is, therefore, to be distinguished from the later work
of creed-and sect-making; and since the beast takes advantage of the
manifestation of spiritual power and deceives men, he becomes a sort
of apostate and is denominated "the false prophet" (see chap. 16:13;
19:20).

The beast, ecclesiastically considered, stands as the symbol of the
religious system and practise of Protestantism as a whole--a peculiar
combination of truth and error, of good and bad, of "fire from heaven"
and false miracle-working power (chap. 16:14); while the "image to
the beast" signifies the sectarian institution--the man-made and
man-controlled unscriptural sect machinery constructed in imitation
of the papal original. To construct such earth-born churches and lead
people to adore and worship them is but a species of idolatry and the
rankest deception. It is a sad fact, in Protestantism as well as in
Catholicism, that vast multitudes of people are more devoted to their
respective churches than to the Lord Jesus Christ. They can witness
the open rejection of God's precious Word and the vilest profanation
of his holy name without uttering a word of protest; but let any one
say a word against _their church_, and instantly they are aroused to
the highest pitch of indignation. _Beast-worshipers!_

The Protestant era has witnessed many wonderful reformations in which
the true fire of God fell upon waiting souls, but this initial work of
the Spirit has in each instance been employed as an excuse for taking
the next step--making an image; and thousands of honest souls, lacking
better light, have been induced to submit to such human organization.
Those of this number who were truly saved, however, always loved
and adored their Lord more than the human church to which they
were attached, and consequently they should not be regarded as
beast-worshipers. They are the ones whom the Lord denominates _his
people_ when the voice calls them out of Babylon (chap. 18:4).

The second beast also exhibits the characteristics of a persecuting
power, and in this respect it is similar to the ten-horned beast. The
early history of Protestantism shows that at that time the principle
of religious intolerance brought over from Romanism manifested itself
in the actual putting to death of numerous dissenters. Thus, we find
Calvin, at Geneva, consenting to the burning of Servetus because of a
difference in religious views. At a convention in Torgau, in 1574, the
Lutherans