“And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God: for true and righteous are His judgments; for He hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of His servants at her hand. And again they said, Alleluia. And her smoke rose up for ever and ever” (Revelation 19:1-3).

It is most obvious that the events portrayed in these visions of chapter 19 are yet to meet their fulfillment. Indeed, to a considerable extent, as we have endeavored to show in the preceding chapter, this is true also of chapter 18. For while it is clearly seen by students of the Revelation that Babylon in both its Papal and Protestant aspects has fallen from God’s favor, it is of course apparent that as great systems they still exist. Chapter 18 describes the rejection and destruction of the great mother system, the Papal hierarchy. The destruction of Babylon, in its widest sense, commonly termed Christendom, is portrayed in chapter 19. This being true it becomes apparent to the reverent student of the Revelation that the prophecies describing these future events will be better understood in detail as history gradually unveils them. However, in their general outlines they can even now be clearly seen.

Four Phases of Babylon

It will be recalled that we have in our previous expositions noticed that several distinct, separate phases of the great anti-Christian apostasy are embraced in the one symbol Babylon. The first and chief of these is that of Babylon the Great, the mother system, which seems to have comprehended, previous to its losing its temporal power in 1870, the Papal hierarchy in its exercise of both civil and ecclesiastical authority from the city of Rome; and since that time, the same Papal hierarchy in its exercise of ecclesiastical authority only.

The second aspect of symbolical Babylon is that of the Protestant, daughter (harlot) systems of the great mother, as pictured since their efforts to form a federation began, and since their fall from Divine favor in more recent times, early in the present harvest period, has become manifest.

A third aspect of symbolical Babylon is that of the same daughter systems as they will appear in the near future, it would seem, when this great federation is consummated and it begins to act authoritatively. This we have interpreted to be described under the two symbols of the “image of the beast” (Revelation 13:14), and the “false prophet” (Revelation 16:13, 19:20).

The fourth aspect of the Babylonian symbol is that of the so-called Christian nations, which to a greater or less extent have been made drunk by the wine — false doctrines — of the great mother system, as described in the symbolic language of the Revelation.

All four of these phases or aspects of Babylon are understood by many prophetic students to be comprehended in the term Christendom, which in all these aspects is to be destroyed in the judgment troubles described in the closing visions of the Revelation. It is very apparent, however, that these different divisions or phases of Babylon are not to be destroyed all at the same time.

It is well to keep in mind that the symbols of the Apocalypse clearly distinguish between the Papal and the other aspects of Babylon. The symbol of the “Mother of Harlots,” upon whose forehead is written “Babylon the Great,” without question has reference to the Papal aspect of Babylon. The destruction of the various divisions or aspects of Babylon will take place in the period called the time of trouble that marks the closing scenes of the age — a period which occupies a considerable length of time. It is very apparent from the description in chapter 18 that the Papal aspect of Babylon is destroyed first. In our consideration of chapter 16, we saw that before the final collapse of all, there will be an alliance of the various branches of Babylon. The object of this will be to uphold the present order of things, which at the time will seem in danger of falling because of the threatened risings of the masses. For a time, in connection with this alliance, the great mother system will exert a powerful influence. This alliance however will soon break up, and immediately the mother system will be destroyed. This condition of things was seen by Mr. Russell and thus described:

“But the Bible declares that this reign ‘as a queen’ will be a short one, and that the fall of Babylon will be tremendous — like a great millstone cast into the sea. It will be during the power of this so-called ‘queen,’ for a little season, that the world will be under a great strain as respects any presentation of the Truth. And those found loyal to God and to principle will doubtless suffer therefor.

“At the time of Babylon’s fall, the mighty ones of the earth, financial and political princes and kings, will stand afar off, keeping clear of too close an affiliation with her, although they will greatly lament her destruction, realizing that it forebodes their own. Then very shortly will come the complete overthrow and destruction of the present Gentile governments, symbolically represented in the Bible as a great conflagration which will consume the whole earth — all institutions — religious, social, political, and financial.”

Carefully viewing the symbolic picture in the light of all the developments and facts of history, our conviction is that chapter 18 portrays the judgment on that aspect of Babylon that is comprehended in the symbol of the great harlot, referred to so frequently in the Revelation visions as corrupting the earth (organized society) with her false doctrines. This symbol is very generally, and we think correctly, understood to represent the Romish Papal government or hierarchy, which is very appropriately named the “Mother,” because out from her, since the Reformation, have come the Protestant sects (harlots). Many of her false doctrines have also been retained in the creeds of these sects, nearly all of which, as also the so-called Christian nations, have been so permeated with Rome’s false dogma of inherent immortality that a clear conception of the great plans and purposes of God becomes absolutely impossible.

It will be noted that the “image of the beast,” which we have interpreted to be the great Protestant Federation, and the “false prophet,” another symbol of the same, are not mentioned in the judgment vision of chapter 18. Still further as confirming this interpretation it will be noted that the “kings” of the earth and the symbolic “merchants” stand afar off lamenting over the fall, destruction of Babylon, the mother, in chapter 18, which is clear evidence that these other parts of Babylon for a time survive her fall. Indeed, it seems clear that if all Christendom is represented as destroyed by the judgment portrayed in chapter 18, there would be no governments or supporters either civil or ecclesiastical left anywhere in Christendom to mourn and lament over her destruction.

The Last Form of the Beast

And still further in this same connection, the “beast” in its last form still continues to exist after the destruction of Babylon occurs — the destruction described in chapter 18:21; thus chapter 19:19,20 clearly shows the subsequent destruction of the beast. It should be kept in mind that the beast symbol does not always refer to Papacy. Let it not be forgotten that the fourth beast of Daniel 7, the Roman power in its varied conditions of rulership from its rise until the end of the age, is referred to as the beast. The Papacy is frequently referred to as the beast because of its exercising a controlling influence over the kingdoms that occupy the territory of the old Roman Empire.

In Revelation 17, the fourth beast (empire), exercising the power of its ten horns (kingdoms), is called the “scarlet colored beast,” because by these ten horns the ecclesiastical system of Papacy is supported. Likewise, when these ten horns turn against Papal ecclesiasticism, as portrayed in the great harlot, and exercise their power for its humiliation and consumption, they exercise the beast’s (the fourth empire’s) power, and in this way are properly called the “beast.” In chapter 19 the beast seems to refer to the last form of the fourth power of Daniel’s vision — the peoples of all nations, the body of the beast without an organized government, the last or eighth phase of the beast, both civil and religious, in a state of anarchy, foreshadowed by the Reign of Terror of the French Revolution. There would be included in this beast symbol, as used in chapter 19, that which will be left for a time of Roman Catholic ecclesiasticism, as represented in the local churches and other semi-religious organizations over the world which belong to this system, in a state of disintegration — the Papal hierarchy itself having been destroyed. Both of these seem to be mentioned in Daniel’s vision as the “body of the beast” which is referred to in the words: “I beheld even till the beast was slain, and his body [various portions and fragments of that system] destroyed, and given to the burning flame” (Daniel 7:11). Revelation 19:20 evidently refers to the same event.

And finally it will be noticed that the “false prophet” (Revelation 16:13) which is another symbol of organized, united, federated Protestantism — the image of the beast after it has received life — continues to exist after the destruction portrayed in chapter 18, and comes to its end only when the last or eighth form of the beast is destroyed, which occurs immediately before the binding of Satan.

It seems very apparent that the judgment scene described in the closing verses of chapter 19:11-20 occur after the “Marriage of the Lamb” takes place. It is the last judgment scene, and seems to meet its fulfillment in close contiguity with the great “winepress” treading of chapter 14:20, in connection with that phase of Christ’s Second Advent in which he is represented as coming with his saints (Revelation 19:11), and not that phase described in Revelation 14:1 symbolized by the Lamb standing on Mt. Zion, which occurs at the beginning of the harvest.1

Taking into consideration all these matters leads us to the conclusion that the destruction portrayed in chapter 18 refers to that of the great mother system, the great harlot, upon whose forehead is written, “Babylon The Great, The Mother Of Harlots And Abominations Of The Earth”; and that this event will occur before the “Marriage of the Lamb,” or before the completion of the First Resurrection. It is after St. John hears the announcement that the Marriage of the Lamb has come that he beholds the vision of the opening of the heavens and the coming forth from the same of the Son of God; and as the symbol shows, he is clothed in robes of a judgment executive, riding upon a white horse, and followed by the armies of heaven, evidently the glorified saints, likewise riding upon white horses. The description which follows shows that the object of this descent is to destroy all that remains of the anti-Christian powers of evil (Revelation 19:11-20), to bind Satan, and to introduce the victorious Millennial reign (Revelation 20:1).

With these introductory and preparatory unfoldings we now proceed to consider the vision of chapter 19 more in detail. The chapter opens with the statement that a loud voice is heard, which seems to proceed from a great multitude in heaven. In a general way that which is represented in the words of the voice is that of great rejoicing that will take place because of the fall and destruction of the great mother of harlots, the ruling authority or ecclesiastical hierarchy, located at Rome. There is also implied in the words that those who are symbolized by the loud voice had come to understand that this destruction was a just judgment proceeding from the hand of God.

(1) Chapter 14:1, as we have seen, describes Christ’s assumption of kingly power — his coming as a thief to gather his saints unto himself.

The “heaven” from which this loud voice proceeds is understood by Messrs. Barnes, Lord, and most others, to be the heaven of God’s presence, the abode of angels. The great rejoicing over the fall of the false religious hierarchy is understood by most of these as proceeding from angels and others of the heavenly host. There can be no question concerning the fact that heavenly angels and others of the heavenly host are observing with intense and unabated interest the things that have been occurring on earth in connection with the eventful history of Christ’s true followers. There can be no question that the cruel persecutions and sufferings that have come to Christ’s followers at the hands of the mother of harlots have been amongst those vital causes that have aroused the indignation and sympathy of the heavenly hosts. And when the hour of her destruction arrives, without doubt there will be great rejoicing in heaven over her fall.

However, by a further and more careful examination of this vision we believe the conclusion is justified that the heaven of the scene is the symbolic heaven and will have its fulfillment here on earth. Accordingly, the loud voice of rejoicing would represent peoples in the ecclesiastical heavens who will see in the downfall of the Papal hierarchy a judgment of God, and who are moved to rejoice in the great deliverances wrought thereby. This is the interpretation Mr. Elliott gives to this vision and he indicates it as synchronous with the Jewish restoration:

“I infer that the Jews will probably just at, or after this catastrophe [the fall of Papacy], be converted join, and indeed take the lead, in the earthly Church’s song of praise on this occasion. The language used to designate this song in the Apocalyptic prefigurations being now for the first time Hebrew, ‘Hallelujah,’ a circumstance certainly very remarkable and noted by many previous commentators (Brightman, Vitringa, Daubuz, and Bickersteth) as having the meaning I suggest: not to add that its probability is enhanced as I think by the fact that the Jews themselves — at least some of the most learned of their Rabbis, have supposed that the restoration of their people is to follow on the fall of Rome.”

If we may infer that Mr. Elliott means the complete restoration of the Jews, we can agree with him. We have given his interpretation simply as confirmatory of and as elucidating the thought that the rejoicing referred to in the vision, takes place here on earth, rather than in the heaven of God’s presence.

Mr. Russell, in a general way describing the final doom of Babylon the Great, comments on the words of the Scripture under consideration:

“Only then [that is, on the occasion of Babylon’s fall] will the people realize their wonderful deliverance, and that her overthrow was by the hand of God (Revelation 19:1,2).”

Another of his comments reveals his thought that some of the Kingdom class would still be on this side of the veil and witness the great harlot’s fall:

“However, instead of the Kingdom waiting for the living members to finish their course, the Kingdom work began at once … We read similarly that the Kingdom reign will begin before ‘Babylon’ falls; and that Babylon will fall as a result of Kingdom judgments — discerned later by some in her who are represented as getting light and liberty through Christ after her fall. They say: ‘True and righteous are His judgments: for He hath judged the great harlot which did corrupt the earth with her fornication, and hath avenged the blood of His servants at her hand’ (Revelation 18, 19:2-7).”

Still another comment on the closing words of this same symbolic loud voice very evidently shows that it was his understanding that chapter 18 referred to the destruction of Papacy alone. His words are significant:

“Revelation 19:3, speaking of one [not all] of these systems, says: ‘Her smoke rose up forever and ever.’ That is to say, the remembrance (‘smoke’) of the destruction of these systems of deception and error will be lasting, the lesson will never be forgotten — as smoke, which continues to ascend after a destructive fire, is testimony that the fire has done its work (see also Isaiah 34:8-10).”

We next have recorded that the twenty-four elders and the four living ones join in the rejoicing that is mentioned in verses 1 and 2 over the fall of the great harlot. We read: “And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia” (verse 4).

It will be noticed that this is the last that we have mention of the “elders” and the “living ones.” There seems to be a peculiar significance to this fact, namely that it is after the fall of the Papal hierarchy that the Church, symbolized by the twenty-four elders, all pass beyond the veil. The four living ones, also being seen no more would indicate that that feature of the administration of the government of God which had to do with the completion of the elect Church was now finished.

“And a voice came out of the throne, saying, Praise our God all ye His servants and ye that fear Him, both small and great” (verse 5).

The throne is represented as resting on the four living ones. As we have seen, the four living ones appear to stand for or represent certain essential qualities, attributes, or foundation principles that support the Divine government. The voice from the throne calling upon all the servants of God of every rank to praise Him would imply that the overthrow of the great mother of harlots was a result of the enforcement of these principles and of the activities of these attributes, and was a vindication of the wisdom and righteousness of Him who sat upon the throne, thus causing all who had become acquainted with Him to acknowledge and praise Him.

Referring to this voice of exhortation proceeding from the throne, to praise God, and the response to it in the succeeding verses, Mr. Seiss offers the very able interpretation: “The subject of praise here called for seems to look two ways, embracing the judgment just executed [on the Mother of Harlots] and new glories about to be realized, of which that judgment is the pledge and inauguration. The voice which gave the first and second Alleluias was the voice of a vast heavenly multitude (verses 1-3). The Amen and the third Alleluia were from the elders and living ones. These [voices] all center in the display of Divine truth, justice, and almightiness in the judgment of great Babylon, and the avenging of the blood of the saints out of her hand. If there be any other servants and fearers of God great or small, they are also called to join in the exulting praises for the same. But as response comes to this admonition from the throne, the songs take in other subjects, and seem to embrace all that is described in the latter part of the chapter.

“The Alleluia that now comes with redoubled power and majesty, celebrates the assumption of the Kingdom by the Lord God, which would seem to imply that the victory of the battle of the great day is included. The Marriage of the Lamb, the readiness and array of the Bride, and the blessedness of those who are called to the Marriage banquet, are likewise recounted, which can hardly be taken as coincident with the fall of Babylon. A point would therefore seem to be indicated in this call from which the contemplation is backward to Babylon’s overthrow and forward to the fall of the beast and the contemplation of the Church’s blessedness in her Lord, the main stress gravitating now toward what follows the judgment of Babylon.

“No sooner does the voice from the throne give command for praise than John heard [verse 6] as a voice of a mighty multitude, and as a voice of many waters, and as a voice of mighty thunders, saying, Alleluia, because the Lord God, the All-Ruler, hath assumed the Kingdom. This is a mightier Alleluia than either of the preceding. It refers also to an ampler subject. The judgment of great Babylon demonstrated indeed that God is mighty, and that He is the All-Ruler. It also showed a potent taking up and enforcement of His sovereign and righteous authority. But what was thus shown in one aspect and relation is at once followed out to a much wider and more direct assumption of active rule and sovereignty.

“We thus begin to see something of the dawn and character of those better times to come, when once the ‘mystery of God’ is finished. Tyrants, despots, and faithless and burdensome governments shall then be no more. Like wild beasts, full of savage instinct for blood and oppression, have the world-powers roamed and ravaged the earth, treading down the nations, their will the only law, the good and happiness of men the farthest from their hearts. But it will be otherwise then. ‘The Lord shall be King over all the earth,’ and therein is the signal and pledge of the dominion of right and everlasting peace. Wars shall be no more. Injustice and unequal laws shall be done away. Enemies will be powerless. Men will then have their standing according to their moral worth. The salvation of God will be nigh to them that fear Him. Truth shall spring out of the earth, and righteousness shall look down from heaven. And sorrow and sighing shall flee away. Therefore the voice of eternal right is, ‘Praise our God, all His servants, those that fear Him, the small and the great,’ and from all the holy universe comes the song, in volume like the sea, in strength like the thunder, ‘Alleluia, because the Lord God the All-Ruler hath assumed the Kingdom.’ ”

His Wife Hath Prepared Herself

“The Marriage of the Lamb is come, and His Wife hath made herself ready” (verse 7).

The union of Christ with all the faithful overcomers of the Gospel Age by the power of the First Resurrection is the great event that is set forth in these words. Just as these overcomers in their earthly trial state are spoken of figuratively as espoused to Christ as chaste virgins, so at the time of this vision’s fulfillment the full number to complete the Bride are represented as having faithfully carried out their vows of espousal and are united to him, to share in all the glories and honors of Christ, taking his name and partaking of his nature Divine. As a bride by her marriage is united to her husband through life, so the overcomers are by their union with the Lamb to be exalted to stations as joint-heirs forever in his Kingdom, and this is doubtless what is shown in the symbol. Their marriage, therefore, of necessity involves their resurrection to the Divine nature, the nature of their Lord. It is important to notice that it is at this point in the Revelation visions that Christ takes complete possession of affairs in this world, and the vision following represents in symbol his glorified Church associated with him, descending from the opened heavens to overthrow all that remains of opposition to his peaceful reign over the earth for the restitution of all things, the blessing of all mankind.

As to who is represented by this latter great voice of verses 6 and 7, “as it were the voice of a great multitude,” we may not state with positive assurance. With considerable foundation the statement has been made that we have here a representation of Christians known as the second class or “Great Company” — less faithful than those designated as the “Little Flock.” Their announcement concerning the reign of the Lord God having begun, and concerning the marriage of the Lamb, denotes an intelligence that could not be reasonably accredited to the world of mankind, nor yet to the masses of professing church members at this particular stage of matters; for at this time the present order of things will not have passed away, and the last great struggle, portrayed in verses 11-15, will not yet have passed. Hence the proclamation of this great multitude just prior to this time, that the Lord God reigns and that the Marriage of the Lamb has come, that the Wife has made herself ready, etc., would logically lend support to the thought that the second company of Christians, who fail to attain the prize and crown of life, are at this time made aware of the significance of events and are led to understand that the Gospel Church has been completed and that all are glorified. It would be reasonable too to suppose that they would have this intelligence in advance of others, in view of their association with members of the Bride class before they had all been glorified, and in view of the fact that they had not been repudiated by the Lord as his people. Mr. Russell very well observes in this connection: “They will, no doubt, be greatly dismayed when they afterwards realize that the Bride has been completed and united to the Lord, and that they, because so listless and overcharged, have lost that great prize; but the beauty of God’s Plan, which they will then begin to discern as one of love, both for them and for all the world of mankind, will quite overcome their grief, and they will shout ‘Alleluia! for the Lord God omnipotent reigneth. Let us be glad, and rejoice, and give honor to Him, for the Marriage of the Lamb is come, and his Wife hath made herself ready’ (Revelation 19:6,7).”

“And it was given her that she should be clothed with fine linen, bright and pure; for the fine linen represents the righteous acts of the saints” (verse 8).

The change in the translation of the word “righteousness” in the Common Version to that of “righteous acts” in the Diaglott and other translations, conveys a different meaning to the expression. The words, “And it was given her” (evidently at the time of her marriage), implies a reward. The symbol of “fine linen,” when applied to the Church during the period of her espousal, refers to the imputed righteousness of her Lord, Christ. In this verse it is explained differently.

What a wonderful reminder and fulfillment we have described here of the words of the Apostle in his letter to the Hebrews — “God is not unrighteous to forget your work and labor of love which ye have shewed toward His name, in that ye have ministered to the saints, and do minister.” God has observed and noted the little services that have been performed by His saints as unto Him. He speaks of them in this vision as “righteous acts.” This has reference to their faithfulness, while here on earth, to Him and to the Truth. It is a reminder of the days when they suffered with him, when they labored on in faith to help his little ones, his brethren; a reminder of the little sacrifices made with a desire to serve his cause — of the hours spent in visiting and ministering to his sick, his suffering, his helpless ones. Any little service, no matter how small, prompted by the motive to please Christ, is in these words that come forth from the throne, among those called the “righteous acts of the saints.” Whatever of filling up of the sufferings of Christ for his Body’s sake, the Church; whatever of weariness in toil to please him, is now remembered as that of Mary’s service — “she hath done what she could,” or of the “widow’s mite” — “she hath given all that she hath.” These and all other acts which are done as unto him, are not forgotten, are carefully recorded. How precious the thought! How encouraging to know that those eyes so keen to detect evil, are as keen to see all that is done for him. All these things are what will bring to his Bride, her future glory; not one thing of the old nature, the old life, will make up her glory, but all of Christ. “Nothing of a reformed man reaching up to higher manhood,” will add to her glory; rather it is all the works of the new man — “created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” “For the fine linen is the righteous acts of the saints.”

Invited to the Marriage Supper of the Lamb

“And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God” (verse 9).

This word “Write,” seems to make it a proclamation to those left on earth who will read these words and understand them after the Marriage of the Lamb, the union of Christ and his saints has taken place. Various interpretations have been given these words. Some understand those addressed to be the Old Testament saints; but the command for St. John to “Write,” seems to make it apply to those who will at the time of the vision’s fulfillment hear these words, as an invitation. The marriage supper always follows the marriage. It seems not to apply to the Bride, but to others.

Mr. Lord has applied this invitation to the Marriage Supper to a different class of persons from the raised and glorified saints denoted by the Bride, and says that it applies to unglorified saints left on the earth after the Bride is glorified. Mr. Russell says: “This will be the Nuptial Feast, in honor of the Marriage of the Lamb, after his Wife hath made herself ready (Revelation 19:7-9). At that feast, we are assured, will be a secondary company, not worthy to be of the Bride class. These may be figuratively styled the bridesmaids, the Great Company class; for after the account of the gathering of the Bride we have the Lord’s Message to these subsequently delivered from Babylon [not the Mother], saying, ‘Blessed are they that are called to the Marriage Supper of the Lamb.’ ”

Worship Only God

“And I fell before his feet to worship him. And he says to me, ‘See; no! I am a fellowservant with thee, and of those brethren with thee who have the testimony of Jesus; worship God.’ (For the testimony of Jesus is the spirit of this prophecy)” (verse 10).

St. John at this stage of the symbolic visions seems to have been entirely overcome with the majesty of the revealing angel, and of the wonderful truths disclosed in the angel’s words; and in this rapturous state he fell down to the earth before the angel in the attitude of worship. Some have supposed that St. John took the angel to be his Lord and Master, Christ. However this may be, it is certain that his falling before the angel is designed to teach the Lord’s followers a very important lesson — that it is wrong, even idolatrous, to give to the creature the adoration and honor that belong alone to God. Nothing is more plainly taught in the Scriptures than this. It has been this worshipping of men, of organizations, etc., that is, ascribing to them qualities or attributes belonging only to the Creator, that has frequently caused God’s people to fall. “The response of the angel to the Apostle when falling to worship him is eminently beautiful, indicating a befitting sense of the sanctity of God’s rights, and exalting the services of the witnesses of Jesus to an equality with his own. I am a servant of the same order as you and your brethren who hold the testimony of Jesus; for you and they in proclaiming that testimony before the nations and kings of the earth are to fulfill essentially the same office as I, guided by the revealing spirit, have fulfilled in interpreting the prophecy to you.”

In this work of interpreting the visions of the Revelation God has used many servants. Therefore we should refrain from making the angel apply to any one individual, as many seem to have made the mistake in doing. Even though it were possible, which it is not, to apply it to one individual, we should recognize that the individual is simply bearing testimony to the same Message to which all the members of the Body of Christ are called to bear witness. These are all, whether literal or symbolic angels, whether Apostles, Prophets, or other teachers, appointed for this work, and should be regarded as brethren, and none should claim or receive adoration, or even honor, that would cause them to be looked upon or recognized as “great ones.” “What hast thou that thou didst not receive?” are the words of St. Paul in this connection. “Cease ye from man, whose breath is in his nostrils.”

All who own Christ as the one to be honored even as the Father is honored will always refuse other honor than that of being servants, bond-slaves together of His will and grace. How ready is the natural, fallen heart, in some way if not in this, to give the glory which is Christ’s alone to some visible object, creature, or organization! Rome’s idolatrous forms of worship to saints and angels is only a grosser form of what even some of Christ’s followers are often found doing and for which rebuke has often been needed. Our God is a jealous God. He is very jealous of any usurpation of His rights, etc., and we put ourselves in opposition to Him when we in any measure assume these or accord them to others. “Let him that readeth understand!”