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beast. This one looks more natural than the first in that it has but two horns. These are England and Germany—the two political powers that have always stood in defense of Protestantism. By these two powers Protestantism arose. It is reasonable that if the ten horns of the first beast represented ten temporal powers that supported it, the two horns of the second beast represented two temporal powers which have always supported it. England and Germany have done this, and they are two of the original ten. His two horns like a lamb signify the tolerance and mildness of these nations, as well as of Protestantism as a whole. Though this beast was lamb-like, yet it spake as a dragon. The dragon-power was even traceable down through the Protestant age. This twohorned beast was to exercise all the power of the first beast before him. Popery, as we have seen in a previous chapter, exercised a universal influence, swayed fore +


It may be a question in the mind of some how Protestantism, divided in so many different bodies, can be represented by one beast. The Protestant sects are all alike in character, from God's standpoint of viewing, just as the multitudinous forms of heathen worship are represented in the twelfth chapter by the single symbol of a dragon.

This second beast was to cause the people to worship the first beast. This has been accomplished by Protestantism perpetuating doctrines and services of popery.

All her creeds are tinged more or less with the doctrines and idolatries of Roman Catholicism. Many things-for example, the rite of sprinkling, which Rome substituted for baptism-have been copied by most of the Protestant sects. Infant baptism, infant damnation unless baptized, baptism for the forgiveness of past sins, confirmation, taking members into an exterior institution, these and many other things have been copied from Rome by Protestants to cause the people to worship as the papists worshiped, thus causing them to worship the first beast.

This second beast was to do great wonders, even to bring fire down from heaven and by means of this gain the confidence of the people and influence them to make an image to the first beast. Many hundreds of these images have been made in the Protestant age. Such are the Protestant ecclesiastical organizations. Every one of these is but an image of the papal sect, all being modeled after it. We can understand this prophecy better if we understand the ancient image-worship of the pagans. They made images of their gods and bowed to these images and worshiped them. The image was supposed to resemble the god. This same image-worship was continued among the Roman Catholics, who called their gods saints. Protestantism continues the same worship in essence by making images to the papacy and causing the people to worship them. This is another way in which Protestantism "causeth the people to worship the first beast." These sectimages of popery are the only gods that many people of today really worship. Every sect called Protestant, whether great or small, is more or less modeled after the organization known as the Catholic church; therefore they are all properly termed images, or likenesses, of that beast.

Many of the Protestant denominations started with a spiritual reformation. When the Lutheran reformation started, it was a spiritual work. The heavenly fire fell in some places, and God honored the work. The same was true of Zwingli's work in Switzerland. But when the followers of Luther and of Zwingli saw that God was specially favoring them, they at once organized. The result was two sects, two images of the papal beast. As soon as these people made an image, they lost their spiritual power, and they are today but formal bubbles sailing along on the agitated sea of sect-confusion. Just so it was with the Wesleyan reform. For about fifty years the world shook under the labors of Charles and John Wesley. Watchfires were kindled throughout Europe and America, and torrents of Holy-Spirit fire fell from heaven. No other fire comes from heaven. After a great body was thus called out, they became deceived because God was specially favoring them, and organized into a sect, or, in other words, made an image to the old, or papal, beast. As soon as they did this, they lost their spirituality, and today they are a dead, formal body. The very doctrine with which Wesley started his reform is today rejected by a large number of the Methodist divines. A number of years ago B. T. Roberts and several other Methodist ministers began to preach holiness, and the result was an excommunication. These preachers then began to shout, “We are free! We are free!” But not willing to give up the name Methodists, they organized an image that they term Free Methodists. These people are now as dead spiritually as their mother. Their work is accompanied by much noise but little power of God. So it has been throughout the entire Protestant age.

The work of Alexander Campbell in preaching against the evils of sectarianism and division, and in maintaining the necessity of unity among all true believers, was a spiritual work, and no doubt God blessed in that reformation. But soon they organized on the same plane with every other sect, and now they are a spiritually dead body. Time and again men have received some new light and truth, and have started a spiritual work. Fire from heaven would fall, and God would bless their labors. But not being able to discern the body of Christ, which only is the church, these people would organ

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