PART III.
FORETOLD AND FULFILLED.
CHAPTER I.
THE PROPHECIES OF "BABYLON," AND "THE BEAST."-REASONS
FOR THE EXAMINATION OF THESE TWO PROPHECIES. -FUNDAMENTAL, DIVINELY INTERPRETED;
PRACTICALLY IMPORTANT.-BABYLON THE GREAT REPRESENTS THE APOSTATE CHURCH
OF ROME.
THE SCOPE of this work, prevents our attempting to enter a detailed examination,
of the symbols of the Apocalypse. The book itself, as we have Seen, interprets
some of them, and other parts of Scripture interpret others. It would
not be difficult to form a tolerably complete dictionary, of the meaning
of the Apocalyptic symbols, by placing over-against each, passages of
Scripture in which the same symbol is employed in contexts which indicate
its meaning; or in historical narratives, ceremonial observances, or legal
enactments, which throw light upon it. To search the Scriptures, is to
find the solution of many a difficulty in this book, for it is more closely
related to the rest of the Bible, than would by superficial readers be
supposed.
We proceed, however, briefly to examine, two of the leading prophecies
of the Revelation, a clear understanding of which, is of itself sufficient
to determine its whole scope and character. They are two of the most important
symbolisations in the entire series, they occupy several whole chapters,
and are alluded to in others; they are closely related to each other,
and one of them is divinely interpreted. This is the vision of BABYLON
THE GREAT, in the seventeenth chapter of the book, a prophecy which by
its synchronical connection with almost all the other predictions of the
Apocalypse, furnishes a most valuable clue to the meaning and application
of the whole series of visions. This prophecy has besides a solemn practical
Importance, rendering it peculiarly needful that it should be rightly
interpreted..
Immediately prior to the fall of Babylon, described in the 18th chapter
of Revelation, a voice from heaven cries, "Come out of her, my people,
that ye be not partakers of her sins, that ye receive not of her plagues;
for her sins have reached unto heaven, and God hath remembered her iniquities."
Is it not all-important that Christian people, should be very clear, as
to the system thus solemnly denounced by a voice from heaven? And similarly,
immediately after the fall of Babylon, "a great voice as of much
people in heaven," is heard saying, with reference to it, "Alleluia;
Salvation, and glory, and honour, and power, unto the Lord our God: for
true and righteous are his judgments: for He hath judged the great whore,
Which did corrupt the earth with her fornication, and hath avenged the
blood of his servants at her hand. And again they said, Alleluia. And
her smoke rose up for ever and ever." If this symbol represents an
evil so gigantic, that heaven itself is moved to psalms of praise, on
the occasion of its overthrow, should not the church on earth be anxious
to recognise it, and to avoid all connection with it?
The deep depravity attributed to "Babylon the Great," the peculiarly
solemn adjuration to God s people to come out of her, and the utter and
awful destruction denounced against her, all combine to attach great practical
importance to the inquiry, what system is intended by this symbol?
A perusal of the 17th and 18th. chapters of the Book of Revelation, shows
that "Babylon the - Great" represents a system which should
last long, exert a subtle and extensive influence, and be guilty of exceeding
iniquity and cruelty. This system must still be in existence, seeing its
destruction takes place, simultaneously with "the marriage of the
Lamb," an event which we know to be, still future; and seeing also
that up to the moment of its destruction, or very nearly so, children
of God will be found, more or less closely connected with it, so that
a need will exist, for the urgent call, "Come out of her, my people."
This system is prefigured as a cruelly persecuting one, as one that would
"shed the blood of saints, and martyrs of Jesus," one on whom
the Lord God would avenge the blood of his servants." The Lord Jesus
Christ, who loves his church, foreseeing the existence and career of this
terrible system, forewarned, and thus fore-armed her by this prophecy.
He furnishes her with abundant marks whereby the foe may be recognised,
and solemnly warns her against making any truce or compromise, while He
stimulates and encourages her for the long and bitter conflict, by a view
of the final result. He would have his people in no perplexity or doubt
on so momentous a question, so He has made, this prediction peculiarly
clear; has placed it in marked and intentional contrast with another prophecy,
which makes its meaning still clearer; and He has added besides, an explanation
which leaves no room for the candid student to err.
Let the reader note the contrasted features of the two symbolic prefigurations.
"THE WHORE THAT SITTETH "THE BRIDE, THE LAMB’S WIFE."
UPON MANY WATERS"
"BABYLON THE GREAT." "THE HOLY JERUSALEM."
"There came one of the "There came unto me one seven angels
which had the of the seven angels which had seven vials, and talked with
the seven vials full of the me, saying, Come hither; I seven last plagues,
and talked will show unto thee the judg- with me, saying, Come hither,
ment of THE GREAT WHORE I will show thee THE BRIDE, that sitteth upon
many the Lamb s wife. waters.
"So he carried me away "And he carried me away in in the spirit
into the wilder- the spirit to a great and high ness: and I saw a woman
sit mountain, and showed me," upon a scarlet coloured beast, (the
bride, the Lamb s wife, full of names of blasphemy, under another symbol).(#Rev
21) having seven heads and ten horns.
"And the woman was ar- "To her was granted that rayed in purple.
and scarlet she should be arrayed in fine colour, and decked with gold
linen, clean and white: for the and precious stones and fine linen is
the righteousness pearls, having a golden cup of saints" (#Rev 19:8).
in her hand full of abominations and filthiness of her This Bride is described
as fornication. And upon her "THE HOLY JERUSALEM, forehead was a
name writ- descending out of heaven from ten, Mystery, BABYLON THE God,
having the glory of God: GREAT, the mother of harlots and her light like
unto a stone and abominations of the earth. most precious" (#Rev
21).
"And I saw the woman The dragon "persecuted the drunken with
the blood of the woman," and "the dragon saints, and with the
blood of was wrath with the woman, the martyrs of Jesus" and went
to make war with (#Rev 17:1-6). the remnant of her seed,
which keep the commandments of God
and have the testimony of Jesus Christ"
(#Rev 12:13-17).
As to Babylon, John adds, "when I saw, her, I wondered with great
admiration. And the angel said unto me, Wherefore didst thou marvel? I
will tell thee the mystery of the woman. . . . The seven heads are seven
mountains, on which the woman sitteth. The waters, are peoples, and multitudes,
and nations, and tongues. . . . And the woman which thou sawest is that
great city, which reigneth over the kings of the earth" (#Rev 17:7).
These prophecies present, two broadly contrasted women, identified with
two broadly contrasted cities, one reality being in each case, doubly
represented, as a woman, and as a city; the harlot and Babylon are one;
the bride and the heavenly Jerusalem are one.
It is evident that the true interpretation of either of these double prefigurations,
must afford a clue to the true interpretation of the other.
The two women are contrasted in every particular that is mentioned about
them; the one is pure as purity itself "made ready" and fit
for heaven s unsullied holiness: the other, foul as corruption could make
her, fit only for the fires of destruction.
The one belongs to the Lamb, who loves her as the bridegroom loves the
bride; the other is associated with a wild beast, and with the kings of
the earth, who ultimately hate and destroy her.
The one is clothed with fine linen, and in another place is said to be
clothed with the sun, and crowned with a coronet of stars; that is, robed
in Divine righteousness, and resplendent with heavenly glory; the other,
is attired in scarlet and gold, in jewels and pearls, gorgeous indeed
but with earthly splendour only.
The one is represented as a chaste virgin, espoused to Christ, the other
is mother of harlots and abominations of the earth.
The one is persecuted, pressed hard by the dragon, driven into the wilderness,
and well-nigh overwhelmed; the other is drunken with martyr blood, and
seated on a beast which has received its power from the persecuting dragon.
The one sojourns in solitude in the wilderness, the other reigns "in
the wilderness" over peoples and nations and kindreds and tongues.
The one goes in with the Lamb to the marriage supper, amid. the glad hallelujahs
of heaven; the other is stripped, insulted, torn, and destroyed, by her
guilty paramours.
We lose sight of the bride, amid the effulgence of heavenly glory and
joy, and of the harlot amid the gloom and darkness, of the smoke that
"rose up for ever and ever."
It is impossible to find in Scripture, a contrast more marked; and the
conclusion is irresistible, that whatever the one may represent, the other
must prefigure its opposite. They are not two disconnected visions, but
a pair-a pair associated, not by likeness, but by contrast.
Now Scripture leaves us in no doubt, as to the signification of the emblematic
bride, the Lamb s wife, the heavenly Jerusalem. We read, "Husband,
love your wives, even as Christ also loved the church, and gave Himself
for it; that He might sanctify and cleanse it with the washing of water
by the word, that He might present it to Himself a glorious church, not
having, spot, or wrinkle, or any such thing; but that it should be holy
and without blemish." "For we are members of his body, of his
flesh, and of his bones." The purpose of Christ s love, as regards
his blood-bought church, is, that she should be with Him, and be one with
Him for ever; that she should behold and share his glory, being perfectly
conformed to his image. Here in prophetic vision, we see this blessed
design accomplished, and the complete and perfectly sanctified church,
clad in spotless robes of righteousness, brought to the marriage supper
of the Lamb. We see her persecuted like her Lord, and like her Lord and
with her Lord, glorified. Beyond all question, the New Jerusalem bride
represents the true church of Christ.
What then must the contrasted symbol, the Babylonian harlot represent?
Surely some false and apostate church, some church which, while professing
to belong to Christ, is in reality given up to fellowship with the world,
and linked in closest union, with the kings of the earth; a worldly church,
which has left her first love, forgotten her heavenly calling, sunk into
carnality and sin, and proved shamelessly and glaringly faithless to her
Lord.
Be it observed, that these symbols, a woman and a city, prefigure definite
systems, corporate bodies, not merely a multitude of similar, but disconnected
individuals. The tares of a wheat- field, the bad fish in the net, may
represent such; but here we have neither true Christians nor worldly professors,
as individuals, but two corporations, two definite bodies. The true church
of Christ is a body; its members are united in the closest union to their
Head and to each other ; one life animates them: "because I live,
ye shall live also;" one spirit dwells in them, they are one habitation
of God. The link that unites them is however a spiritual one; the body,
is consequently invisible as such. A false church can have no such spiritual
link. The bond that unites it must therefore be carnal, outward, visible;
the church represented by Babylon, must be a visible church, an earthly
corporation, and as such capable of being discerned and recognised. Nor
can the symbol comprise all false and faithless churches to the harlot
is expressly assigned a local connection-the woman and the city are one-if
we can discover the name of the city, we shall be able to identify the
church intended.
The last words of the angel to John, seem to leave no possibility of mistake
as to the city. "The seven heads are seven mountains on which the
woman sitteth . . . and the woman which thou sawest is that great city
which reigneth over the kings of the earth." What city was that?
There was but one great city, which in John s day reigned aver the kings
of the earth. It was ROME; and Rome is the only city which was great then,
has been great, in one way or other, ever since, and is so still. And
Rome was seated on seven hills, "the seven mountains on which the
woman sitteth." Her common name with the classic writers of St. John
s age, is "the seven hilled city ;" an annual festival used
to be held in honour of the "seven hilled city;" every Latin
poet of note during a period of five hundred years, alludes to Rome s
seven hills; their names were the Palatine, the Quirinal, the Aventine,
the Caelian, the Viminal, the Esquiline, and the Janiculum hills. The
medals and coins of the day, represent Rome as a woman sitting on seven
hills; and her titles show with sufficient clearness, how thoroughly she
reigned. She was styled "the royal Rome " "the mistress
of the world ;" "the queen of nations. Her sway was all but
universal. She was the metropolis of that fourth great empire which Daniel
had foretold would break in pieces and subdue all things, "dreadful
and terrible and strong exceedingly;" and at the time of the Apocalyptic
visions, her power was at its height. Rome, and no other city can be intended
here; the woman is in some way identified with Rome. We previously saw
that she must represent a church, now we know what church. The harlot
is the Church of Rome; for simple minds there seems no escape from this
conclusion. And it is a singular and notable fact, that no other city
but Rome, has ever given its name to a church, which has embraced many
kindreds and nations. Many countries have done so, and even individuals;
but as far as we are aware, no other city. We have the Greek Church, the
Armenian and the Coptic Churches, the Lutheran Church, the Protestant
Churches of various countries, the English Church, the Scotch Church,
etc.; but the papal system is styled, not so much the Latin Church, as
the CHURCH OF ROME. "The woman which thou sawest is that great city"
(not empire or country) "which reigneth over the kings of the earth."
The question, however, naturally suggests itself, If the woman be identified
in some way with ROME, why is her brow emblazoned with the name of BABYLON?
The answer is evident; the Apocalypse is a book of mysteries; things are
represented by signs; realities are veiled; and it would. have been altogether
inconsistent with the whole style of this prophecy to have written ROME
on the harlot s brow. The woman is a figure of a church, a corrupt idolatrous
church; that is, the symbol seen by John was suggestive of something widely
different from itself; so the name with which that symbol was stamped,
was also suggestive of something widely different from itself, though
mysteriously similar. The harlot is "Mystery, Babylon the Great."
That the literal Babylon was not intended, is perfectly clear, since that
city was neither built on seven hills, nor reigning over the kings of
the earth, in John s day. But that the literal Babylon was a most appropriate
symbol for Rome, is equally evident. Analogies of the most remarkable
kind, geographical, historical, and moral, existed, which fully account
for the selection. Both were situated in the midst of vast plains, both
largely built of brick made out of their own soil, the one bad been Queen
of the East, the other was then Queen of the West, Babylon of old had
called herself "the golden city," "the beauty of the Chaldees
excellency," and claimed eternity as well as universal supremacy.
(Isa. xiv. 4-7.) Rome similarly styled herself "the eternal city,"
"the mistress of the world." But especially, both had been employed
by God, as scourges for the guilty city of Jerusalem and people of Israel;
and to each in its turn, had the sacred vessels of the Temple been carried
as spoil; Belshazzar abused them at his banquet, and Titus engraved them
on his arch.
Even had the plan of the Apocalypse not demanded it, circumstances would
have rendered it needful, for St. John to use a mysterious designation,
in speaking as he here does of Rome. It would not have been safe in the
days of Nero and Domitian, to expose the corruption, and predict the downfall
and utter overthrow of their capital. Persecution was already bitter enough,
as St. John was experiencing in Patmos; and reserve on such a subject
was evidently needful. But in spite of reserve and mystery, the true meaning
of this symbolic name "Babylon," was early perceived by the
Christians, and divined even by their enemies. Ireneus, who was a disciple
of Polycarp, who was a disciple of John himself, says, that "Babylon"
in the Apocalypse signifies Rome; and Tertullian says, "names are
employed by us as signs, Samaria is a sign of idolatry Babylon is a figure
of the Roman city, mighty, proud of its sway, and fiercely persecuting
the saints." So Jerome and others, in unbroken sequence, to the present
day. When accused by their heathen Roman adversaries of holding sacred,
predictions of the downfall of Rome, the early Christians never denied
the charge, but merely replied, that they were far from desiring that
downfall, since, little as Rome favoured Christianity, the Antichrist
whom they expected immediately to succeed, would do so still less.
BABYLON, then, in this prophecy means ROME; even Roman Catholic writers
are constrained to admit this. Bellarmine and Bossuet do not attempt to
deny that these predictions concern Rome. They admit it freely, but assert
that they refer to Rome as a heathen city merely, and not as a Christian
church; and they maintain that the prophecy of the fall of Babylon, was
fulfilled in the destruction of Rome, by the Goths, m the fifth century.
"Babylon," say they, is Rome Pagan, not Rome Papal; and they
defend this position with considerable skill, and some show of reason.
This interpretation originated with Bossuet in the 16th century; till
that time it had never been supposed by any expositor, that the fall of
Rome under Alaric, exhausted the prediction about the fall of Babylon.
But as soon as the Protestant application of this prophecy to the Church
of Rome, was felt to be a tremendous weapon against that church, its advocates
were driven in self-defence, to find some interpretation which should
turn its edge.
It must not be supposed, however, that the interpretation now called Protestant,
originated out of the party feeling and antagonism produced by the Reformation.
On the contrary, the view that Babylon meant the Church of Rome, was held
long prior to the Reformation, and may be said, to some extent, to have
produced it. As soon as the Church of Rome began to put forth her unscriptural
claims, and to teach authoritatively her unscriptural doctrines, so soon
did the faithful begin to recognise her, as the predicted Babylon of the
Apocalypse. The earliest fathers of the church, who lived while Rome was
Pagan, could not, of course, hold such a view.
Little did they dream that Rome, the persecuting pagan city, would ever
become the seat and centre of a Christian church. Nor could this application
of the prophecy arise, while Rome remained a faithful and pure Christian
church, but at the close of the 6th century, Pope Gregory the First made
a strong protest against the assumption of the title of "universal
bishop." He went so far as to assert that "the first bishop
who should assume it, would thereby deserve the name of Antichrist."
From that time to the present day, the testimony that the Church of Rome
is Babylon, has never been dropped; and though, through all the middle
ages, this view was held at great risk and peril, we can trace an unbroken
succession of witnesses, each one bolder and more decided than the last,
up to the time when Luther and the Reformers sounded aloud over Europe
the trumpet-call, "Come out of her, my people, that ye be not partakers
of her sins, and that ye receive not of her plagues."
The argument, therefore, that the Protestant interpretation is a modern
innovation, unknown to the first fathers of the Christian church, is valueless.
We must now briefly examine the considerations which prove it to be the
true view.
And first, seeing the rise, pretensions, persecutions, domination, and
decay, of the Papal Church, have been beyond all controversy the greatest
and most important facts in church history, is it not incredible, that
the prophecy intended to guide and sustain the church all through its
course, should not allude to these facts, or even glance at the existence
of this church? And yet, if Babylon be not the Papal Church, we must agree
with Bossuet, that that church is ’ not so much as mentioned in the
whole Apocalypse.
And wherefore should so elaborate a prophecy, have been given about the
character and doom of Rome Pagan, which was sacked by Alaric AD. 410?
Was it for a brief period of about 300 years only, that the Apocalypse
was to afford guidance, support, and instruction to the church? Even admitting
this improbability, what were the few, who in this case were alone to
benefit by the prophecy to learn from it? To shun heathen idolatry? Not
to bow down to the many gods of the Pantheon? Not to burn incense to Jupiter?
But it did not need the Apocalypse to teach them that. Surely the martyrs
who died in multitudes before this last prophecy was given to the church,
had learned that lesson without its aid! The early Christians were in
no danger of relapsing into heathen idolatry; but a Christian idolatry
was to arise; Antichrist was to sit on the throne of Christ, in God s
temple; a fearful apostasy was to take place in the church itself; it
was an object well worthy of Divine inspiration, to indicate this new
and specious form of evil, which, rising slowly and imperceptibly, was
destined to attain such gigantic proportions, and to endure for more than
a thousand years.
But there are statements in the prophecy itself, which entirely preclude
its application to Pagan Rome, and its Gothic destruction. This harlot
city. Babylon, rules and rides upon the Roman beast in its ten horned
state. Now the ten crowned horns, or ten kingdoms, of the Roman empire,
did not make their appearance until after the barbarian eruptions, and
the sack of Rome by Alaric. Rome Papal, on the other hand, rose into power
simultaneously with these ten kingdoms, who "gave their power and
strength" to her. Rome Papal ruled rulers, who voluntarily submitted
to her authority, as is here predicted. Rome Pagan never did any such
thing, she put down all kings, and ruled over them against their will.
When did ten kingdoms agree to give their power to Imperial Rome? Never!
To Papal Rome? Throughout the dark ages! By her alluring devices, she
obtained their willing subjection, and she still claims it as her due.
To every Pontiff who assumes the tiara she says,
"Know thyself to be the father of kings and princes, the ruler of
the world."
The prophecy further represents, that the harlot shall ultimately be destroyed
by the ten kingdoms which had previously supported her. The, destruction
of Rome Pagan was not by old friends, but by new enemies, who had never
been in subjection to it, and cannot therefore be regarded as a fulfilment
of this prophecy.
A further proof is found, in the condition to which Babylon is, as represented
here, reduced by her overthrow. She becomes "the habitation of devils,
the hold of every foul spirit, and the cage of every unclean and hateful
bird." Now if the fall of Babylon be the sack of Rome by Alaric,
this subsequent condition must denote the state of Rome Christian, a portrait
Roman Catholics will hardly care to appropriate, It is added, that Babylon
is to be burnt with fire and become utterly desolate, and that she is
to be plunged like a great millstone into the sea. But neither of these
prophecies were fulfilled, in the Gothic destruction of Rome, and they
must therefore ’be still unfulfilled; in other words, their fulfilment
must occur, in connection with Rome Papal and not with Rome Pagan.
St. John saw this Babylonian harlot in a state of intoxication, "drunken
with the blood of saints, and of the martyrs of Jesus;" at which
he says he "wondered with great admiration." This is a proof
that he did not conceive the symbol to prefigure heathen Rome. It could
have caused him no astonishment that the heathen city should persecute
Christianity. He was painfully familiar with that characteristic of the
Roman Empire, having seen thousands of his fellow-Christians martyred,
and been all but a martyr himself. But that Rome should not only become
a Christian church, but, being such, should be also a bitterer persecutor
of Christians, than ever heathen Rome had been, this was indeed astonishing,
and John might well wonder!
That the Church of Rome deserves pre-eminently to be stigmatized as "drunk
with the blood of saints," cannot be disputed. What other church
ever established an Inquisition, instigated a St. Bartholomew, and gloried
in her shame in having done so? What other Christian church has slain
fifty millions of Christians for no crime but Christianity, as she has
done?
The Babylonian harlot is represented as enthroned upon many waters, which
are nations and peoples. She is not only a church, but a church ruling
nations; that is, she claims a temporal as well as a spiritual sway. She
governs the beast and his ten horns; and so unites a civil and a religious
supremacy. Now this is one of the most striking characteristics of the
Church of Rome, and of that church only. Other churches may be so united
to the State, that the State assumes the unlawful right to govern them;
but no other church assumes the right to govern the State, yea, and all
States, and to make all men her subjects. Rome did this, and does so still,
even in her decrepitude and decay. She claims two swords, she holds two
keys, she crowns her Pontiff with two crowns, the one a mitre of universal
bishopric; the other, a tiara of universal dominion. "There is indeed
a mystery on the forehead of the Church of Rome, in the union of these
two supremacies; and it has often proved a mystery of iniquity. It has
made the holiest mysteries subservient to the worst passions; it has excited
rebellion on the plea of religion; it has interdicted the last spiritual
consolations to the dying, and Christian interment to the dead, for the
sake of revenge, or from the lust of power. It has forbidden to marry,
and yet has licensed the unholiest marriages. It has professed friendship
for kings, and has invoked blessings on regicides and usurpers. It has
transformed the anniversary of the institution of the Lord s Supper, into
a season of malediction, . . . and fulminated curses according to its
will. Pius IX., in the year 1848, addressed the people of Rome thus, "It
is one of the many great blessings which God has lavished on Italy, that
our three millions of subjects should have two hundred millions of brother
subjects of every language and nation." So that to the present day,
Rome, by her extravagant and guilty claims, does all in her power to identify
herself with the harlot of the Apocalypse, who sits upon many waters,
which are peoples, and multitudes, and nations, and tongues."
The title emblazoned on the brow of this mystic woman, is not only "Babylon
the great"; but "mother of harlots and ABOMINATIONS of the earth."
This word "abominations" designates, as is well known, idols.
* (* See Hislop’s "Two Babylons.")
The literal ancient Babylon, was the mother of almost all the literal
idolatries, that the earth has ever known.. The spiritual Babylon is here
charged with being a source and fountain of spiritual idolatry; in other
words, it is here predicted, that the Church of Rome would be an idolatrous
church.
It needs but to recall a few of the world-wide and long-enduring customs
of that church, to prove how strikingly this ’prediction has been
fulfilled. Rome enjoins the worship of a bread-god - the wafer, or sacrament;
and anathematizes all who refuse to render it. The Council of Trent plainly
declares the doctrine of transubstantiation, that the bread and wine in
the sacrament are "changed into our Lord Jesus Christ, true God and
true man," and adds, "there. is therefore now no room to doubt,
that all the faithful in Christ, are bound to venerate this holy sacrament,
and to render thereto the worship of latria, which is due to the true
God. . . If any one shall say, that this holy sacrament should not be
adored, nor carried about in processions, nor held up publicly to the
people, to adore it, or that its worshippers are idolaters, let him be
accursed." This worship is rendered to "the Host" by Roman
Catholics, not only when it is elevated at the time of the sacrament,
but whenever it is carried in procession in the streets. All persons are
by the sound of a bell, admonished to worship the passing God, and accursed
if they refuse. On all the millions of her members in every land, Rome
enjoins as a solemn and indispensable duty, the adoration of a bit of
bread which a man may eat or a mouse may nibble.
Millions of martyrs have perished for protesting against this idolatry,
and asserting that it is blasphemy to say, man can first make God, and
then eat him; a creed more degrading than any that the heathen hold. In
the days when the "Corpus Christi" procession was a most imposing
and dazzling ceremony, when friars, and monks, and priests, and prebends,
and canons, and bishops, and archbishops, in varied and splendid costumes
attended the bread-god through the streets of crowded cities, amid the
clang of bells, bands of military music, choral hymns, and clouds of incense,
it was no easy matter for a heretic to escape detection. From the moment
the Host came in sight, until it had passed right out of the range of
vision, the multitudes were commanded to bow in profound adoration and
awe! And woe to the man who dared to do otherwise, the Inquisition speedily
became his home, and the auto daft his portion.
Nor is this the worst form of Rome s idolatry: her mariolatry-her worship
of the Virgin, is worse. We hesitate to record the profane blasphemies
found in the writings of the Popes, prelates, and divines of Rome on this
subject. Entire litanies of supplication are addressed to the Virgin;
attributes which are the glory of God alone, are ascribed to her; the
most extravagant and fantastic devotions are offered at her shrines; the
whole of the hundred and fifty Psalms of David, have been altered, so
as to substitute for the Great Jehovah, the Virgin Mary, as an object
of prayer and praise and holy trust: "Into thy hands I commend my
spirit, O Lady, in thee have I reposed my hope! Blessed is the man that
loveth thy name, O holy Virgin, thy grace shall strengthen his soul. In
thee, O Lady, have I hoped, I shall never be put to shame." This
"Psalter of Bonaventura, Cardinal Bishop of Albano," has never
been disowned, or prohibited by the Church of Rome.
How completely the human mother has taken the place of her Divine Son,
in the minds of Roman Catholics, may be gathered from a favourite story
recorded by St. Francis. A monk had a vision he saw two ladders: one red,
at the summit of which was Jesus Christ; and the other white, at the top
of which presided his blessed mother. He observed, that many who endeavoured
to ascend the first ladder, after mounting a few steps, fell down; and
on trying again, were equally unsuccessful, so that they never attained
the summit; but a voice having told them to make trial of the white ladder,
they soon gained the top, the blessed Virgin having held forth her hands
to help them! False doctrines, such as the fabulous "assumption of
the Virgin" and the unscriptural "immaculate conception,"
are freely invented by the Church of Rome, to justify this idolatrous
adoration of the creature; the latter, promulgated so lately as 1854,
by the Pope in St. Peter s, in the presence of two hundred bishops, filled
the Catholic Church with joy. The following passage is from an encyclical
letter of Pius IX.
"But that our most merciful Lord may the more readily lend an ear
to our prayers, and grant our petitions, let us ever call upon the most
holy mother of God, the immaculate Virgin Mary, to intercede with Him;
for she is the fond mother of us all, our mediatrix, our advocate, our
securest and greatest hope, than whose interposition with God, nothing
can be stronger, nothing more influential!"
The "Te Deum" itself, has been parodied, in honour of Mary,
"We praise thee, O Mother of God! we acknowledge thee, O Virgin Mary!
All the earth doth worship thee, the spouse of the everlasting Father!
Holy, holy, holy, Mary, Mother and Virgin. The church throughout all the
world joins in calling on thee, the Mother of the Divine Majesty!"
And the creeds, have in like manner been parodied.
Nor is it the Virgin alone who is worshipped. Images of her-mere dolls,
are also adored; witness the degrading ceremony of the annual "coronation
of the Virgin," in which the Pope himself takes part; witness the
worship of the "Madonna of the Augustinians" and other Madonnas.
Mariolatry, among the ignorant masses, is pure image worship, idolatry
in its most sensual and childish form, the adoration of a doll!
Space forbids more than a passing allusion to the other forms of idol
worship, characterizing the Romish Church, the worship of the "wooden
cross," the worship of the "bambino," the worship of the
image of St. Peter, the worship of saints, the worship of relics, and
similar profanities. When the subject is even imperfidially examined,
the conviction that Rome Papal has exceeded Rome Pagan, in the degradation
of her idolatries, becomes irresistible; and the mind is overwhelmed with
admiration of the wisdom and foreknowledge of the inspiring Spirit, who
prefigured, ages before it existed, the Church of Rome, as the "mother
of abominations" or "idols."
To conclude-in the true and eloquent words of another- "The Holy
Spirit, foreseeing; no doubt, that the Church of Rome would adulterate
the truth by many gross and grievous abominations; that she would anathematize
all who would not communicate with her, and denounce them as cut off from
the body of Christ and the hope of everlasting salvation; foreseeing also
that Rome would exercise a wide and dominant sway for many generations,
by boldly iterated assertions of unity, antiquity, sanctity, and universality;
foreseeing also that these pretensions would be supported by the civil
sword of many secular governments, among which the Roman empire would
be divided at its dissolution, and that Rome would thus be enabled to
display herself to the world in an august attitude of imperial power,
and with the dazzling splendour of temporal felicity foreseeing also that
the Church of Rome would captivate the imaginations of men, by the fascinations
of art allied with religion, and would ravish their senses, and rivet
their admiration, by gaudy colours, and stately pomp, and prodigal magnificence;
foreseeing also that she would beguile their credulity by miracles and
mysteries, apparitions and dreams, trances and ecstasies, and would appeal
to such evidence in support of her strange doctrines; foreseeing likewise
that she would enslave men, and (much more) women, by practising on their
affections, and by accommodating herself with dangerous pliancy to their
weakness, relieving them from the burden of thought, and from the perplexity
of doubt, by proffering them the aid of infallibility; soothing the sorrows
of the mourner by dispensing pardon, and promising peace to the departed;
removing the load of guilt from the oppressed conscience, by the ministries
of the confessional, and by nicely poised compensations for sin; and that
she would flourish for many centuries in proud and prosperous impunity,
before her sins would reach to heaven, and come in remembrance before
God; foreseeing also that many generations of men would thus be tempted
to fall from the faith, and to become victims of deadly error; and that
they who clung to the truth would be exposed to cozening flatteries, and
fierce assaults, and savage tortures, from her; the Holy Spirit, we say,
foreseeing all these things, in his Divine knowledge, and being the ever
blessed Teacher, Guide, and Comforter of the church, was graciously pleased
to provide a heavenly antidote, for all these dangerous, wide-spread,
and long-enduring evils, by dictating the Apocalypse. In this Divine book,
the Spirit of God has portrayed the Church of Rome, such as none but He
could have foreseen that she would become, and such as, wonderful and
lamentable to say, she has become. He has thus broken her magic spells:
He has taken the wand of enchantment from her hand; He has lifted the
mask from her face, and with his Divine hand, He has written her true
character in large letters, and has planted her title on her forehead,
to be seen and read of all, "MYSTERY, BABYLON THE GREAT, the mother
of harlots and abominations of the earth."
The Church of Rome holds in her hand the Apocalypse, the Revelation of
Jesus Christ; she acknowledges it to be Divine.
Wonderful to say, she founds her claims on those very grounds which identify
her with the faithless church, the Apocalyptic Babylon. As follows
1. The Church of Rome boasts of universality: And the harlot is seated
on many waters, which are nations and peoples and tongues.
2. The Church of Rome arrogates indefectibility: And the harlot says that
she is a queen for ever.
3. The Church of Rome vaunts of temporal felicity, and claims supremacy
over all: And the harlot has kings at her feet.
4.The Church of Rome prides herself on working miracles; And the minister
of the harlot makes fire to descend from heaven.
5. The Church of Rome points to the unity of all her members in one creed,
and to their subjection under one supreme visible head: And the harlot
requires all to receive her mark, and to drink of her cup.
Hence it appears that Rome s notes of the church, are marks of the harlot;
Rome s trophies of ’triumph, are stigmas of her shame; the very claims
which she makes to be Zion, confirm the proof that she is Babylon.
We have been contemplating the two mysteries of the Apocalypse. The word
"mystery" signifies something spiritual; it here describes a
church. The first mystery is explained to us by Christ Himself: "The
mystery of the seven stars which thou sawest; the seven stars are the
angels of the seven churches, and the seven candlesticks which thou sawest,
are the seven churches." The second mystery is explained also: "I
will tell thee the mystery of the woman. The woman is that great city
which reigneth over the kings of the earth."
The first mystery is the mystery of the seven stars. ’The second
mystery is the mystery of the seven hills.
The first mystery represents the universal church in its sevenfold fulness,
containing within it all particular churches.
The second mystery represents a particular church, the church on seven
hills, the Church of Rome, claiming to be the Church universal.
The first mystery represents the universal church, liable to defects,
but not imposing errors as terms of communion; and, therefore, by virtue
of the word and the sacraments, held together in apostolic communion with
St. John, and with Christ, who walketh in the midst of it, and governed
by an apostolic ministry, shining like a glorious constellation, in the
hand of Christ.
The second mystery represents the particular Church of Rome, holding the
cup of her false doctrines in her hand, and making all nations to drink
thereof.
The first is a mystery of godliness. The second is a mystery of iniquity."
The foregoing is quoted from an admirable pamphlet, entitled, Babylon;
or, the Question examined, Is the Church of Rome the Babylon of the Apocalypse?"
by Chr. Wordsworth, D.D., Canon of Westminster (present Bishop of Lincoln).
This book may fairly be called an unanswerable argument for an affirmative
reply to the above inquiry. In 1850 the author challenged the Church of
Rome to answer his argument in the following words: "If any minister
or member of the Church of Rome, can disprove this conclusion, he is hereby
invited to do so. If he can, doubtless he will; and if none attempt it,
it my be presumed that they cannot; and, if they cannot, then, as they
love their salvation, they ought. to embrace the truth which is preached
to them, by the mouth of St. John, and by the voice of Christ" Sixteen
years ago, when the above work was published, the author reiterated the
challenge, and no reply has as yet been made to it by any member of the
Church of Rome! "Speech-less !" "Guilty before God."
Index I. 1 2 3 II. 1 2 3 III. 1 2 IV. a. 1 2 b. 1 2 3 c. 1 2 3 4 5 6
