Part 2
The second is the prophecy of ‘the man of sin’ in 2 Thess. ii. And I cannot forbear the mention of one illustration of a verse in that prophecy which I saw myself in Rome. Many people think that the description in the fourth verse is too strong for Popery: but there is a curious illustration of it in St. Peter’s. You may there see what they call the altar in the usual place at the end of the chancel, and above it, surrounded by an elaborately decorated reredos, is what is called the chair of St. Peter, or the Pope’s throne, the seat of Papal power. On the altar below, according to their own teaching, is the living person of the King of Glory, perfect man and perfect God, and in front of that altar may be seen men worshipping the wafer because they call it God. But above it is the Pope’s chair, and if he were to occupy it he would sit there with that which they call God, and worship as God, beneath his feet. Can anything be a more exact fulfilment of the words, ‘Exalteth himself above all that is called God, or that is worshipped?’
The third is the prophecy of the woman in Rev. xvii. The application of this to the Church of Rome is less disputed than that of either of the other two, for the seat of the woman is decided by the 9th verse to be the seven-hilled city, which is almost universally admitted to be Rome.
Now it is not my object to study the details of these prophecies, and there is only one point to which I invite your careful attention—one most important point common to all three, viz., that the final overthrow will be preceded by a consuming process. It will not be a sudden destruction in the height of prosperity, but will be the final act after a period of wasting and defeat. If these three passages refer to Rome, as I fully believe they do, then Rome will be first consumed and then destroyed.
In Daniel it says (vii. 26), ‘The judgment shall sit.’ It seems clear from the context, that this does not mean the great day of judgment, but the commencement of judgment on her sins here upon earth. ‘And they shall take away his dominion to consume and to destroy it unto the end.’ There is, therefore, a consuming process before the end. The word here rendered ‘consume’ conveys the idea of a gradual process, and not a sudden blow; and teaches us that there will be a wasting before the final overthrow.
In 2 Thess. ii. 8, exactly the same process is described, and in almost the same words: ‘Whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming.’ He will first consume him by His word, and ultimately destroy him at His advent.
It is just the same in Rev. xvii. There you meet with the old beast, the ten-horned beast of Daniel; and ten horns still representing ten kings; and when we reach the close of the chapter we find these ten kings all turned against the woman: so that, instead of being ridden and governed by her, as they were when she was riding on the beast, they are now turned against her, and agree in consuming her. ‘The ten horns which thou sawest upon the beast, these shall hate the whore, and make her desolate and naked, and shall eat her flesh, and burn her with fire.’ (Verse 16.)
Without stopping to look into the detail, which it is impossible to do in a short lecture, it appears clear that all these passages agree in predicting a period during which the Papacy will be consumed before its final fall. This will be brought about partly by the power of truth, and partly by the change of mind in the kings. But whatever be the agency, the result is the same. ‘They will take away his dominion, to consume, and to destroy unto the end.’ And this you mark is the last great process before the coming of our Blessed Saviour, for the final destruction will be by the brightness of His coming.
And now comes the question, Has this consuming process begun? Is it, or is it not, in progress? I know that some fainthearted people will say, ‘Oh, no! Rome is making dreadful progress, and must soon triumph.’ But surely that opinion is contrary to fact. Surely it may be proved, from the great facts of European history, not merely that the consumption has begun but that it has been going on during the last few years with peculiar and unexampled speed.
Let us look at a few great European facts, not at little things that happen to fall within our own observation, but at great facts that are conspicuous before the world.
Rome has always claimed, as she does still, dominion over all the kingdoms of the world, and she used to exercise it over all those of Western Christendom. Her claim even went so far that, by the common consent and advice of his barons, the King of England once ‘resigned England and Ireland to God, to St. Peter and St. Paul, to Pope Innocent, and his successors in the Apostolic chair: and agreed to hold these dominions as feudatory of the Church of Rome, by the annual payment of one thousand marks.’ {26} Imagine any one standing up amongst the barons of England, and making such a proposal now! That dominion of the Papacy is taken away, and taken away, as I believe, for ever.
When the dominion was gone he made concordats, or compacts, with the different states; in which, with varying conditions, it was agreed that he should uphold them by his spiritual power, and they uphold him by the secular arm. It is a most remarkable fact, that within the last fifteen years almost all of these concordats have been brought abruptly to a violent end: those with Naples, Tuscany, and the Italian Duchies in 1858; that with Austria, including Venice, in 1866; with Spain in 1868; with France in 1870; and with Bavaria in 1873. There may be others remaining in force, but I know of none. According to the best information I can obtain all are dissolved. The Papacy has lost all its political power. The ten kings have shaken off his government, and there is not one left that submits to his authority.
But more than that. The Pope of Rome used to be king over a considerable portion of Italy. But he is now deposed. The States of the Church are incorporated with united Italy, and the Pope is king no more. They have taken away his dominion. His sovereignty is at an end; it has received its death-blow, and shall we not acknowledge that the consuming process is begun?
But further still. The Church of Rome used to have vast estates. The convents which used to swarm through Italy were richly endowed with landed property. But as soon as the kingdom of Italy was well established, those convents were broken up and their property confiscated. And now that the Pope has been dethroned in Rome, a similar measure has been passed for all those within the city, and on the 20th of October, 1874, they received notice of their dissolution. It looks very much as if the kings were eating up the flesh of the woman.
But some will say, ‘Ah, but in religious matters Popery is making progress, for it is winning so many perverts to its errors.’ I know there are perverts, and I am deeply grieved at it, but I doubt whether Rome’s progress is as great as many think. It has been calculated that in the year 1801 there were in Great Britain and Ireland twenty-seven Romanists out of every hundred of the population, but that in 1869 there were only eighteen. The proportion, therefore, had actually diminished from twenty-seven to eighteen per cent. {28}
But take a wider range, and look at the great facts of European history. At the Lateran Council in 1513, after all the so-called heretics had been silenced or burned, it was proclaimed, ‘No one now opposes, no one now objects,’ and then the orator addressing the Pope said, ‘The whole body of Christendom is now subjugated to one head, even to thee.’ But it is calculated that there are now more than 95,000,000 Protestants in Europe, and 67,000,000 members of the Greek Church, making together 162,000,000 who reject the Pope’s authority, against 157,000,000 who profess to submit to it. Putting all these facts together, I may ask any reasonable man, any one who looks at great facts instead of minute details, Is there not reason to believe that the consumption has begun? What else is it that has taken away his dominions, broken up his concordats, overturned his throne, stripped him of his property, and above all has set 95,000,000 in Europe alone free from his yoke? What else is it but the fulfilment of the prophecy, ‘Whom the Lord shall consume with the Spirit of His mouth,’ preparatory to the time when He shall ‘destroy him with the brightness of His coming?’
Now there are many lessons that we might learn if we had but time from this subject; _e.g._, I might well spend all the time that remains in pressing on you the importance of keeping clear of all alliance with Rome. If God is consuming her, God’s people must have nothing to do with her either in politics or religion, for if they do, they will find themselves drawn into the vortex into which she must infallibly sink. The message to them is, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.’
But this is not my point in this lecture. I am anxious rather that we should look on the whole subject as an encouragement to faith. Surely some amongst us are too fainthearted about the truth. It really seems as if they could trust the Lord Jesus for their own souls, but not for His church, or for His truth: as if they had forgotten the text, ‘Are not thine eyes upon the truth?’ They value their Bible, and are ready to contend for it even unto the death; but still, they do not above half believe it. They are ready to go forth to battle, but they are not ready to begin, like Jehoshaphat, with the hymn, ‘Praise the Lord!’ They would rather chant some plaintive lament, and go into the battle with the doleful expectation of defeat. But this is not faith. This is not trust in the Lord Jesus. Ah! but one says he cannot rely on government, and another that he does not trust in bishops. But what has this to do with it? No one asks you to trust in rulers either in Church or State, for the Scripture says, ‘Put not your trust in princes.’ What we ask you to do is to trust the Lord Jesus Christ at the right hand of God. Trust Him, and all will be right, though all other objects of trust fail you.
Now take this great subject as a help to your trust. See how it exhibits Him in His own time and His own way, working out His own predicted purpose. It was utterly impossible for any man by private interpretation to calculate the course that things would take. But He foresaw all, and more than two thousand years ago He actually foretold what He would do. And now, after all these centuries have passed, after great empires have risen and fallen according to His prophecy, after every species of effort has been made in vain to silence God’s Word, after every available means have been employed—political influence, religious influence, priestly assumption, and fiery persecution—to stamp out God’s truth, we see the Lord Jesus with a mighty hand fulfilling His word, carrying out His purpose, and preparing the way for victory. And is that the time to distrust Him? If we are so fainthearted now what should we have been before the Reformation? What should we have been after John Huss was burned, and when the Lord’s own people were like the seven thousand hidden ones in the days of Elijah? If we cannot trust Him now that we have experienced that ‘His counsels of old are faithfulness and truth,’ what should we have done if we had lived before any prophecies had been fulfilled; if we had had to trust to His bare naked word before it was confirmed by history? But now that we have this great confirmation, and now that we see the putting forth of His hand, this is not the time for faintheartedness or misgiving; this is not the time to distrust Him whom God has made the ‘Head over all things to His Church.’ It is true that
‘God moves in a mysterious way His wonders to perform;’
but it is certain that He is riding on the storm and will perform His own wonders, so that we may add, as in the next verse of the same hymn,
‘Ye fearful saints, fresh courage take, The cloud ye so much dread Is big with mercies, and will break In blessings on your head.’
And not only so, but we may reverently hope that it will not be long before we behold His triumph. When the disciples were on the lake the night was dark, and the winds were contrary, but He came to them in His own good time, and all was rest. So we may meet with rough weather, but there will be a great calm when He comes, and I cannot but hope He will soon be here. We have long since known of Him on the mountain-top, but now we can almost see Him walking on the waves. It is high time, therefore, that we act on His own words: ‘When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh.’ He does not say, ‘Wait till they have all come to pass,’ but ‘look up as soon as they begin.’ Now they most undoubtedly have begun, and for a long time have been in progress. It is high time, therefore, that we begin to look up in faith and hope, waiting for Christ, looking for Christ, longing for Christ, and meanwhile trusting in Christ; so that when He comes we may be found pardoned through His blood, accepted in His covenant, clothed in His righteousness, and with loving hearts waiting for His appearing.
TURKEY.
III. THE EUPHRATES.
The condition of the Turkish Empire is one of the greatest interests of the day, and is engaging more than any other public subject the grave thoughts of thinking men. The capitalists of England are deploring the loss of many millions of money through its bankruptcy. Those who rejoice in religious liberty are watching with the deepest interest the noble struggles of the men of Herzegovina to free themselves from the fearful yoke of Mohammedan oppression. And the politicians of all the great states of Europe are at their wits’ end to know what is to become of Turkey. Nor is this a state of things that has come on suddenly. It is not the transitory effect of any sudden calamity, but the result of a steady decay that has been going forward with irresistible power for certainly not less than fifty years. France and England combined in the Crimean war to endeavour to maintain the Turkish power, but it was all in vain. That power has been steadily on the wane ever since, till now the crisis of bankruptcy has arrived, and ‘the Sick Man,’ as the Turkish empire has been called, appears on the very point of his dissolution. {37}
Now I am quite aware of the difficulty of preaching on such subjects, and I have no doubt that in your mind as well as my own there is a preference for those portions of the Word of God which bear directly on our spiritual experience; but still ‘all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness’; and, moreover, there is a special blessing on the congregational study of this Revelation of St. John, for it is said, chap. i. 3, ‘Blessed is he that readeth, and they that hear the words of this prophecy.’ I propose, therefore, to consider three questions: (1.) Has the present state of Turkey been foretold in prophecy? (2.) Does it teach us any lessons respecting our spiritual position? (3.) Does it throw any light on our hope of the coming of our Lord? I pray God that He may fulfil to us the promise attached to this wonderful book, and that both they that hear and he that readeth may alike enjoy His blessing.
With reference to the first question—Has the present state of Turkey been foretold in prophecy? I have not the least hesitation in expressing my own conviction that it has been foretold in a most remarkable manner, and that the present state of things is nothing more than the fulfilment of what God predicted little less than 1800 years ago.
It is impossible in a short lecture to give all the reasons for this opinion. I can only attempt the barest outline. But we may gain some idea of the subject if we consider what is meant by the Euphrates; what by its overflow; and what by its drying up, as described in Rev. xvi. 12: ‘And the sixth angel poured out his vial upon the great river Euphrates, and the waters thereof were dried up.’
I. The Euphrates. By this we must not understand the literal river, for the whole book is symbolical. The river, therefore, stands as the symbol for something else. It is this that makes the subject so difficult, for the symbols are like hieroglyphics, and therefore, though full of meaning, peculiarly liable to be misunderstood. The question then is, What is the power of which the Euphrates in this verse stands as a symbol or hieroglyphic? Of course, in the answer to such a question we must distrust ourselves, and I dare not speak on it with the certainty with which we ought to speak of the plainly revealed facts of Scripture. All I can do is to express my own very confident conviction that by the Euphrates is symbolized the Ottoman, or, as it is frequently called, the Turkish Empire.
For this I give two reasons:—
(1.) It is the one great empire existing in the world that originated on the banks of the river Euphrates. It was in the district to the east of that river that the Turk, who originally came from Turkistan, became a formidable power, and from thence that the Turkish hosts were let loose against Roman Christendom. For we must remember that the Turks, or Ottomans, do not belong to the soil of Turkey. The French are the natives of France, and the Italians of Italy, but the Turks are not the natives of Turkey, but invaders from Asia. They hold the country by conquest. The head-quarters of the empire are now in Turkey, on the shores of the Bosphorus; but its birthplace was on the Eastern bank of the Euphrates.
(2.) There are two series of prophecies in the book of Revelation, the one given under the figure of seven trumpets, the other of seven vials, and they appear to be linked together by a very remarkable connexion as to the subject of the prophecies. You will see the correspondence clearly if you compare the account of the trumpets in chapters viii. and ix. with that of the vials in chapter xvi.
When the first trumpet sounded the judgment was on the earth, viii. 7; and so the first vial was poured on the earth, xvi. 2.
When the second trumpet sounded, the judgment was on the sea, chap. viii. 8. So the second vial was poured on the sea, xvi. 3.
When the third trumpet sounded, the judgment was on the rivers and fountains of waters, viii. 10. So the third angel poured out his vial on the rivers and fountains of waters, xvi. 4.
When the fourth trumpet sounded, the judgment was on the sun, viii. 12. So the fourth angel poured out his vial on the sun, xvi. 8.
When the fifth trumpet sounded, the judgment was on those men who had not the seal of God on their foreheads, ix. 4. So the fifth vial was on the seat of the beast, xvi. 10.
The correspondence is not at first sight so apparent in this as in the other vials; but if we bear in mind the prophecy that all shall worship the beast whose names are not written in the book of life, we shall see the same reality in the coincidence.
And, lastly, when the sixth trumpet sounded, there was a mighty host loosed from the Euphrates, ix. 14; and when the sixth vial was poured out it fell on the Euphrates, and the Euphrates was dried up, xvi. 12.
Surely, then, we may come to the conclusion that this prophecy in chapter xvi. relates to the same great power as that referred to in chapter ix.; and as I believe that it has been proved that the trumpet prophecy predicts the invasion of Christendom by the Ottoman empire, so I am persuaded in my own mind that that under the vial foretells its exhaustion and decay. The Ottoman empire I believe to be the subject of both the prophecies.
II. The overflow. There is no actual mention in this passage of the symbol of an overflow, but as that figure is elsewhere employed in Holy Scripture to represent invasion, we may regard it in this instance as descriptive of the invasion by the Ottomans as predicted under the sixth trumpet. If you turn to Jer. xlvi. 7, 8, you find an invasion by Egypt described by an exactly similar figure. The invasion by Egypt is there compared to an overflow of the Nile. ‘Egypt cometh up like a flood, and his waters are moved as the rivers.’ So in Isa. viii. 7, 8, the invasion of Palestine by the Assyrians is foretold under the figure of an inundation: ‘He shall come up over all his channels, and go over all his banks: and he shall pass through Judah; he shall overflow and go over.’ And so here the invasion by the Ottoman or Euphratian horsemen appears to be represented by an overflow of the Euphrates.
Now consider the result of the recent floods in our own country. When the Trent rose above its banks, what happened? The waters spread far and wide on both sides the river, till, instead of fields and homesteads, you saw a vast inland lake. As you passed by in the train you might have seen the whole country under water. Just so it was when, according to the symbol, the Euphrates overflowed its banks; or, according to history, the Ottomans invaded Europe. The invading waters rushed on in every direction. On the east they reached the borders of China; on the west they soon reached Palestine, and all the heroic efforts of the Crusaders failed to check them. They then spread out in two branches. On the south they crossed into Africa, and spread over the greater part of the northern portion of that vast continent. In the north they spread rapidly over Asia Minor, crossed the Bosphorus, conquered Greece, and spread over Europe till they reached the shores of the Adriatic, and even Venice. {45} Thus when they had reached the height of their power, the whole of south-east Europe, the greater part of north Africa, and the whole of west Asia, were flooded by the vast inundation. Their dominion extended from the shores of the Adriatic on the west to the borders of China on the east; while in Africa it reached very nearly from the Atlantic to Suez. Accordingly we have been taught from our childhood of Turkey in Europe, Turkey in Asia, and Turkey in Africa. But I am not sure that we are all aware that the Turks, or Ottomans, are Asiatic invaders who obtained their dominions by conquest.
III. So much for the overflow. Let us now turn to the drying up, as predicted in the prophecy.