p. 259 | BABYLON IS FALLEN by J. H. Waggoner

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 7, 1867

BABYLON IS FALLEN.

By J. H. Waggoner

THERE was a time when all Adventists were agreed in the belief that the term Babylon in the book of Revelation included the Protestant churches, and that the fall of Babylon announced in Rev. xiv, 8, signified a change in the moral standing of those churches consequent upon their rejection of the judgment-hour message of verses 6, 7. But as it soon became apparent that this belief must lead to the reception of the third angel's message, those whose prejudices of feelings led them to reject this message were led to deny the above point of Advent faith. I do not intend to judge harshly, but am led to believe by facts which have appeared, that prejudice against the message has led to their denial of this view. Thus, I know a professed Advent preacher who strenuously urged that the churches were Babylon, and pointed to their low condition as a fulfillment of the prophecy, who yet, in a sermon against the third angel's message said he had looked with favor on our exposition of prophecy till he came to our view of the fall of Babylon, and there he had to leave us, not being able to endorse it! Other instances equally glaring have been presented to our notice.

There are now three opinions on this subject held by Adventists: 1st. That the cry of the fall of Babylon is far in the past; 2d. That it is in the present age, and denotes its present low state of the churches; 3d. That it is in the future, and that Rev. xiv, 8, and xxiii, 1–8 are synchronic, both referring to the future destruction of Romanism.

With the first I cannot agree, for several reasons. And 1. The order of the angels in Revelation forbids it. The events of that book are presented in lines or series. Chap. viii, 2, presents seven angels with seven trumpets; these continue to the close of chap. xi. These angels are always referred to in numerical order, and as there are only seven in this order, when other angels are introduced they are spoken of only in their relation to each other, not in their relation to these seven. Thus in chap. viii, 13, after the fourth angel had sounded, the record says, "And I beheld and heard an angel flying." But this was not "the fifth angel" though succeeding the fourth, as it was not one of the seven. The sounding of the fifth and sixth is recorded in chap. ix; and in chap. x, 1, it is said; "And I saw another mighty angel come down from Heaven." This word another, refers to one which had preceded it; but not to the sixth, for the next in that order is in chap. xi, 13. It of course refers back to the angel of chap. viii, 13. From this point on, no angel is mentioned till we come to chap. xiv, 8, where the same word is used to introduce the judgment-hour cry; "And I saw another angel." As the angel of chap. x, 1, is not called another in distinction from the sixth else it would be the seventh, which is not, so that of chap. xiv, 8, is not another in distinction from the seventh, as there are not eight of the series, but it refers to the angels of chap. viii, 13, and x, 1, as its precedents. Now no Adventist will contend that the angel of chap. x, 1, had its fulfillment prior to the days of Luther, but for this side. How then, as that of Rev. xiv, be fulfilled in his days? To what does the word "another" stand related? That the line of events in chap. xii–xiv is not fulfilled subsequent to that ending in chap. xi, does not discredit this argument. These chapters contain a consecutive series of events, commencing even before the sounding of the first trumpet. But having traced them down with unmistakable certainty to the action of the Papal power in chap. xiii, we then find no angel or angels as the antecedent of the other in chap. xiv, 8, but those of viii, 13 and x, 1, as before stated. Except in this view I have never seen any harmony of these chapters and of the angels introduced.

2. I cannot agree with that opinion, because I have no evidence that such a message was given, or that it could have been timely in any past age, according to the Scriptures. And the judgment standing in such close proximity to the coming of Christ and the harvest of the world, forbids the idea of the term being used in any but its general, obvious sense.

3. Though it is claimed that the Reformers considered the Romish church the Mystery Babylon of the Revelation, that does not show that Rev. xiv, 8 was fulfilled by them, for they never gave such a message as is contained in verses 6, 7; and never till the present day has there been an exposition and proclamation of the first and third messages. Hence to claim the fulfillment of the second in the past is to disregard all order in the fulfillment of these messages.

And I cannot believe it belongs to the future: for 1, It does not synchronize with the angel of Rev. xviii, 1–8; as that not only announces the fall of Babylon but relates what takes place after her fall even down to her destruction, proving that her fall and her destruction are different events. The first only is brought to view in chap. xiv, 8—but both in chap. xviii, 1–8.

The destruction of Babylon will take place in the great battle, which will be at the coming of Christ. Comp. Rev. xiv, 14–20; xvi, 14–21; xix, 11–21; and 2 Thess. ii, 8. But the third angel's message is a conditional warning, given before the coming of Christ, and before the pouring out of the plagues. Comp. xiv, 9–12, and xvi, 1, 2, 15–21. And therefore the second angel's message cannot be given at or after the coming of Christ.

That it is fulfilled in the present day, we might bring arguments to prove, from the harmony of the messages; from their relation to the facts connected with the two-horned beast; and prove the relation of these to the plagues and the battle of the great day. But we pass by these at present, and only take up one question, namely, Does the present condition of the Protestant churches justify the application? Evidence on this point has been given sufficient to prove any position, and this by all classes, even by the churches themselves. Scarcely a number of any religious journal can be taken up without reading evidence on this point; and sometimes their remarks and reports strongly resemble a caricature of religion, and would appear like an attempt to ridicule the whole subject if found in papers of a different class. Thus, a report of a Missionary meeting held in St. Louis, given in the N. Y. Independent, says it was almost a failure for want of numbers, and this the writer would fain attribute to the rainy evening, had he not learned that hundreds had failed to get seats at the opera that night, and that a party given by one of the church members the same night was numerously attended. He goes on to suggest that hereafter when important religious meetings are appointed it be first ascertained if a popular actress or lecturer or a fashionable party is anticipated, and to govern the religious appointments so as not to interfere with these! In the same paper lately, referring to the mania for fashion in the churches were the following words: "Alas! shears and needles have become reverend evangelists and pew-offers."

But it is not the purpose to add to the general evidences coming from every quarter. Both time and space would fail us; but to give a few extracts from one of the most prominent, if not the leading Adventist paper of those denying that the Protestant churches are represented by Babylon of the Revelation. I refer to the World's Crisis. The following appears in that paper as a quotation, but endorsed because fully sustained by original articles:

"There appears to be an active competition between the church and the world, as to which shall furnish for unsanctified human nature, the most attractive amusements. In appeal to taste, the church may justly claim the verdict. In but few communities can the other resorts of fashion vie in magnificence with the so-called houses of worship. In exclusiveness, the latter clearly have the precedence. The right of admittance depends upon the possession of the monied qualifications. Instead of being an earnest effort to offer acceptable worship to God, the services are evidently intended to gratify the worldly, the cultivated and the refined. The sermon is carefully written, and the gestures studied before the mirror; and the singing is conducted by the best musical talent that money can command. With the avowed design of keeping the young people under the influence of the church, the weekly sociable is instituted, and fun and frolic prevail. To pay the preacher, a donation party is held, and the old and young, professor and worldling, devote the evening to feasting and merriment. Festivals and excursions, oyster suppers and lotteries, are resorted to, for the purpose of replenishing the funds, or reviving the flagging interests—not religious—in the prosperity of the church."

The following is an extract from a letter of Hiram Munger to the Crisis over date of Jan. 1st.:

"On returning home, our sister had lost the key to the house, but another one being with a person at the Methodist watch-meeting, at eleven o'clock, some of us went over to see the old year prayed out; but no praying, as usual. A few, dry, formal remarks, with a house full of people, and a fashionable band of music to make it interesting. Those that went to the love-feast in the fore part of the evening said there was a great band of music there also; wicked and thoughtless men piping and fiddling to entertain the people at a love-feast! How does it look? And then when the clock struck twelve, a sudden bright light dazzled the eyes of the people, and the greatest sound of pretended music struck up at the same time. Terrific was the scene; but few nerves could stand the shock. This ushered in the welcome of the New Year. No sinners invited forward to prayers, as formerly on such occasions in this church, but all formality and show, instead of godliness and good religion.

The Protestant churches have gone so far over the rapids, there is no possible chance for them to recover. If we wish to enjoy religion, the more secluded from the world we are, the better. I tell you, brethren back in the country, you are the best off to stay where you are. This world is ripe for destruction. I never want another glimpse of the fashionable religious societies. Pen and ink cannot describe the sin and wickedness of this generation. It is time to pray for the kingdom to come."

The following is from D. T. Taylor, Corresponding Editor of the Crisis:—

"In San Francisco, a few years since, a ball was gotten up, with all its accompanying fun and pleasure, and tickets sold at one dollar each—the object being to obtain money for the purpose of paying up the cost of the church edifice, and supplying funds for the minister—all of which was done by the church. This, though it was an astounding occurrence, was nevertheless a fact. It was but a few years since, that the grand jury of Albany county, in New York, threatened to indict all the churches within their jurisdiction for their persistent excesses in having lotteries at the church fairs. It was by the authorities viewed as no better than gambling.

An astonishing instance of a church lowering its standard of piety to suit the perverted tastes of the pleasure-seekers of the age, has lately come to our knowledge. A large and influential denomination, having an organized existence of sixty-four years, experienced an outpouring of the Spirit, followed by a revival. More than one hundred persons shared in the blessing. The whole community was powerfully stirred during an entire winter. The period drew near when ninety-four persons, who had professed conversion, were to be baptized and admitted to full membership. Of these more than a score were young people, who had followed the custom of attendance at balls and dancing. This pastime, the rules of the church for two-thirds of a century had strictly prohibited its members.

The converted dancers were bent upon joining the church, but how were they to meet the prohibition? For they were determined to dance on, whether connected with the church or not! A concerted plan was formed. They would answer the official questions affirmatively, and openly promise not to dance—but with a mental reservation. The dodge—which was decidedly jesuitical—succeeded. An official, leading member, overheard the words. The rulers of the church were instantly summoned in secret convention. The pastor was in the chair. The official member who had got wind of the plan, stated the young convert's scheme (!) to the assembled leaders. He then demanded that to save the young people about to join them from direct lying on the day of their admission to membership, the prohibition against dancing should at once be stricken from the rules of the denomination. 'He believed in dancing, and should the request fail to be complied with, he would join another religious body, whose members were not forbidden to dance.' The deed was done; the obnoxious rule expunged; the dancing converts won the day; received the ordinances and the hand of fellowship. Which, in them, has the greater fascination, the prayer-meeting or the ball-room, we have not learned. And the pulpit of that same church warned the community not to go and hear the Advent preachers! Alas, alas! No comment but this is needed."

The following appeared in an editorial article in the Crisis, Feb. 15, 1867:—

"Protestants seem to think that whatever is opposed to Papacy must be Christian; but even Protestantism has departed widely from the simplicity of the Christian religion. Its power to reform the world appears to be well nigh spent. It has become too much conformed to the spirit and manners of the world, ever to be removed into primitive Christian life again. 'Ichabod' is written on its walls. Its vitality is fast departing. Instead of being more opposed to 'the mother of harlots,' it is imitating her customs and manners more and more, and going further from the true standard of 'pure and undefiled religion.' If we would be ready for the coming of Christ, we must come out from the world and be separate."

The following from D. T. Taylor, of the same paper, is calculated to impress all as deeply as the writer seemed to be. It is from an article on "the Holy Spirit."

"We are very much impressed with this subject. And the more as we feel compelled to believe that the great mass of the people in our land have grieved and resisted the unutterable and silent admonitions of this celestial visitant, and steeled their hearts under its repeated calls, until, wearied with rejection and insult, it has mournfully turned away and there is but little of its restraining, converting influence left in community. Hence the lack of revivals, the prevalence of worldliness, the carnival of pleasure and crime everywhere."

How could this be, if the salt had not lost its savor, and the light of the churches become greatly obscured? The Protestant churches control the religious influences, and regulate the religious standard of the land; and they alone are answerable for the prevailing recklessness in morals and religion. Now we believe, in common with our opponents, that true Christianity fled from the darkness and persecutions of the old world to this continent and set up its banner in the American Protestant churches; that here and in them for the past generation it has erected its highest altars and sent forth its purest light. But can that be said of the churches in their present condition? Look at the picture as drawn and given in the above extracts. Of a truth "the glory is departed."

And our opponents, with us, believe that the changes and vicissitudes of the cause of Christianity through this dispensation to the end are marked out in Revelation, which is given as the name imports, to make known to God's watching, faithful people, the appearing or coming of the Lord. Admitting all that is or has been claimed for these churches, we look at their present fallen condition, and ask, Has this change, the greatest that has taken place in the moral world since the fall of "the first house of Israel," received no notice in the prophecy of the "Revelation of Jesus Christ?" Will our opponents make it appear reasonable to the world that the coming of the Lord is near, and this great revolution in the religious world, more important and significant than any revolution in the political world, has no place among the "waymarks?" The age is full of wonders; but if that be true, no greater wonder of the age can be shown.

The churches of them that believed of the Gentiles, had full warning by the great apostle sent to them. He warned them to take heed lest God spare them not as he did not the "natural branches" for their unfaithfulness; to not be high-minded, but fear. They rejected the warning. They have grown arrogant, proud, not worldly; they reject truth and follow their own ways; indeed, they as completely ignore Bible religion and Bible authority as if they had a "plenary indulgence" to that effect. And the only place where this is marked out in this great prophecy is Rev. xiv, 8. We would greatly rejoice if a different state of things existed in the churches of the day, but the facts are before us; and any effort at concealment will not alter them. Better by far take heed to the lesson which the facts inculcate, and prepare to escape the plagues threatened and soon to come on those who "draw back to perdition."

J. H. Waggoner.

Battle Creek, May 3, 1867.