11. These specifications of scripture make it certain that the
power referred to is an ecclesiastical one -- it deals particularly with
"the Most High:" it reigns in opposition to "the Prince of princes."
The specifications show that it is more than simply an ecclesiastical
power: it is an ecclesiastical world-power, a theocratical world-kingdom,
requiring worship to itself: putting itself above all else that is
worshiped, even sitting "in the temple" -- the place of worship --
"of God, showing himself that he is God."
12. All this is emphasized by the further description of the same
power: "I saw a woman sit upon a scarlet-colored beast, full of
names of blasphemy, having seven heads and ten horns. . . . And
upon her forehead was a name written, MYSTERY, BABYLON
THE GREAT, THE MOTHER OF HARLOTS AND
ABOMINATIONS OF THE EARTH. And I saw the woman
drunken with the blood of the saints, and with the blood of the
martyrs of Jesus." 6 6 These saints and martyrs of Jesus are in this
same book symbolized by another woman -- "a woman clothed
with the sun, and the moon under her feet, and upon her head a
crown of twelve stars" -- who "fled into the wilderness" 7 7 while
this terrible woman on the scarlet-colored beast is doing all in her
power utterly to "wear out the saints of the Most High." The
condition as thus revealed, is woman against woman -- Church
against Church: a corrupt Church opposed to the pure Church.
13. The book of Revelation is the complement of the book of
Daniel.
5
The book of Daniel has for its great subject national history, with
Church history incidental. The book of Revelation has for its great
subject Church history, with national history incidental.
Accordingly, that which is but briefly mentioned in the book of
Daniel concerning this ecclesiastical kingdom which takes such a
large place in the world, is quite fully treated in the book of
Revelation: and treated in both its phases, that of the true Church
and that of the false; that of the faithful Church, and that of the
apostate.
14. The line of prophecy of the Seven Churches of the book of
Revelation, is a series of seven letters addressed by the Lord to His
own Church in the seven phases of the complete round of her
experience from the first advent of Christ unto the second. In each
of these seven letters not only is counsel given in the way of right,
but there are pointed out the dangers and evils that beset the
Church, against which she must be especially guarded, and which,
in order to remain pure, she must escape.
15. To the Church in her first stage -- the Church of Ephesus --
He says: "I have somewhat against thee because thou hast left thy
first love. Remember therefore from whence thou art fallen, and
repent, and do the first works." 8 8 This points definitely to the
falling away that is mentioned by Paul to the elders of the Church
at Ephesus (Acts 20 : 30), and that is again mentioned and dwelt
upon by him in 2 Thessalonians 2, which falling away, when
continued, developed "that man of sin," "the son of perdition,"
"who opposeth and exalteth himself above all that is called God, or
that is worshiped" -- the ecclesiastical State now under
consideration. The time of this phase of the Church is by the letter
itself, shown to be the days of the apostles, 99 and therefore ended
about A. D. 100.
16. The letter to the Church in her second phase, is wholly
commendatory. This shows that, while individuals had continued
in the apostasy mentioned in the first letter, yet the Church herself
had heeded the counsel given by the Head of the Church, and had
repented and returned to "the first works." The time of this phase
of the Church's experience is definitely suggested in the letter itself,
by the statement that she should "have tribulation ten days." 10 10
This refers to the ten years of persecution in the reign of
Diocletian, from A. D. 303-313; which
6
was ended by the Edict of Milan, issued by the two emperors,
Constantine and Licinius, March, A. D. 313. 1111
17. The letter to the Church in the third phase of her
experience gives the key to this particular thought which is now
before us -- the identification of that ecclesiastical State. In this
