Two Great Compromises by Editor

International Tract and Missionary Society · Oakland, California · Jun 4, 1885

FromSigns of the Times, Vol. 11, No. 22.

Two Great Compromises.

By Editor

LEST we shall be misunderstood we will notice further the condition of the nations on the continent of Europe. Some of them are professedly "Protestant;" but we, in America, have in general but vague ideas of what the term means when used there. It has about the same force in its application that the term "Christian" has when applied to the United States as a nation! Reliable men from the United States, writing from the Old World, say that they who have any form of personal piety are comparatively few; that of these, but a small part attend religious services on Sunday; and these again, with scarcely an exception, think it no harm to resort to the beer gardens and to other places of amusement and recreation after the services. "The Continental Sunday" is a proverb of lax observance; and yet this observance about measures the strength and extent of religious zeal. We know that there are many who come to the United States calling themselves Protestants, who have scarcely an idea of what conversion means. Most of them have the same ideas of church membership that are held by Catholics; that it is a relation properly formed by the baptism of infants. And we are credibly informed that the congregations which rise above this level are exceptional.

Protestantism in Europe is found at its best in Great Britain. Of this there is probably little room for question. And yet there is probably no country in the world where the tide is setting more strongly toward Rome than it is in England. We refer to the increasing prevalence of "Ritualism." And what seems sad is, that the church appears to be powerless to restrain this tendency. In this there may be no profession of Romanism or Catholicism—but no one can be deceived by it on that account. In Ritualism the papacy finds a home in the Established Church, and if this tendency increases as it has grown up, it will soon be a very unpopular thing to speak against the Catholic Church in that realm. And herein is found abundant proof that the Third Angel's Message will be a living message in that part of the world; the warning against the worship of the beast and the receiving of his mark will be a test there as surely as it is here. And we would not be at all surprised if, even now, the bringing out of these ideas there would meet with strong disfavor, as it does in the United States.

But this is not all by any means. The present subserviency to the principles of Romanism in Europe is not manifested under pressure. It is purely voluntary, and in a time of peace and quiet. What it will be in a time of trouble, when yielded as a resort as a compromise to avert impending ruin, we can but faintly conceive. Yet we are not left to conjecture in this matter. The "sure word of prophecy" has outlined the future so clearly as to shut us up to certain conclusions.

The Roman power is, perhaps, the greatest power in all history. The kingdom of Babylon was great both by reason of its age and its power. Counting from the days of Nimrod to the overthrow of Belshazzar, its time was over one thousand five hundred years; and its glory and power in the days of Nebuchadnezzar were great above all the nations. But we may reasonably judge that its beginning was small, and that it remained comparatively small for a long time. But Rome sprang into existence with the strength of a giant, and in an almost incredibly brief space of time, it effectually subjugated all the nations on the earth to its sway. Its crown of iron was a fitting symbol of its rule—a symbol chosen by inspiration to represent it among the kingdoms. And when the seat of empire was removed to the East, instead of leaving Rome crippled and weak, therein was laid the foundation of a despotism notable for its continuance, its strength, and its cruelty. The time allotted to it during which the saints of the Most High were given into its hand—one thousand two hundred and three-score years—shuts out the possibility of a misapplication of the prophecy, for no other power ever bore sway over the people of God nearly long enough to fulfill it. No other power so literally wore them out. Its perseverance in accomplishing its purposes of persecution, of torture, and of extermination was truly untiring.

In the Scriptures the Roman power is presented in various phases. In Dan. 2 as the fourth beast, strong as iron, with a bare glimpse of the kingdoms into which it was to be divided. In chapter 7 as the nondescript beast, dreadful and terrible and strong exceedingly, having great iron teeth. In this chapter is also noticed the division into ten kingdoms, and the rise and supremacy of another power, diverse from the others, which bore sway over all others. It was diverse from the others because it was an ecclesiastical power—professedly a Christian power. In chapter 8 it appears as the "little horn" out of the Grecian power, which destroyed the mighty and the holy people, and magnified itself even against the Prince of princes.

Passing over the more specific history in Dan. 11, we come to the book of the Revelation. In Rev. 12 the first phase of Roman power is shown by the great red dragon, with its heads and horns, and its spirit of persecution against the church of God. The dragon, however, as the beasts of Dan. 7, had its life prolonged after its dominion was yielded up, as it has a part to act even in the closing scenes of time. The next phase is in chapter 13, under the symbol of the beast to whom the dragon gave his power, and his seat, and great authority. This is identical with the little horn of Dan. 7, which was diverse from other powers, it being an ecclesiastical power; but it became "more stout than his fellows." Though rising simply as a church, it became the strongest of all kingdoms—it ruled over kings. So the beast of Rev. 13 was a church simply in its rise, but received the power of the dragon—civil power; the seat of the dragon—the city of Rome; and great authority—it was by the instrumentality of the dragon that the "primacy" was given to the bishop of Rome, and he became prince and head of all the churches. And the same spirit of blasphemy and persecution was manifested in this beast and in the little horn of Dan. 7; and the same time allotted to it in which to wear out the saints—forty-two months, one thousand two hundred and three-score days, or years. Both these symbols represent the papacy from its rise to the taking away of its dominion, or rescuing the saints of the Most High from its cruel hand.

But, as we have said, the taking away of its power or dominion—its civil power—does not destroy, nor does it greatly weaken its spiritual power. To the contrary, depriving Pius IX. of his rule over the papal States in Italy, just after reverence for him had been wakened anew by the declaration of his infallibility, increased the respect and veneration in which his spiritual followers held him. There is no more powerful feeling than is awakened by sympathy; and when it is intensified by religious zeal and fervor, it becomes a strong, controlling passion. Such is the feeling toward the pope at the present time; a passion pent up, ready to burst out in fanatical fury when the occasion comes.

There is an apparent contradiction in Dan. 7. Verse 26 says: "They shall take away his dominion, to consume and to destroy it unto the end." And verses 21, 22 say: "I beheld, and the same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High; and the time came that the saints possessed the kingdom." The same appears in Rev. 17 and 18, which present the last phase in which the papacy appears. That chapter 18 presents the last phase of great Babylon is evident, because it introduces her utter destruction by fire. That chapter 17 introduces her in her last phase is equally evident to us, for this reason: the whole scene is presented to the prophet by "one of the seven angels which had the seven vials," or seven last plagues. From this we are confident that this view does not cover Babylon, or papal Rome, as she appeared centuries ago, for the angels with the seven vials do not appear in the vision until the closing scenes of this dispensation. For this reason, also, we would speak very modestly of the things which this chapter contains, because, no doubt, when the angel appears with his vial we shall understand some things clearly which we understand but imperfectly now. We are reminded of a remark made to us some years since by Bro. J. N. Andrews, who was noted for his critical views of the prophecies: "He who understands Rev. 17 understands the whole book." We suggested to him then that, as was our opinion, that chapter would not be perfectly or fully understood until we came to the very last days, by reason of the office of the angel who gives the vision. To this he assented. Moreover, when the angel purposed to give John this view, he said: "I will show unto thee the judgment of the great harlot that sitteth upon many waters." He is called to see her judgment, and he beholds her sitting upon many waters—upheld by many people. She was seated upon a scarlet colored beast, having seven heads and ten horns, full of names of blasphemy. She was most gaudily arrayed, with a cup of abominations in her hand. John said that when he saw her he wondered with great astonishment; and doubtless all will thus wonder when this is actually beheld, for it is vastly different from all that has been anticipated.

As in Dan. 7 the power of the horn was consumed, yet it prevailed until the time came that the saints possessed the kingdom; so in Rev. 17 the beast "was, and is not, and yet is," or "was, and is not, and shall ascend out of the bottomless pit and go into perdition." But one explanation seems admissible; there must be an interval when his power does not appear, and again it does appear. His kingdom is consumed, and disappears; it arises and prevails until the scene of earthly power closes.

But the time of this prevailing is short. "The ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast." These first make war with the Lamb, but are overcome. They then turn upon the harlot and eat her flesh, and burn her with fire. And that the kings reign with the beast, and give the strength of their kingdom to it, or uphold the harlot a short space before she is burned with fire, is also shown in chapter 18. When her destruction is impending, she says in triumph: "I sit a queen, and am no widow, and shall see no sorrow." Chap. 18:7. How different this from the language of "the head of the church" at the present time. Now the widowhood of the church is constantly bewailed; the nations have turned away from her; she mourns in sorrow, and what she calls heresy, the worship of God and the reading of the Bible, is found even within the walls of "the eternal city," at the very doors of the Vatican, and the pope is powerless to prevent it. It is only when the church can turn away from such a sad scene as this, upheld again by her kingly protectors, that she

says, "I sit a queen, and am no widow, and shall see no sorrow." But alas, for her hopes. Even while these vaunting words are uttered, destruction is impending. Verse 8 says: "Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire; for strong is the Lord God who judgeth her."

Thus ends in terror the glory of Rome, "the mistress of the nations," the scourge of the earth. At the very time of her exaltation, when she thinks the nations have fully repented of their divorcement from her, and that her widowhood and sorrow are past,—at that very time her sun sets in the darkness of eternal night.

It remains to notice the causes which lead to her last exaltation, her apparent final triumph, and her actual final overthrow.