Book I, Chap. 6.

This bold witness for Christ was burned at the stake July 6, 1415, by order of the General Council of Constance. When the fagots were piled up around him ready for the torch, he said to the executioner, "You are now going to burn a goose [Huss signifying goose in the Bohemian language]; but in a century you will have a swan whom you can neither roast nor boil." Fox's Book of Martyrs. This was fulfilled in Martin Luther.

Henry Institorus, an inquisitor, uttered these remarkable words: "'All the world cries out and demands a council, but there is no human power that can reform the church by a council. The Most High will find other means, which are at present unknown to us, although they may be at our very doors, to bring back the church to its pristine condition.' This remarkable prophecy, delivered by an inquisitor at the very period of Luther's birth, is the best apology for the reformation."

Andrew Proles, provincial of the Augustines, used often to say: "Whence, then, proceeds so much darkness and such horrible superstitions? O my brethren! Christianity needs a bold and a great reform, and methinks I see it already approaching.... I am bent with the weight of years, and weak in body, and I have not the learning, the ability, and eloquence, that so great an undertaking requires. But God will raise up a hero, who by his age, strength, talents, learning, genius and eloquence, shall hold the foremost place. He will begin the reformation; he will oppose error, and God will give him boldness to resist the mighty ones of the earth."

John Hilten censured the most flagrant abuses of the monastic life, and the exasperated monks threw him into prison and treated him shamefully. "The Franciscan, forgetting his malady and groaning heavily, replied: 'I bear your insults calmly for the love of Christ; for I have said nothing that can injure the monastic state: I have only censured its most crying abuses.' 'But,' continued he (according to what Melancthon records in his Apology for the Augsburg Confession of Faith), 'another man will rise in the year of our Lord 1516: he will destroy you, and you shall not be able to resist him.'"

In 1516 Luther held a public discussion with Feld-kirchen, in which he upheld certain doctrines of truth that made a great stir among the Romanists. Says D'Aubigne: "The disputation took place in 1516. This was Luther's first attack upon the dominion of the sophists and upon the Papacy, as he himself characterizes it." And again, "This disputation made a great noise, and it has been considered as the beginning of the reformation." Book I, Chap. 9. The next year, however, he entered publicly upon the actual work of reformation.

Frederick of Saxony, surnamed the Wise, was the most powerful elector of the German empire at the period of the reformation. A dream he had and related just before the world was startled by the first great act of reformation is so striking that I feel justified in repeating it in this connection. It was as follows:

"Having gone to bed last night, tired and dispirited, I soon fell asleep after saying my prayers, and slept calmly for about two hours and a half. I then awoke, and all kinds of thoughts occupied me until midnight.... I then fell asleep again, and dreamed the Almighty sent me a monk, who was a true son of Paul the apostle. He was accompanied by all the saints, in obedience to God's command, to bear him testimony, and to assure me that he did not come with any fraudulent design, but that all he should do was conformable to the will of God. They asked my gracious permission to let him write something on the doors of the palace-chapel at Wittemberg, which I conceded through my chancellor. Upon this, the monk retired thither and began to write; so large were the characters that I could read from Schweinitz what he was writing [about 18 miles]. The pen he used was so long that its extremity reached as far as Rome, where it pierced the ears of a lion which lay there, and shook the triple crown on the Pope's head. All the cardinals and princes ran up hastily and endeavored to support it.... I stretched out my arm: that moment I awoke with my arm extended, in great alarm and very angry with this monk, who could not guide his pen better. I recovered myself a little.... It was only a dream. I was still half asleep, and once more closed my eyes. The dream came again. The lion, still disturbed by the pen, began to roar with all his might, until the whole city of Rome, and all the States of the holy empire, ran up to know what was the matter. The Pope called upon us to oppose this monk, and addressed himself particularly to me, because the friar was living in my dominions. I again awoke, repeated the Lord's prayer, entreated God to preserve his Holiness, and fell asleep.... I then dreamt that all the princes of the empire, and we along with them, hastened to Rome, and endeavored one after another to break this pen; but the greater our exertions the stronger it became: it crackled as if it had been made of iron: we gave it up as hopeless. I then asked the monk (for I was now at Rome, now at Wittemberg) where he had got that pen, and how it came to be so strong. [In those days they used goosequills for pens.] 'This pen,' replied he, 'belonged to a Bohemian goose [Huss] a hundred years old. I had it from one of my old schoolmasters. It is so strong because no one can take the pith out of it, and I am myself quite astonished at it.' On a sudden I heard a loud cry; from the monk's long pen had issued a host of other pens. I awoke a third time; it was day light." History of the Reformation, Book III, Chap. 4.

Frederick related the foregoing to his brother John, the Duke of York, on the morning of Oct. 31, 1517, stating that he had dreamed it during the previous night. The same day at noon Martin Luther advanced boldly to the chapel at Wittemberg and posted upon the door ninety-five theses, or propositions, against the Papal doctrine of indulgences. This was his public entrance upon the great work of reformation. The importance of the Reformation of the Sixteenth Century is incalculable. It gave the deathblow to the universal spiritual supremacy of Rome. As we have already seen, the Papacy had for centuries held despotic sway over the minds and the consciences of men. One potent cause of the Reformation was the great Revival of Learning that marked the close of the medieval and the beginning of the modern period of history. This great mental awakening contrasted sharply with the blind ignorance and superstition of the Middle Ages, and caused many men to doubt the Scriptural authority of many of the doctrines and ceremonies of the Church of Rome; such as invocation of saints, auricular confession, use of images, worship of the Virgin Mary, etc.

Scandals and abuses in the Church of Rome also hastened the Reformation. During the fifteenth century the morals of that church had sunk to the greatest depths of iniquity. The Popes themselves were, in some cases, monsters of impurity and iniquity, insomuch that historians are obliged to draw the vail over many of their dark deeds.

But the real occasion of the revolt of the northern nations of Europe against the jurisdiction of Rome was the controversy regarding indulgences. "These in the Catholic church, are remissions, to penitents of punishment due for sin, upon the performances of some work of mercy or piety, or the payment of a sum of money." When Leo X. was elected to the Papal dignity (1513), he found the church in great need of money for the building of Saint Peter's and other undertakings, and he had recourse to a grant of indulgences to fill the coffers of the church. The power of dispensing these indulgences in Saxony in Germany was given to a Dominican friar named Tetzel. This fanatic enthusiast entertained the most exaggerated opinion of the efficacy of indulgences. In his harrangues he uttered such expressions as the following:

"Indulgences are the most precious and the most noble of God's gifts." "There is no sin so great that an indulgence can not remit; ... only let him pay well, and all will be forgiven him." "Come, and I will give you letters, all properly sealed, by which even the sins that you intend to commit may be pardoned." "I would not change my privileges for those of St. Peter in heaven; for I have saved more souls by my indulgences than the apostle by his sermons." "The Lord Omnipotent hath ceased to reign; he has resigned all power to the Pope." See D'Aubigne's History of the Reformation, Book III, Chap. 1.

Martin Luther was an Augustine monk and a teacher of theology in the University of Wittemberg. Before Tetzel appeared in Germany, Luther possessed a wide reputation for learning and piety, and he had also entertained doubts respecting many of the doctrines of the church. During an official visit to Rome in 1510 he was almost overwhelmed with sorrow because of the moral corruption there; but while penitentially ascending on his knees the sacred stairs of the Lateran, he seemed to hear a voice thundering in his soul, "The just shall live by faith!" This marked an important epoch in his career.

When Tetzel appeared in Saxony with his indulgences, Luther fearlessly opposed him. He drew up ninety-five theses against the infamous traffic and nailed them to the door of the church at Wittemberg, and invited all scholars to criticise them and point out if they were opposed to the doctrine of the Word of God or of the early church Fathers. Here the invention of printing proved to be a powerful agency in advancing the cause of reformation by scattering copies of these theses everywhere; and soon the continent of Europe was in a perfect turmoil of controversy. The Pope excommunicated Luther as a heretic. In reply Luther burned the Papal bull publicly at Wittemberg. Shortly afterward Luther produced his celebrated translation of the Bible in the German language. Even a brief history of the entire Reformation would be too large for the limits of the present volume, therefore with a few words respecting the nature of the work of the Reformation we will pass on to another prophetic vision.

The great secret of the early success of the reformers was their appeal from the decisions of councils and regulations of men to the Word of God. So long as the Word and Spirit of God were allowed their proper place as the Governors of God's people, the work was a spiritual blessing. But this happy state of affairs did not long continue. Within a few years the followers of the reformers were divided into hostile sects and began to oppose and persecute each other. Luther denounced Zwingle as a heretic, and "the Calvinists would have no dealings with the Lutherans." The first Protestant creed was the Augsburg Confession (1530). This date marks an important epoch. From this time the people began to lose sight of the Word and Spirit of God as their Governors and to turn to the disciplines of their sects, which they upheld by every means possible. Thus we find Calvin at Geneva consenting to the burning of Servetus, because of a difference of religious views; and in England the Anglican Protestants waged the most bitter, cruel, and relentless war not only against Catholics, but against all Protestants who refused to conform to the Established Church. The Protestants placed armies in the field and fought for their creeds, as during the Thirty Years' War in Germany and the long period of the Hugenot wars in France. The real work of the Reformation, the promulgation of so much of the truth of the Bible, was an inestimable blessing to the world; but the rise of Protestantism (organized sectism) in 1530 introduced another period of apostasy as distinct in many of its features as was that of Romanism before it. The historian D'Aubigne recognizes an important change at this period. He says:

"The first two books of this volume contain the most important epochs of the Reformation--the Protest of Spires, and the Confession of Augsburg.... I determined on bringing the reformation of Germany and German Switzerland to the _decisive epochs of_ 1530 and 1531. The history of the Reformation, properly so-called, is then in my opinion almost complete in those countries. The work of faith has there attained its apogee: that of conferences, of interims, of diplomacy begins.... The movement of the Sixteenth Century has there made its effort. I said from the very first, It is the history of the Reformation and not of Protestantism that I am relating." Preface to Vol. V.

11. And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

12. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

13. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,

14. And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.

15. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

16. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:

17. And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

18. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

The symbolic description of this beast directs us also to a political and a religious system rising at the expiration of the twelve hundred and sixty years' reign of the first beast, but that he was no such terrible beast politically as the one before him is proved by the fact that he had but two horns and they _like a lamb_. This beast rose "out of the earth"--the Apocalyptic earth, or the territory of the Roman empire. The first beast rose out of the sea, which, as before shown, signifies the heart of the empire in an agitated state; for the ten horns came up through the greatest political convulsions that the page of history records. When John beheld the second beast "coming up," however, the empire was in a state of comparative quiet, although fierce wars followed afterward. He stands as a symbol of _Protestantism_ in Europe; although his power and influence afterwards extended beyond the "earth"--the Apocalyptic earth--into "the whole world." Chap. 16:14. That this beast came up upon the same territory occupied by the Papacy is proved also by the statement that "he exerciseth all the power of the first beast before him." It was predicted in a subsequent chapter (17:16) that the ten horns, or kingdoms of Europe, after supporting the Papacy during the Dark Ages, would later turn against her. This has met a remarkable fulfilment under the reign of Protestantism.

The first two nations to turn violently against Popery were England and Germany. They have ever since been the chief supporters and defenders of Protestantism, and they are doubtless the two kingdoms symbolized by the two horns of the beast. While at one time the Pope was a temporal sovereign and could, by his political and ecclesiastical power, humble with ease the mightiest nations of Europe before him, his authority has been wrested from him by degrees, so that to-day not a vestige of his temporal power remains, and his anathemas fall harmlessly. The nations have asserted their rights as kings. When King Victor Emmanuel entered Rome on the twentieth day of September, 1870, the Pope's temporal sun set forever, and he does not control even the city in which he lives--Rome. He is often referred to as "the prisoner of the Vatican." "He that leadeth into captivity shall go into captivity," said the prophecy; "he that killeth with the sword must be killed with the sword." It was by force of arms that the Popes obtained and maintained their temporal power over the nations, and by the force of arms they have had their authority torn from them. Religion has been referred to as "the basis of government"; for the legislators of any country are to a great degree influenced in their deliberations by religious sentiments. In all Protestant countries that greatest of Protestant principles, religious liberty, is as truly recognized by statute as was that infernal principle of the Papacy, religious intolerance, when formerly enforced by law. Protestant principles have so far permeated the nations of Europe formerly controlled by the Papacy that religious toleration is generally granted. In Italy, the headquarters of Popedom, where the Catholics are greatly in the majority, religious liberty is granted by law. And even Spain, denominated by the Encyclopædia Britannica "the most Catholic country in the world," exhibits "a general indifferentism to religion," meaning that the fanaticism and intolerance of former ages that caused thousands, and perhaps millions, to be slain, is rapidly dying out. In the vision before us, however, the special actions ascribed to this beast--_speaking_, working miracles, deceiving, making an image and imparting life to it, etc., which all belong properly to the department of human life--show conclusively that it is the character of this beast as an _ecclesiastical power_ that is the chief point under consideration. He was not to become such a terrible beast politically (for his horns were only _like a lamb_), but "he _spake_ as a dragon." As soon as we enter the department to which _speaking_ by analogy refers us, we find this beast to be a great religious power; and it is in this character alone that he is dilineated in the remainder of the chapter. That the description of a religious system is the main burden of this symbol, is shown also by the fact that it is in every case referred to in subsequent chapters as the "false prophet." Chap. 16:13; 19:20; 20:10. Therefore every reference I make to this second beast hereafter should be understood as signifying the religious system of Protestantism, unless otherwise stated.

That Protestantism in its many forms can be properly represented by a single symbol--a beast or false prophet--may seem a little strange at first; but when we come to consider next the making of an image to the beast, it will be seen that the Protestant sects, from God's standpoint of viewing, are all alike in character, as were the multitudinous forms of heathen worship represented under the single symbol of the dragon. Hence only one beast, or the making of one image, was necessary to stand as representative of the entire number. It will be noticed by the reader that from verse 12 to the close of the chapter the term _beast_ signifies the first beast, or the Papacy, and that the second beast, or Protestantism, is designated by the pronoun _he_.

_Image_ is defined to be "an imitation, representation, similitude of any person or thing; a copy, a likeness, an effigy." The second beast, then, is to manufacture something in _imitation_ of the first beast. If any doubt exists as to which phase of the first beast, political or ecclesiastical, is copied, it can be settled by considering what is said of the image made from the original. "The image of the beast should--_speak_." This directs us by analogy, as heretofore explained, to the department of religious affairs; hence the second beast forms an _ecclesiastical organization_ in imitation of the hierarchy of Rome. At this juncture the Protestant will doubtless exclaim, "Oh, our churches are nothing like the church of Rome!" But consider a little in the light of truth. God's Word teaches that they bear the close relationship of _mother_ and her _daughters_ (Rev. 17:5), and by the help of the Lord we shall point out a similarity of character in this and subsequent chapters. The symbol of the church of Rome in chapter 17 is that of a corrupt _prostitute_, while the symbol of Protestantism is that of her _harlot daughters_. The Roman church is a humanly organized institution governed by a set of fallible men, their claims of infallibility to the contrary notwithstanding. Protestant sects, likewise, are all human organizations (even though they may sometimes deny it), and are governed by a man or a conference of men. The Roman Catholic church makes and prescribes the theology that her members believe. Protestant churches, also, make their own disciplines and prescribe rules of faith and practise. The Word of God, inspired by his Spirit, could not be enforced in Romanism without destroying it; for its main spirit is Antichrist. So, too, the whole Word in Protestantism would soon annihilate her God-dishonoring sects; for they are all contrary to its plain teachings, which condemn divisions and enjoin perfect unity and oneness upon the redeemed of the Lord. What is said concerning the image of the beast applies to sectarianism as a whole and the human organization of all her so-called churches, regardless of the differences that exist between them as individual institutions; for they may differ as widely as the various systems of heathen religions symbolized by the dragon, yet they can be represented by the single symbol of an image to the first beast, because they are built upon the same general principles--are but human organizations, falsely called churches of Christ, and are all contrary to the Scriptures.

Imparting life to the image of the beast simply signifies the complete organization of the ecclesiastical institutions so that they are capable of self-government and their decrees possess authority. Every living body is animated by a spirit. The sectarian spirit that animates the Methodist body will lead people into that body, etc.; but the one Spirit of God will, if permitted, baptize us all into the one body of Christ, where we can all "drink into one Spirit." 1 Cor. 12:13. "And he spake as a dragon" signifies the great authority by which his laws are enacted and enforced upon the people.

"And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast." Fire from heaven upon Elijah's sacrifice was the attestation of God to his divine mission. Bringing down fire from heaven, then, symbolically describes the claims of this beast to being a true prophet of the Lord.

At this point we must make a distinction which, being true in the facts of history, must necessarily be intended in the symbolic representation. According to the symbols of the preceding chapter the woman, or true church, "fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days." The time-prophecy is the same and covers the same period as the reign of the Papal beast; therefore just as an important change in the Papacy occured at the expiration of the prophetic period, so also we must expect a radical change with respect to the true church: it must no longer be completely obscured in the wilderness.

As the Reformation, and Protestantism as a religion, was the means of ending Rome's universal spiritual supremacy, so also the same movement must be regarded as possessing sufficient light and truth to again bring into prominence the work of the Spirit and the true people of God. "Fire from heaven" may therefore be regarded as describing the divine work of reformation, the unfolding of truth accompanied by the saving power of God. Such spiritual work has accompanied the origin of various religious movements during the Protestant era.

The general description of the two-horned beast, however, brings into prominence an evil characteristic--the disposition to lead people into deception by making an image to the beast and then worshiping it. The evil does not inhere in the work of bringing down "fire from heaven," but in image-making and image-worship, for which the Spiritual work simply furnished an occasion. The Spiritual work of reformation is therefore to be distinguished from the later work of creed- and sect-making. And since the beast takes advantage of Spirit manifestations, in order to deceive men, he becomes a sort of apostate and is denominated "the _false prophet_." See Chap. 16:14; 19:20.

Ecclesiastically considered, the two-horned beast stands as the symbol of the religious system 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, man-controlled, unscriptural sect machinery manufactured in imitation of the Papal original. To exalt 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 that multitudes of people in Protestantism are more devoted to their particular church than they are 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 anyone say a word against _their church_, and instantly they are aroused to the highest pitch of excitement--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 case been employed as an excuse for taking the next step--making an image. Thousands of honest souls, lacking better light, have been induced to submit to such human organization. But the truly saved have always loved and adored their Lord more than the human church to which they were attached, therefore they should not be regarded as beast-worshipers. They are the ones whom the Lord denominates his people when the voice is heard calling them out of Babylon. Chap. 18:4.

The "mark of the beast" next claims our attention. The beast referred to is the Papacy. How did the Papacy mark its subjects? Undoubtedly, by the false spirit which animated that organization, branding them all with its delusive doctrines and errors. In a previous chapter the servants of God were represented as receiving the seal of God in their foreheads. This was shown to signify the pure Word and doctrines of the Bible being planted within them by the Holy Spirit. In making the sect image in imitation of the Papal original, then, the principle of marking subjects has also been copied. The members of every sect organization are indelibly marked. You can not become one of them without solemnly agreeing to believe the doctrines taught in their discipline and accepting the government of their man-made institutions. Subscribing to the rules of faith and practise that originated with the sect shows how its members worship the image. They are also said to worship the first beast, the original of the image. How is this fulfilled? In the same manner that the worshipers of the first beast worshiped the dragon that preceded it; namely, by accepting and believing false principles of faith that originated in the system immediately preceding. Protestant sects have transferred many of the false doctrines of Romanism to their own creeds, hence they worship the first beast just as truly as the Papists worshiped the dragon by accepting heathenish principles. The greatest principle of false doctrine that originated with Catholicism, and one that has been transferred to _every Protestant sect_, is, that a human organization is necessary to complete the church of Christ on earth. The church of Rome has an earthly head and a human government; and Protestants, also, firmly believe the unscriptural doctrine that they must bow to an organization of men and thus be under a visible headship: they receive the mark of the beast. Many sects have also copied other Popish doctrines, such as infant baptism, the destruction of all outside of the pales of the church (?), infantile damnation, sprinkling, and other things too numerous to mention. Thus, they worship the first beast as well as his image.

They also receive the "name of the beast." Here again "beast" refers to the Papacy. The Papal beast was represented as being full of the names of blasphemy, which blasphemy was shown to signify the usurpation of prerogatives and rights belonging to God alone. The greatest ecclesiastical usurpation reached by the Romish hierarchy was that of claiming to be the head of the church and the right to prescribe and enforce their doctrines, naming their organization the _Holy Catholic Church_. In making their sect organizations in imitation, Protestants, as above stated, have transferred the same principle and make the same blasphemous claim of a right to make disciplines to govern God's people, and then name their sect machinery a _church_ of God. The name may be Methodist, Baptist, Mennonite, Episcopalian, or what not, it is only a _beast name_, yet a name that you must accept if you desire to become one of them.

They not only receive the name of the beast, but also receive the "number of his name." It will be necessary first to explain what is meant by the number of a name. "The modern system of notation by the nine digits and the cipher, was not introduced until the tenth century, but on account of its superior excellence, has since superseded every other. Previous to this great discovery, the letters of the alphabet were used to denote numbers, each letter having the power of a _number_ as well as a _sound_. The same system is still retained among us for certain purposes. The Roman letters I. V. X. L. C. D. M., have each the power of expressing a number. This, however, was the common and the best mode of notation that the ancients possessed." The number of a name, therefore, was merely the number denoted by the several letters of that name.

The number of the name of the beast--the first beast--is said to be the number of a _man_. When we enter the Romish hierarchy and search for a man the number of whose name will be six hundred and sixty-six, where could we go more appropriately than to the Pope himself, its authorized head? The Scriptures point him out particularly as the "_man_ of sin," "the son of perdition." 2 Thes. 2:3, 4. Has the Pope of Rome a name the letters of which, used as numerals, make six hundred and sixty-six? Yes. He wears in jeweled letters upon his miter the following blasphemous inscription: _Vicarius Filii Dei_--Vicar of the Son of God. Taking out of this name all the letters that the Latins used as numerals, we have just six hundred and sixty-six. U and V were both formerly used to denote five.

V ..... 5 F ..... 0 I ..... 1 I ..... 1 C ... 100 L .... 50 A ..... 0 I ..... 1 R ..... 0 I ..... 1 I ..... 1 D ... 500 U ..... 5 E ..... 0 S ..... 0 I ..... 1 --- 666

In some manner the worshipers of Protestant images also receive the number of this name--six hundred and sixty-six. The name is that of "Vicar of the Son of God." In all Protestantism (see remarks on chapter 11:7, 8) the true Vicars of Christ on earth--the Word and Spirit of God--have been set aside, and conferences of men have taken their places in all the official acts relative to spiritual affairs. Hence the number of the name applies to them as well. What that number specially symbolizes I do not know, unless it is, as has been explained by others--_division_. While the policy of Romanism has been that of unity, still the false claims made by one individual can be as well made by another, and by many, which has been the case, as just explained; therefore it would not be improper at all to make the Pope's number a symbol of the whole, since his system has been so largely copied by the rest. The whole structure of sectarianism is built on the principle of division, and it so happens that there is always enough left to divide again. So this special number is perhaps the symbol of endless division, signifying the great number of human organizations claiming to be churches of Christ. The church of God, however, is built on the principal of unity; division is destruction to its true nature and life, for it is Christ's body.

It is further said that "no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name." To "buy or sell" is to engage in the ordinary pursuits of life and have intercourse with human society. Applying this as a symbol to the analagous department of the church, we have the fact set forth that those without the special mark have no more recognized standing in the so-called churches than men that are not allowed to buy or sell have in a community. But _selling_, as a symbol, would specially indicate the dealing out of truth, or the preaching of the gospel. A Holy Ghost minister in the clear light of heaven's truth, independent of all the creeds of Babylon, will not be allowed the privilege of laboring freely among sectarians, after the truth for which he stands becomes well known. And if he holds meetings in the community, the members of the sects are often warned by their leaders against "buying"--receiving--it from the Holy Ghost minister, because of his not having the mark or name of the beast. Their ministers are specially marked, for they come out of their colleges and theological seminaries with the stamp of their respective doctrines upon them and a license from the sect to enter its ministry; and those not thus marked or designated have no place among them. This may also explain the manner in which the beast causes those who will not worship the image to be killed--an analagous killing; namely, an ecclesiastical cutting-off, or excommunication, as explained in previous chapters.[9]

[Footnote 9: 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. For example see pp. 252, 291-294 of the present work. It is possible that the persecuting principle ascribed to the two-horned beast may include both the literal and the ecclesiastical cutting-off, reference being made directly to the intolerant spirit.]

The facts just stated are well illustrated by the following circumstances. A few years ago a brother in the ministry went into a certain town to find a place to conduct a series of holiness meetings. He was directed by a Presbyterian lady to their pastor, who, she said, was a believer in the doctrine of holiness. When he called on the minister and made known his errand, the first question asked him was this, "Are you a member of the Presbyterian church?" The brother answered in the negative. He did not have the _name of the beast_. The next question that greeted him was this, "Do you believe the Westminster Confession of Faith to be orthodox?" He answered, "No, sir." He did not have the _mark of the beast_. The last question asked was, "Do you belong to any of the various orthodox Protestant denominations?" The brother said, "No." He did not have the _number of his name_. The answer was, "You can not have our house."

While on a missionary trip in the Near East, the writer, in company with another brother, attended a Seventh-Day Adventist service in Bucharest, Roumania. After the sermon another brother requested that we be given the opportunity to speak a little, but the request was absolutely refused. It was explained that we would say nothing against them or their work but only speak about salvation; but we were not permitted even to testify in a few words. The difficulty was that we did not have either the "mark of the beast" or its "name."