The United States in the Light of Prophecy.
By Uriah Smith
THE BEGINNING OF THE END.
WE have now found what, according to the prophecy, is to constitute the image which the two-horned beast is to cause to be made, and the mark which it will attempt to enforce. The movement which is to fulfill this portion of the prophecy, is to be looked for in the popular churches of our land. First, a union must be effected between these churches, with some degree of coalition also between these bodies and the beast power, or Roman Catholicism; and, secondly, steps must be taken to bring the law of the land to the support of the Sunday Sabbath. These movements the prophecy calls for. And 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. When first the application of Rev. 13: 11–17 to the United States was made, over twenty years ago, 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 movement above named respecting church and State, and the enforcement of the papal Sabbath as the mark of the beast. 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 be in accordance with neither Scripture nor 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 was to be seen in these 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 waited the hour of fulfillment. 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. 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, for which we have so long waited, and which is to complete the prophecy, and close the scene. Reference was made in chapter ix, to the movement now on foot for a grand union of all the churches; not a union which arises from the putting away of error and uniting upon the harmonious principle of truth, but simply a combination of sects, each retaining its own particular creed, but confederated for the purpose of carrying out more extensively the common points of their faith. This movement finds in a strong undercurrent of favor in all the churches the source of its strength. And men are engaged to carry it through who are not easily turned from their purpose. And there has suddenly arisen a class of men whose souls are absorbed with the cognate idea of Sunday reform, and who have dedicated every energy of their being to the carrying forward of this kindred movement. The “New York Sabbath Committee” 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 largely-prevailing sentiment on this question, when he says:— “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.”
A “National Association” has been in existence for a number of years, which has for its object the securing of such amendments to the National Constitution, as shall express the religious views of the majority of the people, and make it an instrument under which the keeping of Sunday can be enforced as the Christian Sabbath. This Association already embraces within its organization a long array of eminent and honorable names: Governors of our States, Presidents of our colleges, Bishops, Doctors of Divinity, Doctors of Law, and men who occupy high positions in all the walks of life. In the Address issued by the officers of this Association, they say:— “Men of high standing, in every walk of life, of every section of the country, and of every shade of political sentiment and religious belief, have concurred in the measure.”
In their appeal they most earnestly request every lover of his country to join in forming auxiliary associations, circulate documents, attend conventions, sign the memorial to Congress, &c., &c. In their plea for an amended Constitution, they ask the people to “consider that God is not once named in our National Constitution.” There is nothing in it which requires an “oath of God,” as the Bible styles it (which, after all, is the great bond both of loyalty in the citizen and of fidelity in the magistrate); nothing which requires the observance of the day of rest and of worship, or which respects its sanctity. If we do not have the mails carried and the post offices open on Sunday, it is because we happen to have a Postmaster-General who respects the day. If our Supreme Courts are not held, and if Congress does not sit on that day, it is custom, and not law, that makes it so. Nothing in the Constitution gives Sunday quiet to the custom house, the navy yard, the barracks, or any of the departments of government. “Consider that they fairly express the mind of the great body of the American people. This is a Christian people. These amendments agree with the faith, the feelings, and the forms of every Christian church or sect. The Catholic and the Protestant, the Unitarian and the Trinitarian, profess and approve all that is here proposed. Why should their wishes not become law? Why should not the Constitution be made to suit and to represent a constituency so overwhelmingly in the majority? . . . . . .”
“This great majority is becoming daily more conscious not only of their rights but of their power. Their number grows, and their column becomes more solid. They have quietly, steadily opposed infidelity, until it has, at least, become politically unpopular. They have asserted the rights of man and the rights of the government, until the nation’s faith has become measurably fixed and declared on these points. And now that the close of the war gives us occasion to amend our Constitution, that it may clearly and fully represent the mind of the people45on these points, they feel that it should also be so amended as to recognize the rights of God in man and in government. Is it anything but due to their long patience that they be at length allowed to speak out the great facts and principles which give to all government its dignity, stability, and beneficence?” U. S.