calculated to correct many of the fundamental errors of Babylon, and
open the way for the reception of the whole truth in place of her
false doctrines. That these errors were honestly held by the different
churches, is not to be questioned. But after light has been given to a
person sufficient to enable him to discard an error, he becomes guilty
for longer retaining it. So when Babylon, through the proclamation
of the first message, was called upon to correct her errors, and
redeem her influence over the people, and refused to do so, she then
became guilty of willfully refusing the truth, and making the nations
intoxicated with her false teaching. Just as the people of God when
they are called out after her fall, become guilty by longer retaining
their connection with her. Hence the proclamation of the fall of
Babylon comes in after the first message, stating the consequence of
her rejection of that message. That message has already been located
in the present generation; and Rev. xviii shows that Babylon’s fall
must take place in the last days, as it is just previous to her final
destruction. But as we look over apostate Christendom, we see that the
Romish and Greek churches are no more corrupt, either in doctrine or
practice, than they have been for ages past. No marked change for the
worse has taken place in those bodies within the present generation,
nor is there scarcely room for them to become worse than they have
already for centuries been. We therefore look to the religious bodies
composing the great Protestant family for the fulfillment of the
announcement made in the second message, especially in our own country,
where the first message was more definitely proclaimed. The inquiry now
arises, has there been any moral declension in these bodies within the
memory of the generation now living? Did any such change take place
with them about the time of the first message, and have they since been
filling up their cup of iniquity, as represented in Rev. xviii? If so,
we have the place for an unmistakable application of the second message.
But that we may not seem to judge these denominations ourselves, as we
might be accused of not rendering impartial judgment, we will let their
own members speak, and on their testimony will let the question rest.
To show that we are not alone in ranking the popular Protestant sects
as a part of Babylon, we offer the following. If they themselves claim
it, we are not disposed to dispute it.
Mr. William Kinkade, in his “Bible Doctrine,” p. 294, says:
“I also think Christ has a true church on earth, but its members are
scattered among the various denominations, and are all more or less
under the influence of Mystery Babylon and her daughters.”
Mr. Hopkins, in a treatise on the millennium, says:
“There is no reason to consider the antichristian spirit and practices
confined to that which is now called the Church of Rome. The Protestant
churches have much of antichrist in them, and are far from being wholly
reformed from her corruptions and wickedness.”
Mr. Simpson, in his “Plea for Religion,” says:
“For though the Pope and Church of Rome is at the head of the grand
1260 years’ delusion, yet all other churches, of whatever denomination,
whether established or tolerated, which partake of the same spirit,
or have instituted doctrines or ceremonies inimical to the pure and
unadulterated gospel of Christ, shall sooner or later share in the
fate of that immense fabric of human ordinances; and that Protestant
churches should imitate the Church of Rome, in this worst part of its
conduct, can never be sufficiently bewailed.”
Alexander Campbell says:
“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 a mother, who are the daughters? It must be the corrupt,
national, established churches that came out of her.” _Dow’s Life_, p.
542.
In the Religious Encyclopedia, (Art. Antichrist), we read:
“The writer of the book of Revelation tells us he heard a voice from
Heaven, saying, ‘Come of her, my people, that ye partake not of her
sins, and receive not of her plagues.’ If such persons are to be
found in the ‘mother of harlots,’ with much less hesitation may it be
inferred that they are connected with her unchaste daughters, those
national churches which are founded upon what are called Protestant
principles.”
In the spring and summer of 1844, a distinct message was proclaimed,
setting forth the fallen condition of the churches, which resulted in
calling from them fifty thousand believers in the immediate coming of
Christ. And the testimonies from the very churches they had left could
but convince them that they had entertained correct views of the fallen
state of the churches, and had done the will of God in separating from
them.
The _Christian Palladium_ for May 15, 1844, speaks in the following
mournful strains: “In every direction we hear the dolorous sound,
wafting upon every breeze of heaven, chilling as the blast from the
icebergs of the north--settling like an incubus on the breasts of the
timid, and drinking up the energies of the weak; that lukewarmness,
division, anarchy and desolation are distressing the borders of Zion.”
The _Religious Telescope_, of 1844, uses the following language: “We
have never witnessed such a general declension of religion as at the
present. Truly the church should awake and search into the cause of
this affliction; for an affliction every one that loves Zion must
view it. When we call to mind how ‘few and far between’ cases of true
conversion are, and the almost unparalleled impenitence and hardness
of sinners, we almost involuntarily exclaim, ‘Has God forgotten to be
gracious? or is the door of mercy closed?’”
These testimonies only are offered out of much of like import that
might be quoted, as they are specimens of the whole. But it may be said
that our views of the moral fall and spiritual death of the churches
are shown to be incorrect by the great revivals of 1858. Of the fruit
of these revivals let the leading Congregational and Baptist papers of
Boston bear testimony. Says the _Congregationalist_ for November 19,
1858:
“The revival piety of our churches is not such that one can confidently
infer, from its mere existence, its legitimate, practical fruits. It
ought, for example, to be as certain, after such a shower of grace,
that the treasuries of our benevolent societies would be filled,
as it is after a plentiful rain, that the streams will swell in
their channels. But the managers of our societies are bewailing the
feebleness of the sympathy and aid of the churches.
“There is another and sadder illustration of the same general truth.
The _Watchman and Reflector_ recently stated that there had never
been among the Baptists so lamentable a spread of church dissension
as prevails at present. And the sad fact is mentioned that this
sin infects the very churches which shared most largely in the late
revival. And the still more melancholy fact is added, that these
alienations date back their origin, in most cases, to the very midst of
that scene of awakening. Even a glance at the weekly journals of our
own denomination, will evince that the evil is by no means confined to
the Baptists. Our own columns have, perhaps, never borne so humiliating
a record of contentions, and ecclesiastical litigation as during the
last few months.”
A Presbyterian pastor, of Belfast, Ireland, uses the following language
respecting the recent revivals in this country: “The determination
to crush all ministers who say a word against their national sin
[slavery], the determination to suffocate and suppress the plain
teachings of Scripture, can be persisted in and carried out at the very
time these New York Christians are expecting the religious world to
hail their revivals. Until the wretchedly-degraded churches of America
do the work of God in their own land, they have no spiritual vitality
to communicate to others; their revivals are in the religious world
what their flaunted cries of liberty, intermingled with the groans of
the slave, are in the political.” _New York Independent_, _December_,
1859.
During the time of the great Irish revival of the past year [1859]
the General Assembly of the Presbyterian church of Ireland, held its
session in Belfast. Says the Belfast _News-Letter_ of September 30:
“Here in this venerable body of ministers and elders, we find two
ministers openly giving each other the lie, and the whole General
Assembly turned into a scene of confusion bordering upon a riot.”
These sad facts need no comment. In Ireland the ministers of the
gospel are unable to meet in General Assembly without a riot among
themselves; in America prayers for the enslaved were not allowed in the
revival meetings. No wonder that fruit of genuine piety is difficult to
be found.
How unlike what God designed that his people should be, has this great
city become! The church of Christ was to be the light of the world,
a city set upon a hill, which could not be hid. Matt. v, 14-16. But
instead of this, his professed people have united with the world and
joined affinity with it. This unlawful union of the church and the
world (James iv, 4,) has resulted in her rejection by God; for how can
the God of truth and holiness recognize as his people, those who in
addition to their departure from their Lord, have rejected with scorn
the tidings of his speedy coming?
The following extract is from an address before the Theological School,
Cambridge, Mass.:
“I think no man can go with his thoughts about him into one of our
churches without feeling that what hold the public worship had on men
is gone or going. It has lost its grasp on the affections of the good,
and the fear of the bad. It is already beginning to indicate character
and religion to withdraw from religious meetings. I have heard a devout
person, who prized the Sabbath, say in bitterness of heart, ‘On Sunday
it seems wicked to go to church.’ And the motive that holds the best
there is now only a hope, and a waiting.”
Prof. S. C. Bartlett, of Chicago, in the New York _Independent_, says:
“Religion now is in a different position from Methodism then. To a
certain extent it is a very reputable thing. Christianity is, in our
day, something of a success. Men ‘speak well of it.’ Ex-presidents
and statesmen have been willing to round off their career with a
recognition of its claims. And the popularity of religion tends vastly
to increase the number of those who would secure its benefits without
squarely meeting its duties. The church courts the world, and the world
caresses the church. The line of separation between the godly and the
irreligious fades out into a kind of penumbra, and zealous men on both
sides are toiling to obliterate all difference between their modes of
action and enjoyment.”
For further testimony from their own lips respecting the state of the
churches, their covetousness, pride in church buildings, operatic
singing in their worship, their religious gambling, their endorsement
of dancing, their zeal for worldly pleasure, and their pride and
fashion, we refer the reader to the works entitled “The Three
Messages,” and “The State of the Churches,” for sale at the Review
Office, Battle Creek, Mich.
THE THIRD MESSAGE.
“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; and he shall be tormented with fire and brimstone in the
presence of the holy angels, and in the presence of the Lamb; and the
smoke of their torment ascendeth up forever and ever; and they have no
rest day nor night, who worship the beast and his image, and whosoever
receiveth the mark of his name. Here is the patience of the saints;
here are they that keep the commandments of God and the faith of
Jesus.” Rev. xiv, 9-12.
This is the most solemn warning that the Bible contains. As the pen of
inspiration has recorded this language for our instruction, it will
be wise for us to listen and obey. It is certain that church history
presents no testimony that this message has been heard in the past.
And the fact that the first and second angels of this series apply to
the present generation, most clearly establishes the point that this
message does not belong to past ages. Said J. V. Himes, in 1847:
“But the fourteenth chapter [of Rev.] presents an astounding cry, yet
to be made, as a warning to mankind in that hour of strong temptation.
Verses 9-11. A denunciation of wrath so dreadful cannot be found in the
book of God, besides this. Does it not imply a strong temptation, to
require so terrific an admonition?”
It is proper that I should here notice three symbols employed in this
message, namely, the beast, his image and his mark, and call attention
to four other distinct points embraced by it. These are, the patience
of the saints, the commandments of God, the faith of Jesus, and the
penalty threatened.
1. The Beast. The familiar manner in which the Beast, the Image, and
the Mark, are introduced in this message, shows that they are symbols
which are elsewhere explained in the prophetic word; for when a symbol
is first introduced into prophecy, specifications and particulars
are given sufficient to lead the humble seeker after truth to an
understanding of it. We find no such particulars in this message
respecting the symbols here introduced, and therefore look for them
in other portions of the book of Revelation. In chapter xiii, 1, and
onward, we find a power introduced under the symbol and name of “a
beast.” The time and manner of its use is given, its characteristics
are pointed out, its work is described, the time of its duration is
stated, and the termination of its career is foretold. That this is
the beast mentioned in the third message is certain; for it is the
only symbol in the book of Revelation which bears the unqualified
title of “the beast.” In verse 11 of chapter xiii, another beast is
introduced, but after being once named as another beast, it is ever
after designated by the pronoun he. This other beast makes an image to
the first beast, and causes all to receive the mark of that beast. No
other image or mark as pertaining to any beast are anywhere introduced;
hence these are the ones referred to in the third message. Therefore
the symbols before us are all described in chapter xiii.
We now inquire, What power is represented by the beast? To learn
this, we go still further back, to chapter xii, where we find a power
symbolized by a great red dragon, which is the one next preceding the
beast of chapter xiii. The seven heads and ten horns upon both of these
symbols, show that they represent two phases of the same power. By
universal consent of Protestant expositors, the great red dragon is
considered a representative of Pagan Rome. The next phase presented
by Rome after the Pagan form was the Papal. Rome Papal succeeded Rome
Pagan. The dragon gave his seat, power, and great authority to the
beast. Hence the beast can represent none other but Papal Rome.
This is further shown by the identity that exists between this
beast and the little horn of Dan. vii, 8, 19-26, which Protestant
commentators all agree is a symbol of the Papacy. If the reader will
compare carefully the verses referred to in Dan. vii, with Rev. xiii,
1-10, he will see, 1. That both these powers are blasphemous powers,
speaking great words and blasphemies against God. 2. That they both
make war with the saints, and prevail against, or overcome them. 3.
That they both have a mouth speaking great things. 4. That they both
succeed the Pagan form of the Roman empire. 5. That they both continue
a time, times, and dividing of time, or 1260 years. 6. That both at
the end of the specified period lose their dominion. Now here are
points that prove identity; for when we have in prophecy two symbols,
as in this instance, representing powers that come upon the stage of
action at the same time, occupy the same territory, maintain the same
character, do the same work, exist the same length of time, and at the
end of that time meet the same fate, those symbols represent the same
identical power. Now all these particulars do apply alike to the little
horn of Dan. vii, and the beast of Rev. xiii, conclusively showing that
they both represent the same power. No more need here be said to show
that the beast is the Papacy. Those who wish to pursue the argument
more at length, will find it presented in works published at the Review
Office.
2. The image. This is the image of the beast we have just been
considering. An image is a representation, similitude, copy or
likeness, of any person or thing. As the beast is the Papal church,
a church having civil power to carry out its decrees, and execute
whatever penalty it might affix to the crime of heresy, an image of
this beast must be an ecclesiastical organization, possessing the same
essential features and established upon the same basis. Do we anywhere
see any room for, or any indications of, a movement of this kind? The
power that forms the image, is the second beast of Rev. xiii, called
another beast having two horns like a lamb. Any inquiry respecting the
image, properly calls for a previous examination of this two-horned
beast symbol; but for this we have not space in the present work. A
few propositions only can here be laid down; and perhaps this is all
that is in the present case essential, as they will be found abundantly
proved in other works. 1. The two-horned beast is a symbol of the
United States of America. 2. Its two horns represent the two leading
principles of this government, Republicanism and Protestantism. 3. It
occupies the right territory to answer to the prophecy; for as it is
another beast, it must be located outside of the territory occupied
by the first beast and its ten horns, 4. It was seen coming up at the
right time, the time when the first beast went into captivity, in 1798.
This nation was then beginning to attract the notice of the world as
a rapidly-developing and rising power. 5. It bears the right form of
government, which, according to the prophecy, must be republican,
not monarchical. 6. It is performing the work assigned it in the
prophecy. In short, it most admirably fits every part of the prophetic
description.
The formation of the image is yet future; but if we are right in the
application of the two-horned beast, we are to look for it in our own
country; and within a very short time; as the career of all earthly
governments is soon to close in the ushering in of the day of the Lord.
Let us then notice how the way is prepared and preparing for this last
great act of the two-horned beast. Under the mild influence of one of
the lamblike horns, the Protestant principle that all have liberty to
worship God according to the dictates of their own consciences, which
the government has thus far guaranteed to all its subjects, churches
have multiplied in the land. But these churches have rejected light
and truth, and as a body have met with a moral fall. A catalogue of
twenty immoral features, with no good ones, is the photograph which
Paul gives in 2 Tim. iii, 1-5, of the popular churches of these last
days. But many of the people of God are yet to be found in connection
with these churches, and are yet to be called out. Rev. xviii, 4.
And when this shall be accomplished, and the good have all left the
nominal churches, when the saving influence of such is all withdrawn
from their communion, then we shall have most fitting material for
the formation of an image to the beast; for they will then be ready
for any acts of persecution and oppression against the people of God,
which Satan can induce those to enter upon who are led captive by him
at will. And where could we more naturally look for an image to the
mother of harlots, than to the daughters? We may be sure that the child
will develop into a perfect image of its mother. Then let these fallen
churches, from whom the good have all departed, and the grace of God
is withdrawn, be formed into an ecclesiastical organization, and let
the government grant it power (which of course it will not have till
the government does grant it) to enforce its dogmas under the pains and
penalties of the civil law, and what do we have? An exact image to the
first beast, a church clothed with power to enforce its doctrines upon
dissenters with fire and sword. That the churches in the condition to
which these are fast tending, will be ready for such a work, history
and analogy abundantly prove. And here would be an organization,
separate from the government, constituting no part of it, yet created
by it, and forming a most perfect counterpart to the prophecy of the
image of the beast.
And now we ask, Do we see any indications of a movement of this kind?
We answer, Yes, as the following extracts out of many that might be
given will show. Let it be remembered that first it is “said” to them
that dwell on the earth, the people of the nation, that they should
make an image to the beast. The question must first be agitated, and
the movement be recommended, before the public mind will be prepared
for decisive action in the matter.
Dr. Lyman Beecher, as quoted by Lorenzo Dow, said:
“There is a state of society to be formed by an extended combination of
institutions, religious, civil and literary, which never exists without
the co-operation of an educated ministry.”
Rev. Charles Beecher, in his sermon at the dedication of the Second
Presbyterian church, Fort Wayne, Indiana, February 22, 1846, said:
“Thus are the ministry of the evangelical Protestant denominations,
not only formed all the way up, under a tremendous pressure of merely
human fear, but they live, and move, and breathe, in a state of things
radically corrupt, and appealing every hour to every baser element of
their nature to hush up the truth, and bow the knee to the power of
apostasy. Was not this the way things went with Rome? Are we not living
her life over again? And what do we see just ahead? Another General
Council! A world’s convention! Evangelical alliance, and universal
creed!”
In a speech delivered in New York, Mr. Havens said:
“For my own part, I wait to see the day when a Luther shall spring
up in this country who shall found a great American Catholic Church,
instead of a great Roman Catholic Church; and who shall teach men that
they can be good Catholics without professing allegiance to a Pontiff
on the other side of the Atlantic.”
The _Northwestern Christian Advocate_, of December 10, 1862, of the
President’s message says:
“The Chief Magistrate sees in the dogmas of the quiet past, nothing
equal to the stormy present. He sees that history must be made. He sees
further, that the Union may be saved, if Christianity and statesmanship
may join hands.”
There are movements already inaugurated to form a great union of the
popular churches. Rev. J. S. Smart (Methodist), in a published sermon
on the “political duties of Christian men and ministers,” says:
“I claim that we have, and ought to have, just as much concern in the
government of this country as any other men.... We are the mass of the
people. Virtue in this country is not weak; her ranks are strong in
numbers, and invincible from the righteousness of her cause. Invincible
if united! Let not her ranks be broken by party names.”
In a speech delivered in New York city, on “The Coming Conflict,”
February, 1866, the speaker said:
“The time is coming when an attempt will be made to engraft a religion
upon the laws of the country, and make adherence to a certain form of
religion absolutely necessary for an applicant for office.”
An association has just been formed for the purpose of securing
the adoption of certain measures for the amending of the National
Constitution, so that it shall speak out the religious views of the
majority, and, especially to enforce Sunday-keeping under the popular
name of “Christian Sabbath.” It is called the “National Association,”
and its officers are a long array of Reverends, D. D.’s, Honorables,
Esquires, &c. In their address they say:
“Men of high standing, in every walk of life, of every section of the
country, and of every shade of political sentiment and religious
belief, have concurred in the measure.”
In their appeal they most earnestly request every lover of his country
to join in forming auxiliary associations, circulate documents, attend
conventions, sign the memorial to Congress, &c., &c.
In their plea for an amended Constitution, they ask the people to
“consider that God is not once named in our National Constitution.
There is nothing in it which requires an ‘oath of God,’ as the Bible
styles it (which, after all, is the great bond both of loyalty in the
citizen and of fidelity in the magistrate); nothing which requires the
observance of the day of rest and of worship, or which respects its
sanctity. If we do not have the mails carried and the post offices open
on Sunday, it is because we happen to have a Postmaster-General who
respects the day. If our Supreme Courts are not held, and if Congress
does not sit on that day, it is custom, and not law, that makes it so.
Nothing in the Constitution gives Sunday quiet to the custom house, the
navy yard, the barracks, or any of the departments of government.