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.