1. And I stood upon the sand of the sea, and saw a
beast rise up out of the sea, having seven heads and ten
horns, and upon his horns ten crowns, and upon his heads
the name of blasphemy. 2. And the beast which I saw was
like unto a leopard, and his feet were as the feet of a
bear, and his mouth as the mouth of a lion: and the dragon
gave him his power, and his seat, and great authority. 3.
And I saw one of his heads as it were wounded to death; and
his deadly wound was healed: and all the world wondered
after the beast. 4. And they worshiped the dragon which
gave power unto the beast: and they worshiped the beast,
saying, Who is like unto the beast? Who is able to make war
with him? 5. And there was given unto him a mouth speaking
great things and blasphemies; and power was given unto him
to continue forty and two months. 6. And he opened his
mouth in blasphemy against God, to blaspheme his name, and
his tabernacle, and them that dwell in heaven. 7. And it
was given unto him to make war with the saints, and to
overcome them: and power was given him over all kindreds,
and tongues, and nations. 8. And all that dwell upon the
earth shall worship him, whose names are not written in the
book of life of the Lamb slain from the foundation of the
world. 9. If any man have an ear, let him hear. 10. He that
leadeth into captivity shall go into captivity: he that
killeth with the sword must be killed with the sword. Here
is the patience and the faith of the saints.
p. 520, Para.
The sea is a symbol of
peoples, and multitudes, and
nations, and tongues. Rev. 17:15. A Beast is the Bible
symbol of an unrighteous nation, or power, representing
sometimes the civil power alone, sometimes the
ecclesiastical in connection with the civil. Whenever a
beast is seen to come up out of the sea, it denotes that
the power arises in a thickly populated territory; and if
the winds are represented as blowing upon the sea, as in
Dan. 7:2, 3, political commotion, civil strife, and
revolution are indicated. p. 520, Para. 3.
By the dragon of the previous chapter, and the beast first introduced in this, we have the Roman power as a whole brought to view in its two phases, pagan and papal; hence these two symbols have each the seven heads and ten horns. [See on chapter 17:10.] p. 521, Para. 1.
The seven-headed and ten-horned beast, or, more briefly, the leopard beast, here introduced, symbolizes a power which exercises ecclesiastical as well as civil authority. This point is of sufficient importance to justify the introduction of a few of the conclusive arguments which go to prove it. p. 521, Para. 2.
The line of prophecy in which this symbol occurs commences with chapter 12. The symbols of earthly governments embraced in the prophecy are, the dragon of chapter 12, and the leopard beast and two-horned beast of chapter 13. The same line of prophecy evidently continues into chapter 14, closing with verse 5 of that chapter. Commencing, therefore, with verse 1 of chapter 12, and ending with verse 5 of chapter 14, we have a line of prophecy distinct and complete in itself. p. 521, Para. 3.
Each of the powers here introduced is represented as fiercely persecuting the church of God. The scene opens with the church, under the symbol of a woman, anxiously longing for the promise to be fulfilled that the seed of the woman, the Lord of glory, should appear among men. The dragon stood before the woman for the purpose of devouring her child. His evil design is thwarted, and the child is caught up to God and his throne. A period follows in which the church suffers severe oppression from this dragon power. And though in this part of the scene the prophet occasionally glances forward, once even down almost to the end, because all the enemies of the church were to be actuated by the spirit of the dragon, yet in verse 1 of chapter 13 we are carried back to the time when the leopard beast, the successor of the dragon, commences his career. From this power, for the long period of 1260 years, the church suffers war and persecution. Following this period of oppression, the church has another conflict, brief, but sharp and severe, with the two horned beast. Then comes deliverance; and the prophecy closes with the church brought safely through all her persecutions, and standing victorious with the Lamb on Mount Zion. Thank God for the sure promise of final victory! p. 521, Para. 4.
The one character which ever appears the same in all these scenes, and whose history is the leading theme through all the prophecy, is the church of God. The other characters are her persecutors, and are introduced simply because they are such. And here, as an introductory inquiry, we raise the question, Who our what is it that persecutes the true church? -- It is a false or apostate church. What is it that is ever warring against true religion? -- It is a false and counterfeit religion. Who ever heard of the civil power, merely, of any nation, persecuting the people of God? Governments may war against other governments, to avenge some wrong, real or imaginary, or to acquire territory and extend their power, as nations have often warred against the Jews; but governments do not persecute [mark the word -- do not persecute] people on account of their religion, unless under the control of some opposite and hostile system of religion. But the powers introduced in this prophecy, -- the dragon, the leopard beast, and the two-horned beast, -- are all persecuting powers. They are actuated by rage and enmity against the people and the church of God. And this fact is of itself sufficiently conclusive evidence that in each of these powers the ecclesiastical or religious element is the controlling power. p. 522, Para. 1.
Take the dragon: what does it symbolize? -- The Roman empire, is the undeniable answer. But this is not enough. No one would be satisfied with this answer and no more. It must be more definite. We then add, The Roman empire in its pagan form, to which all must also agree. But just as soon as we say pagan, we introduce a religious element; for paganism is one of the hugest systems of counterfeit religion that Satan ever devised. The dragon, then, is so far an ecclesiastical power that the very characteristic by which it is distinguished is a false system of religion. And what made the dragon persecute the church of Christ? -- It was because Christianity was prevailing against paganism, sweeping away its superstitions, overturning its idols, and dismantling its temples. The religious element of that power was touched, and persecution was the result. p. 522, Para. 2.
We now come to the leopard beast of chapter 13. What does that symbolize? The answer still is, The Roman empire. But the dragon symbolized the Roman empire, and why does not the same symbol represent it still? -- Ah! there has been a change in the religious character of the empire; and this beast symbolizes Rome in its professedly Christian form. And it is this change of religion, and this alone, which makes a change in the symbol necessary. This beast differs from the dragon only in that he presents a different religious aspect. Hence it would be altogether wrong to affirm that it denotes simply the Roman civil power. p. 523, Para. 1.
To this beast the dragon gives his seat, his power, and great authority. By what power was pagan Rome succeeded? We all know that it was by Papal Rome. It matters not to our present purpose when or by what means this change was effected; the great fact is apparent and is acknowledged by all, that the next great phase of the Roman empire after its pagan form was its papal. It would not be correct, therefore, to say that pagan Rome gave its seat and power to a form of government merely civil, having no religious element whatever. No stretch of the imagination can conceive of such a transaction. But two phases of empire are here recognized; and in the prophecy, Rome is pagan until Rome is papal. The statement that the dragon gave to the leopard beast his seat and power, is further evidence that the dragon of Rev. 12:3 is not a symbol of Satan personally; for Satan has not abdicated in favor of any other malevolent being; and he has not given up his seat to any earthly power. p. 523, Para. 2.
But it may be said that it takes the leopard beast and two-horned beast together to constitute the papacy, and hence it is to these that the dragon gives his power, seat, and great authority. But the prophecy does not say so. It is the leopard beast alone with which the dragon has to do. It is to that beast alone that he gives his power, seat, and great authority. It is that beast that has a head that is wounded to death, which is afterward healed; that beast that the whole world wonders after; that beast that receives a mouth speaking blasphemies, and that wears out the saints for 1260 years; and all this before the succeeding power, the two-horned beast, comes upon the stage of action at all. The leopard beast alone, therefore, symbolizes the Roman empire in its papal form, the controlling influence being ecclesiastical. p. 523, Para. 3.
To show this more fully, we have but to draw a parallel between the little horn of Dan. 7:8, 20, 24, 25, and this power. From this comparison it will appear that the little horn referred to and the leopard beast symbolize the same power; but the little horn is acknowledged on all hands to be a symbol of the papacy. There are six points of identity, as follows:-- p. 524, Para. 1.
1. The little horn was a blasphemous power.
speak great words against the Most High. Dan. 7:25. The
leopard beast of Rev. 13:6 does the same.
He opened his
mouth in blasphemy against God. p. 524, Para. 2.
2. The little horn made war with the saints, and prevailed against them. Dan. 7:21. This beast also [Rev. 13:7] makes war with the saints, and overcomes them. p. 524, Para. 3.
3. The little horn had a mouth speaking great things. Dan
7:8, 20. And of this beast we read, Rev. 13:5:
was given unto him a mouth speaking great things and
blasphemies. p. 524, Para. 4.
4. The little horn arose on the cessation of the pagan form of the Roman Empire. The beast of Rev. 13:2 arises at the same time; for the dragon, pagan Rome, gives him his power, his seat, and great authority. p. 524, Para. 5.
5. Power was given to the little horn to continue for a time, times, and the dividing of time, or 1260 years. Dan. 7:25. To this beast also power was given for forty-two months, or 1260 years. Rev. 13:5. p. 524, Para. 6.
6. At the end of that specified period, the dominion of
the little horn was to be taken away. Dan. 7:26. At the end
of the same period, the leopard beast was himself to be
led into captivity. Rev. 13:10. Both these
were fulfilled in the captivity and exile of the pope, and
the temporary overthrow of the papacy by France in 1798.
p. 524, Para. 7.
Here are points that prove identity; for when we have in prophecy two symbols, as in this instance, representing powers that come upon the stage of action at the same time, occupy the same territory, maintain the same character, do the same work, exist the same length of time, and meet the same fate, those symbols represent the same identical power. p. 525, Para. 1.
Now all the particulars above specified do apply alike to the little horn, and the leopard beast of chapter 13, showing that these two symbols represent the same power. It is admitted on all hands that the little horn represents the papacy; and he who claims that this leopard beast does not represent the same, must, to be consistent, show that at the same time that the papacy arose, there arose another great power exactly like it, occupying the same territory, bearing the same character, doing the same work, continuing the same length of time, and meeting the same fate, and yet a separate and distinct power; which would be as absurd as it would be impossible. p. 525, Para. 2.
The head that was wounded to death was the papal head. We are held to this conclusion by the very obvious principle that whatever is spoken in prophecy of the symbol of any government, applies to that government only while it is represented by that symbol. Now Rome is represented by two symbols, the dragon and the leopard beast, because it has presented two phases, the pagan and the papal; and whatever is said of the dragon applies to Rome only in its pagan form, and whatever is said of the leopard beast applies to Rome only in its professedly Christian form. But Rome was pagan in John's day, who lived under the sixth or imperial head. This shows us at once that six of the heads, including the imperial, belong to the dragon; and if it was any one of these heads which was wounded to death, then it was one of the heads of the dragon, or one of the forms of government that belonged to Rome in its pagan form, and not one of the heads of the beast; and John should have said, I saw one of the heads of the dragon wounded to death. But he says that it was one of the heads of the beast that was wounded to death. In other words, this wound fell upon some form of government that existed in the Roman empire after its change from paganism to Christianity. But after this change, there was but one head, and that was the papal.  Thus it is placed beyond controversy that it was none other than the papal head that was wounded to death, and his deadly wound was healed. This wounding is the same as the going into captivity. Rev. 13:--10. It was inflicted when the pope was taken prisoner by Berthier, the French general, and the papal government was for a time abolished, in 1798. Stripped of his power, both civil and ecclesiastical, the captive pope, Pius VI, died in exile at Valence in France, Aug. 29, 1799. But the deadly wound was healed when the papacy was re- established, though with a diminution of its former power, by the election of a new pope, March 14, 1800. [See Bower's History of the Popes, pp. 404-428; Croly on the Apocalypse, London edition, p. 251.] p. 525, Para. 3.
[ The symbol as here presented has but seven heads, denoting seven forms of government, not contemporaneous but successive. Of course only one head is ruling at any one time; but all are placed alike upon the dragon and beast to identify both these symbols as denoting the Roman power. Six heads belonged to the dragon; that is, six forms of government were developed and passed away one after another, while the religion of Rome was pagan; and only one remained to be developed after the change to Christianity, and that was the papal; which as a spiritual power continues to the end [2 Thess. .2:8], and as a temporal power to the time when his dominion is taken away just before the end. Dan. 7:26.] p. 525, Para. 4.
This beast opens his mouth in blasphemy against God to blaspheme his name. [See mention under Dan. 7:25 of the presumptuous titles assumed by the popes.] p. 526, Para. 1.
He blasphemes the tabernacle in heaven by turning the attention of his subjects to his own throne and palace instead of to the tabernacle of God; by turning their attention away from the city of God, Jerusalem above, and pointing them to Rome as the eternal city; and he blasphemes them that dwell in heaven by assuming to exercise the power of forgiving sins, and so turning away the minds of men form the mediatorial work of Christ and his heavenly assistants in the sanctuary above. p. 526, Para. 2.
By verse 10 we are again referred to the events of 1798, when that power that had for 1260 years led the saints of God into captivity, was led itself, as already noticed. p. 527, Para. 1.
THE TWO-HORNED BEAST - PROTESTANT AMERICA
He doeth great wonders, so that he maketh fire come down Rev. 13:13.
from heaven to the earth in the sight of men.
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 the 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. p. 527,
These verses bring to view the third great symbol in the line of prophecy we are examining, usually denominated the two-horned beast. We inquire for its application. The dragon, pagan Rome, and the leopard beast, papal Rome, present before us great organizations standing as the representatives of two great systems of false religion. Analogy would seem to require that the remaining symbol, the two-horned beast, have a similar application, and find its fulfilment in some nationality which is the representative of still another great system of religion. But the only remaining system which is exercising a controlling influence in the world today is Protestantism. p. 527, Para. 3.
Abstractly considered, paganism embraces all heathen lands, containing more than half the population of the globe. Catholicism, which may perhaps be considered as embracing the religion of the Greek Church, so nearly identical with it, belongs to nations which compose a great portion of Christendom. Mohammedanism is an effete system, which has ceased to be any important factor in the world's progress. Moreover, it seems to have received enough prophetic attention in Daniel 11 and Revelation 9. But Protestantism is the religion of nations which constitute the vanguard of the world in liberty, enlightenment, progress and power. p. 527, Para. 4.
If, then, Protestantism is the religion to which we are to look, to what nationality, as the representative of that religion, does the prophecy have application? There are notable Protestant nations in Europe; but for reasons which will hereafter appear, the symbol cannot apply to any of these. A careful investigation has led to the conclusion that it does apply to Protestant America, or the government of the United States. We trust the reader will now feel impatient for some of the reasons for such an application, and will carefully consider the evidence by which it is supported. p. 528, Para. 1.
1. Probabilities Considered. -- Are there any reasons why we should expect that our own government would be mentioned in prophecy? On what conditions have other nations found a place in the prophetic record? -- First, if they have acted any prominent part in the world's history; and secondly, and above all, if they have had jurisdiction over, or maintained any relations with, the people of God. In the records of the Bible and of secular history, we find data from which to deduce this rule respecting the prophetic mention of earthly governments; namely, whenever the relations of God's people to any nation are such that a true history of the former, which is the object of all revelation, could not be given without a notice of the latter, such nation is mentioned in prophecy. And all these conditions are certainly fulfilled in our government. No nation has ever attracted more attention, excited more profound wonder, or given promise of greater eminence or influence. And certainly here, if anywhere on the globe, are to be found a strong array of Christians, such as are the salt of the earth and the light of the world, whose history could not be written without mention of that government under which they live and enjoy their liberty. p. 528, Para. 2.
And the conviction has fastened itself upon many minds that the hand of Providence had been conspicuously manifest in the rise and progress of this nation. p. 528, Para. 3.
Governor Pownal, an English statesman, in 1780, while our Revolution was in progress, predicted that this country would become independent, and that a civilizing activity, beyond what Europe could ever know, would animate it; and that its commercial and naval power would be found in every quarter of the globe. He then speaks of the probable establishment of this country as a free and sovereign power as -- p. 529, Para. 1.
A revolution that has stronger marks of divine
interposition superseding the ordinary course of human
affairs, than any other event which this world has
experienced. p. 529, Para. 2.
De Tocqueville, a French writer, speaking of the separation of the United States from England, says:-- p. 529, Para. 3.
It might seem their folly, but was really their fate;
rather, the providence of God, who has doubtless a work for
them to do in which the massive materiality of the English
character would have been too ponderous a dead-weight upon
their progress. p. 529, Para. 4.
Geo. Alfred Townsend, speaking of the misfortunes that have attended the other governments on this continent [New World and Old, p. 635], says:-- p. 529, Para. 5.
The history of the United States was separated by a
beneficent Providence far from the wild and cruel history
of the rest of the continent. p. 529, Para. 6.
Such considerations as these are calculated to arouse in every mind a strong expectation that this government will be found to have some part to act in the carrying out of God's providential purposes in this world, and that somewhere it will be spoken of in the prophetic word. p. 529, Para. 7.
2. The Chronology of This Power. -- At
what period in this
world's history is the rise of this power placed in the
prophecy? On this point, the foundation for the conclusions
at which we must arrive is already laid in the facts
elicited in reference to the preceding or leopard beast. It
was at the time when this beast went into captivity, or was
killed [politically] with the sword [verse 10], or [which
we suppose to be the same thing] had one of its heads
wounded to death [verse 3], that John saw the two-horned
beast coming up. If the leopard beast, as we have
conclusively proved, signifies the papacy, and the going
into captivity met its fulfilment in the temporary
overthrow of the popedom by the French in 1798, then we
have the time definitely specified when we are to look for
the rise of this power. The expression
signify that the power to which it applies was but newly
organized, and was then just rising into prominence and
influence. The power represented by this symbol must, then,
be some power which in 1798 stood in this position before
the world. p. 529, Para. 8.
And in what condition stood the United States of America at that time? Macmillan and Co., the London publishers, in announcing their Statesman's Year Book for 1867, make an interesting statement of the changes that took place among the leading nations of the world during the half century between the years 1817 and 1867. They say:-- p. 530, Para. 1.
The half century has extinguished three kingdoms, one
grand duchy, eight duchies, four principalities, one
electorate, and four republics. Three new kingdoms have
arisen, and one kingdom has been transformed into an
empire. There are now forty-one states in Europe against
fifty-nine which existed in 1817. Not less remarkable is
the territorial extension of the superior states of the
world. Russia has annexed 567,364 square miles; the United
States, 1,968,009; France, 4,620; Prussia, 29,781;
Sardinia, expanding into Italy, has increased by 83,041;
the Indian empire has been augmented by 431,616. The
principal states that have lost territory are Turkey,
Mexico, Austria, Denmark, and the Netherlands. p. 530,
In their bearing upon the prophecy before us, these
statements are worthy of the particular attention of the
reader. During the half century named, twenty-one
governments disappeared altogether, and only three new ones
arose. Five lost in territory instead of gaining. Only five
besides the United States added to their domain, and the
one which did the most in this direction, added only a
little over half a million of square miles; while the
United States added nearly two million square miles. Thus
the American government added over fourteen hundred
thousand square miles of territory during the fifty years
named, more than any other single nation, and over eight
hundred thousand more than were added, during that time, by
all the other nations of the earth put together. Can any
one doubt what nation was emphatically
the period covered by these statistics? Certainly it must be admitted
that the United States is
the only power that meets the specifications of the
prophecy on this point of chronology. p. 530, Para. 3.
Mr. Wesley, in his notes on Revelation 14, written in 1754, says of the two-horned beast:-- p. 531, Para. 1.
He has not yet come, though he cannot be far off; for
is to appear at the end of the forty-two months of the
first beast. p. 531, Para. 2.
3. Age of This Power. -- There is good
evidence to show
that the government symbolized by the two-horned beast is
introduced into prophecy in the early part of its career;
that it is, when first brought to view, a youthful
John's words are,
And I beheld another beast coming up out
of the earth, and he had two horns like a lamb.
not John simply say,
He had two horns? Why does he
like a lamb? It must be for the purpose of denoting
character of this beast, showing that it is not only of a
very innocent and harmless demeanor, ostensibly, but also
that it is a very youthful power; for the horns
of a lamb
are horns that have but just begun to grow. p. 531, Para.
Bear in mind that by the preceding argument on chronology, our gaze is fixed to the year 1798; and the power symbolized was then a youthful power, according to the present argument. Question: What notable power was at that time coming into prominence, but still in its youth? England was not, nor was France, nor Russia, nor any European power. For a young and rising power at that epoch, we are obliged to turn our eyes to the New World. But as soon as we return them to this continent, they rest inevitably upon this country as the power in question. No other power this side of the ocean is entitled to any mention in comparison with it. p. 531, Para. 4.
4. Location of the Two-horned Beast. --
declaration of the prophecy is sufficient to guide us to
important and correct conclusions on this point. John calls
another beast. It is a symbol in addition to,
different from, the papal beast which the prophet had just
had under consideration; that is, it symbolizes a power
separate and distinct from that which is denoted by the
preceding beast. This which John calls
certainly no part of the first beast; and the power
symbolized by it is likewise no part of that which is
intended by that beast. This is fatal to the claim of
those, who, to avoid the application of this symbol to our
own government, say that it denotes some phase of the
papacy; for in that case it would be a part of the
preceding, or leopard beast. p. 531, Para. 5.
If this is
another beast, it must be found
locality not covered by any other symbols. Let us, then,
take a brief survey of those symbols found in the word of
God, which represent earthly governments. These are found,
chiefly, if not entirely, in the books of Daniel and the
Revelation. In Daniel 2, a symbol is introduced in the form
of a great image, consisting of four parts, -- gold,
silver, brass, and iron, -- which is finally dashed to
atoms, and a great mountain taking its place, fills the
whole earth. In Daniel 7 we find a lion, a bear, a leopard,
and a great and terrible nondescript beast, which, after
passing through a new and remarkable phase, goes into the
lake of fire. In Daniel 8, we have a ram, a he-goat, and a
horn, little at first, but waxing exceeding great. In
Revelation 9, we have locusts like unto horses. In
Revelation 12, we have a great red dragon. In Revelation
13, we have a blasphemous leopard beast, and a beast with
two horns like a lamb. In Revelation 17, we have a scarlet-colored
beast, upon which a woman sits, holding in her hand
a golden cup full of filthiness and abomination. p. 532,
What governments and what powers are represented by all these? Do any of them symbolize the United States? Some of them certainly represent earthly kingdoms, for so the prophecies themselves expressly inform us; and in the application of nearly all of them there is quite a uniform agreement among expositors. The four parts of the great image of Daniel 2 represent four kingdoms, -- Babylon, or Chaldea, Medo-Persia, Greece, and Rome. The lion of the seventh chapter also represents Babylon; the bear, Medo-Persia; the leopard, Grecia; and the great and terrible beast, Rome. The horn with human eyes and mouth, which appears in the second phase of this beast, represents the papacy, and covers its history down to the time when it was temporarily overthrown by the French in 1798. In Daniel 8, likewise, the ram represents Medo-Persia; the he-goat, Grecia; and the little horn, Rome. All these have a very clear and definite application to the governments named; none of them thus far can have any reference to the United States. p. 532, Para. 2.
The symbols brought to view in Revelation 9, all are agreed in applying to the Saracens and Turks. The dragon of Revelation 12 is the acknowledged symbol of pagan Rome. The leopard beast of chapter 13 can be shown to be identical with the eleventh horn of the fourth beast of Daniel 7, and hence to symbolize the papacy. The scarlet beast and the woman of Revelation 17 as evidently apply also to Rome under pagan and papal rule, the symbols having especial reference to the distinction between the civil power and the ecclesiastical, the one being represented by the beast, the other by the woman seated thereon. p. 533, Para. 1.
There is one symbol left, and that is the two-horned beast of Revelation 13. On this there is more difference of opinion; and before seeking for an application, let us look at the ground covered by those already examined. Babylon and Medo-Persia covered all the civilized portion of Asia. Greece covered Eastern Europe, including Russia. Rome, with the ten kingdoms into which it was divided, as represented by the ten toes of the image, the ten horns of the fourth beast of Daniel 7, the ten horns of the dragon of Revelation 12, and the ten horns of the leopard beast of Revelation 13, covered all Western Europe. [See Map of the Four Kingdoms, facing page 81.] In other words, all the Eastern Hemisphere known to history and civilization, is absorbed by the symbols already examined, respecting the application of which there is scarcely any room for doubt. p. 533, Para. 2.
But there is a mighty nation in the Western Hemisphere, worthy, as we have seen, of being mentioned in prophecy, which is not yet brought in; and there is one symbol remaining, the application of which has not yet been made. All the symbols but one are applied, and all the available portions of the Eastern Hemisphere are covered by the applications. Of all the symbols mentioned, one alone, the two-horned beast of Revelation 13, is left; and of all the countries of the earth respecting which any reasons exists why they should be mentioned in prophecy, one alone, the United States government, remains. Do the two-horned beast and the United States belong together? If they do, then all the symbols find an application, and all the ground is covered. If they do not, it follows, first, that the United States is not represented in prophecy; and secondly, that the symbol of the two-horned beast finds no government to which it can apply. But the first of these suppositions is not probable, and the second is not possible. p. 533, Para. 3.
But one conclusion can be drawn from these arguments, and that is that the two-horned beast must be located in the Western Hemisphere, and that it symbolizes the United States. p. 534, Para. 1.
Another consideration pointing to the locality of this power is drawn form the fact that John saw it arising from the earth. If the sea, from which the leopard beast arose [Rev. 13:1], denotes peoples, nations, and multitudes [Rev. 17:15], the earth would suggest, by contrast, a new and previously unoccupied territory. p. 534, Para. 2.
Being thus excluded from eastern continents, and impressed with the idea of looking to territory not previously known to civilization, we turn of necessity to the Western Hemisphere. p. 534, Para. 3.
5. The Manner of Its Rise -- The manner
in which the two-horned
beast was seen coming up shows, equally with its
location, age, and chronology, that it is a symbol of the
United States. John says he saw the beast coming up
the earth. And this expression must have been designedly
used to point out the contrast between the rise of this
beast and that of other national prophetic symbols. The
four beasts of Daniel 7 and the leopard beast of Revelation
13 all arose out of the sea. New nations generally arise by
overflowing other nations, and taking their place. But no
other nation was overturned in order to make room for the
United States, and the struggle for its independence was
already fifteen years in the past when it came into the
field of prophecy. The prophet saw only peace. p. 534,
The word which is used in verse 11 to describe the manner
in which this beast comes up, is very expressive. It is
[anabainon], one of the prominent definitions of
To grow or spring up as a plant. And it is a
fact that this very figure has been chosen by political
writers, without any reference to the prophecy, as the one
conveying the best idea of the manner in which this
government has arisen. Mr. G. A. Townsend, in his work
entitled The New World Compared with the Old, page 635,
says:-- p. 535, Para. 1.
In this web of islands -- the West Indies -- began
life of both [North and South] Americas. There Columbus saw
land; there Spain began her baneful and brilliant Western
empire; thence Cortez departed for Mexico, De Soto for the
Mississippi, Balboa for the Pacific, and Pizarro for Peru.
The history of the United States was separated by a
beneficent Providence far from this wild and cruel history
of the rest of the continent, and like a silent seed we
grew into empire; while empire itself, beginning in the
South, was swept by so interminable a hurricane that what
of its history we can ascertain is read by the very
lightnings that devastated it. The growth of English
America may be likened to a series of lyrics sung by
separate singers, which, coalescing, at last make a
vigorous chorus, and this attracting many from afar, swells
and is prolonged, until presently it assumes the dignity
and proportions of epic song. p. 535, Para. 2.
A writer in the Dublin Nation, about the
year 1850, spoke
of the United States as a wonderful empire which was
the silence of the earth daily adding
to its power and pride. p. 535, Para. 3.
In Martyn's History of the Great Reformation, Vol. 1V, p. 238, is an extract from an oration delivered by Edward Everett on the English exiles who founded this government, in which he says:-- p. 535, Para. 4.
Did they look for a retired spot, inoffensive from
obscurity, safe in its remoteness from the haunts of
despots, where the little church of Leyden might enjoy
freedom of conscience? Behold the mighty regions over
which, in peaceful conquest -- victoria sine clade
have borne the banners of the cross. p. 536, Para. 1.
Will the reader now look at these expressions side by
coming up out of the earth,
silence of the earth,
like a silent seed we grew
mighty regions secured by
The first is from the prophet, stating what would be when
the two-horned beast should arise; the others are from
political writers, telling what has been in the history of
our own government. Can any one fail to see that the last
three are exactly synonymous with the first, and that they
record a complete accomplishment of the prediction? p.
536, Para. 2.
Another inquiry naturally follows: Has the United States
come up in a manner to meet the specifications of
prophecy? Let us see. A short time before the great
Reformation in the days of Martin Luther, not four hundred
years, ago, this Western Hemisphere was discovered. The
Reformation awoke the nations, that were fast fettered in
the galling bonds of superstition, to the fact that it is
the heaven-born right of every man to worship God according
to the dictates of his own conscience. But rulers are loath
to lose their power, and religious intolerance still
oppressed the people. Under these circumstances, a body of
religious heroes at length determined to seek in the wilds
of America that measure of civil and religious freedom
which they so much desired. In pursuance of their noble
purpose, one hundred of these voluntary exiles landed from
the Mayflower on the coast of New England, Dec. 22, 1620.
Here, says Martyn,
New England was born,
and this was
its first baby cry, -- a prayer and a thanksgiving to the
Lord. p. 536, Para. 3.
Another permanent English settlement was made at Jamestown, Va., in 1607. In process of time, other settlements were made and colonies organized, which were all subject to the English crown till the Declaration of Independence, July 4, 1776. p. 536, Para. 4.
MAP SHOWING THE TERRITORIAL GROWTH OF THE UNITED STATES
The population of these colonies, according to the United States Magazine of August, 1855, amounted in 1701 to 262,000; in 1749, to 1,046,000; in 1775, to 2,803,000. Then commenced the struggle of the American colonies for independence. In 1776, they declared themselves a free and independent nation. In 1777, delegates from the thirteen original States, -- New Hampshire, Massachusetts, Rhode Island, Connecticut, New York, New Jersey, Pennsylvania, Delaware, Maryland, Virginia, North Carolina, South Carolina, and Georgia, -- in Congress assembled, adopted Articles of Confederation. In 1783, the war of the Revolution closed with a treaty of peace with Great Britain, whereby the independence of the United States was acknowledged, and territory ceded to the extent of 815,615 square miles. In 1787, the Constitution was framed, and ratified by the foregoing thirteen States; and on the 1st of March, 1789, it went into effect. Then the American ship of state was fairly launched, with less than one million square miles of territory, and about three million souls. Thus we are brought to the year 1798, when this government is introduced into prophecy. And now, passing over a little more than a hundred years, to the commencement of the twentieth century, the territory of the United States government has expanded to 3,678,392 square miles, and its population has increased to over 93,000,000 people. Its growth in newspapers, schools, production of the precious metals, and wealth of all kinds which pertain to a civilized people, has been equally remarkable, and furnishes an ample basis for the application of the prophecy. p. 537, Para. 1.
6. Character of the Government Symbolized by the
Beast. -- Under this division of the subject we find
still further evidence that the symbol represents the
United States government. In describing this power, John
says that it had
two horns like a lamb. The horns
lamb indicate, first, youthfulness, and secondly, innocence
and gentleness. As a power which has but recently arisen,
the United States answers to the symbol admirably in
respect to age; while no other power, as has already been
proved, can be found to do this. And considered as an index
of power and character, it can be decided what constitutes
the two horns of the government, if it can be ascertained
what is the secret of its strength and power, and What
reveals its apparent character, or constitutes its outward
profession. The Hon. J. A. Bingham gives us the clue to the
whole matter when he states that the object of those who
first sought these shores was to found
what the world had
not seen for ages; viz., a church without a pope, and a
state without a king. Expressed in other words, this would
be a government in which the ecclesiastical should be
separate from the civil power, and civil and religious
liberty reign supreme. p. 537, Para. 2.
It needs no argument to show, and even the statement is
unnecessary, that this is precisely the profession of the
American government. Article IV., sec. 4 of the
Constitution of the United States, reads:
States shall guarantee to every state in this union a
republican form of government. Article VI:
test shall ever be required as a qualification to any
office or public trust under the United States. The first
amendment of the Constitution [Art. I] begins as follows:
Congress shall make no law respecting an establishment of
religion, or prohibiting the free exercise thereof. These
articles profess the amplest guarantee of civil
religious liberty, the entire and perpetual
church and state; and what better symbols of them could be
two horns like a lamb? In what other
can be found a condition of things which would meet so
completely this feature of the symbol? p. 538, Para. 1.
7. A Republican Government. -- The two-horned beast symbolizes a nation with a republican form of government. This is shown by the absence of crowns both upon its head and its horns. A crown is an appropriate symbol of a kingly or monarchical form of government; and the absence of crowns, as in this case, would suggest a government in which the power is not vested in any such ruling member, but is, per consequence, lodged in the hands of the people. p. 538, Para. 2.
But this is not the most conclusive proof that the nation
here symbolized is republican in its form of government.
From verse 14 we learn that appeal is made to the people
when any national action is to be performed:
them that dwell on the earth, that they should
image to the beast, etc.
Were the government a monarchy, national questions would
hardly be submitted in this unqualified manner to the
people; and the fact that appeal is here made to the people
shows that the form of the government is such that the
power is vested in their hands; and this is emphatically
the case in the United States government, but not in any
other government to which any one could reasonably think of
applying this symbol. This is another strong link in the
chain of evidence that this symbol must apply to the United
States of America. p. 539, Para. 1.
8. A Protestant Nation. -- The
two-horned beast also
symbolizes a government which is Protestant in religion, or
which, at least, is a non-Catholic power. It has been shown
that the preceding beast symbolized the papacy; and of the
two-horned beast we read that he causeth the earth and them
which dwell therein to worship the first beast. But in all
Catholic countries, the people voluntarily worship the
beast, or obey the dictates of Catholicism, without being
caused, or compelled, to do so by the government.
fact that the people of this government do not render this
worship till caused to do so by the civil power, shows that
the religion they entertain is not Catholicism. As an
almost inevitable consequence, it follows that it is
Protestantism! for these are the only two religions of any
consequence in Christendom. The United States is a
Protestant Nation, and meets the requirements of the
prophecy admirably in this respect. Thus again the prophecy
points directly to this government. p. 539, Para. 2.
9. The Dragon Voice. -- After
contemplating all the good
features presented in this symbol, it is with pain we read
he spake as a dragon. Before entering upon a
discussion of this topic, let us look at the points already
established. It has been shown, -- p. 539, Para. 3.
(1) That the government symbolized by the two-horned beast must be some government distinct from the powers of the Old World, whether civil or ecclesiastical. p. 540, Para. 1.
(2) That it must arise in the Western Hemisphere. p. 540, Para. 2.
(3) That it must be seen assuming a position of prominence and influence about the year 1798. p. 540, Para. 3.
(4) That it must rise in a peaceful and quiet manner, not augmenting its power, as other nations have done, by aggressive wars and successful conquests. p. 540, Para. 4.
(5) That its progress must be so rapid as to strike the beholder with as much wonder as would the perceptible growth of an animal before his eyes. p. 540, Para. 5.
(6) That it must be republican in its form of government. p. 540, Para. 6.
(7) That it must be Protestant in its religion. p. 540, Para. 7.
(8) That it must exhibit before the world, as an index of its character and the elements of its government, two great principles which are in themselves perfectly just, innocent, and lamblike. p. 540, Para. 8.
(9) That it must perform its work this side of 1798. p. 540, Para. 9.
And we have seen that of these nine specifications, it can be said, first, that they are all perfectly met in the history of the United States thus far; and secondly, that they are not met in the history of any other government on the face of the earth. It is therefore impossible to apply the symbol of Rev. 13:11 to any other government but that of the United States. p. 540, Para. 10.
But after describing the lamblike appearance of this
symbol, the prophet immediately adds this,
And he spake as
a dragon. The dragon, the first link in this chain of
prophecy, was a relentless persecutor of the Church of God.
The leopard beast, which follows, was likewise a
persecuting power, grinding out for 1260 years the lives of
millions of the followers of Christ. The third actor in the
scene, the two-horned beast, speaks like the first, and
thus shows himself to be a dragon at heart;
for out of the
abundance of the heart, the mouth speaketh, and in the
heart actions are conceived. This, then, like the others,
is to be a persecuting power; and the reason that any of
them are mentioned in prophecy, is simply because they are
persecuting powers. And if the United States is the power
intended by this symbol which speaks as a dragon, it
follows that this government is to enact unjust and
oppressive laws against the religious profession and
practice of some of its subjects. p. 540, Para. 11.
Nor is this so improbable an event as might at first appear. We must remember that in the last days the vast majority of the people of the most favored lands are to relapse into the low moral condition described in such scriptures as Matt. 24:12; 2 Tim. 3:1-5; 2 Pet 3:3, 4; Luke 17:26-30; 18:8; and it is from such that those who live godly in Christ Jesus will suffer persecution. 2 Tim. 3:12. p. 541, Para. 1.
Evil is also threatened from another quarter. Roman Catholicism, which has grown strong through immigration, has fixed its rapacious eyes on the United States, determined to bring this government under its power. Votes rule here, and Romanism controls an immense suffrage, which it carefully manipulates to its own ends. With such a weapon in its hands, its power for evil is almost unlimited; for multitudes of unscrupulous politicians, who under their country's pay, labor not for their country's good but for their own selfish aggrandizement, stand ready to help any party carry out any scheme, no matter how wicked, if that party will keep them in office. p. 541, Para. 2.
And in the Protestant churches there is that which threatens to lead to equally serious evils. Wealth, pride, selfishness, love of display, and worldliness in general, are fostering a spirit of religious aristocracy fatal to godliness and true piety. But above all the creed-power is binding - perhaps it may be said, has bound - the churches as in iron bands. Charles Beecher's celebrated sermon on creeds arraigns the whole church polity of Protestantism as ruinous in this respect to religious liberty. Though uttered many years ago, it is still growing more true each day. He says:- p. 541, Para. 3.
Our best, most humble, most devoted servants of
Christ are fostering
in their midst what will one day, not long hence, show itself to be the
spawn of the dragon. They shrink from any rude word against creeds with
the same sensitiveness with which those holy fathers would have shrunk
from a rude word against the rising veneration of saints and martyrs
which they were fostering . . . The Protestant evangelical
denominations have so tied up one another's hands, and their own, that,
between them all, a man cannot become a preacher at all, anywhere,
without accepting some book besides the Bible . . . There is nothing
imaginary in the statement that the creed-power is now beginning to
prohibit the Bible as really as Rome did, though in a subtler way.
542, Para. 1.
[In a later American edition of this book the following information has been added.]
Within recent years we have witnessed the ominous phenomenon of the consolidation of the Catholic elements in this country into one gigantic society, orfederation,as it is known, which holds annual conventions in our large cities, and conducts an active campaign in the interests of the Catholic church. The federation has been careful to announce that it was not going into politics, -- meaning by this that it would not ally itself with any one political party, knowing of course that to form such an alliance would be to incur the opposition of other political parties. It is however in politics with the idea of controlling all political parties, and having the opposition of none, which is the very worst sense in which any church party can be in politics. This great federation, which now has more than two million members, can swing its vote and its influence solidly against any political or governmental action to which it is opposed; and as between the political parties which are contending for the mastery in this country, it easily holds the balance of power, and can dictate terms to either; so that no matter how an election turns, it is sure to go in favor of the papacy. Already this organization has boasted of its power over Congress. When it seemed likely that this government would join with England in some action toward putting an end to the atrocities practiced in the so-called Congo Free State under the rule of his Catholic Majesty Leopold I of Belgium, the federation intervened, and a feature of the secretary's report at the next convention [held at Indianapolis, July, 1907], was a lengthy statement setting forth how the federation had taken actionrefraining the United States from any act of intervention in Congo Affairs.p. 582, Para. 1.
And not only does the federation aim to control legislation, national and state, but it is conducting an active campaign for the suppression of all anti-Catholic literature in public libraries, and even from circulation in the mails. p. 582, Para. 2.
The regular attendance of the President, and other high government officials, at mass in a Catholic Church in Washington on Thanksgiving days, and the participation of the President and Vice-president, and Ex-president, and leading members of Congress, at the Jubilee of Cardinal Gibbons [June, 1911] are marked indications of the strong hold which Rome is securing upon this Protestant republic. p. 583, Para. 1.
In addition to this, we have Spiritualism, infidelity, socialism, free love, and trades unions, or labor against capital, and communism, -- all assiduously spreading their principles among the masses. These are the very principles that worked among the people, as the exciting cause, just prior to the terrible French Revolution of 1789-1800. Human nature is the same in all ages, and like causes will surely produce like effects. p. 542, Para. 2.
10. Great Wonders. -- In that part of
the prediction which
sets forth the work of the two-horned beast, we read that
he doeth great wonders, so that he maketh fire come down
from heaven on earth in the sight of men. In this
specification we have still further proof that the United
States is the government represented by the two-horned
beast. That we are living in an age of wonders, none deny.
[See on Dan. 12:4, remarks on the wonderful achievements of
the present age, and double page of vignettes illustrating
some of the leading triumphs of scientific and inventive
skill.] p. 542, Para. 3.
But this prophecy is not fulfilled in the great
advancement in knowledge, the discoveries and inventions,
so notable at the present time; for the wonders to which
the prophet had reference are evidently wrought for the
purpose of deceiving the people, as we read in verse 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. This identifies the two-horned beast with the false
prophet of Rev. 19:20; for this false prophet is the power
that works miracles before the beast,
with which he
deceived them that had received the mark of the beast, and
them that worshiped his image, -- the identical work of
the two-horned beast. We can now ascertain by what means
the miracles in question are wrought; for Rev. 16:13, 14
speaks of spirits of devils working miracles, which go
forth unto the kings of the earth and of the whole world,
to gather them to the battle of the great day of God
Almighty; and these miracle-working spirits go forth out of
the mouths of certain powers, one of which is this very
false prophet, or two-horned beast. p. 542, Para. 4.
The Saviour, predicting
events to occur just before his
second coming, says,
For there shall arise false christs
and false prophets, and shall show great signs and wonders;
insomuch that, if it were possible, they shall deceive the
very elect. Here, again, are wonders foretold, wrought for
the purpose of deception, so powerful that, were it
possible, even the very elect would be deceived by them.
p. 543, Para. 1.
Thus we have a prophecy [and there are many others]
setting forth the development, in the last days, of a
wonder-working power, manifested to a startling and
unprecedented degree in the interest of falsehood and
error. The earthly government with which it was to be
especially connected is that represented by the two-horned
beast, or false prophet. The agency lying back of the
outward manifestations was to be Satanic, the spirit of
devils. The prophecy calls for such a work as this in
America at the present time. Do we behold anything like it?
Read the answer in the lamentation of the prophet:
the inhabiters of the earth and of the sea! for the devil
is come down unto you, having great wrath, because he
knoweth that he hath but a short time. Stand aghast, O
earth; tremble, ye people, but be not deceived!
The huge specter of evil confronts us, as the prophet
declared. Satan is loosed. From the depth of Tartarus
myriads of demons swarm over the land. The prince of
darkness manifests himself as never before, and throwing
over his work a would-be heavenly garb, her calls it --
Spiritualism. p. 543, Para. 2.
(1) Does Spiritualism, then, bear these marks of Satanic agency? p. 544, Para. 1.
a. The spirits which communicate claim to be the spirits of our departed friends. But the Bible, in the most explicit terms, assures us that the dead are wholly inactive and unconscious till the resurrection; that the dead know not anything [Eccl. 9:5]; that every operation of the mind has ceased [Ps. 146:4]; that every emotion of the heart is suspended [Eccl. 9:6]; and that there is neither work, nor device, nor knowledge, nor wisdom in the grave where they lie. Eccl. 9:10. Whatever intelligence, therefor, comes to us professing to be one of our dead friends, comes claiming to be what, from the word of God, we know he is not. But angels of God do not lie; therefor these are not the good angels. Spirits of devils will lie; this is their work; and these are the credentials which at the very outset they hand us. p. 544, Para. 2.
b. The doctrines which they teach are also directly contrary to the Bible. They deny God. They deny Christ. They deny atonement. They deny the Bible. They deny the existence of sin, and all distinction between right and wrong. They deny the sacredness of the marriage covenant; and, interspersing their utterance with blasphemies against God and his son, and everything that is lovely, and good, and pure, they give the freest license to every propensity to sin, and to every carnal and fleshly lust. Tell us not that these things, openly taught under the garb of religion, and backed up by supernatural sights and sounds, are anything less than Satan's masterpiece. For proof that these charges are none too severe, see Spiritualism a Subject of Prophecy, containing quotations from their own writings. p. 544, Para. 3.
(2) Spiritualism answers accurately to the prophecy in the exhibition of great signs and wonders. Among its many achievements, these may be mentioned: Various articles have been transported from place to place by spirits alone; beautiful music has been produced independent of human agency, with and without the aid of visible instruments; many well-attested cases of healing have been presented; persons have been carried through the air by the spirits in the presence of many others; tables have been suspended in the air with several persons upon them; and, finally, spirits have presented themselves in bodily form, and talked with an audible voice. p. 544, Para. 4.
(3) Spiritualism answers to the prophecy in that it had its origin in the United States, thus connecting its wonders with the work of the two-horned beast. Commencing in Hydesville, N. Y., in the family of Mr. John D. Fox, in the latter part of March, l848, it spread with incredible rapidity through all the world. A letter to the writer from a leading Spiritualist publisher, December, l895, claims five million believers in the United States, and fifty million throughout the world. Of those who have become its devotees, Judge Edmonds said, as long ago as l853:-- p. 545, Para. 1.
Besides the undistinguished multitude, there are many
of high standing and talent ranked among them, -- doctors,
lawyers, and clergymen in great numbers, a Protestant
bishop, the learned and reverend president of a college,
judges of our higher counts, member of Congress, foreign
ambassadors, and ex-members of the United States Senate.
p. 545, Para. 2.
The foregoing statement was written many years ago; and from that time to this the work of the spirits has been steadily progressing, and spreading among all classes of people. p. 545, Para. 3.
One reason why it is now difficult to estimate the number of those who might properly be denominated Spiritualists, is that the more prominent and respectable of the adherents of this movement are drawing under cover the obnoxious and immoral features of the system, heretofore so prominent, and assuming a Christian garb. By this move they bring themselves and a multitude of church-members upon common ground, where there is no distinction between them in fact, though there still may be in name; the latter still remaining with their various denominations. p. 545, Para. 4.
A little work by Hudson Tuttle, What Is Spiritualism? p. 6, gives a list of twenty-two emperors, queens, princes, and members of the nobility, who have through Spiritualism sought counsel in their affairs, or favored and supported its claims. It is thus preparing to fulfil Rev. 16:14, and gather the nations to the battle of the great day. p. 546, Para. 1.
11. An Image
to the beast. -- Closely associated with this
working of miracles is the erection of an image to the
beast. The prophet thus connects the two in verse 14:
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
the sword, and did live. The deception accomplished by the
working of the miracles prepares the way for compliance
with this demand for the formation of an image to the
beast. p. 546, Para. 2.
To understand what would be an image of the papacy, we must first gain some definite idea of what constitutes the papacy itself. The full development of the beast, or the establishment of papal supremacy, dates from the famous letter of Justinian, which was made effective in A. D. 538, constituting the pope the head of the church and the corrector of heretics. The Papacy was a church clothes with civil power, -- an ecclesiastical body having authority to punish all dissenters with confiscation of goods, imprisonment, torture, and death. What would be an image of the papacy? -- Another ecclesiastical establishment clothed with similar power. How could such an image be formed in the United States? Let the Protestant churches be clothed with power to define and punish heresy, to enforce their dogmas under the pains and penalties of the civil law, and should we not have an exact representation of the papacy during the days of its supremacy? p. 546, Para. 3.
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. The answer is, 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 immorality 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. p. 546, Para. 4.
Let, now, an ecclesiastical organization be formed by these churches, let the government legalize such organization, and give it power [a power which it will not have till the government does grant it] to enforce upon the people the dogmas which the different denominations can all adopt as the basis of union, and what do we have? -- Just what the prophecy represents, -- an image to the papal beast, endowed with life by the two-horned beast, to speak and act with power. p. 547, Para. 1.
And are there any indications of such a movement? the preliminary question - that of the grand union of all the churches - is now profoundly agitating the religious world. p. 547, Para. 2.
Chas. Beecher, in his sermon at the dedication of the Second Presbyterian church, Ft. Wayne, Ind., Feb. 22, 1846, before referred to, said :-p. 547, Para. 3.
Thus are the ministry of the evangelical Protestant
not only formed all the way up under a tremendous pressure of merely
human fear, but they live and move, and breathe in a state of things
radically corrupt, and appealing every hour to every baser element of
their nature to hush up the truth, and bow the knee to the power of
apostasy. Was not this the way things went in Rome? Are we not living
her life over again? And what do we see just ahead? - Another general
council! a world's convention! evangelical alliance, and universal
creed! p. 547, Para. 4.
The Banner of Light of July 30, 1864, said :- p. 547, Para. 5.
A system will be unfolded sooner or later that will
embrace in its
fold church and state; for the object of the two should be one and the
same. p. 547, Para. 6.
The Church Advocate, March, 1870,
speaking of the formation
Independent American Catholic Church, a
movement now agitated
in this country, said :- p. 547, Para. 7.
There is evidently some secret power at work, which
preparing the world for great events in the near future. p.
A Mr. Havens, in a speech delivered in New York a few years ago, said: p. 548, Para. 2.
for my own part, I wait to see the day when a Luther
up in this country, who shall found a great American Catholic Church,
instead of a great Roman Catholic Church; and who shall teach men that
they can be good Catholics without professing allegiance to a pontiff
on the other side of the Atlantic. p. 548, Para. 3.
In favor of this union, or rather, confederacy of churches, journals are published, and speakers are pleading to-day. Thus there are indications that at no distant day such a church will be seen, not, indeed, raised up through the instrumentality of a Luther, but rather through the operation of the same spirit that inspired a Fernando Nunez or a Torquemada. This being done, another instalment of the prophecy will be accomplished, and the image will be formed. And inasmuch as the United States is the only country where such a move can be looked for, and as events are there openly tending to such a result, the evidence is hereby still further strengthened that the prophecy applies to that government. p. 548, Para. 4.
[In a later American edition of this book the following information has been added.]
And behold, just such an organization as this, a colossal union of the leading churches of this country, constituting the greatest and most powerful federation ever formed in the history of this nation, has within the last few years come into existence. The mere formation of such a confederacy, apart from any question of what is to come from it, is one of the greatest events of modern times; and indeed is hailed by its advocates as the greatest religious movement since the Reformation. And this great federation, it is to be noted, has been formed for the express purpose of controlling the politics and the legislation of the country, in the interests, as they view it, of Christianity. By such means they expect to bring the nation to Christ, and by the extension of the plan to other nations, usher in the kingdom of Christ on earth. That is what they say. p. 588, Para. 1.
Let us note briefly the leading facts pertaining to the formation and present working of this mighty federation. p. 588, Para. 2.
In the year 1900, a meeting of Protestant ministers was held in New York City, at which was organized theNational Federation of Churches.This was followed by the formation of state and local federations throughout the country. p. 588, Para. 3.
Two years later, at a meeting of the organization in Washington, D. C., a committee of correspondence was chosen, which sent to all the leading Protestant churches in the United States, an address onThe Co-operative Relationship of the Churches of Jesus Christ, in Christian work.A call was made forthe concentration of effort for the removal of social evils, the cleansing of the centers of vice and corruption, and the promotion of temperance, Sabbath observance, and general morality.p. 588, Para. 4.
By November, l905, the plan of general federation was sufficiently advanced for the holding of the first general convention in Carnegie Hall, New York City, at which were present several hundred delegates representing all the leading Protestant churches in the United States. Denominations with a membership of 500,000 or more were allowed fifty delegates at the conference, while those with less than l00,000 membership were allowed five delegates each. In a speech of welcome on behalf of the churches of Greater New York, Dr. R. S. Macarthur said that the conference meant more to America and to the world than any other that had ever been held. p. 588, Para. 5.
At another meeting, when the report on federation was under consideration, one speaker [Dr. Dickey] said:I trust that one of the practical results of this conference will be the organization of a force that law-breakers and law-makers will respect and head, when great questions of morals are involved. Our gospel is the fulfilment of the law. It is our province, in the name of our Supreme King, and seeking the good of mankind , to ask rulers to respect the church.And at the final meeting of the conference, Bishop Hendrix, of the Methodist Episcopal Church, spoke of the nation as being the last product of the church, and of Christ as being the world's first citizen.Christ,said the bishop,is not a Saviour from the world, implying separation therefrom, but the Saviour of the world; and the kingdom of God is to come by the quiet processes of civic righteousness.p. 589, Para. 1.
The close of this convention saw the federation fully formed, and ready to begin its activities in the affairs of church and state. It embraced, according to official statements, thirty denominations, and eighteen million church communicants, representing a general following of fifty millions of people. The scope of its intended operations may be seen from the following official statement, which we quote from the Plan of Federation:-- p. 589, Para. 2.
4. To secure a large combined influence for the churches of Christ, in all matters affecting the moral and social condition of the people, so as to promote the application of the law of Christ in every relation of human life.p. 589, Para. 3.
The power of this church federation therefore will be feltin all matters affecting the moral and social condition of the peopleandin every relation of human life;which is to say that it will be felt in everything, and everywhere, throughout the nation. p. 591, Para. 1.
In December, l908, the first session of the federation, which took the name,Federal Council of the Churches of Christ in America,was held in Philadelphia. It gave attention to such topics as Week-day Instruction in Religion, Co-operation in Foreign Missions, State Federations, Local Federations. The Church and the Immigrant, The Church and Modern Industry, Temperance, Sunday Observance, Family Life, and International Relations. When the topic of Sunday Observance was reached, an unpremeditated incident occurred which drew aside the veil of outward Christian fellowship, and disclosed a different spirit dwelling in the inner sanctuary of the movement, and proved that the theory of federal unity was too weak to bear the strain of practice. A committee appointed to bring resolutions on Sunday observance before the council, presented the following:-- p. 591, Para. 2.
1. It is the sense of the council that a new and stronger emphasis should be given in the pulpit, the Sunday-school, and the home to the Scriptural observance of the first day of the week ad the sacred day, the home day, the rest day for every man, woman, and child.p. 591, Para. 3.
2. That all encroachments upon the claims and sanctities of the Lord's day should be stoutly resisted through the press, the Lord's day associations and alliance, and by such legislation as may be secured to protect and preserve this bulwark of our American Christianity.p. 591, Para. 4.
3. That we rejoice in the prospect of unity of action among the various organizations striving in America for the preservation of the Lord's day as a day for rest and worship.p. 591, Para. 5.
Evidently the Seventh-day Baptists, who had joined the federation, could not well be expected to subscribe to such a declaration as this. An effort was accordingly made to preserve the fundamental idea of Christian unity and harmony in the council, by the following resolution which was offered for adoption. p. 591, Para. 6.
Resolved, That in these resolutions there is no intention to interfere with those brethren represented with ourselves in this council, who conscientiously observe the seventh day of the week instead of the first day as the day of rest and worship.p. 591, Para. 7.
No sooner was the reading of this resolution finished than a Methodist bishop [Bishop Neely] was on his feet.The people referred to by this resolution,he said,do not believe in the Lord's day, but in some other day. These resolutions emphasize the Lord's day. We must stand for the Lord's day and not weaken what we say.p. 592, Para. 1.
Rev. Wayland Hoyt made an earnest plea in support of the resolution, reminding the delegates that the Seventh-day Baptists were members of the council in full standing, and that the spirit of brotherhood required that their convictions should be respected. One of the Seventh-day Baptist delegates, Rev. A. E. Main, dean of Alfred Theological Seminary, N. Y., obtained the floor and said:-- p. 592, Para. 2.
We know that we represent the smallest body in this council, and on that account we recognize with gratitude your recognition of us, and your invitation to unite with you, as being evangelical and Christian. We have joined heartily with you in the work of this federation; and shall it be that in this city of brotherly love, where a Seventh-day Baptist presided at a session of the Continental Congress, -- shall it be that this council composed of professed brethren shall favor legislation adverse to us, and refuse to say that we shall be free when we stand shoulder to shoulder with you in this movement?p. 592, Para. 3.
But these pleas for religious freedom in the federation were without result. The sentiment of the council was strongly in opposition to the resolution. And in the speeches made against it, pointed reference was made to observers of the seventh-day Sabbath as being a class of people to whose attitude the council should not give even the semblance of endorsement. The resolution was lost by a decisive vote. p. 592, Para. 4.
This incident, coming unexpectedly into the proceedings of the conference, clearly revealed the fact that this great federation of churches stands ready to coerce the religious minority in matter of religious teaching and practice. And this is so not because of any purpose or desire on the part of its members to be intolerant toward others, but because intolerance is inherent in the very nature of the movement they have inaugurated. To obtain power was the primary idea of federation; and the power thus obtained, -- the power of numbers, -- is not exercised to persuade, but to coerce. There is another power quite independent of numbers, -- the power of godliness, -- which convinces people of the truth, and draws people together into unity on the platform of the truth. But it is not such power that the churches are seeking through federation. What they have secured is the power of a great religious combine, a church trust; and it is the nature of a trust to put down everything that stands in its pathway. p. 592, Para. 5.
In this federation, the churches do not pretend to be bound together inthe unity of the Spirit, but only to be federated together, and the spirit of such a union is quite another spirit than that divinely designated, theSpirit of truth.The Federal Council laid no emphasis upon the value of truth; it could not do so when the very ground upon which it stood was that of the setting aside of the differences of religious belief among its members, for the sake of obtaining the worldly power of their combined numbers. p. 593, Para. 1.
The avowed purpose of the federation, officially stated, was to expressthe fellowship and Catholic unity of the Christian church.Yet the intolerant spirit within it could not be concealed, but ruled the council in opposition to its professed spirit of fellowship and unity. And when such is the attitude of this great religious trust toward those who stand with it and work for its advancement, it can easily be understood how tolerant it will be toward the religious minority outside of it. p. 593, Para. 2.
And this great religious trust purposes to exercise a complete religious monopoly throughout the entire country. p. 593, Para. 3.
The time has come,said a speaker who voiced the sentiment of the conference,when the churches may and must know every individual in the entire community as accurately as they now know their own membership. ... It thus becomes possible, as in two states already, to announce the watchword, 'Some church responsible for each square mile.' ... The policy of the federation should be to emphasize the 'responsibility districts' which it establishes. When these cover the state, and the churches so appreciate their opportunity and responsibility, that each church will know the position of every voter on moral issues, and tirelessly work to place every one upon the right side, moral reforms will come swiftly and permanently.p. 593, Para. 4.
In answer to the question, then, whether anything like animageto the papal beast can be set up in this country, we have before us a gigantic ecclesiastical organization of Protestants, with power to bend the government to its will; intolerant of its own members when the question of Sunday sacredness is concerned; by resolution declaring its purpose to exalt the first-day sabbath both by teaching and legislation, and by vote refusing to respect theconvictions, right, and privileges of those ... who religiously and conscientiously observe the seventh day instead of the first day of the week;expressly claiming to be a federation al all Christian churches, and therefore recognizing no church outside of it as a Christian; and purposing to monopolize religious work in every square mile of American territory. Is not such an organization prepared to deal with any body of people outside its ranks in very much the same way as the papacy dealt with dissenters and heretics in the days of its power? p. 594, Para. 1.
At the first annual meeting of the executive committee of the federation, held in December, 1909, at Louisville, Ky., the intolerant spirit of the organization again appeared in a speech by the president, Bishop Hendrix of the Methodist Episcopal Church, in which he spoke of the smaller denominations asfragments,and said that if they ever had any real mission they had served their purpose and should now be merged into the larger bodies.In a few years,he said,all religious work done by Protestants in the United States, ought to be carried on by not more than eight or ten of the larger denominations.p. 594, Para. 2.
12. The Mark of the Beast. -- The two-horned beast enforces upon its subjects the mark of the first beast. We have now in the prophecy three agents introduced, which we must carefully distinguish from one another to avoid confusion. p. 548, Para. 5.
(1) The papal beast. This power is designated as
the first beast,
beast which had the wound
by a sword, and did live, and
the beast whose
wound was healed. These expressions all refer to the same
power; and wherever they occur in this prophecy, they have
exclusive reference to the papacy. p. 548, Para. 6.
(2) The two-horned beast. This power, after its introduction in verse 11 of chapter 13, is represented through the remainder of the prophecy by the pronoun he; and wherever this pronoun occurs, down to the 17th verse [with possibly the exception of the 16th verse, which perhaps may refer to the image], it refers invariably to the two-horned beast. p. 548, Para. 7.
(3) The image of the beast. This is, every time , with the possible, but not probable, exception just stated, called the image; so that there is no danger of confounding this with any other agent. p. 549, Para. 1.
The acts ascribed to the image are, speaking and enforcing the worship of itself under the penalty of death; and this is the only enactment which the prophecy mentions as enforced under the death penalty. p. 549, Para. 2.
The mark of the beast is enforced by the two-horned beast, either directly or through the image. The penalty attached to a refusal to receive this mark is a forfeiture of all social privileges, a deprivation of the right to buy and sell. The mark is the mark of the papal beast. Against this worship of the beast and his image, and the reception of his mark, the third angel's message of Rev. 14:9-12 is a most solemn and thrilling warning. p. 549, Para. 3.
This, then, is the issue, which, according to this
prophecy, we are soon to be called upon to meet; namely,
human organizations, controlled and inspired by the spirit
of the dragon, are to command men to do those acts which
are in reality the worshiping of an apostate religious
power and the receiving of his mark; and if they refuse to
do this, they lose the rights of citizenship, and become
outlaws in the land; and they must do that which
constitutes the worship of the image of the beast, or
forfeit their lives. On the other hand, God sends forth a
message a little before the fearful crisis is upon us, as
we shall see under chapter 14:9-12, declaring that all who
do any of these things
shall drink of the wine of the
wrath of God, which is poured out without mixture into the
cup of his indignation. He who refuses to comply with
these demands of earthly powers exposes himself to the
severest penalties which human beings can inflict; and he
who does comply, exposes himself to the most terrible
threatenings of divine wrath to be found in the word of
God. The question whether they will obey God or man is to
be decided by the people of the present age under the
heaviest pressure, from either side, that has ever been
brought to bear upon generation. p. 549, Para. 4.
The worship of the beast and his image, and the reception of his mark, must be something that involves the greatest offense that can be committed against God, to call down so severe denunciation of wrath against it. This is a work, as has already been shown, which takes place in the last days; and as God has given us in his word most abundant evidence to show when we are in the last days, that no one need be overtaken by the day of the Lord as by a thief, so, likewise, it must be that he has given us the means whereby we may determine what the receiving of the mark of the beast is, which he has so strongly condemned, that we may avoid the fearful penalty so sure to follow the commission of this act. God does not so trifle with human hopes and human destinies as to denounce a most fearful doom against a certain sin, and then place it out of our power to understand what that sin is, so that we have no means of guarding against it. p. 550, Para. 1.
We therefore now call attention to the very important inquiry, What constitutes the mark of the beast? The figure of a mark is borrowed from an ancient custom. Bishop Newton [Dissertations on the Prophecies, Vol. III, p. 241] says:-- p. 550, Para. 2.
It was customary among the ancients for servants to
receive the mark of their master, and soldiers of their
general, and those who were devoted to any particular
deity, of the particular deity to whom they were devoted.
These marks were usually impressed on their right hand or
on their forehead, and consisted of some hieroglyphic
character, or of the name expressed in vulgar letters, or
of the name disguised in numerical letters, according to
the fancy of the imposer. p. 550, Para. 3.
Prideaux says that Ptolemy Philopater ordered all the Jews who applied to be enrolled as citizens of Alexandria to have the form of an ivy leaf [the badge of his god, Bacchus] impressed upon them with a hot iron, under pain of death. [Prideaux's Connection, Vol. II, p. 78] p. 550, Para. 4.
The word used for mark in this prophecy is [charagma],
is defined to mean,
a graving, sculpture; a mark cut in or
stamped. It occurs nine times in the New Testament, and
with the single exception of Acts 17:29, refers every time
to the mark of the beast. We are not, of course, to
understand in this symbolic prophecy that a literal mark is
intended; but the giving of the literal mark, as practiced
in ancient times, is used as a figure to illustrate certain
acts that will be performed in the fulfilment of this
prophecy. And from the literal mark as formerly employed,
we learn something of its meaning as used in the prophecy;
for between the symbol and the thing symbolized there must
be some resemblance. The mark, as literally used, signified
that the person receiving it was the servant of,
acknowledged the authority of, or professed allegiance to,
the person whose mark he bore. So the mark of the beast, or
of the papacy, must be some act or profession by which the
authority of the power is acknowledged. What is it? p.
550, Para. 5.
It would naturally be looked for in some of the special
characteristics of the papal power. Daniel, describing that
power under the symbol of a little horn, speaks of it as
waging a special warfare against God, wearing out the
saints of the Most High, and thinking to change times and
laws. The prophet expressly specifies on this point:
shall think to change times and laws.
These laws must
certainly be the laws of the Most High. To apply it to
human laws, and make the prophecy read,
And he shall speak
great words against the most High, and shall wear out the
saints of the Most High and think to change human laws,
would be doing evident violence to the language of the
prophet. But apply it to the laws of God, and let it read,
And he shall speak great words against the Most High, and
shall wear out the saints of the Most High, and shall think
to change the times and laws of the Most High, and all is
consistent and forcible. The Hebrew has [dath],
the Septuagint reads, [nomos], in the singular,
which more directly suggests the law of God. The papacy has
been able to do more than merely
think to change
laws. It has changed them at pleasure. It has annulled the
decrees of kings and emperors, and absolved subjects from
allegiance to their rightful sovereigns. It has thrust its
long arm into the affairs of nations, and brought rulers to
its feet in the most abject humility. But the prophet
beholds greater acts of presumption than these. He sees it
endeavor to do what it was not able to do, but could only
think to do; he sees it attempt an act which no man, nor
any combination of men, can ever accomplish; and that is,
to change the law of the Most High. Bear this in mind while
we look at the testimony of another sacred writer on this
very point. p. 551, Para. 1.
The apostle Paul speaks of the same power in 2
Thessalonians 2; and he describes it, in the person of the
the man of sin, and as
as God in the
temple of God [that is, the church], and as exalting
above all that is called God, or that is
worshiped. According to this, the pope sets himself up as
the one for all the church to look to for authority, in the
place of God. And now we ask the reader to ponder carefully
the question how he can exalt himself above God.
through the whole range of human devices, go to the extent
of human effort; by what plan, by what move, by what claim,
could this usurper exalt himself above God? He might
institute any number of ceremonies, he might prescribe any
form of worship, he might exhibit any degree of power; but
so long as God had requirements which the people felt bound
to regard in preference to his own, so long he would not be
above God. He might enact a law, and teach the
they were under as great obligations to that as to the law
of God; then he would only make himself equal
with God. But
he is to do more than this; he is to attempt to raise
himself above him. Then he must promulgate a law
conflicts with the law of God, and demand
obedience to his
own law in preference to God's law. There is no other
possible way in which he could place himself in the
position assigned in the prophecy. But this is simply to
change the law of God; and if he can cause this change to
be adopted by the people in the place of the original
enactment, then he, the law-changer, is above God, the law-maker.
And this is the very work that Daniel said he should
think to do. p. 552, Para. 1.
Such a work as this, then, the papacy must accomplish
according to the prophecy; and the prophecy cannot fail.
And when this is done, what do the people of the world
have? -- They have two laws demanding obedience, -- one,
the law of God as originally enacted by him, an embodiment
of his will, and expressing his claims upon his creatures;
the other, a revised edition of that law, emanating from
the pope of Rome, and expressing his will. And how is it to
be determined which of these powers the people honor and
worship? -- It is determined by the law which they keep. If
they keep the law of God as given by him, they worship and
obey God. If they keep the law as changed by the papacy,
they worship that power. But further: the prophecy does not
say that the little horn, the papacy, should set aside the
law of God, and give one entirely different. This would not
be to change the law, but simply to give a new one. He was
only to attempt a change, so that the law that
God, and the law that comes from the papacy, are precisely
alike, excepting the change which the papacy has made in
the former. They have many points in common. But none of
the precepts which they contain in common can distinguish a
person as the worshiper of either power in preference to
the other. If God's law says,
Thou shalt not kill,
the law as given by the papacy says the same, no one can
tell by a person's observance of the precept whether he
designs to obey God rather than the pope, or the pope
rather than God. But when a precept that has been changed
is the subject of action, then whoever observes that
precept as originally given by God, is thereby
distinguished as a worshiper of God; and he who keeps it as
changed is thereby marked as a follower of the power that
made the change. In no other way can the two classes of
worshipers be distinguished. From this conclusion, no
candid mind can dissent: but in this conclusion we have a
general answer to the question,
What constitutes the mark
of the beast? and that answer is simply this: The mark
the beast is the change which the beast has
make in the law of God. p. 553, Para. 1.
We now inquire what that change is. By the law of God, we
mean the moral law, the only law in the universe of
immutable and perpetual obligation, -- the law of which
Webster says, defining the term according to the sense in
which it is almost universally used in Christendom,
moral law is summarily contained in the decalogue, written
by the finger of God on two tables of stone, and delivered
to Moses on Mount Sinai. p. 553, Para. 2.
If now the reader will compare the ten commandments as found in Roman Catholic catechisms with those commandments as found in the Bible, he will see in the catechisms -- we mean those portions specially devoted to instruction -- that the second commandment is left out, that the tenth is divided into two to make up the lack caused by leaving out the second, and keep good the number ten, and that the fourth commandment [called the third in their enumeration] is made to enjoin the observance of Sunday as the Sabbath, and prescribe that the day shall be spent in hearing mass devoutly, attending vespers, and reading moral and pious books. Here are several variations from the decalogue as found in the Bible. Which of them, if any, constitutes the change of the law intended in the prophecy? or are they all included in that change? Let it be borne in mind, that, according to the prophecy, he was to think to change times and laws. This plainly conveys the idea of intention and design, and makes these qualities essential to the change in question. But respecting the omission of the second commandment, Catholics argue that it is included in the first, and hence should not be numbered as a separate commandment; and on the tenth they claim that there is so plain a distinction of ideas as to require two commandments; so they make the coveting of a neighbor's wife the ninth command, and the coveting of his goods the tenth. p. 554, Para. 1.
In all this they claim that they are giving the commandments exactly as God intended to have them understood; so, while we may regard them as errors in their interpretation of the commandment, we cannot set them down as professedly intentional changes. Not so, however, with the fourth commandment. Respecting this commandment, they do not claim that their version is like that given by God. They expressly claim a change here, and also that the change has been made by the church. A few quotations from standard Catholic works will make this matter plain. In a work entitled, Treatise of Thirty Controversies, we find these words:-- p. 554, Para. 2.
The word of God commandeth the seventh day to be the
Sabbath of our Lord, and to be kept holy; you
[Protestants], without any precept of Scripture, change it
to the first day of the week, only authorized by our
traditions. Divers English Puritans oppose, against this
point, that the observation of the first day is proved out
of Scripture, where it is said, the first day of the week.
Acts 20:7; 1 Cor. 16:2; Rev. 1:10. Have they not spun a
fair thread in quoting these places? If we should produce
no better for purgatory and prayers for the dead,
invocation of the saints, and the like, they might have
good cause indeed to laugh us to scorn, for where was it
written that these were Sabbath days in which those
meetings were kept? or where is it ordained they should be
always observed? or, which is the sum of all, where is it
decreed that the observation of the first day should
abrogate, or abolish, the sanctifying of the seventh day,
which God commanded everlastingly to be kept holy? Not one
of these is expressed in the written word of God. p. 555,
In the Catechism of the Christian Religion, by Stephen Keenan [Boston, Patrick Donahue, l857], p. 206, on the subject of the third [fourth] commandment, we find these questions and answers:-- p. 555, Para. 2.
Ques. -- What does God ordain by
this commandment? p.
555, Para. 3.
Ans. -- He ordains that we
sanctify in a special manner,
this say on which he rested from the labor of creation. p.
555, Para. 4.
Q. -- What is this day of rest?
p. 555, Para. 5.
A. -- The seventh day of the
week, or Saturday; for he
employed six days in creation, and rested on the seventh.
Gen. 2:2; Heb. 4:1; etc. p. 555, Para. 6.
Q. -- Is it, then, Saturday we
should sanctify, in order
to obey the ordinance of God? p. 555, Para. 7.
A. -- During the old law,
Saturday was the day sanctified;
but the church, instructed by Jesus Christ, and directed by
the Spirit of God, has substituted Sunday for Saturday; so
now we sanctify the first, not the seventh day. Sunday
means, and now is, the day of the Lord. p. 555, Para. 8.
In the Catholic Christian Instructed [J. P. Kenedy, New York, l884], p. 202, we read:-- p. 556, Para. 1.
Ques. -- What warrant have you
for keeping the Sunday
preferable to the ancient Sabbath, which was Saturday? p.
556, Para. 2.
Ans. -- We have for it the
authority of the Catholic
Church, and apostolic tradition. p. 556, Para. 3.
Q. -- Does the Scripture
anywhere command the Sunday to be
kept for the Sabbath? p. 556, Para. 4.
A. -- The Scripture commands us
to hear the church [Matt.
18:17; Luke 10:16], and to hold fast the traditions of the
apostles. 2 Thess. 2:15. But the Scriptures do not in
particular mention this change of the Sabbath. p. 556,
In the Doctrinal Catechism [Kenedy, New York], p. 174, we find further testimony to the same point:-- p. 556, Para. 6.
Ques. -- Have you any other way
of proving that the church
has power to institute festivals of precept? p. 556, Para.
Ans. -- Had she not such power,
she could not have done
that in which all modern religionists agree with her -- she
could not have substituted the observance of Sunday, the
first day of the week, for the observance of Saturday, the
seventh day, a change for which there is no Scriptural
authority. p. 556, Para. 8.
In Abridgment of Christian Doctrine [Kenedy, New York], p. 58, we find this testimony:-- p. 556, Para. 9.
Ques. -- How prove you that the
church hath power to
command feasts and holy days? p. 556, Para. 10.
Ans. -- By the very act of
changing the Sabbath into
Sunday, which Protestants allow of! and therefore, they
fondly contradict themselves by keeping Sunday strictly,
and breaking most other feasts commanded by the same
church. p. 556, Para. 11.
Q. -- How prove you that?
p. 556, Para. 12.
A. -- Because by keeping Sunday
they acknowledge the
church's power to ordain feasts, and to command them under
sin. p. 556, Para. 13.
And finally, W. Lockhart, late B. A. of Oxford, in the
Toronto [Catholic] Mirror, offered the following
challenge to all the Protestants of Ireland, -- a
challenge as well calculated for this locality as that. He
says:-- p. 556, Para. 14.
I do therefore solemnly challenge the Protestants of
Ireland to prove, by plain texts of Scripture, these
questions concerning the obligations of the Christian
Sabbath:  That Christians may work on Saturday, the old
seventh day;  that they are bound to keep holy the first
day, namely Sunday;  that they are not bound to keep
holy the seventh day also. p. 557, Para. 1.
This is what the papal power claims to have done
respecting the fourth commandment. Catholics plainly
acknowledge that there is no Scriptural authority for the
change they have made, but that it rests wholly upon the
authority of the church; and they claim it as a token, or
mark, of the authority of that church; the
changing the Sabbath into Sunday being set forth
of its power in this respect. For further testimony on this
point, the reader is referred to a book published by the
Southern Publishing Association, Nashville, Tenn.,
entitled, The Change of the Sabbath, in which are also
extracts from Catholic writers refuting the arguments
usually relied upon to prove the Sunday-sabbath, and
showing that its only authority is the Catholic Church. p.
557, Para. 2.
But, says one,
I supposed that
Christ changed the
Sabbath. A great many suppose so, and it is natural that
they should; for they have been so taught. And while we
have no words of denunciation to utter against any such
persons for so believing, we would have them at once
understand that it is, in reality, one of the most enormous
of errors. We would therefore remind such persons that,
according to the prophecy, the only change ever to be made
in the law of God, was to be made by the little horn of
Daniel 7, the man of sin of 2 Thessalonians 2; and the only
change that has been made in it, is the change of the
Sabbath. Now, if Christ made this change, he filled the
office of the blasphemous power spoken of by both Daniel
and Paul, -- a conclusion sufficiently hideous to drive any
Christian from the view which leads thereto. p. 557, Para.
Why should any one labor to prove that Christ changed the Sabbath? Whoever does this is performing a thankless task. The pope will not thank him; for if it is proved that Christ wrought this change, then the pope is robbed of his badge of authority and power. And no truly enlightened Protestant will thank him; for if he succeeds, he only shows that the papacy has not done the work which it was predicted that it should do, and so that the prophecy has failed, and the Scriptures are unreliable. The matter would better stand as the prophecy has it, and the claim which the pope unwittingly puts forth would better be granted. When a person is charged with any work, and that person steps forth and confesses that he has done the work, that is usually considered sufficient to settle the matter. So, when the prophecy affirms that a certain power shall change the law of God, and in due time that very power arises, does the work foretold, and then openly claims that he has done it, what need have we of further evidence? The world should not forget that the great apostasy foretold by Paul has taken place; that the man of sin for long ages held almost a monopoly of Christian teaching in the world; that the mystery of iniquity has cast the darkness of its shadow and the errors of its doctrines over almost all Christendom; and that out of this era of error and darkness and corruption, the theology of our day has come. Would it, then, be anything strange if there were yet some relics of popery to be discarded ere the reformation will be complete? A. Campbell [Baptism, p. 15], speaking of the different Protestant sects, says:-- p. 558, Para. 1.
All of them retain in their bosom, -- in their
ecclesiastical organizations, worship, doctrines, and
observances, -- various relics of popery. They are at best
a reformation of popery, and only reformations in part. The
doctrines and traditions of men yet impair the power and
progress of the gospel in their hands. p. 558, Para. 2.
The nature of the change which the little horn has attempted to effect in the law of God is worthy of notice. True to his purpose to exalt himself above God, he undertakes to change that commandment which, of all others, is the fundamental commandment of the law, the one which makes known who the lawgiver is, and contains his signature of royalty. The fourth commandment does this; no other one does. Four others, it is true, contain the word God, and three of them the word Lord, also. But who is this Lord God of whom they speak? Without the fourth commandment, it is impossible to tell; for idolaters of every grade apply these terms to the multitudinous objects of their adoration. With the fourth commandment to point out the Author of the decalogue, the claims of every false god are annulled at one stroke; for the God who here demands our worship is not any created being, but the One who created all things. The maker of the earth and sea, the sun and moon, and all the starry host, the upholder and governor of the universe, is the One who claims, and who, from his position, has a right to claim, our supreme regard in preference to every other object. The commandment which makes known these facts is therefore the very one we might suppose that power which designed to exalt itself above God would undertake to change. God gave the Sabbath as a memorial of himself, a weekly reminder to the sons of men of his work in creating the heavens and the earth, a great barrier against heathenism and idolatry. It is the signature and seal against atheism and idolatry. It is the signature and seal of the law. This the papacy has torn from its place, and erected in its stead, on its own authority, another institution designed to serve another purpose. p. 558, Para. 3.
This change of the fourth commandment must therefore be the change to which the prophecy points, and the Sunday sabbath must be the mark of the beast! Some who have long been taught to regard this institution with reverence will perhaps start back with little less than feelings of horror at this conclusion. We have not space, nor is this, perhaps, the place, to enter into an extended argument on the Sabbath question, and an exposition of the origin and nature of the observance of the first day of the week. Let us submit this one proposition: If the seventh day is still the Sabbath enjoined in the fourth commandment; if the observance of the first day of the week has no foundation whatever in the Scriptures; if this observance has been brought in as a Christian institution, and designedly put in place of the Sabbath of the decalogue by that power which is symbolized by the beast, and placed there as a badge and token of its power to legislate for the church, -- is it not inevitably the mark of the beast? The answer must be in the affirmative. But these hypotheses are all certainties. p. 559, Para. 1.
[ SeeHistory of the Sabbath.and other works on the subject, for sale by the publishers of this book. To these we can only refer the reader, in passing. danger. [An additon to this note was added to a later American edition,There can therefore be no worship of the beast, nor reception of his mark such as the prophecy contemplates, till it is enforced by the two-horned beast. We have seen that intention was essential to the change which the papacy has made in the law of God, to constitute it the mark of that power; so intention is necessary in the adoption of that change to make it, on the part of any individual, the reception of that mark. In other words, a person must adopt the change knowing it to be the work of the beast, and receive it on the authority of that power, in opposition to the requirement of God.] p. 560, Para. 1.
It will be said again, Then all Sunday-keepers have the mark of the beast; then all the good of past ages who kept this day had the mark of the beast; then Luther, Whitefield, the Wesleys, and all who have done a good and noble work of reformation, had the mark of the beast; then all the blessings that have been poured upon the reformed churches have been poured upon those who had the mark of the beast; and all Christians of the present day who are keeping Sunday as the Sabbath, have the mark of the beast. We answer, Not so! And we are sorry to say that some professedly religious teachers, though many times corrected, persist in misrepresenting us on this point. We have never so held; we have never so taught. Our premises lead to no such conclusions. Give ear: The mark and worship of the beast are enforced by the two-horned beast. The receiving of the mark of the beast is a specific act which the two-horned beast is to cause to be done. The third message of Revelation 14 is a warning mercifully sent out in advance to prepare the people for the coming danger. There can therefore be no worship of the beast, nor reception of his mark such as the prophecy contemplates, till it is enforced by the two-horned beast. We have seen that intention was essential to the change which the papacy has made in the law of God, to constitute it the mark of that power; so intention is necessary in the adoption of that change to make it, on the part of any individual, the reception of that mark. In other words, a person must adopt the change knowing it to be the work of the beast, and receive it on the authority of that power, in opposition to the requirement of God. p. 560, Para. 2.
But how is it with those mentioned above, who have kept Sunday in the past, and the majority of those who are keeping it today? Do they keep it as an institution of the papacy? -- No. Have they decided between this and the Sabbath of our Lord, understanding the claims of each? -- No. On what ground have they kept it, and on what do they still keep it? -- They suppose they are keeping a commandment of God. Have such the mark of the beast? -- By no means. Their course is attributable to an error unwittingly received from the Church of Rome, not to an act of worship rendered to it. p. 561, Para. 1.
But how is it to be in the future? The church which is to be prepared for the second coming of Christ must be entirely free from papal errors and corruptions. A reform must hence be made on the Sabbath question. The third angel proclaims the commandments of God, leading men to the true in the place of the counterfeit. The dragon is stirred, and so controls the wicked governments of the earth that all the authority of human power shall be exerted to enforce the claims of the man of sin. then the issue is fairly before the people. They are required to keep, on the one hand, the true Sabbath; on the other a counterfeit. For refusing to keep the true, the message threatens the unmingled wrath of God; for refusing the false, earthly governments threaten them with persecution and death. With this issue before the people, what does he do who yields to the human requirement? -- He virtually says to God, I know your claims, but I will not heed them. I know that the power I am required to worship is antichristian, but I yield to it to save my life. I renounce your allegiance, and bow to the usurper. The beast is henceforth the object of my adoration; under his banner, in opposition to your authority, I henceforth array myself; to him, in defiance of your claims, I henceforth yield the obedience of my heart and life. p. 561, Para. 2.
Such is the spirit which will actuate the hearts of the beast- worshipers, -- a spirit which insults the God of the universe to his face, and is prevented only by lack of power from overthrowing his government and annihilating his throne. Is it any wonder that Jehovah denounces against so Heaven-daring a course the most terrible threatening that his Word contains? p. 561, Para. 3.
13. The Closing Work. -- We have now seen what would properly constitute an image to the beast, such as the two-horned beast is to erect, and also the probability that such an image will soon be perfected in this country; and we have also learned what constitutes the mark of the beast, which is to be enforced upon all the people. An ecclesiastical organization composed of a greater or less number of the different sects of our land, with some degree of coalition also between these bodies and Roman Catholicism, together with the promulgation and enforcement of a general Sunday-sabbath law, would fulfil what the prophecy sets forth in reference to the image and the mark of the beast; and these movements, or their exact equivalent, the prophecy calls for. The line of argument leading to these conclusions is so direct and well-defined that there is no avoiding them. They are a clear and logical sequence from the premises given us. p. 562, Para. 1.
When the application of Rev. 13:11-17 to the United States was first made, as early as the year 1850, these positions respecting a union of the churches and a grand Sunday movement were taken. But at that time no sign appeared above or beneath, at home or abroad, -- no token was seen, no indication existed, that such an issue would ever be made. But there was the prophecy, and that must stand. The United States government had given abundant evidence, by its location, the time of its rise, the manner of its rise, and its apparent character, that it was the power symbolized by the two-horned beast. There could be no mistake in the conclusion that it was the very nation intended by that symbol. This being so, it must take the course and perform the acts foretold. But here were predictions which could be fulfilled by nothing less than the above-named movement respecting church and state, and the enforcement of the papal Sabbath as a mark of the beast. p. 562, Para. 2.
To take the position at that time that this government was to pursue such a policy and engage in such a work, without any apparent probability in its favor, was no small act of faith. On the other hand, to deny or ignore it, while admitting the application of the symbol to this government, would not be in accordance with either Scripture or logic. The only course for the humble, confiding student of prophecy to pursue in such cases is to take the light as it is given, and believe the prophecy in all its parts. So the stand was boldly taken; and open proclamation has been made from that day to this, that such a work would be seen in the United States. With every review of the argument, new features of strength have been discovered in the application; and amid a storm of scornful incredulity we have watched the progress of events, and awaited the hour of fulfilment. p. 562, Para. 3.
Meanwhile, Spiritualism has astonished the world with its terrible progress, and shown itself to be the wonder-working element which was to exist in connection with this power. This has mightily strengthened the force of the application. and now, within a few years past, what have we further seen? -- No less than the commencement of that very movement respecting the formation of the image, and the enactment of Sunday laws, which we have so long expected, and which is to complete the prophecy and close the scene. p. 563, Para. 1.
Reference has already been made to the movement to secure a union of the churches for the purpose of adding strength and influence to ecclesiastical movements in certain directions. And now a class of men is suddenly springing up all over the land whose souls are absorbed with the cognate idea of Sunday reform, and who have dedicated themselves, heads, hands, and pockets, to the carrying forward of this kindred movement. Organizations called Sabbath Committees have been formed in various places, and have labored zealously, by means of books, tracts, speeches, and sermons, to create a strong public sentiment in behalf of Sunday. Making slow progress through moral suasion, they seek a shorter path to the accomplishment of their purposes through political power. And why not? Christianity has become popular, and her professed adherents are numerous. Why not avail themselves of the power of the ballot to secure their ends? Rev. J. S. Smart [Methodist], in a published sermon on the Political Duties of Christian Men and Ministers, expresses a leading sentiment on this question, when he says:-- p. 563, Para. 2.
I claim that we have, and ought to have, just as much
concern in the government of this country as any other men.
.. We are the mass of the people. Virtue in this country is
not weak; her ranks are strong in numbers, and invincible
from the righteousness of her cause, -- invincible if
united. Let not her ranks be broken by party names. p.
564, Para. 1.
In accordance with the logical development of these
feelings, an association has been formed, now called
National Reform Association, which has for its object the
securing of legal enactments for religious institutions, by
means of such an amendment to the national Constitution as
place all Christian laws, institutions, and usages
of the government on an undeniable legal basis in the
fundamental law of the land. Here is the germ of religious
revolution, the entering wedge of church and state. p.
564, Para. 2.
This movement originated at Xenia, Ohio, in February, 1863, in a convention composed of eleven different religious denominations, who assembled for prayer and conference. p. 564, Para. 3.
To be sure the leaders in this movement disclaim vehemently any such purpose as a union of church and state; but a sentence now and then escapes them which reveals more than they intended. Thus, at a convention of this association in Pittsburg, Pa., Dr. Stevenson, one of these leaders, said:-- p. 564, Para. 4.
Through the immense largesses it receives from
politicians, the Roman Catholic Church is, practically, the
established church of the city of New York. These favors
are granted under the guise of a seeming friendliness to
religion. We propose to put the substance for the shadow, --
to drive out the counterfeit by the more complete
substitution of the true. p. 564, Para. 5.
There are several guess-roads through which we may look for the intent of this language; but inasmuch as they all arrive at one conclusion, this conclusion is neither ambiguous nor doubtful; it is simply that the Protestant Church shall become really established, as the Roman Catholic now is practically. This is confirmed by the very next sentence, which reads; p. 564, Para. 6.
What we propose is nothing of a sectarian character.
will give no branch of American Christians any advantage
over any other. p. 565, Para. 1.
Professor Blanchard undertakes to give a definition of
what they mean by a
union of church and state, as
follows:-- p. 565, Para. 2.
But union of church and state is the selection by the
nation of one church, the endowment of such a church, the
appointment of its officers, and the oversight of its
doctrines. For such a union, none of us plead. To such a
union we are all of us opposed. p. 565, Para. 3.
The reader is requested to mark this well. Here is given a definition of a union of church and state such as no one expects or fears; such, in fact, as is not possible in the existing state of the churches, and then a special plea is set up that they are opposed to a union of church and state! To such an impossible combination as they describe, they may safely write themselves opposed; but to a union of church and state in the popular sense of the phrase, -- a union, not of one church, but of all the churches recognized as orthodox, or evangelical, -- a union not giving the state power to elect church officers nor to take the oversight of church doctrines, but giving the churches the privilege of enforcing, by civil laws, institutions and usages of religion, according to the faith of the churches, or to the construction put upon those institutions and usages by the churches, -- to such a union, we say, they are not opposed. They are essentially and practically, despite their professions, open advocates of a union of church and state. p. 565, Para. 4.
We are not alone in this view of the subject. Mr. G. A. Townsend [New World and Old, p. 212] says:-- p. 565, Para. 5.
Church and state has several times crept into
politics, as in the contentions over the Bible in the
public schools, the anti-Catholic party of 1844, etc. Our
people have been wise enough heretofore to respect the
clergy in all religious questions, and to entertain a
wholesome jealousy of them in politics. The latest
politico-religious movement [italics ours] is to
insert the name of the
Deity in the Constitution. p. 565, Para. 6.
The Christian Union, January, 1871, said:-- p. 565, Para. 7.
If the proposed amendment is anything more than a bit
sentimental cant, it is to have a legal effect.
It is to
alter the status of the non-christian citizen before the
law. It is to affect the legal oaths and instruments, the
matrimonial contracts, the sumptuary laws, etc., etc., of
the country. This would be an outrage on natural right.
p. 566, Para. 1.
The Janesville [Wis.] Gazette, at the close of an article on the proposed amendment, speaks thus of the effect of the movement, should it succeed:-- p. 566, Para. 2.
But, independent of the question as to what extent we
a Christian nation, it may well be doubted whether, if the
gentlemen who are agitating this question should succeed,
they would not do society a very great injury. Such
measures are but the initiatory steps which ultimately lead
to restrictions of religious freedom, and to
government to measures which are as foreign to its powers
and purposes as would be its action if it should undertake
to determine a disputed question of theology. p. 566,
The Weekly Alta Californian, of San Francisco, March 12, 1870, said:-- p. 566, Para. 4.
The parties who have been recently holding a
for the somewhat novel purpose of procuring an amendment to
the Constitution of the United States recognizing the
Deity, do not fairly state the case when they assert that
it is the right of a Christian people to govern themselves
in a Christian manner. If we are not governing ourselves in
a Christian manner, how shall the doings of our government
be designated? The fact is, that the movement is one to
bring about in this country that union of church and state
which all other nations are trying to dissolve. p. 566,
The Champlain Journal, speaking of incorporating the religious principle into the Constitution, and its effect upon the Jews, said:-- p. 566, Para. 6.
However slight, it is the entering wedge of church
state. If we may cut off ever so few persons from the right
of citizenship on account of difference of religious
belief, then with equal justice and propriety may a
majority at any time dictate the adoption of still further
articles of belief, until our Constitution is but a text-book
of a sect, beneath whose tyrannical sway all liberty
of religious opinion will be crushed. p. 566,
Petitions and remonstrances have both been circulated with
and shrewd observers, who have watched the movement with a jealous eye,
and heretofore hoped it would amount to nothing, now confess that it
is formidable. No movement of equal magnitude of
purpose has ever
sprung up and become strong, and secured favor so rapidly as this.
Indeed, none of equal magnitude has ever been sprung upon the America
mind, as this aims to remodel the whole framework of the government,
and give to it a strong religious cast, - a thing which the framers of
that Constitution were careful to exclude from it. They not only ask
that the Bible, God, and Christ shall be recognised in the
Constitution, but that it shall indicate that as
and place all Christian laws, institutions, and usages of the
government, on an undeniable legal basis in the fundamental law of the
nation. p. 567, Para. 1.
Of course, appropriate legislation will be required to carry
amendments into effect, and somebody will have to decide what are
Christian laws and institutions. From what we learn
of such movements
in the past in other countries, and of the temper of the churches of
North America and of human nature when it has power suddenly conferred
upon it, we look for no good from this movement. From a lengthy article
in the Lansing (Mich.) State Republican in
reference to the Cincinnati Convention, held in 1872, we take the
following extract :- p. 567, Para. 2.
Now there are hundreds and thousands of moral and
people in this nation to-day who do not recognize the doctrine of the
Trinity, - do no recognize Jesus Christ as the same as God. And there
are hundreds and thousands of men and women who do not recognize the
Bible as the revelation of God. The attempt to make any such amendment
to the Constitution would be regarded by a large minority, perhaps a
majority, of our nation as a palpable violation of liberty of
conscience. Thousands of men, if called upon to vote for such an
amendment, would hesitate to vote against God, although they might not
believe that the amendment is necessary or that it is right; and such
men would either vote affirmatively or not at all. In every case, such
an amendment would be likely to receive an affirmative vote which would
by no means indicate the true sentiment of the people. And the same
rule would hold good in relation to the adoption of such an amendment
by Congress or by the legislatures of three quarters of the States. Men
who make politics a trade would hesitate to record their names against
the proposed Constitutional Amendment, advocated by the leaders of the
great religious denominations of the land, and endorsed by such men as
Bishop Simpson, Bishop McIlvaine, Bishop Eastburn, President Finney,
Professor Lewis, Professor Seelye, Bishop Huntington, Bishop Kerfoot,
Dr. Patterson, Dr. Cuyler, and many other divines who are the
representative men of their respective denominations. p. 567,
Among the first bills to be presented to the United States Congress on its assembling in December, 1895, was this same religious amendment of the Constitution. This shows the unmitigated persistence with which this matter is to be pressed. p. 568, Para. 1.
Not only the representative men of the churches are pledged to
movement, but governors, judges, and many of the most eminent men of
that country are working for it. Who doubts the power of the
respresentative men of the denominations to rally
the strength of
their denominations to sustain this work at their call? We utter no
prophecy of the future; it is not needed. Events transpire in these
days faster than our minds are prepared to grasp them. Let us heed the
watch! and, with reliance upon God,
things which are coming on the earth. p. 568, Para. 2.
But it may be asked how the Sunday question is to be affected by the proposed Constitutional Amendment. Answer: The object, or, to say the least, one object of this amendment, is to put the Sunday institution on a legal basis, and compel its observance by the arm of the law. At the national convention held in Philadelphia, Jan. 18, 19, 1891., the following resolution was among the first offered by the business committee:-- p. 568, Para. 3.
Resolved, That, in view of the
controlling power of the
Constitution in shaping state as well as national policy,
it is of immediate importance to public morals and to
social order, to secure such an amendment as will indicate
that this is a Christian nation, and place all Christian
laws, institutions, and usages in our government on an
undeniable legal basis in the fundamental law of the
nation, specially those which secure a proper oath, and
which protect society against blasphemy, Sabbath-breaking,
and polygamy. p. 569, Para. 1.
By Sabbath-breaking is meant nothing else but Sunday-breaking.
In a convention of the friends of Sunday,
assembled Nov. 29, 1870, in New Concord, Ohio, one of the
speakers is reported to have said:
The question [of Sunday
observance] is closely connected with the National Reform
Movement; for until the government comes to know God and
honor his law, we need not expect to restrain Sabbath-breaking
corporations. Here, again, the idea of the legal
enforcement of Sunday observance stands foremost; and the
same principle would apply equally to individuals. p. 569,
Once more: the Philadelphia Press of Dec. 5, 1870, stated that some Congressmen arrived in Washington by Sunday trains, December 4, on which the Christian Statesman commented as follows (we give italics as we find them):-- p. 569, Para. 3.
1. Not one of those men who thus violated
the Sabbath is
fit to hold any official position in a Christian nation. .
. . p. 569, Para. 4.
2. The sin of these Congressmen is a
because the nation hath not said to them in the
Constitution, the supreme rule for our public servants, 'We
charge you to serve us in accordance with the higher law of
God.' These Sabbath-breaking railroads, moreover, are
corporations created by the state, and amenable to it. The
state is responsible to God for the conduct of these
creatures which it calls into being. It is bound,
therefore, to restrain them from this as from other crimes,
and any violation of the Sabbath by any corporation should
work immediate forfeiture of its charter. And the
Constitution of the United States, with which all state
legislation is required to be in harmony, should be of such
a character as to prevent any state from tolerating such
infractions of fundamental moral law. p. 569, Para. 5.
3. Give us in the national Constitution the simple
acknowledgment of the law of God as the supreme law of
nations, and all the results indicated in this note will
ultimately be secured. Let no one say that the movement
does not contemplate sufficiently practical ends. p. 570,
No less significant is the fact that the Sunday agitation is
in other countries simultaneously with the Sunday movement in America.
Who can explain the fact that Sunday seems everywhere coming to the
front, except on the ground that we have reached the time pointed out
in prophecy when such a movement should be seen? The Chester (Eng.) Chronicle
of July, 9, 1881, reported a meeting of three thousand persons in
Liverpool in favor of closing all public houses on Sunday. The Christian
of July 22, 1880, gave information from England to the effect that a
Working-man's Lord's-day Rest Association had been
formed there, and
that two of England's prime ministers, Beaconsfield and Gladstone, had
given their voice against the opening of museums, etc., on Sunday. The
same policy is enforced by some, at least, of the English in their
dependencies. One of the first acts of the Marquis of Ripon, who was
made viceroy of India in 1880, was, according to the Christian
Weekly, to issue an order forbidding official work of any
kind on Sunday. p. 570, Para. 2.
In France the question is also agitated. The senate having occasion to consider some proposed changes in the Sunday laws, an eminent senator, M. Barthelemy Saint Hilaire, according to the French journal, Le Christianisme au 19e Siecle, of June 11, 1880, opened the eyes of his hearers by clear argument showing that the seventh day, and not the first day, is the Sabbath of the Bible. p. 570, Para. 3.
In Switzerland and Germany also this question is before the people. In the latter country, according to the New York Independent, a meeting was held a few years ago, numbering some five thousand persons, to encourage a more strict observance of Sunday. Many of these were socialists. p. 570, Para. 4.
Austria also shares in the general movement. A New York paper, in January, 1883, published this item :- p. 571, Para. 1.
A telegram from Vienna, Austria, says: 'A meeting of
3000 workmen was
held to-day, at which a resolution was passed protesting against Sunday
work. A resolution was also passed in favor of legal prohibition of
newspaper and other work on that day.' p. 571, Para. 2.
There is a local Sabbath [Sunday] Committee in many of the great cities, and International Sabbath [Sunday] Association to secure the co-operation of other nations. This Association has its headquarters in Washington, D. C. p. 571, Para. 3.
Another organization, called The American Sabbath Union, has
existence to forward the movement in behalf of Sunday observance; and
other reform organizations have swung into the same line. Notable among
these is the Woman's Christian Temperance Union, which has great
strength in the United States, and many auxiliaries in other lands, as
well. This organization, having at first in view the one specific
object of temperance reform, has now added to its declared intention,
the enthroning of Christ in American politics, in order to secure, in
the land, a theocracy, and the better observance of the Sunday. In this
theocracy, of course, if established, theological leaders would be the
interpreters of Christ's will, and their decisions be enforced upon the
people by the civil law. And what would this be but the papacy over
again, well called in the prophecy
an image of that
beast? p. 571,
What these National Reformers desire and design to secure in their campaign, is expressed by one of the secretaries of said association, J. M. Foster, in the Christian Statesman, October, 1892. He says:-- p. 571, Para. 5.
But one danger lies in this: The church does not
a church. the American Sabbath Union has done a good work.
The denominations have spoken. But the Christian organized
church has not officially gone to Washington and spoken.
The work there has been largely turned over to
associations. But the voice of God, authoritative,
official, is through his church. Should there not be joint
action of the denominations in this? They should, it would
appear, appoint a joint committee to speak for God; and
properly and courageously done, there can follow but the
very same results. . . . Much is lost by the church failing
officially to speak at the right time, and in the
place. No association is clothed with this authority. They
are individual and social; but the church is divine.
can, and ought to, utter the voice of God in the halls of
Congress, as an organized church. p. 571, Para. 6.
The italics are as we find them; but other declarations in
the foregoing extract are equally deserving of emphasis. It
may well be questioned whether any more arrogant and
pompous words were uttered previous to the setting up of
the papacy itself. What they complain that they lack, they
of course intend to have. And look at the picture: The
church (that is the different denominations, confederating
on dogmas held in common, and represented by a
committee, -- a central authority) is divine, and woe unto
all dissenters from the authority of a divine church!
said Rome in its palmiest days of dungeons, stakes, and
blood; so she would say today had she the power; and so
apostatized Protestantism will say when it gets the power!
joint committee is to
the voice of God (a second vicegerent of the Most High,
now claimed as a monopoly by the pope), and authoritatively
and officially lay upon Congress the commands of God,
it to perform! Such are the dark schemes for which these
men are now working. Alas, that the realization of them
should now stand as an attainable prospect before their
eyes! Did ever Rome ask for more? And when these would-be
spokesmen for God secure their object, will it not be, we
still ask, Rome over again in a Protestant garb -- a very
image of the beast itself? p. 572, Para. 1.
[In a later American edition of this book the following information has been added.]
Within recent years the influence of the National Reform party has been rapidly on the increase. It has now become international in its scope, and at frequent intervals, holds world conventions, at which plans are laid to set up the National Reform ideal of government in all other countries where it does not already exist. To this end much is hoped for from the influence of Christian missionaries, many of whom have seemingly been captivated with the idea of converting heathen governments to Christianity, and see greater results to come from that than from the slow process of converting heathen individuals. At a world convention held in Philadelphia, in November, 1910, the following pronouncement was made on this point:-- p. 615, Para. 1.
This conference expressed its appreciation of the fact that so many missionaries are alive to the importance of the kingship of Christ over the nations, and we urge upon all missionaries in all lands, the inculcation of these principles, and that they testify in their respective nations for the royal prerogative of Jesus in national life.p. 615, Para. 2.
Among those who participated in the program at this convention, were F. E. Clark, president of the World's Christian Endeavor Union, Bishop Neely of the Methodist Episcopal Church, the Rev. Dr. Mccauley, district secretary of the Federal Council of Churches, Attorney John A. Paterson, of Toronto, representing the Canadian government, the Rev. David J. Burrell, president of the Alliance of Reformed Churches, besides missionaries from India and China, and from Roman and Greek Catholic countries. This affords striking evidence of the extent to which National Reform ideas have permeated the religious world. p. 616, Para. 1.
Another most significant and alarming step toward the
accomplishment of these evil designs, is the position taken
by the great
Christian Endeavor movement, which has
arisen to a membership of millions within a few years, and
is a common channel through which all denominations can
work. The political functions of this great body are
centered in a
Christian Citizenship League, which
that it will have branches in every state, county, city,
village and hamlet in the United States, and see to it that
only Christian men are put into office. What remarkable
conversions will then take place! How politicians
Christians and the
hasten on! At the
great Christian Endeavor convention, held in Boston, Mass.,
July 10-15, 1895, W. H. Mcmillan, as given in the published
Proceedings, p. 19, said:-- p. 572, Para. 2.
Here is a power that is going to wrest the control of
affairs from the hands of political demagogues, and place
it in the hands of Him who is King over all, and rules the
world in righteousness. Our political leaders have been
counting the saloon vote, the illiterate vote, and the
stay-at-home vote, and all other elements that have
hitherto entered into their canvassings of probabilities;
but they have not yet learned to count the Christian
Endeavor vote. I want to serve notice on them now that the
time is drawing near when they will discover that a
political revolution has occurred, and they will be found
coming home from Washington and our state capitals without
a job. p. 573, Para. 1.
These sentiments were cheered to the echo in the
convention; and it is not difficult to foresee the effect
they will have; for they were intended for that class of
men among whom they
will do the most good; that is,
body of average politicians, who, when threatened with a
boycott, become the most abject sycophants on the face of
the earth. p. 573, Para. 2.
All this, however, would be of no avail, if those who are really patriots at heart would awake to this danger before they find themselves committed to movements, the effects of which they did not foresee, and if the two houses of Congress would stand true to the Constitution which they are sworn to maintain; for this movement means nothing less than a subversion of that noble instrument. p. 573, Para. 3.
But alas! Congress has already turned its back on its sacred trust to fawn upon the church influence so rapidly rising. When the managers of the World's Fair of 1893, in Chicago, asked Congress for an appropriation in their behalf, churchmen brought their influence to bear upon the national legislators, and induced them to make it a condition of the gift that the gates of the Fair be closed on Sunday. In carrying this point a most remarkable scene occurred. A senator called for a Bible, and caused the clerk to read the fourth commandment of the decalogue; whereupon grave statesmen argued, and at length by vote decided, that the day enjoined by that commandment as the Sabbath, is Sunday! p. 573, Para. 4.
This was legislating upon a religious question which the
Constitution expressly forbids. [See Amendment I.] It broke
down the barriers against the union of church and state,
and opened the flood-gates for all the evils that
invariably accompany such a union. The religious-amendment
clergy hailed the event as a great triumph, and openly
boasted that they had Congress in their hands, and could
compel it to do their bidding. How far away, then, is the
coming of which the Scriptures have foretold? The outlines of every
element necessary for its erection are clearly developed; all the
agents sufficient for an assault upon the bulwarks of American liberty
are being rapidly enrolled and drilled; the outposts have already been
carried; and as these pages go to press, the leaders of this fatal
revolution are again clamoring around the citadel of the nation's
strength. it needs but another step to turn the nation entirely from
its high commission as the conservator of the principles of the gospel,
that is, to
render to Caesar the things that are Caesar's,
God the things that are God's, and lead it to form and foster
religious tyranny which will fetter the consciences of men, and crush
out soul liberty among the people. And this tyranny will be as much
more wicked than any that has gone before it, as men have now more
light, and the experience of all the past to guide them. p. 574, Para.
What the practical working of these changes will be is
already made apparent. On the statute-books of most of the
states of the American Union, are found Sunday laws; and as
the agitation in behalf of the seventh day increases,
religious zealots are not slow to use these laws to put the
machinery of persecution in operation. Observers of the
seventh day manifest no defiance of these laws in laboring
on Sunday, as the higher law of God gives them an
unalienable right to do; and they studiously refrain from
disturbing others, or in any way infringing upon their
rights, by boisterous or offensive labor. Yet it is
construed to be
disturbance, if they are even seen
anywhere at work, or even if it is known that they are at
work anywhere, though unseen or unheard.
If no other way
appears for detection, they are searched out by ministers
or church-members, or the police acting under their
direction. Then follow arrest, conviction, and penalty by
fine, imprisonment, or the chain- gang. During recent years many
arrests of this kind had been made, some of them under circumstances of
great oppression and cruelty, and prisoners had served an aggregate of
nearly fifteen hundred days in jail and chain-gangs. And from the
windows of some of these jails these very seventh-day keepers, who were
there confined in
durance vile, for not resting on
behold on Sundays train-loads of workmen going to their labor,
picnickers to their frolic, hunters to their game, and railroad cars to
their traffic. But these, it is to be observed, were not keepers of the
seventh day. National Reformers, years ago, professed to smile at the
apprehensions of those who keep the seventh day, that their work would
result in persecution. Now they only smile a little more grimly and
call for stricter laws - for the seventh-day people. p. 574, Para. 2.
[In a later American edition of this book the following information has been added.]
Up to Jan. 1, 1896, over one hundred arrests of this kind had been made, some of them under circumstances of great oppression and cruelty, fines and costs had been imposed to the amount of $2,269, and prisoners had served an aggregate of nearly fifteen hundred days in jail and chain-gangs. p. 617, Para. 4.
But public sentiment would not endorse such proceedings, and the leaders in the movement, noting this fact, decided to call a halt until such time as they would have public opinion molded in their favor. Hence there have been fewer cases of prosecution for non- observance of Sunday in recent years; but meanwhile a vigorous campaign has been carried on by the National Reform party, theInternational Reform Bureauor lobby at Washington, D.C., theLord's Day Alliance,theSunday League of America,theNew England Sabbath Protective League,and other religious bodies, having in view the creation of Sunday-law sentiment among the people, and in the state legislatures, and especially in the national legislature at Washington. Within recent years, the contest between the friends and foes of American liberty, has been concentrated upon an effort to commit Congress to religious legislation by the enactment of a Sunday law for the District of Columbia. Bills for this purpose have been repeatedly introduced, and one introduced by Senator Johnston, of Alabama, in 1908, has been urged upon Congress continually up to this date , being promptly reintroduced at the first opportunity after each failure of enactment: and the intention seems to be to keep pressing it upon Congress until that body yields to the demand, and the decisive step is taken which will give to the cause of religious legislation the endorsement of the national government. That will greatly strengthen the Sunday movement throughout the nation, and the work of securing and enforcing Sunday legislation in the state governments will be much more easily accomplished. p. 618, Para. 1.
At this point it may be profitable to take a glance at the progress of the Sunday-law movement in this country during the recent past. The following are some of the more prominent of the events which mark its advancement. p. 618, Para. 2.
1890. Breckenridge Sunday bill for the District of Columbia introduced in Congress [January 6.] p. 619, Para. 1.
1892. Congress orders the gates of the Chicago World's Fair closed on Sunday, and decides that Sunday is the Sabbath of the decalogue. [July 19.] p. 619, Para. 2.
1900. Congress makes the appropriation of $5,000,000 for the Louisiana Purchase Exposition at St. Louis, conditional upon Sunday closing of the gatesduring the whole duration of the fair.[March 1.] p. 619, Para. 3.
1904. A Sunday bill for the District of Columbia passed the House of Representatives. [April 6.] p. 619, Para. 4.
1906. Congress makes the appropriation of $250,000 for the Jamestown Exposition, conditional upon Sunday closing. [June 29.] p. 619, Para. 5.
1906. Wadsworth District Sunday bill passes House of Representatives. [June 11.] p. 619, Para. 6.
1908. Samuel Gompers officially announces that the American Federation of Labor not only is in favor of Sunday rest, but that it hasdone as much, if not more, than any other organized body of men and women, to enforce the observance of the Sunday rest-day.[September 14.] p. 619, Para. 7.
1907-8. Ten bills for Sunday observance introduced during the first session of the sixtieth Congress. [December 5 to May 1.] p. 619, Para. 8.
1908. Johnston District Sunday bill, passed by the Senate. [May 15.] p. 620, Para. 1.
1909. Johnston District Sunday bill reintroduced in the Senate. [March 22.] p. 620, Para. 2.
1910. Johnston District Sunday bill reintroduced in Senate. [January 17.] p. 620, Para. 3.
Johnston District Sunday bill passes Senate. [January 27.] p. 620, Para. 4.
Johnston District Sunday bill introduced in the House. [January 28.] p. 620, Para. 5.
1911. Johnston District Sunday bill introduced in special session of Congress. [April 6.] p. 620, Para. 6.
Favorably reported by the Senate District Committee. [May 22.] p. 620, Para. 7.
Mann bill,For the Observance of Sunday in Post-Offices,introduced in House of Representatives. [May 16.] p. 620, Para. 8.
All this is exclusive of Sunday legislation in the states of the union, and in other countries. During the year 1910 there was such legislation or agitation over the same, in California, Connecticut, Indiana, Illinois, Kansas, Kentucky, Maine, Massachusetts, North Dakota, New Jersey, New York, Ohio, Pennsylvania, and the countries of Canada, England, Italy, Portugal, Russia, Spain, and Switzerland. p. 620, Para. 9.
Most of the state governments have in their constitutions,
or in their adopted
Bill of Rights, provisions
guaranteeing the fullest religious liberty; and the
inconsistency of legislating on religious questions, under
these circumstances, is at once seen; while the treachery
of oppressing people for opinion's sake, in such states, is
keenly felt. Every conceivable invention is therefore
resorted to, to make it appear that it is not religious
persecution at all, but only the question of obedience to
civil law. One of these inventions is that Sunday is only a
civil institution, and its enforcement only a police
regulation, a civil requirement necessary for the public
good. But this is impossible; for every one knows that
Sunday in its origin, history, and very nature, is a
religious institution. No claims in its behalf would ever
have been heard of, but for its religious basis. Hence any
enactment to enforce it by pains and penalties is religious
legislation and religious oppression. p. 575, Para. 1.
But if there is a law for it, should not that law be
obeyed until repealed? Every law that does not trench upon
the domain of conscience, if it becomes unacceptable to the
people, should nevertheless be obeyed till it can be
changed or repealed. But Sunday laws interfere with the
conscience of the observer of another day, and for that
bear upon all alike. And no true
can make his obedience to God depend upon the permission of
his fellow men. It may be said again, In a country like the
United States, do not majorities rule? and must not their
decisions be obeyed? And the answer again is, Yes, in
everything but questions of conscience, but never there.
Render . . . unto Caesar the things that are Caesar's, and
unto God the things that are God's. Men may legislate to
guard the mutual rights of all members of society, but no
further; and in this they will never infringe upon the
rights of any one's conscience; for a
Pet. 3:21] will never invade the rights of others, like the
polygamy of the Mormons, or the human sacrifices of the
heathen. p. 576, Para. 1.
The founders of the American republic never intended that
any trouble should arise, through the laws of the land,
over any question of conscience; but they permitted the
evil principle of religious laws to remain in their
political structure, a principle sure to spring to life at
the first opportunity. In the further development of
religious truth, it is now found that these laws forbid men
to render obedience to what the Bible requires of them, and
thus conflict with their unalienable rights. Such laws,
therefore, the Christian cannot regard, and the government,
to be true to its professed principles, should wipe them
off the statute-books wherever found. But this the religio-political
clergy will not permit; and the nation is doomed;
for it will thus put itself in line with the religious
despotisms of the past; and the cry will go up from God's
It is time for thee, Lord, to work:
for they have made void thy law. Ps. 119:126. p. 576,
And this work is not confined to America. In Switzerland, by
iniquitous application of a so-called
in behalf of
Sunday, the authorities closed the large printing establishment of the
Seventh-day Adventists, although state troops drill, and target
practice is performed on Sunday, with all the accompaniments of such
exercises, in the campus immediately in front of the building. This was
repeated in London, where the office of Seventh-day Adventist paper, The
Present Truth, was closed by the English authorities on the
same grounds. p. 577,
While, according to the prophecy, the
looked for only in the United States, the worship of the
beast will prevail in other countries also: for all the
world is to wonder after the beast. p. 577, Para. 2.
Some one may now say, As you expect this movement to carry, you must look for a period of religious persecution in the United States; nay, more, you must take the position that all the saints of God are to be put to death; for the image is to cause that all who will not worship it shall be killed. p. 577, Para. 3.
A period of persecution has been for about fifty years
expected and predicted. It has now begun, and is thus
demonstrating the correctness of the application of the
prophecy as set forth in this work; but it does not by any
means follow that all, and we do not think that even many,
will be put to death, though a decree to that effect will
be promulgated; for, as the prophet elsewhere declares, God
does not abandon his people to defeat in this dire
conflict, but grants them a complete victory over the
beast, his image, his mark, and the number of his name.
Rev. 15:2. We further read respecting this earthly power,
that he causeth all to receive a mark in their right hand
or in their foreheads; yet chapter 20:4 speaks of the
people of God as those who do not receive the
worship the image. If, then, he could
cause all to
receive the mark, and yet all not actually receive it, in
like manner his causing all to be put to death who will not
worship the image does not necessarily signify that their
lives are actually to be taken. p. 577, Para. 4.
But how can this be? Answer: It evidently comes under that rule of interpretation in accordance with which verbs of action sometimes signify merely the will and endeavor to do the action in question, and not the actual performance of the thing specified. The late George Bush, Professor of Hebrew and Oriental Literature in New York City University, makes this matter plain. In his notes on Ex. 7:11 he says:-- p. 578, Para. 1.
It is a canon of interpretation of frequent use in
exposition of the sacred writings that verbs of action
sometimes signify merely the will and endeavor
to do the
action in question. Thus in Eze. 24:13: 'I have purified
thee, and thou was not purged;' i.e., I have endeavored,
used means, been at pains, to purify thee. John 5:44: 'How
can ye believe which receive honor one of
endeavor to receive. Rom. 2:4: 'The goodness of God leadeth
thee to repentance;' i.e., endeavors, or tends, to lead
thee. Amos 9:3: 'Though they be hid from my sight
bottom of the sea;' i.e., though they aim to be hid. 1 Cor.
10:33: 'I please all men;' i.e., endeavor to
5:4: 'Whosoever of you are justified by the law;'
seek or endeavor to be justified. Ps. 69:4: 'They that
destroy me are mighty;' i.e., that endeavor to
English, 'That would destroy me.' Acts 7:26: 'And
at one again;' i.e., wished and endeavored; English, 'Would
have set them.' p. 578, Para. 2.
So in the passage before us. He causes all to receive a mark, and all who will not worship the image to be killed; that is, he wills, purposes, and endeavors to do this. He makes such an enactment; passes such a law, but is not able to execute it; for God interposes in behalf of his people; and then those who have kept the word of Christ's patience are kept from falling in this hour of temptation, according to Rev. 3:10; then those who have made God their refuge are kept from all evil, and no plague comes nigh their dwelling, according to Ps. 91:9, 10; then all who are found written in the book are delivered, according to Dan. 12:1; and, being victors over the beast and his image, they are redeemed from among men, and raise a song of triumph before the throne of God, according to Rev. 14:2-4. p. 578, Para. 3.
The objector may further say, You are altogether too credulous in supposing that the masses of our people, many of whom are either indifferent or wholly opposed to the claims of religion, can be so far brought to favor the religious observance of Sunday that a general law can be promulgated in its behalf. p. 579, Para. 1.
We answer, The prophecy must be fulfilled, and if the prophecy requires such a revolution, it will be accomplished. p. 579, Para. 2.
To receive the mark of the beast in the forehead is, we understand, to give the assent of the mind and judgment to his authority in the adoption of that institution which constitutes the mark. By parity of reasoning, to receive it in the hand would be to signify allegiance by some outward act.  p. 579, Para. 3.
[ For a much more full exposition of this portion of the prophecy, see book entitled,The United States in the Light of Prophecy(Signs Publishing Company, Limited, Warburton, Victoria, Australia).] p. 579, Para. 4.
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.
579, Para. 4.
The Number of His Name. -- The number of
the beast, says
is the number of a man; and his number is Six
threescore and six (666). This number, some attempt to find
Latin kingdom. Thus they make, by what rule we
do not understand,
L stand for 30; A, for 1; T, for 300; E, for 5; I, for 10; N, for 50;
O, for 70; and S, for 200; which numbers, added together, make 666.
Deriving the number from the name in this manner, must be regarded as
rather conjectural than otherwise, seeing that names making just that
number can be found to almost any extent. We think we discover,
however, a serious objection to the name here suggested. The number,
says the prophecy, is the number of a man; and if it is to be derived
from a name or title, the natural conclusion would be that it must be
the name or title of some particular man. But in this we have the name
of a people, or kingdom, not of
a man, as the
prophecy says. p. 579,
The most plausible name we have ever seen suggested
as containing the number of the beast, is the title which
the pope applies to himself, and allows others to apply to
him. That title is this: Vicarious Filii Dei,
of the Son of God. Taking the letters out of this title
which the Latins used as numerals, and giving them their
numerical value, we have just 666. Thus we have V, 5; I, 1;
C, 100 [a and r not used as numerals]; I, 1; U [formerly
the same as V], 5 [s and f not used as numerals]; I, 1; L,
50; I, 1; I, 1; D, 500 [e not used as a numeral]; I, 1.
Adding these numbers together, we have just 666. p. 580,
[In a later American edition of this book the following information has been added.]
This title, there is reason to believe, was formerly inscribed upon the pope's crown. The following testimony on this point is given by the late Elder D. E. Scoles, of Washburn, Mo.:-- p. 624, Para. 2.
I have met two men who declare that they have seen this specific crown; and their testimony is so perfectly in agreement that I am convinced that what they saw is true. The first man was M. De Latti, a Sabbath-keeper who had previously been a Catholic priest, and had spent four years in Rome. He visited me when I was pastor in St. Paul, Minn., several years ago. I showed him my tract, "The Seal of God and the Mark of the Beast.' He at once told me that the inscription was not correctly placed in my illustration. He stated that he had often seen it in the at the Vatican and gave a detailed and accurate description of the whole crown. When my tract was published, I was ignorant of the arrangement of the words of the Latin inscriptions, hence, in the illustration of the crown, placed them in one line. Brother De Latti at once pointed out the mistake, and said the first word of the sentence was on the first crown of the triple arrangement, the second word on the second part of the crown, while the word Dei was on the lower division of the triple crown. He also explained that the first two words were in dark-colored jewels, while the Dei was composed entirely of diamonds.p. 624, Para. 3.
During a tent-meeting which I held in Webb City, Mo., I presented the subject, 'The Seal of God and the Mark of the Beast.' I used charts to illustrate it, one being a reproduction of the crown as Brother De Latti had described it. A Presbyterian minister was present, Rev. B. Hoffman, and when I described the crown, he spoke out publicly and made a statement to the congregation, saying that while in Rome studying for the priesthood, he had seen this very crown, and noted its inscription, and that the word Dei was composed of one hundred diamonds. I met him and learned his name, and visited him at his home, and was convinced from his description that this was the identical crown that Brother De Latti had seen, but which has been denied by many. I then asked him for a written statement, and he gave me the following:--p. 624, Para. 4.
'To Whom It May Concern: This is to certify that I was born in Bavaria in 1828, was educated in Munich, and was reared a Roman Catholic. In 1844 and 1845 I was a student for the priesthood in the Jesuit College in Rome. During the Easter service of 1845, Pope Gregory XVI wore a triple crown upon which was the inscription, in jewels, Vicarious Filii Dei. We were told that there were one hundred diamonds in the word Dei; the other words were of some other kind of precious stones of a darker color. There was one word upon each crown, and not all on the same line. I was present at the service, and saw the crown distinctly, and noted it carefully. p. 625, Para. 1.
'In 1850 I was converted to God and to Protestantism. Two years later I entered the Evangelical Church ministry, but later in life I united with the Presbyterian Church, of which I am now a retired pastor, having been in the ministry for fifty years.p. 625, Para. 2.
'I have made the above statement at the request of Elder D. E. Scoles, as he states that some deny that the pope ever wore this tiara. But I know that he did, for I saw it upon his head.p. 625, Para. 3.
'Sincerely your in Christian service,p. 626, Para. 1.
[Signed]'B. HOFFMAN. Webb City, Mo., Oct. 29, 1906.'p. 626, Para. 2.
The following extract is from a work entitled The Reformation, bearing the date of 1832:-- p. 580, Para. 2.
'Mrs. A.,' said Miss Emmons, 'I saw a very curious
the other day; I have dwelt upon it much, and will mention
it. A person, lately, was witnessing a ceremony of the
Romish Church. As the pope passed him in procession,
splendidly dressed in his pontifical robes, the gentleman's
eye rested on these full, blazing letters in front of his
miter: p. 580, Para.
VICARIUS FILLII DEI, the Vicar of the Son of
His thoughts, with the rapidity of lightning, reverted to
Rev. 13:18.' 'Will you turn to it?' said Mrs. A. Alice
opened the New Testament and read: '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.' She paused, and Miss Emmons said, 'He took out
his pencil, and marking the numerical letters or the
inscription on his tablet, it stood 666.'
Here we have indeed the number of a man, even the
sin; and it is a little singular, perhaps providential,
that he should select a title which shows the blasphemous
character of the beast, and then cause it to be inscribed
upon his miter, as if to brand himself with the number 666.
The foregoing extract doubtless refers to a particular pope
on a particular occasion. Other popes might not wear the
title emblazoned on the miter, as there stated. But this
does not affect the application at all; for the popes all
assume to be the
Vicar of Christ [see Standard
vicar], and the Latin words given above are
words which express that title, in the form
vicar of the
Son of God; and their numerical value is 666. p. 580,
Thus closes chapter 13, leaving the people of God with the
powers of earth in deadly array against them, and the
decrees of death and banishment from society upon them for
their adherence to the truth. Spiritualism will be, at the
time specified, performing its most imposing wonders,
deceiving all the world except the elect. Matt. 24:24; 2
Thess. .2:8-12. This will be the
hour of temptation,
trial, which is to come, as the closing test, upon all the
world, to try them that dwell upon the earth, as mentioned
in Rev. 3:10. What is the issue of this conflict? This
important inquiry is not left unanswered. The first five
verses of the following chapter, which should have been
numbered as a part of this, complete the chain of this
prophecy, and reveal the glorious triumph of the champions
of the truth. p. 581, Para. 1.
© by S. D. Goeldner,