corporate capacity and confer
+ecclesiastical power and authority upon any one. All such power and
+authority came direct from God through the Holy Spirit, and it was
+in God's name and by his authority alone that they acted. The
+organization of the church was therefore charismatic. If, for example,
+the gifts of an apostle were conferred by the Holy Spirit upon an
+individual, he possessed apostolic responsibility and authority. The
+brethren recognized such gifts when these were evident, and submitted
+themselves voluntarily to such spiritual leadership and oversight; for
+at this period there had not been developed that ecclesiastical system
+by which human election and appointment gave positions and authority
+to men. In fact, we shall clearly show later that the true church can
+not be _legally_ organized. Every attempt of men to assume the reins
+of authority and give governmental form and administrative direction
+to the church has been denominational and sectarian.
+
+[Sidenote: Ordination]
+
+The true church was the whole family of God directed by his
+Holy Spirit. Ministerial appointment, with its authority and
+responsibility, was therefore divine. We have seen that through the
+spiritual operation called the new birth, one became a member of
+Christ, and hence by divine right belonged to whichever congregation
+of the church he might be able to associate with; but that in
+practical experience, such local membership involved recognition on
+the part of the other members. So it was with the divine appointment
+to the ministry. The only other essential to its practical operation
+was simply recognition of that call. Such recognition, in the last
+analysis, belonged to the whole church (1 Tim. 3: 2-7; Tit. 1:
+6-9), but was given formally by the laying on of the hands of the
+presbytery.
+
+[Sidenote: Plurality of local elders]
+
+The development of ministers in an apostolic church was a divine,
+natural process, the inevitable result of the emphasis placed on the
+gifts and callings of the Spirit. This free exercise of the Spirit's
+gifts working in the members doubtless accounts for the plurality of
+ruling elders found in those local churches. See Acts 14:23; 20:17;
+Phil. 1:1; 1 Tim. 5:16, 17; Tit. 1:5. It could not be otherwise as
+long as the churches were Spirit-filled, working congregations and
+the Spirit of God had his way. The system that limited local church
+government to a one-man rule originated in the apostasy, after the
+gifts of the Spirit had died out. It is simply one part of that great
+system of human organization that developed the full-grown papacy. Of
+this we shall learn more hereafter.
+
+The same principles that developed local ministers produced also
+ministers of the general class. While some naturally became "pastors,"
+"teachers," and "helpers" in the local church, particular gifts and
+qualifications fitted others for "apostles" and "evangelists," whose
+particular sphere was general oversight and work in the churches. The
+prophet was not limited to either class.
+
+[Sidenote: Apostolic oversight]
+
+As it is not germane to my present purpose, I shall not here attempt
+to define the various phases of ministerial work designated by various
+terms but all included under the one generic term "elder." The work
+described by the term "apostle," however, requires brief notice, on
+account of its bearing on the subject of church government. The fact
+that Paul had particular "care of all the churches" (2 Cor. 11:28)
+and that he gave special instructions to Timothy and Titus, other
+ministers (1 Tim. 5: 21; Tit. 1:5), forms the basis for the episcopacy
+argument--church rule by a superior order of clergy called bishops.
+
+"Apostle" literally signifies "a planter." The term belongs
+specifically to the first founders of the Christian faith, but is
+loosely applied in a more general sense to any minister who plants
+Christianity in a new territory. It is clear that the first apostles
+were especially inspired for a particular work in laying the
+foundations of the Christian church and in writing the New Testament
+Scriptures. Hence the apostolic office in this special sense passed
+away with them. But there was, nevertheless, an apostolic work such
+as planting and overseeing the infant work in a new field, and in this
+sense Barnabas also was an apostle (Acts 13:46 with 14:4).
+
+That the word "apostle" really signified a planter and was therefore
+descriptive of the kind of work done is shown by the words of Paul
+himself: "For he that wrought effectually in Peter to the apostleship
+of the circumcision, the same was mighty in me toward the Gentiles"
+(Gal. 2:8). And again, he says to the Corinthians, "If I be not an
+apostle unto others, yet doubtless I am _to you_; for _the seal of
+mine apostleship are ye in the Lord_" (1 Cor. 9:2). In another place
+he says to the same church, "Though ye have ten thousand instructors
+in Christ, yet have ye not many fathers: for in Christ Jesus I have
+begotten you through the gospel" (1 Cor. 4:15).
+
+The special, personal relation that the apostle, or planter, sustained
+to the work which he had founded and over which he exercised general
+jurisdiction, was but temporary, a sort of fatherly care. He was
+obliged to oversee the work as a whole, including young ministers,
+until it became thoroughly established. After others were able for the
+work and the apostle's special oversight was withdrawn, there might be
+ten thousand other instructors, but _no more fathers_. This disproves
+entirely the episcopal idea as an essential feature of church
+government. The apostle Peter even classes himself simply as an elder
+in common with other elders (1 Pet. 5:1). But with the exception of
+the original apostles, who were specially commissioned to reveal the
+doctrine and message of the gospel and to establish the Christian
+faith, the difference existing between elders in the primitive
+church was not a difference in kind, but in degree only, varying in
+accordance with their ability to put forth some portion of that moral
+and spiritual power by which alone Christ governs his church.
+
+
+
+
+PART II
+
+The Church in History
+
+
+
+
+CHAPTER V
+
+CORRUPTION OF EVANGELICAL FAITH
+
+
+It is not my purpose to write an ecclesiastical history, but in order
+to make clear the work of final reformation, it will be necessary to
+present at least a brief sketch of historic Christianity, outlining
+particularly those leading features which show a radical departure
+from the true church as originally constituted by our Lord and his
+apostles.
+
+[Sidenote: "The faith"]
+
+In the days of primitive Christianity there was something called "the
+gospel," "the truth," "the form of sound words," "_the faith."_ To
+understand its fundamental nature is not difficult, for it has been
+preserved and handed down to us in the writings of the New Testament.
+According to this record, the gospel message, or "the faith," centered
+in the person of our Lord Jesus Christ, who died and rose again that
+he might be a "Prince and a Savior, for to give repentance to Israel,
+and forgiveness of sins" (Acts 5:31). "And that repentance and
+remission of sins should be preached in his name among all nations,
+beginning at Jerusalem" (Luke 24:47). Around this central fact of
+salvation from sin through faith in Christ clustered those other
+truths and facts which either necessarily resulted from the new
+relationship of redeemed humanity with God or were essential to its
+visible manifestation and propagation. Prominent among these features
+were the entire sanctification of believers, holy life and conduct,
+the baptism, gifts, and leadership of the Holy Spirit, and the visible
+unity and relationship of believers in one body, the church.
+
+[Sidenote: An apostasy foretold]
+
+I need not take time or space to describe the wonderful successes of
+Christianity as long as the primitive purity and power of the
+gospel message was sustained and its results realized in a living,
+Spirit-filled church. But facts compel me to record a change from that
+happy condition. This transition was foreseen by those who "spake as
+they were moved by the Holy Ghost." Paul declared: "Some shall depart
+from the faith, giving heed to seducing spirits and doctrines of
+devils" (1 Tim. 4:1); "Also of your own selves shall men arise,
+speaking perverse things, to draw away disciples after them" (Acts
+20:30). Peter predicted, "There shall be false teachers among you, who
+privily shall bring in damnable heresies" (2 Pet. 2:1). Jesus himself
+declared, "Many false prophets shall arise, and shall deceive many.
+And because iniquity shall abound, the love of many shall wax cold"
+(Matt. 24:11, 12).
+
+Paul gives a more particular description of the coming apostasy in
+the second chapter of Second Thessalonians. Asserting that the second
+coming of Christ was not at that time imminent, he says: "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, showing himself that he is God" (verses 3, 4).
+
+The development of the "man of sin," which was occasioned by the
+"falling away," was to be gradual, but should finally assume great
+proportions, "so that he as God sitteth in the temple of God showing
+himself that _he_ is God." The apostle further states: "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" (verses 7, 8). We
+should not seek for the fulfilment of this prediction in those minor
+sects and heresies which at an early date arose and soon passed away:
+the description refers to some great power occupying the greatest
+prominence, making the most pretentious claims, a power that is to
+endure until the second advent of Christ. We must, therefore, look
+for its fulfilment in what we may term the main line of historic
+Christianity.
+
+[Sidenote: First evidences of decline]
+
+The "falling away" from the simple truths and standards of the gospel
+began at a very early date. The mystery of iniquity was already
+working in the apostles' day. Before the close of the first century
+we find in the churches of Asia Minor a sad deflection from their
+primitive condition. The church at Ephesus had left its first love
+(Rev. 2:4); the church at Pergamos was tolerating false teachers and
+being ruined by false doctrines (2:14, 15); Thyatira had lost the
+spirit of holy judgment against wrong-doing and was therefore affected
+by a shocking degree of immorality (2: 20-23); the message to Sardis
+was, "Thou hast a name that thou livest, _and art dead_ (3:1);
+Laodicea had become so lukewarm that the Lord said, "I will spew thee
+out of my mouth" (3:15, 16).
+
+[Sidenote: The apostolic fathers]
+
+The transition from the apostles to the age of the early church
+fathers is involved in considerable darkness. Not until the middle of
+the second century, when Justin Martyr appears on the scene, does the
+church emerge from its obscurity into the clear light of history. The
+apostolic fathers--Clement of Rome, Ignatius, the Pastor of Hermas,
+Papias, and the unknown author of the Epistle to Diognetus--all these
+lived and wrote during that transitional period, and they could have
+told us much, but they have told us little. We can not but admire the
+beautiful spirit in which they wrote, and their style is earnest and
+vital. Nevertheless, we discern in these works two leading tendencies
+which stand, so to speak, as prophecies of what was to predominate in
+the ecclesiastical thought of succeeding centuries.
+
+In the mind of the author of the Epistle to Diognetus, the grand
+central thought is the incarnation and the spiritual presence of
+Christ in redeemed humanity, by which they are led to the "free
+imitation of God," as a result of which they become to the world
+what the soul is to the body--its life and the means of holding it
+together. This teaching is an epitome of the Greek theology developed
+later by Clement of Alexandria, Origen, and Athanasius. But in Papias,
+who attaches much importance to oral traditions that "came from the
+living and abiding voice"; in Ignatius, who exalts the bishop
+above other presbyters; and in Clement, who, writing as a Roman,
+is concerned with matters of administration and subordination to
+authority--in these we discern the beginnings of the Latin theology
+developed later by Tertullian, Irenaeus, Cyprian, and Augustine,
+which produced the papacy, and which, as we shall show, has in a great
+measure dominated the ecclesiastical thought of the world until the
+present day.
+
+[Sidenote: The Ante-Nicene age]
+
+After emerging into the clear field of historic Christianity in the
+time of Justin Martyr, we find everywhere evidences of a rapidly
+developing apostasy. In one respect we approach an examination of the
+Ante-Nicene church with feelings of admiration. This was a heroic age,
+an age of Christian martyrs. The struggles of Christianity against the
+powers of heathenism enthroned in the Roman Empire and throughout
+the world form a bright chapter in the annals of historic deeds and
+supreme loyalty to lofty ideals. When we view the subject from
+this angle, it would almost seem to be an act of irreverence or of
+sacrilege to call in question the doctrines and practises of that
+period when the church was baptized by fire and waded through rivers
+of blood. Reverence for the martyrs and for their noble efforts to
+extend the cause of Christ is praiseworthy, but in justice to truth,
+we must remember that even the martyrs were not inspired teachers
+commissioned to build a model for all succeeding ages. That they
+were heroic does not prove them infallible. We should never hesitate,
+therefore, to compare their teaching with the pure doctrines of the
+Word of God, and wherein there is any lack of harmony, we should be
+guided by the truth as it is in Jesus.
+
+However much we may admire the early church fathers, we can not help
+noticing the sharp contrast between them and the first apostles;
+between their writings and the sublime, inspired teaching of the
+divine Word. If, after reading Paul, Peter, or John, we turn to
+Tertullian, Irenaeus, or Cyprian, we instinctively realize that
+we have, so to speak, been transferred from sunny Italy to frigid
+Siberia. We are conscious of a change to another era, and to another
+country. Notwithstanding the fact that we find numerous familiar
+objects, we know that we are moving in another atmosphere amid foreign
+surroundings.
+
+[Sidenote: Growth of ritualism]
+
+The church of the Middle Ages was the natural fruitage of the seeds
+planted during the second and third centuries. There we began to
+notice particularly foreign elements which stand out in bold
+contrast to the simple forms of primitive Christianity. One of these
+innovations was the development of the ritualistic spirit, according
+to which undue importance was attached to particular forms of worship,
+such as time, place, positions of the body, and ceremonial observances
+in general. Take baptism for an example. Apart from erroneous notions
+concerning the efficacy of baptism, which will be referred to under
+another head, the writings of the church fathers abound with the
+most minute and puerile details concerning how the act is to be
+performed--details of catechism, of consecration of waters, of
+dressing and undressing, exorcism, anointing from head to foot with
+oil, the laying on of hands, etc., all of which were to be carried out
+in the most exacting and solemn manner.
+
+[Sidenote: Example from Tertullian]
+
+As an example of the ritualistic character of Christian worship at the
+beginning of the third century, I will cite a passage from Tertullian.
+In the third chapter of his work De Corona, this celebrated Latin
+father undertakes to defend customs and practises that he confesses
+were received "on the ground of tradition alone." He says: "I shall
+begin with baptism. When we are going to enter the water, but a little
+before, in the presence of the congregation and under the hand of the
+president, we solemnly profess that we disown the devil, and his pomp,
+and his angels. Whereupon we are thrice immersed, making a somewhat
+ampler pledge than the Lord has appointed in the gospel.[A] Then
+when we are taken up (as new-born children) we taste, first of all, a
+mixture of milk and honey, and from that day we abstain from the daily
+bath for a whole week. We take also, in congregations before daybreak,
+and from the hand of none but the president, the sacrament of the
+Eucharist, which the Lord both commanded to be done at mealtimes and
+enjoined to be taken by all alike. As often as the anniversary comes
+round, we make offerings for the dead as birthday honors. We count
+shouting or kneeling in worship on the Lord's day to be unlawful. We
+rejoice in the same privilege also from Easter to Whitsunday. We feel
+pained should any wine or bread, even though our own, be cast upon the
+ground. At every forward step and movement, at every going in and out,
+when we put on our clothes and shoes, when we bathe, when we sit at
+table, when we light the lamps, on couch, on seat, in all the ordinary
+actions of daily life, we trace upon the forehead the sign of the
+cross."
+
+In words immediately following, at the beginning of Chapter 4,
+Tertullian says: "If for these and other such rules you insist upon
+having positive Scriptural injunction, you will find none. Tradition
+will be held forth to you as the originator of them, custom as their
+strengthener, and faith as their observer."
+
+According to this confession, all the ceremonial observances here
+set forth are without Scriptural authority. When we read in the
+New Testament concerning the simple act of baptizing believers, and
+compare it with the customs and practises that had grown up in the
+Ante-Nicene church, we do not wonder that evangelical faith was soon
+afterwards almost entirely lost in ritualistic forms; that, like the
+Pharisees of old, men made the faith of God of none effect by their
+traditions.
+
+[Sidenote: False doctrines and heresies]
+
+Another evidence of the decline of evangelical faith is found in
+the presence of many false doctrines among the leaders of so-called
+orthodox Christianity in that period of which I now write. Paul not
+only taught that at a later time some should "depart from the faith,
+giving heed to seducing spirits and devils" (1 Tim. 4:1), but he
+referred to some who had already "erred concerning the faith" (1 Tim.
+6:21), and named two persons, 'who, concerning the truth, had erred,
+saying that the resurrection was past already, and overthrew the faith
+of some' (2 Tim. 2:18). After the death of the apostles, error made
+deeper inroads, and its baneful influence cast a shadow over the
+church, which rapidly deepened into the darkness of spiritual night.
+
+[Sidenote: Baptismal regeneration]
+
+One of the earliest corruptions of apostolic truth concerned the
+design and purpose of baptism. It was not long until unscriptural
+significance was attached to the literal rite itself, so that what was
+originally a mere sign, was substituted for the thing signified, and
+thus baptism took the place of spiritual regeneration. In several
+places in the writings of Justin Martyr, who lived about the middle of
+the second century, his language seems to attach undue importance to
+the literal rite; but other passages from the same author indicate
+that he had not as yet entirely lost sight of the apostolic standard.
+In his Dialog with Trypho, chapter 14, he says: "We have believed and
+testify that that very baptism which he [Isaiah] announced is alone
+able to purify those who have repented ... and what is the use of that
+baptism which cleanses the flesh and body alone? Baptize the soul from
+wrath and covetousness, from envy and from hatred, and lo, the body is
+pure."
+
+In his First Apology, chapter 61, the same writer draws a clear
+Biblical distinction between spiritual regeneration secured through
+repentance and faith, and ritual regeneration in baptism as a mere
+outward sign of the inward work. He says: "I will also relate the
+manner in which we dedicated ourselves to God when we had been made
+new through Christ ... as many as are persuaded and believe that
+what we teach and say is truth, and undertake to be able to live
+accordingly, are instructed to pray and to entreat God with fasting
+for the remission of their sins that are past, we praying and fasting
+with them. Then they are brought by us where there is water and are
+regenerated in the same manner in which we were ourselves regenerated.
+For, in the name of God, the Father and Lord of the Universe, and of
+our Savior Jesus Christ, and of the Holy Spirit, they then receive the
+washing with water."
+
+Other writers of the period under consideration, however, praise the
+saving efficacy of baptism in the most exalted terms. According to
+their minds, it is the actual means of the redemption of sins, not
+a mere literal rite expressing ceremonially the work of God's Spirit
+within the heart; it is an illumination; it extinguishes the fire
+of sin; it removes the unclean spirits from men and seals them for
+heaven. Tertullian wrote extensively on this subject. In his work
+On Baptism, chapters 3 to 8, he maintains the doctrine of baptismal
+regeneration "by which we are washed from the sins of our former
+blindness and set free for eternal life." He declares that by this act
+men are prepared to receive the Holy Ghost; that in the literal act,
+"the spirit is corporeally washed in the waters, and the flesh is, in
+the same, spiritually cleansed." Cyprian, bishop of Carthage (third
+century), in his treatise concerning the Baptism of Heretics, teaches
+the same doctrine in no uncertain terms.
+
+[Sidenote: Other erroneous doctrines and practises]
+
+The limits of this work preclude the historic treatment of the rise
+and development of the host of false doctrines and practises that
+finally bound the people in the thralldom of superstition and plunged
+the world into the darkness of spiritual night. One who is free from
+such influences can scarcely read without feelings of disgust the
+elaborate treatises of these church fathers wherein they extol the
+virtues of virginity as forming a new order of life, as an evidence of
+divinity, as making virgins while in this world "equal to the angels
+of God," and as a certain surety of special rewards in heaven. From
+this false standard proceeded at length the celibacy of the clergy and
+monkery with all their attendant evils. And the time would fail me to
+tell of the introduction of images and image-worship in the Western
+Church and of that superstitious regard for miserable relics of every
+description and kind. True evangelical faith was at length lost to
+view, buried beneath the rubbish of men's traditions. The treatment
+of such matters, however, belongs to the church historian, and as the
+general facts are well-known, it is unnecessary here to make more than
+a brief reference to them so as to prepare the mind for that treatment
+of the reformation which is a special object of the present work.
+
+
+[Footnote A: Tertullian is the earliest writer that clearly and
+unmistakably teaches trine immersion, or records its practise. But
+here he honestly confesses that it is a "somewhat ampler pledge than
+the Lord has appointed in the gospel."]
+
+
+
+
+CHAPTER VI
+
+RISE OF ECCLESIASTICISM
+
+
+[Sidenote: Two phases of apostacy]
+
+In order to understand the place which the work of reformation has in
+the plan and purpose of God respecting his church, we must carefully
+observe the twofold character of the apostasy. Both these phases
+are clearly outlined in that remarkable prediction of Paul to which
+reference has already been made, recorded in the second chapter
+of Second Thessalonians. The first phase, described as "_a falling
+away_," was that decline from true Christianity which we have
+considered in the preceding chapter as the Corruption of Evangelical
+Faith. The second phase was the rise and development of a foreign
+element which was from its beginning "the mystery of iniquity" and
+which in certain respects usurped the true place of Jehovah himself
+in spiritual worship in the temple of God. This phase now demands our
+special attention.
+
+Since the sixteenth century reformation a large part of the Christian
+world has renounced the right of the pope to sit as the supreme
+earthly head of the church, but we shall show later that these same
+modern Christians who have sought the restoration of the evangelical
+_faith_ have not discarded the essential elements of the papal
+hierarchical system, but have perpetuated them in their own
+ecclesiastical constitutions, and that this relic of medievalism is
+the chief barrier to a reunited Christendom and the restoration of
+pure apostolic Christianity. It is highly essential, therefore, that
+this phase of the apostasy be carefully considered. It is not enough
+to reject the pope and his college of cardinals. If that tree, as
+judged by its fruits, is an "evil" tree, we should seek to know where,
+when, and by whom the evil seed from which it grew was first planted,
+and then _reject it from the roots up_. Then, and not until then, can
+the work of reformation be made complete. We have, therefore, to trace
+the rise and development of what may be forcibly expressed by the
+apparently pleonastic phrase _human ecclesiasticism_.
+
+[Sidenote: Divine authority vs. positional authority]
+
+We have already seen that in the church, as originally constituted,
+organization, authority, and government proceeded from the divine and
+not from the human. The agents whom Christ used in performing his
+work and in overseeing his church were called and endowed by the
+Holy Spirit, and this divine endowment was the real basis of their
+authority and responsibility. Paul's authority and responsibility as
+an apostle, for example, was not positional authority, or authority
+proceeding from a certain position to which he had been appointed or
+elected. His authority was divine, and out of that divine authority
+grew his positional responsibility as the "apostle of the Gentiles."
+Over and over he affirmed that he was an apostle, "not of men, neither
+by man, but by Jesus Christ" (Gal. 1:1). On the same principle the
+position, work, and responsibility of all the members of the body of
+Christ grew out of the gifts and qualifications possessed by them, and
+thus the church was divinely organized and divinely governed.
+
+[Sidenote: Original bond of union]
+
+The bonds which united primitive Christians in one body were
+essentially moral and spiritual. Christ was their ever-living and
+ever-acting head. Their life proceeded from him, and they were all
+one in him. While those living in widely separated districts
+consulted together concerning matters of general concern, or united
+in cooperative efforts to accomplish common tasks, there is not the
+slightest evidence that there was an external human organization
+of the primitive church--either sectionally, nationally, or
+universally--centralized under a human headship of the administrative,
+legislative, and judicial kind. Christ was the head of the general
+church, the head of all the local churches, the head of all the
+individual members of the church. In him, the source of their common
+life, the primitive Christians were essentially one, and by his Spirit
+he operated in all hearts, in all the individual churches, and in all
+the ministers whose particular gifts and qualifications fitted them
+for divinely appointed oversight, both local and general. By this
+means the primitive church was able to perform the work of Christ
+harmoniously and present to the world the grand spectacle of one body.
+
+[Sidenote: First steps to ecclesiasticism]
+
+Jesus taught the humble equality of the New Testament ministry. "All
+ye are brethren" (Matt. 23:8). According to the New Testament they
+were all of one general order or rank, although greatly diversified
+in gifts and qualifications and the kind of work accomplished by each.
+The first example we have in Scripture of _positional authority_ in
+the ministry as distinguished from the authority of the Holy Spirit,
+is the case of Diotrephes, of whom the apostle John wrote in his
+third epistle. We are also informed as to the nature of the authority
+exercised by him and the direction in which it led. It was _human
+authority_, something additional and foreign to the authority and
+government through the Holy Spirit, and the first example of church
+government by a single man. It proceeded from the evil root of pride
+and ambition, the love of "preeminence" among the brethren; and
+this usurped power and authority led to a judicial process by which
+innocent brethren were 'cast out of the church.'
+
+What a contrast this presents to that New Testament picture of the
+divine ecclesia, exhibiting the highest form of human society known
+to history, a body in which every member had his gift and use for it.
+Among these many activities, oversight and preaching had their place,
+but did not constitute the whole sum of Christian service. Paul
+describes Christ as the living head "from whom the whole body fitly
+joined together and compacted by that which every joint supplieth,
+according to the _effectual working in the measure of every part_,
+maketh increase of the body unto the edifying of itself in love" (Eph.
+4:16). The object of the ministerial function was "the perfecting of
+the saints, unto the work of ministering, unto the building up of the
+body of Christ" (verse 12, R.V.).
+
+In his early epistle to the Philippians, Paul makes reference to
+the officers that guided that church. He sends greetings "to all the
+saints in Christ Jesus which are at Philippi, with the bishops and
+deacons" (Phil. 1:1). Polycarp, writing to the same church in the
+next century, addresses the "presbyters and deacons," showing that the
+apostolic order was still preserved there.
+
+[Sidenote: Bishops vs. Presbyters]
+
+In the Ignatian epistles, however, written early in the second
+century, there appears positional authority of a new order. In place
+of the New Testament standard of a plurality of elders, or bishops,
+jointly teaching and guiding the local church, we find recognition of
+an office which was superior to that of the presbyters and to whose
+incumbents alone the term "bishop" was applied. A few extracts from
+his writings will make clear this recognition of a threefold order of
+the ministry--bishops, elders, and deacons. "Wherefore, it is fitting
+that ye should run together in accordance with the will of your
+bishop, which thing also ye do. For your justly renowned presbytery,
+worthy of God, is fitted exactly to the bishop as the strings are to
+the harp" (To the Ephesians, chap. 4). "He is subject to the bishop
+as to the grace of God, and to the presbytery as to the will of Jesus
+Christ" (To the Magnesians, chap. 2). And again, in the same epistle
+he says, "I exhort you to study to do all things with a divine
+harmony, while your bishop presides in the place of God, and your
+presbytery in the place of the assembly of the apostles" (chap. 6).
+"In like manner, let all reverence the deacons as the appointment of
+Jesus Christ, and the bishop as Jesus Christ, who is the Son of the
+Father, and the presbyters as the Sanhedrin of God, and assembly of
+the apostles. Apart from these there is no church" (To the Trallians,
+chap. 3). To the Smyrnaeans he writes: "See that ye all follow
+the bishop, even as Jesus Christ does the Father.... Let no man do
+anything connected with the church without the bishop" (chap. 8). "It
+is not lawful without the bishop either to baptize or to celebrate a
+love-feast; but whatsoever he shall approve of, that is also pleasing
+to God" (chap. 8). "It is well to reverence both God and the bishop.
+He who honors the bishop has been honored of God; but he who does
+anything without the knowledge of the bishop, does [in reality] serve
+the devil" (chap. 9).
+
+That this early recognition of a superior order of ministers was a
+distinct innovation is also shown from the literature of that period.
+In the Shepherd of Hermas, dating from the first part of the second
+century, elders and presbyters are distinctly named but no bishop
+in contrast therewith. In the so-called "Teaching of the Twelve
+Apostles," also dating from the first part of the second century,
+bishops and deacons only are named as teachers and leaders of the
+church, showing that the original signification of the term "bishop"
+is here retained. Clement of Rome, in his first epistle to the
+Corinthians, speaks of the ministry as an institution of the apostles,
+but he mentions, nevertheless, only a twofold order--elders and
+deacons, presbyters and deacons, or bishops and deacons. The same
+classification is made in the second epistle of Clement to the
+Corinthians, a work which is generally ascribed to another author; so
+also in the epistle of Polycarp to the Philippians.
+
+[Sidenote: Innovation becomes general]
+
+The superior office of _the_ bishop as distinguished from the local
+presbytery was, therefore, an innovation, but in process of time its
+recognition became general. It is probable that in the local
+presbytery of the primitive church some one minister excelled in
+special gifts and qualifications and consequently became a natural
+leader of his brethren. _Such_ leadership was of God, comes general
+because it was based on the authority proceeding from the Spirit of
+God. Such was the leadership which Paul held in a sphere of activity
+wider than a local congregation. But such was not positional authority
+or authority proceeding from a humanly created superior office and
+appointment thereto. It was of divine order. But this fact of
+distinguished leadership at first, doubtless furnished an excuse for
+the creation of a distinct office with carefully defined functions and
+limits of authority. The power of the bishop thus constituted advanced
+steadily. The churches of the cities where they were located extended
+their influences over smaller towns in the surrounding territory, and
+thus the city bishop came to rule over the elders of the lesser
+churches of a district.
+
+[Sidenote: Development of hierarchy]
+
+When the first step toward ecclesiasticism was definitely taken,
+by the recognition of official position authority, and government
+proceeding from human appointment alone, the way was prepared for
+rapid progress toward a highly organized system of man-rule. When the
+bishops met in provincial councils, special deference was given those
+bishops from cities of great political importance, and they were
+exalted to the presidency of these councils, and this in time led to
+the recognition of a new order of church officials--_metropolitans_.
+Later the metropolitans seemed too numerous for general utility in
+governmental functions; therefore general leadership gradually became
+centralized more and more in the bishops or metropolitans of
+certain of the most important cities, until they were finally given
+recognition as an order superior to that of metropolitans and were
+styled _patriarchs_. The first Council of Nice recognized this
+superior authority possessed by the patriarchates of Alexandria, Rome,
+and Antioch. The General Council of Constantinople placed the bishop
+of Constantinople in the same rank with the other three patriarchs,
+and the General Council of Chalcedon exalted the see of Jerusalem to
+a similar dignity. The race for leadership between the patriarchates
+then began. On account of the Moslem invasion in the seventh century,
+Jerusalem, Alexandria, and Antioch fell away from their former
+positions of greatness; therefore the rivalry for leadership was
+henceforth between the see of Rome and the bishop of Constantinople.
+Rome possessed many natural advantages, and consequently the bishop
+of Rome gained the greater prestige. The full-fledged papacy was the
+result.
+
+[Sidenote: Fundamental causes]
+
+What produced that transition from the humble apostolic church of the
+brethren to the medieval church of the impious Hildebrand, who caused
+monarchs to tremble on their thrones? The change resulted from two
+particular causes, and it is highly essential to our purpose that
+we understand them. One was a misconception both of the Fundamental
+constitution of the true church itself as designed by its Founder
+and of Christ's perpetual relationship to it; and the second was
+the imperialistic tendencies of that age to which the first error
+naturally exposed the church.
+
+It is unnecessary here to recite at length that conception of the
+primitive church which we have described in preceding chapters as
+the concrete expression of the kingdom of God. Such was the only true
+_catholic_, or universal, church. Its catholicity, however, was a
+moral and spiritual dominion exercised over men by the truth and
+Spirit of God, and was rendered visible only in the society of
+redeemed believers who held the truth and bore its appropriate fruits
+of righteousness. Being composed of the redeemed, it lovingly embraced
+within its membership the entire brotherhood of Christ.
+
+[Sidenote: Two theories of catholicity]
+
+It is not too much to say that in the age in which Christianity first
+appeared it was difficult for men to appreciate the conception of a
+purely moral and spiritual authority which was to be universal and
+perpetual. Another idea of catholicity soon began to take possession
+of men's minds--the idea of a temporal and earthly organization of the
+kingdom of heaven. In this conception of the church the bond of union
+was not moral and spiritual--not the inevitable result of divine life
+and love in the individual members--but its pretended catholicity was
+to be secured by official, administrative, legislative, and judicial
+functions under a human headship and a self-perpetuating human
+magistracy. Such was the "mystery of iniquity," and in its developed
+form historically it was "the man of sin." The student of the New
+Testament can easily see that the great Founder never intended that
+the boundary of his church should be determined by the administrative
+functions of a self-perpetuating clerical corporation. But, on
+the other hand, the real church embraces the entire _spiritual
+brotherhood,_ and out of this spiritual membership was developed by
+the Spirit of God the capacity and authority to teach, guide, and
+instruct. What a contrast these two conceptions present!
+
+[Sidenote: The power of the keys]
+
+Out of that worldly conception of the kingdom of God grew the Romish
+figment of the "power of the keys." According to this idea, Christ
+constituted his ministers a sort of clerical, close corporation
+invested with direct authority over souls so that without their
+priestly mediation the kingdom of heaven is forever shut against men.
+The words "keys of the kingdom of heaven" (Matt. 16:19) are evidently
+nothing more than a figurative expression indicating the moral
+influence in the kingdom which Peter in particular should wield with
+peculiar energy and efficiency. According to Matt. 18:18 all the
+apostles and others were to exercise the same functions. In time, this
+expression denoting moral influence and usefulness in the service of
+Christ was tortured into an engine of despotism and made the means of
+spiritual tyranny over the consciences of millions of men and women.
+The corporation entrusted with such power durst not be resisted, and
+the church was identical with the hierarchy.
+
+But all of Rome's boasted catholicity, centralized in an official,
+administrative corporation, is a chimera; for it is a fact that
+multitudes are accepted of God as members of the divine family who are
+not identified with the hierarchy. The real catholic church, embracing
+the whole spiritual brotherhood, is therefore something else.
+
+[Sidenote: Main source of ecclesiasticism]
+
+But we have not yet reached in this discussion the tap-root of the
+evil tree of human ecclesiasticism. The fundamental error underlying
+all other errors on this subject, was the idea of an absent Christ.
+Notwithstanding the definite assertions of our Lord, "I am with you
+alway, even unto the end of the world" and "Where two or three
+are gathered together in my name, there am I in the midst of
+them"--notwithstanding these reassuring promises and the definite
+statements of the apostles which represent Christ as the ever-living
+and ever-acting head of the church, soon after the apostolic period
+men lost the consciousness of the divine presence and began to think
+and to act as if Christ were indeed absent and would not return again
+for thousands of years. The presence of gigantic evils in the world
+with no apparent available means of redressing them, the dead weight
+of heathenism, and the disturbing influences of speculative Oriental
+philosophies impressed upon the conscience of the world a despairing
+pessimism. In the midst of this trial there was a revival of the
+Platonic philosophy. The treatise of Plato that made the most profound
+impression upon the religious thought of the second century was the
+"Timaeus," wherein the Deity is pictured as withdrawn from the world
+into a distant heaven separated from all creation because of the evil
+with which matter is essentially connected. With God withdrawn from
+the world and Christ absent on a long journey, what was man to do?
+What was the hope of the world?
+
+Here ecclesiasticism found its real opportunity. Here human authority
+and government could be and was substituted for that spiritual
+dominion of Christ which gave life, form, and character to his church
+in primitive days. Here grew up that conception of the church as
+identical with the hierarchy whose power and authority was handed
+down by direct descent from the apostles and without whose priestly
+mediation there was no hope of salvation. Here was introduced the
+idea of world-wide centralization of administrative, legislative,
+and judicial functions in a self-perpetuating human headship. What a
+contrast! With Christ absent, the church an ark for the saving of the
+world, the truth a mere deposit made to the church for safe keeping to
+be handed down like a heirloom from generation to generation, and with
+a self-perpetuating priestly corporation as master of the destinies of
+the universe, we are prepared to understand the tyrannical rule of the
+church of Hildebrand and Innocent III. Traced to its source, this evil
+system is found to have sprung from that worldly conception of the
+kingdom of Christ which was substituted for the inconceivably grander
+conception of its Founder--a kingdom whose dominion is moral and
+spiritual under the personal supervision of Christ himself in all
+ages, and which embraces in its membership the entire spiritual
+brotherhood.
+
+
+
+
+CHAPTER VII
+
+THE REFORMATION
+
+
+The age of popery's greatest glory was the world's midnight. I have
+not attempted to give an adequate description of that long reign of
+superstition and error preceding the reformation of the sixteenth
+century. Such is the particular province of ecclesiastical historians.
+I have simply confined the discussion to certain features essential to
+our present purpose.
+
+One point of importance I have endeavored to impress, namely, that
+the papal hierarchy, with all its attendant evils, corruption,
+superstition, and spiritual despotism, was the logical successor of
+the Ante-Nicene church; that the ripened fruits of papalism were the
+direct results of the seeds of error planted in the second and third
+centuries. In view of this fact, one is led to inquire why true
+Christianity was not permanently buried in oblivion beyond the
+possibility of resurrection, how any reformation could be possible.
+
+If Christianity were nothing more than a human religion, its
+reformation at such a period of decline and corruption would appear
+impossible. But Christianity was of divine origin. No matter how
+deeply it was buried under the rubbish of human tradition and
+superstition, no matter how grossly it was perverted and misunderstood
+by men, it still retained within itself the vital spark of divine
+life, the living principle of reformation.
+
+[Sidenote: First cause of reformation]
+
+The secret of this reformatory power was Jesus Christ himself, the
+great ever-living head of the church. Notwithstanding the decline
+of faith and morals among those professing Christ, the wonderful
+character of Jesus still stood out with remarkable clearness and
+power in the records of the New Testament and could not but exert a
+tremendous influence in spite of prevailing standards; could not
+but shed rays of light and warmth in the midst of the surrounding
+darkness. Although men's ideas of the church became perverted, they
+could not entirely lose sight of the great Founder of the church, and
+they could not escape the conviction that the record of the founding
+of that church was given in the writings of the New Testament and that
+these writings were worthy of peculiar veneration. Perhaps this is
+the main reason why the learning of antiquity was chiefly preserved in
+monasteries and churches. There were ecclesiastics in all these
+ages who were acquainted with the Scriptures in Latin, and this
+acquaintance tended to preserve the knowledge of Jesus the Christ as
+portrayed in the original gospel records. The history of that epoch
+proves that there were men who loved the Lord more than priestly forms
+and ceremonial observances. John Wyclif, Jerome of Prague, John Huss,
+and others experienced that deeper longing for personal relationship
+with Christ, and they proclaimed the gospel of Christ in a manner that
+could not be understood by the hierarchy of their times.
+
+[Sidenote: Classical learning]
+
+Jesus was indeed the Christ of God. The light which shone forth from
+his presence could not be totally obscured, and the moral power and
+influence of his life and teaching could not be destroyed. The revival
+of classical learning restored the Greek Testament to western Europe
+and attracted the attention of students and learned men in all the
+monasteries and universities. While the hierarchy insisted on the
+exclusive right to interpret the Scriptures, the simple reading of
+these wonderful records could not but create new conceptions of truth
+which no clerical prohibition could banish. Life was springing up in
+the midst of death.
+
+[Sidenote: Love for truth]
+
+The Reformation was the sincere effort of honest men to restore the
+truth of primitive Christianity, that the world might again experience
+the triumph of evangelical faith. To the everlasting credit of the
+Continental reformers be it said that their motives were not selfish.
+They sought not for themselves freedom of thought and speech nor
+church power. Their immediate object was the restoration of the
+gospel; all other results were but secondary. Nothing is more
+certain than that at the first Luther had no idea of assailing the
+organization of the papal church. Most of the reformers at the first
+still believed most earnestly in the imperial government of the
+universal church; and they relinquished this long-cherished ideal only
+when driven by force of circumstances which were at first unseen and
+unsuspected. Luther did not at first question the doctrine of the
+supremacy of the pope; but when he found that the reigning pope could
+not be reconciled with the principles of truth which he taught, Luther
+proposed to appeal the matters in question to a general council,
+notwithstanding the melancholy example, a century earlier, of the
+Council of Constance and the fate of John Huss and Jerome of Prague.
+
+[Sidenote: Indulgences]
+
+The real occasion for the outbreak of the Reformation was the papal
+traffic in indulgences. Leo X had great need of money for the building
+of St. Peter's, and other undertakings, and in order to fill the
+coffers of the church he had recourse to the sale of indulgences.
+The power of dispensing these indulgences in Saxony in Germany was
+committed to a Dominican friar named Tetzel, a fanatical enthusiast
+who entertained the most extravagant notions concerning their efficacy
+in forgiving not only the sins already committed but even those which
+were contemplated. Luther's soul burned with righteous indignation. Of
+what use was the doctrine that forgiveness of sin came by the death of
+Christ on the cross if any sinner could obtain it from an emissary of
+the pope for a pecuniary consideration. Luther felt that this infamous
+traffic was making the Word of God of none effect. He therefore drew
+up ninety-five theses against the doctrine of indulgences and nailed
+them on the church-door at Wittenberg. The printing-press scattered
+copies of these theses everywhere, and soon the continent of Europe
+was in a blaze of controversy. Such, in short, was the beginning of
+the Reformation and some of the causes leading thereto.
+
+[Sidenote: Gospel standard sought]
+
+The key-note of the reformers was, therefore, the gospel. The views
+of the reformers with respect to truth were not altogether harmonious,
+and it is evident that some of them had much clearer conception of the
+gospel than had others. Nevertheless, their primary purpose was the
+same. They were gradually forced to the conviction that Rome had
+made the faith of God of none effect by her traditions, errors, and
+superstitions, so much so as to make it practically unknown. It was
+the purpose of these heroic preachers to bring out these long-obscured
+truths and thus make them effectual in the saving of men. The main
+doctrine around which the Reformation centered was justification by
+faith independent of human mediation.
+
+So far as the Reformation restored to the world right doctrine, it
+tended to correct the evils of that phase of the apostasy which we
+have characterized as the corruption of evangelical faith. But it did
+not remove that other evil characteristic of the apostasy, the parent
+of nearly all other evils--_human ecclesiasticism_. Viewed from one
+angle, that power appears to have been modified; but from another
+point of view, we can see that what was formerly an imperial system
+of centralized ecclesiastical control simply ended now in nationally
+centralized systems perpetuating the same principles. Thus, from the
+centralized dominion of the papal hierarchy there sprang the national,
+or state, churches in Switzerland, Germany, Holland, England, Sweden,
+and Scotland.
+
+[Sidenote: Lingering influence of Rome]
+
+We have already shown that development of ecclesiasticism which
+culminated in the papacy. From the primitive autonomy of the local
+churches, there came the centralization and consolidation of churches
+sectionally under a human headship with administrative functions, then
+provincial or national centralization, then finally the primacy of
+Rome over them all. The reason for this is evident. When the moral and
+spiritual dominion of Christ's kingdom was lost to view or could not
+be appreciated, the wrong conception of the church as a world-empire
+naturally took possession of men's minds; for in that age vast,
+centralized, imperial power was the ideal government. When, however,
+the political empire fell, and men witnessed the ruin of their
+political ideal, they sought to realize the same universal conception
+in a world-church possessing imperial powers under the pope of Rome.
+
+[Sidenote: National churches]
+
+At the period of the Reformation the Christian world had been in the
+grip of this world-church idea for more than a thousand years. As
+already stated, the reformers, whose minds were directed chiefly
+toward the restoration of evangelical doctrine, had at first no idea
+of breaking away from this standard. Evidently they had no conception
+of that moral and spiritual dominion of Christ by which alone he
+governs his church--a 'kingdom that is not of this world.' They
+therefore abandoned the world-church idea reluctantly, and not until
+the opposition of the hierarchy drove them to separation. When the
+issue was clearly drawn, they of course decided to obey God rather
+than man. Having no idea of the real spiritual character of the divine
+ecclesia, they had to content themselves with that _national_ church
+unity which was still in their power.
+
+The clergy, who had long been accustomed to the imperial tie, believed
+that a national headship was now necessary. The governments of Europe
+at that time were for the most part absolute monarchies, about the
+only limits to the sovereign power of these kings being the control
+which the pope exercised over the ecclesiastical affairs of the
+nations. From this control the Reformation liberated them. Therefore
+they eagerly took upon themselves the oversight of the national
+churches, and thus came into existence the church-and-state system of
+Protestant Europe. To a great extent the power that the imperial head
+of the church lost was acquired by the national heads.
+
+All this seemed perfectly consistent to the reformers. They felt the
+necessity of lodging somewhere that power of human control which had
+been formerly exercised by the pope. As one writer has said, "They
+could not understand that Christianity could prosper without a
+strongly organized and governed church or without the presence of a
+strong and vigorous hand ready at all times to repress dissent
+and enforce uniformity of faith and worship." The time of absolute
+religious freedom was not yet.
+
+[Sidenote: Ecclesiasticism perpetuated]
+
+As might be expected, numerous modifications of the principles and
+usages of the papal church occurred in the change from imperial
+control to the state-church system. This diversity took place in the
+different countries in accordance either with prevailing conditions
+and sentiments or with the whims and caprices of the reigning
+sovereigns. While some retained the episcopate, others greatly
+modified it or rejected it altogether. In forms of worship, ritual,
+and other things numerous changes were also made. But notwithstanding
+the diversity in forms of worship and in church polity, in two
+respects there was perfect agreement among all the Reformed
+churches--two things brought over from the papacy--namely, first,
+the idea of a self-perpetuating clerical caste possessing in their
+corporate capacity legislative and judicial authority over the
+church; and second, the centralization under a human headship of
+administrative functions, instead of that local autonomy which
+prevailed in the congregations of apostolic times. The doctrine of the
+"power of the keys," a power wielded by a clerical corporation with
+authority to prescribe the very manner and form of worshiping God and
+to require men to comply therewith or else exclude them from gospel
+privileges. That doctrine was accepted without question. It was the
+same power in principle as that which was wielded so terribly by
+Gregory VII in the papal church of the eleventh century.
+
+
+
+
+CHAPTER VIII
+
+MODERN SECTS
+
+
+[Sidenote: A mental picture]
+
+Picture a keen observer living in the middle of the first century
+of our era. He travels about from place to place studying the
+development, nature, and fruits of the recently established religious
+phenomenon--Christianity. He observes the purity of its doctrines and
+the high moral standard exemplified in the lives of its adherents, and
+he inquires particularly concerning the secret of that mysterious bond
+which unites in one body and in one fellowship, sympathy, and love the
+entire society of believers in Jesus. He departs. After the lapse of
+long ages he returns near the beginning of the twentieth century,
+and lo, what is it that meets his astonished vision? The mournful
+spectacle of a divided Christendom; of rival sects compassing land and
+sea to make proselytes; of the spiritual alienation of those who, in
+reality, belong to the one divine family; of waste and inefficiency
+in methods of evangelical effort; not to mention the error, pride, and
+worldliness inherent in the gigantic ecclesiastical systems known as
+denominational churches. What a change!
+
+It is useless to minimize the evils inherent in the sect system.
+Intelligent men the world over need not the services of an
+eye-specialist to see clearly that there is something wrong with
+modern Christendom; that the sect system does not represent the
+standard of primitive Christianity, but that in reality the sect
+principle misrepresents the apostolic ideal as portrayed in the New
+Testament. We may as well face the facts honestly and seek for
+a remedy for this disease that has so long marred the beauty and
+corrupted the nature of the true Christian system.
+
+[Sidenote: Inherent evils]
+
+I cheerfully admit that God has worked among his people in all ages
+in accordance with the degree of light and truth which they possessed.
+But I can not forget that the greatest revivals of evangelical
+religion have either taken place in spite of the sect system or
+among those who had just made their escape from the bondage of
+ecclesiastical despotism and had not as yet become very deeply
+affected by the sectarian principle. To what source, then, are we to
+trace sects? What is their cause?
+
+[Sidenote: Alleged causes of sect-making]
+
+A large proportion of the Christian world would reply without
+hesitation that the existence of the modern sects is due to these
+two things: the principle of religious liberty and the limitations
+of human knowledge. Such an answer reveals a superficial view of
+the whole subject. Religious liberty among Christians existed in the
+primitive church before the rise of ecclesiastical tyranny over the
+conscience, and the masses of men in those days were at least as
+limited in knowledge as are we. Still, the church was one; it was not
+divided into rival and hostile sects. There was no need in those days
+of constructing churches to conform to the limited capacity of men's
+minds; for there was already in existence a church sufficiently
+_catholic_ in its nature and spirit to accommodate all classes of
+minds, because there was in operation the power of the Spirit of
+God which revealed truth to men and thus enlightened their minds and
+brought them into harmony with the divine standard. Concerning the
+principle of religious liberty, I shall have more to say hereafter.
+
+[Sidenote: Human limitations]
+
+The natural limitations of human knowledge may account for difference
+of opinion, but more than this is required to account for the entire
+system of organized sects such as we see it today. Millions of
+evangelical Christians possessing spiritual affinity and holding
+opinions no more divergent than often exist between members of the
+same sect, are, nevertheless, divided into independent, rival parties.
+Something else originated and now perpetuates that barrier between
+them.
+
+When differences are fundamental and therefore unavoidable, they will
+become more pronounced under test than at any other time. If, during
+an epidemic, a physician believes that the method of treatment
+employed by another doctor is actually killing the patients, his
+opposition to such a method will then he stronger than at any other
+time. As long as that method is simply a theory, it is harmless. Only
+when put into practise does it become dangerous.
+
+It is a matter of common knowledge that evangelical Christians are
+not driven further apart but are really driven together whenever
+Christianity itself is placed under any special trial, as, for
+example, in foreign missionary work in heathen lands. And even in our
+own country, whenever a great local interest is taken in the work
+of soul-saving there is a corresponding tendency for Christians
+of different sects to ignore their differences of opinion and get
+together as if they believed in a common Lord over all and were all
+members of the same family. Thus, whenever the high tide of evangelism
+comes in, the landmarks of sects are scarcely visible; but whenever
+the tide goes out, behold, _the ancient boundaries of sects appear as
+before_. This fact proves that there are no fundamental reasons why
+sects should exist. It proves that in reality sects are a barrier
+to the true work of Christ; hence are, in their essential nature,
+antichristian. What, then, is the real cause of sects'?
+
+Traced to the original source, modern sects, we find, originated where
+the papacy originated--in the corruption of Christianity in the early
+centuries. All came from the same roots of error.
+
+[Sidenote: True causes of sects]
+
+However modified and diversified in external form and in doctrinal
+teaching they may now be, they exhibit in their ecclesiastical
+constitutions a foreign character derived from the foreign stock from
+which they sprang. Into this system there have been engrafted many
+noble scions of truth from the "good olive-tree," and these have
+produced commendable fruits of righteousness. But we are here
+concerned with pointing out those fundamental characteristics of the
+system that are foreign to the true church of Jesus Christ.
+
+[Sidenote: Erroneous ideas of the church]
+
+The first cause to which I call attention is an erroneous conception
+of the church itself. At the cost of some repetition I must point
+out that in the beginning the church was the universal company of the
+redeemed, the whole _spiritual brotherhood_, whether isolated members
+of Christ or those worshiping in local assemblies distributed over the
+earth. The tie which united these members of Christ in one body
+was their common faith in our Lord Jesus Christ and the life of the
+Spirit. But as in those times vast centralized imperial power was
+a divinity that every one worshiped, it was impossible properly to
+appreciate _the moral and spiritual dominion_ of Christ by which
+alone he designed to rule his church; therefore men soon proceeded to
+pattern the church of Christ after the political government, first
+by grouping together under one administrative human headship the
+congregations of a province or section of the empire, and then finally
+uniting these different provinces under one administrative headship
+at Rome. From that day until the present time the church-idea that has
+generally prevailed in Christendom has been an organization fashioned
+according to the kingdoms of this world; a human organization in which
+the administrative functions of government are centralized under some
+form of human headship; a unity that is not moral and spiritual, but
+official and administrative, as well as legislative and judicial.
+
+[Sidenote: Wrong standard of church-membership]
+
+Coincident with the creation of foreign ideals concerning church
+societies was the formation of of a foreign idea of church-membership
+and church-relationship. In the beginning, as we have shown, the
+church was simply the divine family. Therefore salvation through
+Christ was its sole condition of membership. "And the Lord added to
+them day by day those that were being saved" (Acts 2:47, R.V.). And as
+the local congregation was but the concrete expression of the ideals
+of the general body or church, that membership in Christ which made
+men members of the general body, made them, by a moral and spiritual
+law, members of all the other members of Christ, and therefore fixed
+their local relationship: they belonged by divine right with whichever
+company of believers they happened to be associated. Nothing more than
+simple recognition of what God had done for them and the according
+to them of the local rights and privileges that naturally belonged
+to them was necessary on the part of a local congregation to make the
+actual union complete.
+
+The wrong conception of the constitution of the church necessarily
+required another standard of church-membership. When _church_ came
+to signify merely a group of congregations consolidated under a
+centralized human headship possessing administrative, legislative, and
+judicial functions (so organized as to distinguish it from all other
+organized groups or congregations), simple membership in Christ was
+insufficient to mark the convert with the stamp of denominational
+individuality. Salvation itself made no one a member of a church
+fashioned according to the kingdoms of this world. Consequently
+another standard of membership was necessary, a standard which
+required acceptance of and conformity to the self-made rules and
+regulations of that foreign society called a church. And when these
+earth-born institutions became identified in the public mind with
+the real church of Christ and membership in them became confused with
+membership in the true church of God, the natural result was that
+millions complied, in a formal manner at least, with the conditions of
+the counterfeit church membership who never knew what it meant to be
+vitally joined to Christ. In this we see the "evil" fruit which grew
+on that tree of error. The multitudes that have been by this means
+deceived with the thought that they were Christians, only to be lost
+at last, will not be known until that awful day of final reckoning.
+
+[Sidenote: Divisive nature of the creeds]
+
+The formation of creeds tends to create division and to perpetuate
+division. Caesar's maxim illustrates their history: "Soldiers will
+raise money, and money will make soldiers." So creeds will make sects,
+and sects will make creeds. "A creed or confession of faith is an
+ecclesiastical document--the mind and will of some synod or council
+possessing authority--as a term of communion by which persons and
+opinions are to be tested, approbated or reprobated." The sect
+churches are built on their creeds, although, of course, they affirm
+that their creeds are built on the Bible. In this case, however, it is
+usually apparent to the careful observer that the Bible is that part
+of the foundation which is buried out of sight below the ground. The
+creed is the real test applied to persons, the measure by which their
+opinions are judged. It is the creed upon which the sect is built that
+gives the denominational character and distinctiveness.
+
+It is a fact of history that the primary purpose of the historical
+creeds was not to unite men but to separate them. The Nicene Creed was
+made to exclude the Arians. The Decrees of the Council of Trent were
+framed to exclude Protestants; the Westminster Confession, to exclude
+Arminians; and the Episcopal Articles, to exclude Catholics and
+Independents. To rally around a creed framed by human authority and
+make it the basis of union is but to teach a system--a sect system;
+but to rally around the person of Jesus Christ and make him the
+supreme object of our faith, hope, and love is to contend for what
+the Bible terms the faith, the truth, the gospel. This is infinitely
+better than any document proceeding from Nicea, Trent, Dort, Augsburg,
+or Westminster.
+
+[Sidenote: Power of the keys]
+
+Another cause, both for the origin of the sect system and its
+perpetuation, is the assumed "power of the keys" which has been
+carried over from the Church of Rome. The idea that the administrative
+rule and government of the church of Christ has been, by divine
+decree, centralized in a self-perpetuating clerical caste with
+authority to legislate for the church and then to enforce its
+decisions by judicial procedure, is foreign to the primitive church as
+recorded in the New Testament. It is a product of Papalism, and yet
+it has been, in its essential characteristics, transferred directly to
+the sects of Protestantism. The New Testament recognizes no such human
+positional authority. It recognizes only that divine authority which
+operates through God's chosen ministers and helpers by virtue of
+the Spirit-bestowed gifts and qualifications. The only governmental
+authority exercised by the New Testament ministers was in cooperation
+with Christ, the visible head, by putting forth, in accordance with
+the Spirit's gifts and qualifications, some portion of that moral
+power by which alone Christ governs.
+
+The idea that to a clerical order has been committed the exclusive
+guardianship of the church, with full power to admit to or exclude
+from the worship and service of God all except those who come by
+way of their priestly mediation, is the basest assumption. It is a
+violation of the rights of individual conscience. Yet just such
+power has been and still is being exerted as a means of enforcing
+acquiescence in matters of opinion and submission to customs and
+practises which every unprejudiced man knows, or can soon see, is no
+part of the New Testament teaching and requirements. What a weapon
+has this ecclesiastical assumption been! One always ready for use. It
+makes no difference whether it is wielded by a Methodist conference,
+an Episcopal judicatory, a Presbyterian synod, or a Catholic pope, it
+is all the same in principle--"the power of the keys."
+
+[Sidenote: Lack of religious freedom]
+
+This assumed corporate power of the clergy has been one of the
+fundamental causes of sect-making. When a general clerical body
+assumes the right in its corporate capacity to prescribe rules of
+either faith or practise, written or unwritten, and then to enforce
+them by judicial action, it is a direct violation of the New Testament
+standard, and of the rights of individual consciences. It was because
+of this lordly, unscriptural rule that many sincere men of God have
+been forced to sever their connection with the older sects in order
+to find a place where a greater degree of light and truth could be
+experienced and proclaimed. In such cases it was not religious liberty
+that caused the formation of new movements and new sects, but _the
+lack of religious liberty_.
+
+That "power of the keys," making and then enforcing the standards of
+creeds, has done violence to the conscience of both the clergy and
+the laity. Conscienceless persons subscribe to the creed without any
+particular hesitation, but the truly conscientious suffer the greatest
+embarrassment They must either refuse altogether and withdraw from
+all connection, or else subscribe with a mental reservation amounting
+practically to hypocrisy.
+
+[Sidenote: Inflexible character]
+
+This inflexible character of the sect institution has been a most
+fruitful cause for the production of new sects. No matter how
+spiritual the movement at its beginning, when its leaders were not
+longing for church power but were earnestly preaching the Word of
+the Lord as it came unto them, as soon as the sect machinery was
+thoroughly organized and was set in motion the inevitable tendency has
+been to throw around the movement a wall of creedal and ecclesiastical
+exclusiveness which shut out other true people of God; and then
+began a process of crystalization which ever afterwards precluded the
+unfolding of new truth. It is a well-known fact that the high tide of
+truth-discovery in every religious movement in Protestantism has
+been at the time of its beginning. A fixed law of immobility has ever
+afterwards prevailed. The reason is clear: whenever men grasp the
+reins of government and assume those prerogatives which belong to God
+alone, the rule of the Spirit ends. The unfolding of new truths by
+the operation of the Spirit is impossible within the limits of the
+old order where human ecclesiasticism reigns. But truth can not be
+permanently suppressed. If it can not find room for development
+within the existing order of things, God will raise up men who
+will, independently, proclaim the Word of the Lord. This he has done
+repeatedly, only to have the new movements end in the same manner--in
+a rule of human ecclesiasticism.
+
+Human ecclesiasticism has always been the greatest barrier to the free
+spiritual development of the work of Christ. According to that relic
+of the papal church, authority and rule is vested in the clerical
+corporation and is by them conferred upon other individuals by the
+act of ordination. How different the standard of the Word! In the Old
+Testament times the office of prophet did not come in the priestly
+line, but on whomsoever the spirit of prophecy descended--whether upon
+Amos, the herdsman, or David, the king--he spake as he was moved by
+the Holy Ghost. There has never been a time under the divine economy
+when any man to whom the Word of the Lord came was not divinely
+authorized to proclaim his message wherever he could get a hearing,
+whether in synagog or temple, or out under the broad canopy of heaven.
+
+
+
+
+CHAPTER IX
+
+THE CHURCH OF THE FUTURE
+
+
+What about the church of the future? Is the modern sect system the
+ultimate goal of Christian attainment in this world? While the sects
+contain much truth and many of the people of God, their ecclesiastical
+constitutions are foreign to the true church of Jesus Christ, and it
+is inconceivable that the great Founder would make no provision either
+in his Word or in his plan for the correction of the evils which have
+grown up around the Christian system during the dark ages of the world
+and which have in a great measure perverted the gospel itself and
+lessened its wholesome efficiency as the universal remedy for human
+ills.
+
+Since no sect can make good a claim to being exclusively the church of
+God, a general feeling of toleration at least (if not in all cases
+of sincere respect) has come to prevail respecting the different
+denominational churches. Men have come to look upon the sects as
+a mere matter of fact, not to be seriously questioned, and we are
+supposed to cover the whole scene with the mantle of patience and
+charity and make the best of a bad situation.
+
+[Sidenote: The Protestant truce]
+
+Dr. J.M. Sturtevant has expressed this general attitude so well that I
+shall quote his own words: "It has long been true in this country that
+no Protestant can freely expose the errors and superstitions of the
+papal church, especially from the pulpit, without incurring the charge
+of intolerance, bigotry, and uncharitableness. Religious controversy
+itself has been placed under the ban, as in its own nature
+uncharitable. When once any religious opinion has organized itself
+into a sect, it is thought to have acquired a sacredness which, in the
+name of Christian charity and in the interest of the tranquility of
+the community, defends it from any open assault. We have come into the
+condition in which Rome was when she had extended her conquests from
+the British Isles to the Euphrates and had transferred to Rome the
+divinities of all the countries conquered. People of every nationality
+might worship their own divinities, but must respectfully tolerate the
+worship of every other. In this way only could religious conflict be
+avoided. The chief reason why Christianity was persecuted was that
+from its very nature it could accept no such truce. It is either
+a universal religion or no religion at all. It is, like all other
+systems which claim to be the true, in its own nature exclusive."
+
+It is because of its universal character that truth can accept no such
+truce as has been declared by the modern sects. Truth is exclusive,
+and hence can make no compromises. The church of God is universal or
+it is no church at all. The whole truth concerning the church question
+must and will come out. The times demand it; the people of God
+demand it; the Spirit of God demands it; and, as we shall show, the
+Scriptures declare it.
+
+[Sidenote: A new awakening]
+
+It is very evident that the people of God are not satisfied with
+the present sectarian situation. Everywhere there is manifested a
+restlessness and uneasiness respecting the arbitrary lines of
+sect which separate between those who have a recognized spiritual
+affinity--recognized except formally by the ecclesiastical powers that
+be. _The Christian consciousness is becoming awakened._ Men are coming
+to see that Christianity is to be measured, not by sect lines, but by
+that broader, Scriptural rule of the divine family embracing all
+true disciples of Jesus--those who possess his life and bear the
+appropriate fruits of righteousness. This awakening, with its logical
+consequences, is what I have termed THE LAST REFORMATION. It will give
+form and character to the Church of the Future.
+
+[Sidenote: Apologies for sects]
+
+Sectarianism still has its defenders, however. In the midst of the
+rising tide of spiritual fellowship and love, there are those who
+bring forward a few sickly apologies for sects, apologies which
+generally impress the earnest student of the Scriptures with the
+thought that the apologist has a hard case to make out. The excuse
+most commonly advanced is that the sect system is a useful arrangement
+for accommodating the variety of tastes and feelings found
+among Christian people. It is assumed that some are natural-born
+Episcopalians, with an innate fondness for formal liturgies and
+ecclesiastical vestments, and that others are so constituted by nature
+as to require certain other particular forms of worship.
+
+[Sidenote: Diversity of taste and culture]
+
+If there is any such fundamental demand in human nature for a variety
+of sects, as different climates are required to suit different
+orders of life on our planet, it is strange indeed that the apostles
+overlooked such an important point and failed to provide for it. Why
+was not the primitive church constructed so as to bring into existence
+at once a variety of human sects to accommodate the different classes
+of people then existing? From the modern point of view they had an
+excellent excuse for starting with at least two churches--one for
+the Jews and another for the Gentiles; and if these had not been
+sufficient, before the end of their personal ministry they could have
+brought into existence a whole brood of sects.
+
+Now, the student of the Scriptures knows that the apostles proceeded
+exactly in the opposite direction. They labored earnestly to bring all
+classes into love and fellowship _in one body_. This course was not in
+accordance with the wisdom of the world, but the twentieth century is
+beginning to see that it was "the wisdom of God."
+
+The reason why men have a liking for formal liturgies, stately
+ceremonies, and ecclesiastical vestments is because of environment.
+They have been trained that way. Here again we see the natural
+tendency of sects to make sectarians and thus reproduce their kind.
+When particular forms and ceremonies, which are not required
+by Scripture, are enforced upon men by a self-constituted,
+self-perpetuating ecclesiastical authority, the inevitable result
+is to stamp the same principles upon succeeding generations and thus
+perpetuate the sect system exercising such authority.
+
+[Sidenote: The sect spirit]
+
+In a final effort to lessen the odium attaching to what is now widely
+recognized as an evil, some assert that the cause of mischief is the
+sect spirit. This statement contains truth, but it does not tell the
+whole truth. One of the worst evils of human slavery was the extreme
+tyranny which some slave-masters exercised. But the real fact was that
+the system itself tended to convert good men and women into tyrants.
+The special manifestation of evil was both effect and cause. It
+was the natural tendency of the system to make tyrants, and tyrants
+perpetuated the system. So also with sectarianism. Though all can
+realize a theoretical difference between the sect spirit and simple
+denominationalism, yet the very tendency of the system itself is
+to create party interests and to introduce party rivalries, which
+naturally foster the sect spirit. Without that devotion to party and
+party interests--a devotion almost equal to their devotion to the
+gospel itself--sects would perish. _If sect-members should become so
+universal in their love and sympathy as to devote themselves to the
+work of Christ alone--forgetting party interests--sects would die. The
+sect spirit is, therefore, essential to the maintenance of the life
+and individuality of the sect body._
+
+[Sidenote: What is the remedy?]
+
+The remedy for sectarianism is not a return to imperialism. The
+world-church idea as exemplified in the papal church is not the goal
+of Christianity. Such might hold dominion over men in the barbaric
+ages of the world, but its universal sway has ceased. The Inquisition
+will never be reestablished. The unity of the church is not to be
+found in an imperial hierarchy.
+
+Nor is Christian unity to be obtained by adherence to the historic
+creeds. These documents may express many noble sentiments respecting
+Christ and his truth, and they may express the fullest knowledge of
+the truth known in the days when they were written. But knowledge
+of the truth is progressive, while creeds are stationary. No human
+document, therefore, can serve as a permanent basis upon which to
+build our faith. And then, too, we have seen that creeds are in their
+very nature divisive. Hence they can not be made the basis for the
+realization of unity.
+
+Nor is the unity of the church to be found in some particular form
+of exclusive church polity, as Episcopalianism, Presbyterianism, or
+Congregationalism. We have conclusively proved that that conception of
+the church patterned after the forms of political government, in which
+government and authority are vested inherently and exclusively in
+human hands, is foreign to the original conception of the church as it
+existed in the minds of its Founder and his apostles. The government
+of the New Testament church is a theocracy. Christ is head. He rules
+through his Holy Spirit by moral suasion and spiritual influence, and
+the ministers and helpers whom he calls and qualifies share in that
+oversight and responsibility to the same extent that they are able
+to wield the same moral and spiritual power. _This is the only church
+authority and government recognized in the New Testament_.
+
+[Sidenote: The perpetual theocracy]
+
+Here I shall digress long enough to point out by way of contrast
+the true form of divine government. Every one is familiar with the
+theocratic government of Israel under the Old Testament dispensation.
+God ruled. He who carefully reads the New Testament can not fail to
+discern the same type of government in the church before the rise of
+human ecclesiasticism. The first preachers of the gospel spoke with
+an authority not derived from a human source. When Peter and John were
+threatened before the Council and commanded not to speak or teach in
+the name of Jesus Christ, they gave the sublime answer: "Whether it
+be right in the sight of God to hearken unto you more than unto God,
+judge ye. For we can not but speak the things which we have seen and
+heard" (Acts 4: 19, 20). The same principle stands out in bold relief
+in the experience of Paul. Although that great apostle was forward
+to cooperate with other apostles and ministers of Christ, one can
+not fail to see that his whole career exemplified the principle of
+theocracy. He "was not disobedient unto the heavenly vision."
+
+[Sidenote: An important parallelism]
+
+Permit me to call attention particularly to an important parallelism
+between the government of Israel under the theocracy and the
+government of the New Testament church before the rise of
+ecclesiasticism. God led his people out of Egypt by Moses and Joshua.
+These men are a type of Christ, who leads his people. After the
+Israelites were settled in Canaan, they had no central government,
+but each locality or city was autonomous, having its local judges or
+elders. In a time of crisis God raised up a judge to lead the people
+in the necessary cooperative efforts to preserve or regain their
+liberties. Their miseries Were always the result of their own sins,
+not a failure of the divine form of government. Their appointing a
+king and thus setting up a centralized human government was called
+_rejecting God as ruler_. And this is exactly parallel with what
+ecclesiasticism has done and is doing with the same results. God's
+government of the church is set aside and rejected.
+
+[Sidenote: Not church federation]
+
+Nor will an organic union of all the sects solve the problem of
+unity. In the first place, the tendency of such a union is toward
+imperialism, the creation on the federation plan of another
+world-church. In the second place, such a federation would strengthen
+rather than lessen the authority of human rule, while the compromises
+necessary to make such a project possible would lessen in the same
+degree that freedom of the Spirit by which alone the full gospel can
+be given to the world. And in the third place, such a federation would
+not be the church of God, for the very framework on which it would
+rest, human ecclesiasticism, is foreign to the original conception of
+the church. It would be only a human arrangement patterned after the
+model of a world-empire. And for another reason such would not be the
+church. The divine _ekklesia_ includes in its membership the whole
+family of God. Thousands of men and women who are united to Christ
+and in fellowship with all the saved are not members of the formally
+organized sects. Therefore the union of all such churches in one
+federation would not include the whole family.
+
+[Sidenote: Back to the Bible standard]
+
+Thus, the remedy for sects is not church federation, nor a return to
+the historic creeds, nor the adoption of one of the exclusive forms
+of church polity; neither is it an attempt to hide the sin of the
+obnoxious sect system by covering it with a mantle of charity and
+patience--as a sort of necessary evil. What, then, is the real remedy
+for sects? It is the absolute rejection of every foreign element that
+has crept into the Christian system and the return to that primitive
+conception of the church as made up of the entire brotherhood of
+Christ, organized and controlled by the Holy Spirit. For true unity
+we must turn from hierarchies and apostolical successions and priestly
+corporations and church synods and human creeds to THE CHRIST who
+alone is the head of the church.
+
+[Sidenote: True membership]
+
+Such a movement requires a moral revolution with respect to the
+attitude of God's people toward membership in sects. It requires the
+obliteration of sect lines and the recognition of no other bond of
+union than that of a common brotherhood through union with Christ.
+Divine life secured through repentance and faith is the sole condition
+of membership in the church of Christ, and this relationship is
+maintained by obedience to the commands of Christ and consistent
+Christian conduct. "If we walk in the light, as he is in the light,
+we have fellowship one with another, and the blood of Jesus Christ his
+Son cleanseth us from all sin" (1 John 1:7).
+
+[Sidenote: Elimination of ecclesiasticism]
+
+Such a movement and such a standard of church relationship require the
+elimination of all ideas of priestly ecclesiasticism. The Christ
+of the New Testament church is not an absent Christ. He has
+never resigned his position as head of the church and vested the
+governmental authority in a self-perpetuating clerical caste. His
+government is theocratic. He administers it himself through his Holy
+Spirit. Hence no men or set of men can confer any power or authority
+whatsoever upon any individual to act for Christ. Christ calls his
+own assistants, and any man unto whom the Word of the Lord comes is
+divinely authorized to proclaim His message. The only sphere of human
+operation respecting this administration of divine government is
+simple recognition of what God has done, and this recognition in the
+last analysis belongs to the whole body of God's people. The basis
+of every man's authority and responsibility is, therefore, not human
+appointment or official position, but the divine call, gifts, and
+qualifications, that he possesses. If, for example, he is called to
+apostolic work and endowed with gifts and qualifications fitting him
+for such service, he has apostolic authority and responsibility,
+and there is nothing for other ministers or Christians to do but to
+_recognize what God has done_. "Now hath God set the members every one
+of them in the body, as it hath pleased him" (1 Cor. 12:18). Such, in
+short, is the divine organization and government.
+
+[Sidenote: What of the future?]
+
+The realization of this grand ideal of the restoration of the New
+Testament standard of church membership, government, and authority,
+is impossible within the sect system. For the sects to turn all the
+people of God loose from subjection to every foreign yoke and make
+them free to associate without restriction with all the saved of God,
+would be an act of suicide. _Only by division and by holding the grasp
+of ecclesiastical rule can sects survive._ But he is blind to the
+signs of the times who can not see that the grip of ecclesiasticism is
+slipping and the bonds of true catholicity becoming strengthened.
+The true people of God are becoming more and more dissatisfied with
+present conditions and are beginning to think in terms of a universal
+Christianity. The rising tide of evangelism among such is already
+beginning to overflow the lines of sect. What may we expect in the
+future?
+
+Things can not continue as they have been in the ecclesiastical
+world. A sweeping reformation is imperative and imminent. In fact,
+the vanguard of this great movement is already visible. What will the
+future bring forth? Will the sects themselves fade away and gradually
+become dissolved? or will the powers that rule in the ecclesiastical
+world finally set themselves against the spirit of catholicity and
+thus practically force the true people of God to ignore absolutely
+all sectarian lines and step out on the broad platform of truth and
+universality, united in Christ alone, knowing no head but Christ and
+no creed but His truth? Who can tell?
+
+[Sidenote: A fundamental difference]
+
+In the present work I have given a brief historical sketch of the
+leading ecclesiastical events, showing the apostasy as it existed
+under two phases, the corruption of evangelical faith and the reign
+of ecclesiasticism. I have also shown that the reformations of
+Protestantism have tended to the correction of that first phase
+pertaining to doctrine, but that a complete reformation requires the
+elimination of ecclesiasticism. Hence what I have termed the Last
+Reformation, if it is to be the _last_, not only must include the
+restoration of pure doctrinal truth but must also restore the real
+church of the New Testament. So far as true doctrine is concerned,
+such a reformation will differ from other evangelical movements in
+degree only--it must ultimately comprehend the whole truth. But the
+fundamental difference between the reformation herein considered and
+all other preceding reformations is that it strikes the death-blow
+to the very root of error that produced the sect system--_human
+ecclesiasticism_--and substitutes therefor the administrative
+authority of the Holy Spirit working in varying degrees in all the
+members of Christ throughout the world. The last reformation therefore
+must differ from all others, not in degree only, but _also in kind_.
+
+[Sidenote: The witness of prophecy]
+
+God alone understands the future. During the ages past he has not left
+his own work without the witness of prophecy. We may rest assured,
+therefore, that in the prophecy of the divine Word he has given us
+an outline of the history of his church. So I shall ask the reader to
+patiently follow me through a brief sketch of ecclesiastical events
+as described in the prophecies of the Revelation. Such an examination
+will throw a large amount of additional light on the subjects I have
+already treated historically, and will also give us a divinely drawn
+picture of the church of the future. Such will enable us to understand
+better the real character and extent of THE LAST REFORMATION.
+
+
+
+
+PART III
+
+The Church in Prophecy
+
+
+
+
+CHAPTER X
+
+INTERPRETATION OF PROPHETIC SYMBOLS
+
+
+[Sidenote: Value of prophecy]
+
+The value of prophecy in establishing the religion of the Bible as the
+religion, of God has been generally recognized. Its value, however,
+is not limited to the proof of the divinity of Biblical truth which it
+furnishes: it serves a definite and most important purpose in the life
+and work of God's believing children in all ages. By it we are better
+able to understand God's own plan and purposes in human history, and
+by it we are made conscious of our own whereabouts along the pathway
+of time. The movements of God in the history of the past that were
+predicted by earlier prophets have received their chief inspiration
+from the conscious knowledge the leaders had of the prophetic
+character of their work. It was Daniel's study of prophecy that
+stirred his soul for the restoration of Israel to the favor of God
+and to their own land (Dan. 9:2), and at the same time opened his own
+heart for the wonderful revelation concerning future events. It was
+the consciousness of prophetic fulfilment that gave John the Baptist
+his inspiration for work (John 1:23); and in establishing the truths
+of the gospel of Christ, the apostles placed leading emphasis on the
+fact that these things were written in the law and in the prophets.
+
+The love and care that Christ had for his people did not cease in the
+beginning of the gospel dispensation; for he gave the promise, "I
+am with you alway, even unto the end of the world." It is altogether
+reasonable, then, that we should receive "the revelation of Jesus
+Christ, which God gave unto him, to _show unto his servants_ things
+which must shortly come to pass" (Rev. 1:1). Through the varying
+conditions of time, Christ leads his people on to certain victory.
+
+Since the mission of the church was to be world-wide and perpetual, it
+is fitting that the church should be described prophetically in order
+that we might have definite information concerning the operations
+of the divine hand in working out the great problem of the church's
+destiny after the close of the sacred canon.
+
+[Sidenote: Prophetic symbols]
+
+Before proceeding with our discussion of those prophecies which
+concern the church, let us pause and consider briefly the character
+of symbols. The prophecy of the Scriptures is presented to us in two
+distinct forms--direct statements in the ordinary language of life and
+in symbolic representations, but far the greater part is expressed
+in symbols, as in the book of Daniel and in the Revelation of John.
+Without an understanding of the nature of symbols we can not get a
+proper understanding of such prophecies.
+
+Spoken or written language is a very complicated affair, but it is
+in reality an arbitrary arrangement. The name that we attach to a
+particular object could as well be given to a totally different object
+instead if we only agreed to make the change. For this reason spoken
+language is variable. Changes are constantly taking place. The
+language of Bible symbols, on the other hand, is not subject to
+the law of change, as we shall see; it is not based on arbitrary
+arrangement or mere convenience, but its foundational principles exist
+in the very nature of things.
+
+Webster defines _symbol_ as follows: "The sign or representation of
+any moral thing by the images or properties of natural things. Thus,
+a lion is the symbol of courage; the lamb is the symbol of meekness or
+patience." Horne, in his Introduction to the Study of the Bible, says:
+"By symbols we mean certain representative marks, rather than express
+pictures; or, if pictures, such as were at the time _characters_, and
+besides presenting to the eye the resemblance of a particular object,
+suggested a general idea to the mind, as when a _horn_ was made
+to denote _strength_, an _eye_ and _scepter_, _majesty_, and in
+numberless such instances, where the picture was not drawn to
+express merely the thing itself, but something else, which was or was
+conceived to be, analogous to it."
+
+According to these definitions, the main idea of a symbol is the
+representation of an object or quality, not by exhibition of itself,
+but by another object or character analogous to it. Nor are we limited
+in the use of symbols to the exhibition of moral subjects alone.
+Any object may be symbolized, provided a corresponding object can be
+found.
+
+[Sidenote: Analogy the basic law]
+
+Analogy, then, is the fundamental law of symbols. This being true,
+it is clear that symbols must be definitely applied. They are not
+arbitrary. There is no reason why we could not call a book a table,
+and a table it would be, provided we agreed universally to adopt that
+designation; but we violate nature if we attempt to represent the
+quiet, peaceful, gentle disposition of a child by a lion or a tiger,
+or a cruel, vindictive, tyrannical disposition by a lamb. A polluted
+harlot may represent an apostate church, but not the true church. A
+proper correspondence of character and quality must be observed. We
+must follow nature strictly. And this is the law of symbols.
+
+Symbols are drawn from different departments--from angelic life, human
+life, animal life, and inanimate creation. But in every case there
+is in the selection and use of the symbol a proper correspondence of
+character and quality.
+
+[Sidenote: Twofold object of symbols]
+
+The deciding factor in the original selection of a symbolic object
+is the nature of the thing to be symbolized. In the field of Bible
+prophecy the general design is in the main twofold--the representation
+(1) of the affairs of the church and (2) of the political history of
+those nations and kingdoms which were to exert an important influence
+on the life and development of the church. It is evident that in the
+divine estimation the church and its welfare is of infinitely greater
+importance than the affairs of nations and kingdoms. Therefore we may
+reasonably expect that, according to the nature of symbolic language,
+symbols designed to represent the church will be found to be of the
+most exalted type, whereas those representing political things will be
+found to be selected from an inferior department. In accordance with
+this fundamental classification we shall find that symbols drawn from
+angelic life and human life invariably refer to the department
+of ecclesiastical affairs, while those drawn from animal life or
+inanimate nature represent political things. The only apparent
+exception to this rule is that certain inanimate objects formerly
+consecrated to the service of God and thus associated with the
+department of the church are sometimes used to represent spiritual
+things, because the analogy is obvious. Bearing in mind this
+fundamental distinction between the representation of things political
+and things ecclesiastical, we are prepared to understand other shades
+of distinction.
+
+Nations may be peaceful or tyrannical and oppressive, and churches
+may be good or apostate; but the exact character can be analogously
+represented by the symbolic object. A vicious wild beast stamping and
+devouring would naturally represent a cruel, tyrannical government;
+and a good woman represents the true church, while a vile harlot
+represents the church apostate. But whatever the nature of the symbol,
+whether beast, locust, lion, horse, temple, angel, or man, we may
+know at once from the nature of the symbol where to look for its
+fulfilment. This important guide in the study of prophetic truth--a
+guide overlooked by most of the commentators--relieves us of much of
+the uncertainty hitherto connected with the subject.
+
+Since, as we have seen, symbolic language is based on analogy, it
+is evident that there are some objects whose nature forbids their
+symbolization, there being no corresponding object in existence.
+God can not be symbolized. "To whom then will ye liken God? or what
+likeness will ye compare unto him" (Isa. 40:18). There may be certain
+symbols connected with his person setting forth the dignity, majesty,
+and eternal splendor of his name, but he himself appears unrepresented
+by another. The same is true also of the person of Jesus, our
+Redeemer, although in this case we must distinguish between the
+Christ incarnate and Jesus in his essential divinity. Considered as
+incarnate--both God and man--the human aspect of his character as
+manifested in his sacrificial death may be analogously represented as
+a Lamb slain. But considered in his essential divinity, he can not
+be symbolically represented. Therefore, whenever the glorified Christ
+appears on the symbolic stage, he always appears in his own person
+proclaiming his own name. "I am he that liveth, and was dead; and,
+behold, I am alive for evermore" (Rev. 1:18). "He hath on his vesture
+and on his thigh a name written, King of kings, and Lord of lords."
+
+In Rev. 6:9 the souls of the martyrs are represented as crying unto
+God for the avenging of their blood on them that dwell on the earth.
+There is no object analogous to a disembodied spirit. It is easy to
+give them an arbitrary name. Therefore they simply appear under their
+own appropriate titles as "the _souls_ of them that were slain."
+
+Whenever we attach a literal significance to a symbolic object, we
+immediately destroy its character as a symbol. This should not be
+done. With the exception of those instances where the nature of
+an object forbids its symbolization and where the description must
+therefore of necessity be literal, we should always look for the true
+fulfilment, not in that department from which the symbol is drawn, but
+in another department--that to which the symbol by analogy refers us.
+
+[Sidenote: Field of present inquiry]
+
+The limits and object of the present work preclude an exhaustive
+treatment of prophecy in general. Our immediate purpose is to set
+forth particularly those prophecies of the divine Word which clearly
+portray and outline the character of a world-wide religious movement
+in the last days. To do this effectually, however, we must briefly
+consider those prophecies which describe the principal ecclesiastical
+events in history which form the basis of, or lead up to, the Last
+Reformation. The subject as outlined in the prophecies and as based on
+the facts of history, naturally divides into four parts, or epochs, as
+follows:
+
+  I   The Apostolic Period
+  II  The Medieval Period
+  III Era of Modern Sects
+  IV  The Last Reformation
+
+For the sake of brevity, we shall, as far as possible, exclude from
+our present inquiry those prophecies pertaining to civil and political
+affairs, retaining only such as have an important bearing on the
+church subject.
+
+
+
+
+CHAPTER XI
+
+THE APOSTOLIC PERIOD
+
+
+[Sidenote: The star-crowned woman]
+
+The twelfth chapter of Revelation introduces an important line of
+prophetic truth respecting the church, beginning with these words:
+"And there appeared a great wonder in heaven; a woman clothed with the
+sun, and the moon under her feet, and upon her head a crown of twelve
+stars: and she being with child cried, travailing in birth, and pained
+to be delivered." "And she brought forth a man child, who was to rule
+all nations with a rod of iron: and her child was caught up unto God,
+and to his throne. And 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 threescore days" (verses 1, 2, 5, 6).
+
+As we have already stated and as will be made very clear hereafter,
+symbols drawn from human life are used to represent ecclesiastical
+affairs. Therefore in the symbol now before us we have a
+representation of the church, and from the general description given
+we infer that it must be the pure church of God, for the brightest
+luminaries of heaven are gathered around her and no evil thing is said
+concerning her. That this woman is the special object of God's care
+and concern is further shown by the fact that when she fled into the
+wilderness, she had "a place prepared of God, that they should feed
+her there." That this interpretation of the woman is correct is also
+shown by other texts in Revelation.
+
+In chapter 21:9 an angel talking with John said, "Come hither, I will
+shew thee the _bride_, the Lamb's wife." And again, in chapter 19:7,
+where the church is undoubtedly referred to, a great multitude is
+represented as saying, "Let us be glad and rejoice, and give honor to
+him: for the marriage of the Lamb is come, and his _wife_ hath made
+herself ready." In the seventeenth chapter the church apostate is
+without doubt described by the symbol of a vile, polluted harlot.
+
+The pure woman of chapter 12, then, represents the apostolic church in
+all its beauty and glory. She is represented as clothed with the sun,
+a striking emblem of the light of the glorious gospel of Christ
+which shone forth from the early church. The moon under her feet is
+generally understood to designate the typical worship of the Jewish
+age, which was a shadow of things to come but which now stands
+eclipsed in the superior light and glory of the new and better
+dispensation. The moon is the lesser light and derives its
+illumination from the sun; so also the Mosaic period was the moonlight
+age of the church and reflected a part of the gospel which, at a later
+time, was to be revealed in all its glory with the rise of the "Sun of
+righteousness."
+
+The crown of twelve stars adorning the diadem of the church is a fit
+representation of the twelve apostles of the Lamb, they being in one
+important sense permanent fixtures in the church. According to chapter
+1:20, stars are sometimes used to represent Christian ministers, the
+analogy as light-givers being obvious. "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 prominent position occupied by this woman and the light which
+shone forth from the sun with which she was clothed stand out in
+marked contrast with the later description given of her flight into
+and seclusion in the wilderness. The latter stage of her experience
+I shall describe further on, but a brief allusion to it will make
+her first appearance more impressive. The wilderness describes the
+apostasy which was to envelop the woman and thus obscure her light.
+Therefore her first appearance as in the planetary heavens presents a
+sublime description of her dignity and excellence in the morning time
+of the gospel era. Her light shone upon all and her glory could be
+seen by all. She presents that fundamentally distinct characteristic
+of the true church of God--universality; not a mere isolated star
+shedding its feeble rays in competition with the other orbs of night;
+but a cluster of bright, shining stars and _the very sun itself_. The
+light of the apostolic church was, therefore, all-inclusive in the
+sense of reflecting all the truth. It is essential to our proper
+understanding of the symbols that follow that we comprehend the true
+character of the church of God--the bride of Christ.
+
+[Sidenote: The man child]
+
+The next object to claim our attention in the vision under
+consideration is that of the man child to whom the woman is said to
+give birth. A variety of interpretations of this man child have been
+given. Some say that it refers to Jesus Christ, but this application
+is objectionable for different reasons. First, Jesus is everywhere
+represented as the founder of the church, not as its child. Second,
+true 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."
+
+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."
+
+
+
+
+
+End of the Project Gutenberg EBook of The Last Reformation
+by F. G. [Frederick George] Smith
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