ave an exact representation of the
papacy during the days of its supremacy?

It may be objected that whereas the papal church was comparatively a
unit, and hence could act in harmony in all its departments in enforcing
its dogmas, the Protestant church is so divided as to be unable to agree
in regard to what doctrines shall be made imperative on the people. We
answer, there are certain points which they hold in common, and which
are sufficient to form a basis of co-operation. Chief among these may be
mentioned the doctrine of the conscious state of the dead and the
immortality of the soul, which is both the foundation and superstructure
of spiritualism, and also the doctrine that the first day of the week is
the Christian Sabbath.

It may be objected again that this view makes one of the horns, the
Protestant church, finally constitute the image of the beast. If the
reader supposes that the Protestant church constitutes one of the horns
of the two-horned beast, we reply that this is a conception of his own.
No such idea is here taught. And we mention this objection only because
it has been actually urged as a legitimate consequence of the positions
here taken. And then the question is asked, If the Protestant church
constitutes one horn, may not the Catholic church constitute the other?
Under the shadow of that hypothetical "if," perhaps it might. But
neither the one nor the other performs such an office. In chapter six of
this work, it was shown that the two great principles of Republicanism
and Protestantism were the proper objects to be symbolized by these two
lamb-like horns. But there is the plainest distinction between
Protestantism as an embodiment of the great principle of religions
liberty, and the different religious bodies that have grown up under its
fostering influence; just as plain as there is between Republicanism, or
civil liberty, and the individual who lives in the enjoyment of such
liberty. The supposition, therefore, that the Protestant church is to
furnish the material for the image, involves no violation of the
symbolic harmony of this prophecy.

Let us look a moment at the fitness of the material. We are not
unmindful of the noble service the Protestant churches have rendered to
the world, to humanity, and to religion, by introducing and defending,
so far as they have, the great principles of Protestantism. But they
have made a fatal mistake in stereotyping their doctrines into creeds,
and thu