The Advent Review and Sabbath Herald, vol. 69

August 9, 1892

“The Sermon. The Gospel: What It Is, and Its Work as Opposed to the Mystery of Iniquity. (Concluded.)” The Advent Review and Sabbath Herald 69, 32, pp. 497-499.

BY ELDER A. T. JONES

(Concluded).

NOW let us take our bearings again, that we may fairly enter upon the examination of another point. Out of that first falling away came the mystery of iniquity. And as that mystery of iniquity was the papacy, and is the papacy, it is important for us to know how that thing came in, just what place it occupied there, when it appeared, and how it appeared. As the apostle says, there was a falling away. Self-exaltation of the bishopric and all kinds of different amusements and ceremonies were adopted, also the taking up with the heathen philosophy and science, in order to facilitate the conversion of the heathen. These men had forsaken the mystery of God, had left the power of God behind; and when they found that they had lost the power of God, and could not influence men any longer to yield obedience to God, then they sought the power of earthly governments, by which they would compel men to yield obedience to the church. ARSH August 9, 1892, page 497.1

In Constantine’s time there was the working of this power; this apostate church, this formation of the mystery of iniquity, doing its utmost to secure control of the civil power and compel men to conform to the dogmas and the discipline of this apostate form of religion, which called itself Christianity. Now I want to call your attention to a few facts in connection with that. For just then there came in a series of events, a series of steps, that are worth considering now by every one who would know how to detect the rise of the image of the mystery of iniquity. ARSH August 9, 1892, page 497.2

In the beginning of the fourth century there was in the Roman empire a powerful ecclesiastical organization, the leaders and managers of which were “only anxious to assert the government as a kind of sovereignty for themselves.”—Eusebius’s Ecclesiastical History, book 8, chap. 1. While “it was the hope of every bishop in the empire to make politics a branch of theology,” “it was the aim of Constantine to make theology a branch of politics.” In an intrigue therefore with Constantine, they succeeded in bartering to him their influence and power in theology for his in politics. As one of the very first-fruits of this, Constantine was established in the rulership of one half of the Roman empire. Jointly with Licinius, he then issued the Edict of Milan, reversing the persecuting edicts of Diocletian, and granting “liberty and full freedom to the Christians to observe their own mode of worship;” granting “likewise to the Christians and to all, the free choice to follow that mode of worship which they may wish;” “that each may have the privilege to select and to worship whatsoever divinity he pleases;” and commanding that the churches and the church property which had been confiscated by Diocletian, should be restored to “the whole body of Christians,” “and to each conventicler respectively.”—Id., book 10, chap. 5. ARSH August 9, 1892, page 497.3

This was all just and proper enough, and innocent enough, in itself and on its face, if that had been all there was to it. But behind it there lay the ecclesiastical organization, ambitious to assert the government as a kind of sovereignty for itself, and that religio-political intrigue which had been entered into to feed and satisfy this ambition. This ecclesiastical organization likewise claimed to be the legitimate and only true representative and depository of Christianity in the world,—it was the Catholic Church. And no sooner had the Edict of Milan ordered the restoration of property to the Christians, than it was seized upon and made an issue by which to secure the imperial recognition and the legal establishment of the Catholic Church. ARSH August 9, 1892, page 497.4

The rule had long before been established that all who did not agree with the bishops of the Catholic Church were necessarily heretics, and not Christians at all; it was now claimed by the Catholic Church that therefore none such were entitled to any benefit from the edict restoring property to the Christians. In other words, the Catholic Church disputed the right of any others than Catholics to receive property or money under the Edict of Milan, by disputing their right to the title of Christians. And by this issue the Catholic Church forced an imperial decision as to who were Christians. And under the circumstances, by the power and influence which she held, and by what she had already done in behalf of Constantine, it was a foregone conclusion, if not the concerted plan, that this decision would be in favor of the Catholic Church. Consequently, Constantine’s edict to the proconsul contained these words:— ARSH August 9, 1892, page 497.5

“It is our will that when thou shalt receive this epistle, if any of those things belonging to the Catholic Church of the Christians in the several cities or other places, are now possessed either by the decurions or any others, these thou shalt cause immediately to be restored to their churches. Since we have previously determined, that whatsoever these same churches before possessed should be restored to them.” ARSH August 9, 1892, page 497.6

That was not what was said at all. It was not “the Catholic Church” to which the edict said the property was to be restored; it was to Christians alone, to “the whole body of Christians.” But, mark you, just as quick as that was said, the Catholic Church made a turn upon that word “Christian,” and forced a decision by the imperial authority as to who were the Christians intended. And as she had given him her influence in politics, he did not dare to say otherwise; because if he should, she would swing her influence over to Licinius or some other one, and he would become emperor. She had political power in her hands, and she used it. ARSH August 9, 1892, page 497.7

Nor was it enough that the emperor should decide that all these favors were for “the Catholic Church of the Christians.” Immediately there were two parties claiming to be the Catholic Church. Therefore, the emperor was obliged next to decide which was the Catholic Church. This question was immediately raised and disputed, and in consequence an edict was drawn from Constantine, addressed to the same proconsul (of the province of Africa), in which were these words:— ARSH August 9, 1892, page 497.8

“It is my will that these men, within the province intrusted to those in the Catholic Church over which Cecilianus presides, who give their services to this holy religion, and whom they commonly call clergy, shall be held totally free and exempt from all public offices,” etc. ARSH August 9, 1892, page 497.9

The party over which Cecilianus presided in Africa was the party which was in communion with the bishop of Rome. The other party then drew up a long series of charges against Cecilianus, and sent them to the emperor with a petition that he would have the case examined by the bishops of Gaul. Constantine was in Gaul at the time; but instead of having the bishops of Gaul examine into the case alone, he commissioned three of them to go to Rome and sit with the bishop of Rome in council, to decide the case. To the bishop of Rome Constantine sent a letter, with copies of all the charges and complaints which had been lodged with him, and in this letter to the bishop of Rome, with other things, he said this:— ARSH August 9, 1892, page 497.10

“Since it neither escaped your diligence, that I show such regard for the holy Catholic Church, that I wish you, upon the whole, to leave no room for schism or division.” ARSH August 9, 1892, page 497.11

This council of course confirmed the emperor’s word that the Catholic Church in Africa, was indeed the one over which Cecilianus presided. And as this was the one which was in communion with the bishop of Rome, it followed that the Catholic Church was the one over which the bishops of Rome presided. The other party appealed from this decision, and petitioned that another and larger council be called to examine the question. Another council was called, composed of almost all the bishops of Constantine’s dominions. This council likewise confirmed the emperor’s word and the decision of the former council. Then the opposing party appealed from the decision of the council to the emperor himself. After hearing this appeal, he sustained the action of the councils, and re-affirmed his original decision. Then the opposing party rejected not only the decisions of the councils, but the decision of the emperor himself. ARSH August 9, 1892, page 497.12

Then Constantine addressed a letter to Cecilianus, bestowing more favors upon what he now called “the legitimate and most holy Catholic religion,” and empowering him to use the civil power to compel the opposing party, the Donatists, to submit. This portion of his letter is in the following words:— ARSH August 9, 1892, page 498.1

“CONSTANTINE AUGUST TO CECILIANUS, BISHOP OF CARTHAGE: As we have determined that in all the provinces of Africa, Numblia, and Mauritania, something should be granted to certain ministers of the legitimate and most holy Catholic religion to defray these expenses, I have given letters to Ursus, the most illustrious lieutenant-governor of Africa, and have communicated to him, that he shall provide to pay to your authority, three thousand dollars [about one hundred thousand dollars] .... ARSH August 9, 1892, page 498.2

“And as I have ascertained that some men, who are of no settled min, wished to diver the people from the most Holy Catholic Church, by a certain pernicious adulteration, I wish thee to understand that I have given, both to the proconsul Anulinus and to Patricius, vicar-general of the prefects, when present the following injunctions: that, among all the rest, they should particularly pay the necessary attention to this, nor should by any means tolerate that this should be overlooked. Wherefore, if thou seest any of these men persevering in this madness, thou shalt, without any hesitancy, proceed to the aforesaid judges, and report it to them, that they may animadvert upon them, as I commanded them, when present.” ARSH August 9, 1892, page 498.3

Thus, no sooner was it decided what was “the legitimate and most holy Catholic Church,” than the civil power was definitely placed at the disposal of this church, with positive instructions to use this power in compelling conformity to the new imperial religion. Persecution was begun at once. The Donatist bishops were driven out, and Constantine commanded that their churches should be delivered to the Catholic party. Nor was this done at all peacefully. “Each party recriminated on the other: but neither denies the barbarous scenes of massacre and license which devastated the African cities. The Donatists boasted of their martyrs; and the cruelties of the Catholic party rest on their own admission; they deny not, they proudly vindicate, their barbarities: ‘Is the vengeance of God to be defrauded of its victims?’ they cried.”—Milman, “History of Christianity,” book 3, chap. 1, par. 5 from the end. ARSH August 9, 1892, page 498.4

And the government, by becoming a partisan, had lost the power to keep the peace. The civil power, by becoming a party to religious controversy, had lost the power to prevent civil violence between religious factions. The civil government was subordinated to the church, and was only a tool of the church. ARSH August 9, 1892, page 498.5

Nor was this thing long in coming. It all occurred in less than four years. The Edict of Milan was issued in the month of March, A.D. 313. Before that month expired, the decision was rendered that the imperial favors were for the Catholic Church. In the summer of 314 sat the second council on the same question. And in 316 the decree was sent to Cecilianus, empowering him to distribute the money to the ministers of “the legitimate and most holy Catholic religion,” and to use the civil power to force the Donatists to submit to the decision of the councils and the emperor. ARSH August 9, 1892, page 498.6

The Edict of Milan, March, 313, named “the whole body of Christians” as the beneficiaries without any qualification or any sectarian designation. Before the expiration of that month the provisions of the edict were confined to “the Catholic Church of the Christians” alone. In the autumn of the same year when the emperor wrote to the bishop of Rome, appointing the first council, he defined the established church as “the holy Catholic Church.” The following summer, 314, when he called the second council, he referred to the doctrine of the Catholic Church as embodying the “most holy religion.” And when it had been decided which party represented this “most holy religion,” then in 316 his letter and commission to Cecilianus defined it as “the legitimate and most holy Catholic religion.” ARSH August 9, 1892, page 498.7

Nor was this all. While this was going on, also about the year 314, the first edict in favor of Sunday was issued, though it was blended with Friday. It ordered that on Friday and Sunday “no judicial or other business should be transacted, but that God should be served with prayers and supplications;” and in 321 Friday observance was dropped, and Sunday alone was exalted by the famous Sunday-rest law of Constantine, all in furtherance of the ambition of the ecclesiastics to assert the government as a kind of sovereignty for themselves. ¹ ARSH August 9, 1892, page 498.8

Now there was another thing. When the Catholic Church had forced this decision in favor of itself in the matter of imperial favors, and the getting of property into their hands, then it sprung right back to the other part of that edict, and held Constantine to this point: that as it was the Catholic Church in the latter part of that edict, then it was certainly the Catholic Church in the first part of the edict. And that came in direct order, and in this way: In 323 by the direct and officious aid of the Catholic Church, Constantine succeeded in defeating Licinius and making himself sole emperor. No sooner was this accomplished than the “religious liberty” assured to “the Christians” by the Edict of Milan, like the provisions of the same edict restoring confiscated property to the Christians, was by a public and express edict limited to Catholics alone. This portion of that decree runs as follows:— ARSH August 9, 1892, page 498.9

“VICTORY CONSTANTINUS MAXIMUS AUGUSTUS TO THE HERETICS: Understand now by this present statute, ye Novatians, Valentinians, Marcionites, Paulians, ye who are called Cataphrygians, and all ye who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death.... ARSH August 9, 1892, page 498.10

“Forasmuch, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the Catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth.... ARSH August 9, 1892, page 498.11

“It is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error, to the right path, from darkness to light, from vanity to truths, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded (as before said) that you be positively deprived of every gathering point for your superstitious meetings: I mean all the houses of prayer (if such be worthy of the name) which belong to heretics, and that those be made over without delay to the Catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public. ARSH August 9, 1892, page 498.12

Thus in less than eleven years, from the issuing of the Edict of Milan, the Catholic Church stood in full and exclusive possession of the authority of the empire, both in the rights of property and the right to worship, under the profession of Christianity; and with a specific and direct commission to use that power and authority to compel the submission of “heretics.” Thus was made the papacy,—the beast of Revelation 13:1-10; and all that ever came in its career from that day to this, has been but the natural and inevitable outgrowth of the power and prerogatives which were then possessed and claimed by the Catholic Church. ARSH August 9, 1892, page 498.13

And it all came from the Edict of Milan, bestowing governmental favors upon “the Christians.” No man can fairly deny that in the Edict of Milan and the religio-political intrigue that lay behind it, there was contained the whole papacy. No man can successfully deny that the Edict of Milan, though appearing innocent enough upon its face, contained the whole papacy: or that the things that followed in the ten years up to 323, which we have sketched, were anything else than the logical and inevitable development of the evil that lay wrapped up in that. All this came out of that edict, and nothing came out of it that was not in it. Nothing could come out of it that was not in it. ARSH August 9, 1892, page 498.14

Now I call your attention to the thought again, that all of that, the whole papacy, and every step from that day forward, came out of that edict in favor of Christianity. Didn’t it? now when the Supreme Court of the United States has issued a decree in favor of Christianity, what is coming out of that? What is in it? ARSH August 9, 1892, page 498.15

What was in that edict of Constantine’s in favor of Christianity?—The beast, the whole papacy form that day to this. Then what is in this decision of the Supreme Court of the United States in favor of Christianity as the religion of this nation?—The image of the beast, the image of the papacy, from this day and forward for all that will ever come. That is what is in it. ARSH August 9, 1892, page 498.16

Just as certainly as that edict of Constantine in favor of Christianity there, produced the papacy with all that it is; just so certainly this decision of the Supreme Court of the United States in favor of the Christian religion here, as the religion of this nation, has in it the image of the beast, and will produce all that the prophecy has in it, or ever tells about. All this will come out of this decision, just as certainly as all that came out of that edict. ARSH August 9, 1892, page 498.17

Disputes will arise here as to what Christianity is indeed, just as they arose there. Disputes will arise, I know not precisely in what form; it may be between Catholicism and Protestantism, or it may be between the different sects of Protestantism. But these disputes will certainly come. I know not how soon; but just as certainly as that decree of the Supreme Court of the United States that this is a Christian nation has been made, just so certainly a disagreement will arise one of these days, and the Supreme Court or some one else will have to decide who are Christians, and what class of Christians it is that is meant in that decision. That will have to come. And it will come. ARSH August 9, 1892, page 498.18

Here is the National Reform Association, the American Sabbath Union, and this whole ecclesiastical combination who have been working for this for these twenty-nine years. Will they stand silent and do nothing? Is there not here to-day an ecclesiastical organization anxious to assert the government as a kind of sovereignty for itself, just as there was then to raise a like dispute? ARSH August 9, 1892, page 498.19

Then can any one doubt, or fail to see, that under the circumstances and in the condition of the times, in view of the position the church occupied at that time, just as certainly as that edict of Constantine in favor of Christianity as the religion of the Roman empire brought the papacy, and out of that came all that the papacy ever was, just so certainly under the like circumstances and the like conditions of church ambition, out of this Supreme Court decision making Christianity the religion of this nation,—just so certainly in this is the image of the beast, and out of it will come everything that the prophecy ever tells about. ARSH August 9, 1892, page 498.20

We are not the only ones able to see these things. That was one of the things that was held in mind when this government was made. Before making the national Constitution, there was a movement in Virginia to establish the Christian religion—not the Catholic nor the Protestant, but “the Christian religion;” that is all. Let me read to you what James Madison saw in that:— ARSH August 9, 1892, page 498.21

“Who does not see that the same authority can establish Christianity, in exclusion of all other religions, may establish with the same ease, any particular sect of Christians in exclusion of all other sects?” ARSH August 9, 1892, page 498.22

Constantine favored Christianity at the first, just as a whole—“the whole body of Christians.” And then he established a particular sect, the “Catholic Church of the Christians,” just as easily as he did the first. Just so certain as the Supreme Court of the United States has established Christianity as the religion of this nation, in exclusion of all other religion of this nation, in exclusion of all other religions, just so certain will it, or some other power, have to establish one particular sect in exclusion of all other sects. The Supreme Court hints at Protestantism; but if that is it, somebody will have to decide which sect of Protestantism it is. I do not know who will decide it: whether the Supreme Court, or Congress, or by national election campaign, I cannot say: but it will be decided in some way. It is bound to come. Thus says the Spirit of prophesy:— ARSH August 9, 1892, page 499.1

“Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early.” ARSH August 9, 1892, page 499.2

As I said before, while that was coming on its way here to be instruction to us, saying that that would take place right early, this thing was being done by the Supreme Court of the United States, which takes the first step toward raising these controversies, old and new, both old and new commingling, and this taking place right early. What is it that is before our eyes then? what is it that is before our faces? Is there anything there? All these things are in this decision. ARSH August 9, 1892, page 499.3

Madison and those of his time knew just as certainly as they knew anything, that if Christianity was established as the State religion of Virginia, there must be a particular sect established, and everybody else be oppressed. Not only that, but he saw this:— ARSH August 9, 1892, page 499.4

“Instead of holding forth an asylum to the persecuted, it is itself a signal of persecution.” ARSH August 9, 1892, page 499.5

Now mark: they held this position: they had experienced this in their day. We have had some of it too in our day. They saw in the mere proposition to make Christianity the established religion of Virginia, “a signal of persecution.” Just as certain as the proposition to make Christianity the established religion of the State of Virginia was the signal of persecution in that State, just so certainly this Supreme Court decision making Christianity the religion of this nation, is a signal of persecution through all the nation. But I read again from Madison’s remonstrance against that:— ARSH August 9, 1892, page 499.6

“Distant as it may be in its present form from the Inquisition, it differs from it only in degree.” ARSH August 9, 1892, page 499.7

In that proposition to establish “the Christian religion” in Virginia, they saw the Inquisition. What do we see in the actual establishment of the same religion by the Supreme Court of the United States? Again I read:— ARSH August 9, 1892, page 499.8

“The one is the first step, the other is the last, in the career of intolerance.” ² ARSH August 9, 1892, page 499.9

That is what they saw, the makers of this Republic, when an attempt was made to establish “the Christian religion” as the State religion. What does this people see in this decision of the Supreme Court of the United States, which establishes “the Christian religion” as the national religion? Just as certainly as that back there was a signal of persecution, and persecution throughout the State, just so certain is this a signal of persecution, and persecution through all the nation. Just so certainly as that had in it the Inquisition, just so certain this has in it the same thing. ARSH August 9, 1892, page 499.10

And just as certain as that edict of Constantine back there, had in it the papacy, just so certain this has in it all that the image of the papacy is or will be. Controversies arose back there as to what was Christianity, and this brought the establishment of the Catholic Church and persecution of all kinds: soon the next step was made, compelling them all to become Catholics—heretics to join the Catholic Church and hand over their property to the Catholic Church. ARSH August 9, 1892, page 499.11

There arose still another difficulty and dispute as to what was the true Catholic doctrine, and this brought the Council of Nice, which established Trinitarianism as the true Catholic doctrine. This was soon followed by an emperor who, by a council, established Arianism as the true Catholic doctrine. This was soon followed by another emperor who, by a council, re-established Trinitarianism as the true Catholic doctrine. Thus one ruler and council decided one way, and another decided another way, as to what was the true Catholic religion. And thus it went on, controversy after controversy of all kinds, until the bishop of Rome was made the fountain of faith by earthly governments and human power, instead of the word of God through the Lord Jesus Christ, the power of God. Thus the mystery of iniquity hid and supplanted for ages the mystery of God. ARSH August 9, 1892, page 499.12

Now, then, old controversies will be revived. Some of these controversies will rise right up again, as to what is the real true Christianity, Catholicism or Protestantism, Trinitarianism or Unitarianism, Calvinism or Arianism. These old controversies will be revived, which have apparently been hushed for a long time. These disputes will arise over hair-splitting theories that have no truth in them. They will dispute over these things. Atoms will be worlds, and worlds will be atoms; and these atoms that they will turn into worlds will be simply senseless disputes by which they can obtain control of the civil power, to force those who oppose them, and do not believe as they do, to act as they think or believe. “Old controversies will spring up,” and here are new controversies: revelations of false science, evolution, probation after death, etc. “New and old will commingle, and THIS WILL TAKE PALCE RIGHT EARLY.” Do you not believe it? Do you believe it? Is it not time to believe it, brethren? Well, then, I hope you will. ARSH August 9, 1892, page 499.13