Review and Herald, Vol. 31, No. 22. (5/12/1868)

Review and Herald

May 12, 1868

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 12, 1868

IMAGE OF THE BEAST.

By M. E. Cornell

BY ELD. M. E. CORNELL.

TEXT.—"Saying to them that dwell on the earth, that they should make an image to the beast." Rev. xiii, 14.

THERE can be no doubt that the "beast" of Revelation xiii, is a symbol of the Papacy. This we believe is quite generally admitted by all Protestants. The Catholic power has so completely fulfilled every specification of the prophecy that there is no room for doubt. History very clearly shows that the Papacy succeeded Paganism (the great red dragon of Rev. xii), both in its seat and authority. The beast was a combination of Church and State. The two-horned beast that did wonders in the sight of the beast, has been found a perfect symbol of the United States. If it does not apply here, we can find no place for it; and besides, this government would not, in that case, be represented in the lines of prophecy. And if we apply it here we have a perfect fitness in all the particulars. The image of the beast must, therefore, be looked for under this government.

The beast being composed of Church and State, an image, or likeness of the beast, would be made up of the Church invested with civil power sufficient to enforce its decrees. That the prospect is fair for such a change in this country, will be shown in the following article.

As the image must, in its general features, be like the beast, it will be proper to consider what steps were taken in the establishment of the Papacy. But our design being to briefly state the facts for the benefit of those who have already investigated the subject, we will sum up the history of the several steps as follows:

First. A creed was formed.

Second. That creed was made a test of fellowship.

Third. The creed was made the tribunal in trials for heresy.

Fourth. All were branded as heretics who would not subscribe to the creed.

Fifth. They obtained the aid of the civil law to enforce their penalties.

All these steps have been taken under the Protestant orders in the United States, except the last, and that, as we shall see, is already preparing. The same spirit exists, and has been manifested to a greater or less degree among Protestants. It has been handed down from one power to the other. Paganism was the religion of the dragon, Catholicism was the religion of the beast, while Protestantism is the religion of the two-horned beast. The leading doctrines of all these powers have been similar. All have held to the doctrine of the immortality of the soul, consciousness of the dead, rewards and punishments at death, and all have kept Sunday for the Sabbath. Each have held to the doctrine of the spirits of the dead communicating with the living. Thus they have all done their part in laying the track on which the car of Spiritualism is now running. All have manifested the same persecuting spirit, differing only as a grain of arsenic differs from an ounce.

Our statements are necessarily brief, but if they are denied, abundant proof can be brought forward sustaining each point. Our purpose of brevity forbids that we should give all the evidence here. Indeed, it would seem unnecessary, it has been so often published in our papers and books. However, a few extracts may not be out of place.

That Protestantism is only a partial reformation from the Papacy, is susceptible of the clearest proof; indeed it is almost self-evident. And who will deny that Catholicism is only Paganism slightly Christianized. In proof of the latter statement we quote the following:

"After the conversion of Constantine, in the fourth century, when under the protection of the State, this sinful conformity to the practices of Paganism increased to such a degree, that the beauty and simplicity of Christian worship were almost entirely obscured; and by the time these were ripe for the establishment of the Papadom, Christianity of the State—to judge from the institutions of its public worship, seemed but little else than a system of Christianized Paganism. The copious transfusion of heathen ceremonies into Christian worship, which had taken place before the end of the fourth century, had, to a certain extent Paganized the outward form and aspect of religion.">—Wadington.

"As, therefore, my general studies had furnished me with a competent knowledge of Roman history, so much helped my imagination to find myself wandering about in old heathen Rome, as to observe and attend to their religious worship, all whose ceremonies appear plainly to have been copied from the rituals of primitive Paganism, as handed down by an uninterrupted succession from the priests of old Rome.">—Dr. Middleton.

Says DOWLING: "The gods of the Pantheon were turned into Papish saints. The noblest heathen temple now remaining in the world is the Pantheon or Rotunda, which, as the inscription over the portico informs us, having been impiously dedicated of old by Agrippa, to Jove and all the gods, was impiously reconsecrated by Pope Boniface IV, about A. D. 610, to the Blessed Virgin and all the saints."

We will now let Catholic authors make their own confession. Ludovicus Vives, a learned Papist, confesses, "that no difference can be found between Paganism and Popish image-worship, but this—that names and titles are changed."

Says BERVALDUS: "When I call to mind the institutions of the holy mysteries of the heathen, I am forced to believe that most things appertaining to the celebration of our solemnities and ceremonies are taken thence: as for example, from the Gentile religion are the shaven heads of priests, turning round of the altar, sacrificial pomps, and many such like ceremonies which our priests solemnly use in our mysteries. How many things (good God!), in our religion, are like to the Pagan religion! How many rites common?"

Baronius, the great champion of Popery, makes a similar confession. He says:—

"In many things there is a conformity between Popery and Paganism. That many things have been laudably (?) translated from Gentile superstition into the Christian religion, hath been demonstrated by many examples and the authority of Fathers. And what wonder if the most holy bishops have granted that the ancient customs of Gentiles should be introduced into the worship of the true God, from which it seemed impossible to take off many, though converted to Christianity."

Here we see that some of their own authors have frankly acknowledged the facts which are so well known to the whole world. Such a confession is the best of evidence. Says President MAHAN: "Admissions in favor of a position from the ranks of its enemies, constitute the highest kind of evidence." With this rule before us, let us see if we can find in the Protestant sects a counterpart of old Rome. We know that nearly every sect has its creed separate from the Bible, with which they try and condemn members, when they cannot prove them wrong by a single text of Scripture. Numerous instances might be cited in confirmation of this statement. So patent is this truth, that whenever one of their own men honorably and candidly consider the matter of creeds, and the sufficiency of the Bible as a rule of faith, he is compelled to acknowledge it.

As an instance, take the following extract from a sermon by Charles Beecher, at the dedication of the Presbyterian church at Ft. Wayne, Ind. He says:

"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 creed system is now exerting upon the clergy of the Protestant churches, a secret, unsuspected, but

tremendous power against the Bible—a power of fear. Yes; while it proposes to venerate and defend the Bible, it is virtually undermining it.

"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.

"It is true each denomination says, 'We indict no penalty—we only decline to receive into our ranks one who does not agree with us!' And this is so precious, it sounds so reasonable, that it might deceive the very elect; but it is the most consummate stroke of infernal craft, and doubly distilled Jesuitism. . . . It is like Rome handing over the victims of the Inquisition to the civil arm, charging it to do them no harm, and then piously lauding her own lamb-like disposition.

"And is not that an apostasy, then, that martyrs him? And is not the Protestant church apostate? Oh! remember, the final form of the apostasy shall rise, not by Rome's aggressive march; not by the Pope's long arm, outstretched to snatch our Bible; not by crosses, processions, baubles. We understand all that. Apostasy never comes on the outside. It develops. It is an apostasy that shall spring to life within us; an apostasy that shall martyr a man who believes his Bible ever so holily. . . . That is the apostasy we have to fear, and is it not already formed?"

It is evident that the spirit that actuated our Puritan fathers, when they hung the Quakers, and whipped, imprisoned, and banished the Baptists, still exists; and the way is preparing for its manifestation on a larger scale. The steps taken to form the beast were gradual; and the same is to be expected in the formation of the image. Conventions were called, symbols and councils convened, resolutions and decrees were passed, and the result was, a universal creed. As a specimen of their decrees, take the Theodosian Edict, made A. D. 380. After giving an account of Theodosius' baptism, Gibbon says:

"And as the Emperor ascended from the holy fount, still glowing with the warm feelings of regeneration, he dictated a solemn edict, which proclaimed his own faith, and prescribed the religion of his subjects. It is our pleasure (such is the imperial style,) that all the nations which are governed by our clemency and moderation, should steadfastly adhere to the religion which was taught by St. Peter to the Romans, which faithful tradition has preserved, and which is now professed by the Pontiff Damascus, and by Peter, bishop of Alexandria, a man of apostolic holiness. According to the discipline of the apostles, and the doctrine of the gospel, let us believe the sole deity of the Father, the Son, and the Holy Ghost; under an equal majesty, and a pious trinity. We authorize the followers of this doctrine to assume the title of Catholic Christians; and as we judge that all others are extravagant mad-men, we brand them with the infamous name of heretics, and declare that their conventicles shall no longer usurp the respectable appellation of churches. Besides the condemnation of divine justice, they must expect to suffer the severe penalties which our authority, guided by heavenly wisdom, shall think proper to inflict upon them."—Gibbon's Rome, Chap. XXVII.

"In the 5th Council of Toledo, Can. 3d, the Holy Father says:

'We, the Holy council, promulgate this sentence pleasing to God, that whosoever hereafter shall succeed to the kingdom, shall not mount the throne till he hath sworn among other, to permit no man to live in his kingdom who is not a Catholic. And if, after he has taken the reins of government he shall violate this, let him be anathema maranatha in the sight of the eternal God, and become fuel for the eternal fire.'—Caranza.

How much the first extract above sounds like what we now frequently hear from the popular churches, that the Adventists and others are not orthodox. And how much the decree of the Toledo Council is like the action of many churches in casting out those who differ from them in faith, and shutting their meeting-houses, and in many instances their school-houses, against those who believe the Bible, and try to keep it and teach men so. These may be called straws, but we refer to them as indicating which way the current is, the tendency of the spirit that moves them.

But the image to the beast is to be formed by giving the Church power to legislate, under civil penalties, upon religious subjects. When the churches unite so far as to influence the civil arm, and obtain power to make their own laws and execute their own penalties, then woe to all dissenters. Like the beast, their tender mercies will be cruelty.

The Reformers had their eyes upon the danger of mixing religion and politics. They knew well how the beast was formed, and had felt the wrath of the spirit that influenced them. Luther, Melanchthon, and others, in their confessions at Augsburg, have the following:—

"For this reason we must take particular care not to mingle the power of the Church with the power of the State. The power of the Church ought never to invade an office that is foreign to it, for Christ himself said, My kingdom is not of this world," &c.—D'Aubigné's Hist., p. 565.

On the above the historian remarks:

"With what wisdom, in particular, the confessors of Augsburg protest against that confusion of religion and politics which, since the deplorable epoch of Constantine, had changed the kingdom of God into an earthly and carnal institution."—Ib., p. 566.

DR. CLARKE SAYS:—

"When political matters are brought into the church of Christ, both are ruined. The church has more than once ruined the State: the State has often corrupted the church. No secular arm, no human prudence, no earthly policy, no suits at law, shall ever be used for the founding, extension, and preservation of my church. 'Woe to the inhabitants of earth,' when the church takes the civil government of the world into its hands.—Christian Theology, pp. 251–2.

In strong contrast with the above, and to show what a change has come over Protestants since they have become more numerous, wealthy, and proud, and find themselves able to influence the civil power, we offer the following extracts from the writings of both political and religious men. Our text reads: "SAYING to them that dwell on the earth, that they should make an image to the beast." First, then, the "saying," to the people. The reconstruction of the government, the new measures to be taken, must go forth, and the public mind must be prepared for the change. Let the reader keep in mind that, first, sayings are to be expected in favor of Church and State union. Then read the following copious extracts, which are only a tithe of what might be collected on the subject.

"MAKE AN IMAGE."

Dr. Lyman Beecher, as quoted by Lorenzo Dow, said:

"There is a state of society to be formed by an extended combination of institutions, religious, civil and literary, which never exists without the co-operation of an educated ministry."

Rev. Charles Beecher, in his sermon at the dedication of the Second Presbyterian church, Ft. Wayne, Ind., Feb. 22, 1846, said:

"Thus are the ministry of the evangelical Protestant denominations, 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 lesser 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 with 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?"

In a speech delivered in N. Y., Mr. Havens said:—

"For my own part, I wait to see the day when a Luther shall spring 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."

A reporter of a New York paper gives a summary of an eloquent address by Daniel Ullman Esq., on the anniversary of Washington's birthday. The reporter says:

"Daniel Ullman, Esq., delivered an eloquent and highly-instructive address. His argument was, that continuity of territory, unity of race, a common language and religion, are essential to the perpetuity of empire. He recited with precision and clearness, the fortunes of the Roman empire, of Philip II, of Spain, Louis XIV, of France, to sustain his position. Passing these in review, he adverted to Russia, as possessing every element of greatness, but free institutions. The people, he said, are nearly all of one race, and one section of that race—its territory is compact, and communication between its different parts easily effected. The people are attached to their country, their Sovereign, and their religion. They are imbued with confidence in their destiny. And who shall say, if our own Union is dissolved, that their dreams of universal dominion will not be realized? He then adverted to the rise and progress of the American Union, and added that, we need a common religious sentiment.

"The mass of our people is essentially Anglo-Saxon, and it must absorb all other races before we can have a consistent national sentiment. He held to an American race."

Of the tendency of the times, the Presbyterian Herald, says:

"There seems never to have been a time in the history of our country, when questions of religious and political science were so mingled together as at the present. When we open a paper, it is often hard to tell at the first glance whether it is a political or religious journal. In all parts of our land, but especially in the northern portions, the platform and the stump give excited utterance to theological dogmas; while the pulpit thunders forth political harangues."

The North Western Christian Advocate, of Dec. 10, 1862, of the President's message, says:

"The Chief Magistrate sees in the dogmas of the quiet past, nothing equal to the stormy present. He sees that history must be made. He sees, further, that the Union may be saved, if Christianity and statesmanship may join hands."

A writer in the United Presbyterian says:

"Other grave responsibilities are growing out of our national conflict. Whatever may be the issue, there must be to some extent a reconstruction of the government. If we are made as we should be, a purer, better, more God-fearing people, we will be prepared for, and we will seek such improvement of the Constitution as will make it embody a more distinct recognition of the sovereignty of God, and the supremacy of his law. For this, the popular mind should be prepared. In favor of this, the Christian voice of the land should make itself heard and felt*."

The following is from a lecture in Concord, N. H., by a very popular clergyman, before a "full and delighted audience," who manifested their approbation by "frequent applause."

"The Flag and the Cross is my theme to-night. The Cross is the symbol of our religion. It reminds us of the fatherhood of God, the brotherhood of man, the sacrifice of Christ, the redemption of the world. The Flag is the emblem of our nationality, the symbol of liberty and order. They should be associated, intertwined about our altars. There is no desecration in the act. There is little danger of too intimate union between Church and State. If our religion be not brought into contact with politics and business, and all the everyday concerns of life, it is not a blessing, but a curse. The assumption that Christian ministers should not intermeddle with affairs of State, is a great and dangerous heresy. We have undertaken, as a nation, to divorce the Flag and the Cross. Would we have our nation prosper, we must solemnize anew the union between the Cross and the Flag."

EVANGELICAL ALLIANCE.

There are movements already inaugurated to form a great union of the popular churches. Rev. J. S. Smart (Methodist), in a published sermon on the "political duties of Christian men and ministers," 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."

In Brooklyn, N. Y., the city of churches, a society is organized, and a paper is started entitled the "Church Union," and they rally under the following bond of union:

"We, the undersigned, believers in the doctrines of the Holy Scriptures as set forth in the Apostles' and Nicene Creeds, do hereby pledge ourselves to secure, under God, an open communion, and the recognition of one evangelical ministry, by the interchange of pulpits, thus to make visible the unity of the Church.

"And we furthermore solemnly pledge ourselves to stand by each other in securing these ends."

THE VOICE OF SPIRITUALISM.

According to the prophecy, the miracle-working power is to have a voice in the making of an image. The invisible spirits of demons will exert a controlling influence in the future of this government. Spiritualists claim to number over seven millions in the United States. They have already organized as a secret society, to carry out their measures. They rally under the name of "Order of Eternal

Progress."

At a convention held in N. Y., the following resolution was adopted:

"Resolved, that Spiritualists, Reformers, Progressive Friends, and all who love their fellow-men, organize a Religio-Political Association, or party, to the end that a higher civilization may dawn upon society, the nation, and the world, through the practical application of laws and principles, which they deem more powerful for good than have yet been recognized in the administration of civil government."

The World's Crisis, speaking of the plans of Spiritualists, says:

"According to the best evidence we can gather, their plans are nearly matured, and, when the time comes for action, the movement will be the most popular and extensive political one ever instituted. They purpose to unite the various political and religious systems in all the world into one great government, composed of 'the two elements of MONARCHY and REPUBLICANISM.' This, the spirits say, is 'a new idea in government.' They say, in this combination takes place the 'union of Church and State.'"

The Banner of Light, for May 7, 1864, says:

"A system will be unfolded, sooner or later, that will embrace in its folds Church and State; for the object of the two should be one and the same. The time is rapidly approaching when the world will be startled by a voice, that shall say to every form of oppression and wrong, 'Thus far shalt thou go and no farther.'"

"Old things are rapidly passing away in the religious and social, as well as in the political world. Behold all things must be formed anew."—Banner for July 30, 1864.

The above is enough to show what the purposes and expectations of Spiritualists are in regard to the new order of things. But it may be objected that the spirits will not control the churches, because they are opposed to them. Our answer is, that very many in high standing in the churches are known to be believers in Spiritualism. The faith of the churches, both Catholic and Protestant, has prepared them for it. It is true that some in both have spoken out against Spiritualism, but they have been reproved for their inconsistency by others of their own authors.

The following rebuke upon a Catholic, who wrote against Spiritualism, would also apply to many Protestants who have tried to oppose them. Delrio, a Catholic author, in his 'Disquisitions,' says:

"It is a truth recognized, not only by the Catholic faith, but by true philosophy, that the souls of the departed can return, and are in the habit of returning in the divine power and virtue. I am, therefore, astonished that a Catholic of much learning and judgment, should treat such spirits, not as those of the dead, but as demons. To dare to treat as a lie, or as a chimera, a faith accredited by the most orthodox and holy doctors of the church of Asia, Africa, and Europe—a faith based upon all the monuments of ecclesiastical history—upon the traditions of the fathers—upon the acts of councils—upon the pages of Holy Writ, preserved from age to age, and delivered through the hands of the whole succession of pastors, is, in truth, an audacity hitherto unheard of."—Tom. II, Quest. 26, Sect. I.*

From this we see that the faith of Roman Catholics has ever been the same as that of Spiritualists. But it may be said that Protestants do not hold to these views. We will, then, proceed to show what they believe. That Protestants, in general, believe in the consciousness of the dead, will not be denied. The only question is, Do they believe in the possibility of spirits' returning to communicate with the living?

In a book entitled "Man all Immortal," written by the Rev. D. W. Clark, formerly editor of the Ladies' Repository, now a bishop in the M. E. church, on page 206, while speaking on the head of "Intercourse between the Dead and the Living," Mr. Clark addresses his readers as follows:

"Among those myriads of angelic messengers, is it not possible that there should sometimes be found one who was once an inhabitant of earth? Is it not possible that our departed kindred—our parents, our companions, our dear children that have passed from us in the bloom of life, a loved brother or sister—may re-visit earth, and come to minister to us in that which is holy and good—to breathe around us influences that will draw us Heavenward?"

This extract, as proving our position, speaks for itself. But on the next page, this popular author again says:

"Dr. Adam Clarke expresses it as his opinion that spirits from the invisible world, including also human spirits which have gone there, may have intercourse with this world, and even become visible to mortals. They are not brought back into mortal life, but only brought within the sphere of visibility."

Surely we need not query whether this popular, Methodist author has prepared the way for Spiritualism, and absolutely taught it. But, on page 211, while describing the death-scene of a little child, Mr. Clark again favors the idea of spirit communication, and inquires:

"And what is there inconsistent in all this? Among the 'ministering spirits,' who would be more ready to run to our relief, to hover around our dying bed, and to welcome our disenthralled spirit, than the dear friends and kindred of earth, who have gone before us to God?"

"Appendix—B," in the Healing of the Nations, begins as follows:—

"From the N. Y. Evangelists. 'On the ministration of departed spirits in this world.'—By Mrs. Harriet Beecher Stowe.

"It is a beautiful belief That ever round our head, Are hovering, on viewless wings, The spirits of the dead."

This is sufficient to show that the way is all prepared for the spirits of devils, under the garb of spirits of our dear friends, to accomplish their part in forming an image to the beast.

In the preparation for this great change, we shall expect to see a growing tendency and disposition to

LEGISLATE UPON RELIGIOUS SUBJECTS.

Do we see any such spirit manifested among Protestants? With sadness, we answer that we do. How solemn the thought that Protestants should so soon forget their sufferings at the hands of the Papacy, when it usurped the right to dictate, by laws and penalties, as to what religion should be tolerated? Is it possible that they will now imitate the awful example of the beast?

We shall now proceed to show that they earnestly and boldly advocate the necessity of a universal Sunday law. What is Sunday? Is it not claimed to be a New-Testament, or Christian, ordinance in honor of Christ's resurrection? But there are other Christian ordinances. Baptism and the Lord's supper are Christian ordinances. Now if one is enforced by law, why not all? If Christ instituted two memorials; one of his death, and the other of his resurrection, and one is enforced by law, should not the other be also? But they need to enforce only the Sunday ordinance by human laws, because the other ordinances are sustained by divine laws. But Sunday-keeping having nothing in the Bible for its support, must needs be propped up by human legislation.

Concerning the authority for Sunday observance, Dr. Neander, the most distinguished of church historians, says:

"The festival of Sunday, like all other festivals, was always only a human ordinance, and it was far from the intentions of the apostles to establish a divine command in this respect, far from them and from the early apostolic church to transfer the laws of the Sabbath to Sunday. Perhaps at the end of the second century a false application of this kind had begun to take place; for men appear by that time to have considered laboring on Sunday as a sin."—Rose's Neander, p. 186.

This extract presents the case in its true light, and reveals to us why human legislation should be proposed in the Sunday question. We now invite the reader's careful consideration of the following extracts:

Dr. Durbin, in the Christian Advocate and Journal, speaks of a time coming when the civil power will enforce the sentiments of the church by law. He says:

"I infer, therefore, that the civil magistrate may not be called upon to enforce the observance of the Sabbath [Sunday] as required in the spiritual kingdom of Christ; but, when Christianity becomes the moral and spiritual life of the State, the State is bound through her magistrates to prevent the open violation of the holy Sabbath, as a measure of self-preservation. She cannot, without injuring her own vitality, and incurring the divine displeasure, be recreant to her duty in this matter."

The American Presbyterian gives the following hint of what may be looked for:

"Gentlemen, managers of the Republican party, we do not ask you to put the Sabbath or Prohibition on your banners, however much these watchwords would honor them; the time may

come when that, too, must and will be done; but we warn you, in the name of the six million members of Evangelical churches in this country, representing a population three times as great, that the moment you dare, for the sake of conciliating a body of infidel foreigners, not one tenth as numerous, to write an Antichristian sentiment on your banners, you will betray a fatuity, &c."

The N. Y. Evangelist, in 1854, said:

"The principle that Christianity is recognized by the State as something which essentially belongs to it, gives us, we think, the true and simple basis, upon which the laws relating to the observance of the Sabbath, are to be enforced. The law throws its protection round the sacredness and quiet of the first day of the week, not because it recognizes it as a sacred day in itself considered, but for other reasons."

The N. Y. Observer, of Aug. 23, 1860, gives an account of a large and enthusiastic meeting, held at Saratoga Springs, the object of which was to consider the subject of effecting measures to secure laws for the observance of Sunday. Hon. Millard Fillmore, Ex. President of the U. S., was President of the meeting:

"On his right sat Gov. Buckingham, of Connecticut, and Hon. J. W. Beekman, of New York, and on his left Gov. Morgan, of New York, and the Hon. W. C. Alexander, of New Jersey, representatives (with the honored chairman of the meeting) of the three great political parties."

It seems that the only point on which they could all unite, was the demand for a universal Sunday law. Of this large concourse of people, the reporter says:—

"Probably no two men thought exactly alike on any other subject. Doubtless all did not agree as to the grounds on which public action should be taken, or as to the extent to which that action should be pushed. But I have no question from the tone of the meeting, and from casual remarks I overheard, that, if it had been put to vote, it would have been resolved by acclamation that our American Christian Sabbath—the precious birthright of our national independence—must and shall be preserved."

As an item, take the following extract from a speech delivered in New York City, in February, 1866, on "the coming conflict:"

"The time is coming when an attempt will be made to engraft a religion upon the laws of the country, and make adherence to a certain form of religion absolutely necessary for an applicant for office, to make you subscribe to something like the following, which is known to be in the hands of a prominent member of the Democratic party, and which, but for the strong radical sentiment of Congress, would have been introduced at the present session: 'No man shall be qualified for office (indeed, for citizenship), unless he recognizes the existence of God in the Holy Trinity. [!] ' If this be true—and you have heard that it is so—the existence of such a paper or resolution proves what the intention is."

At a five-days' session of the Washtenaw Christian Convention called by the pastors of all Evangelical churches in the county, in January, 1868, the necessity of Sunday laws was taken up and ably discussed.

Rev. J. W. Erdman remarked: "The United States is founded on the principle of the sanctity of the Sabbath, and, if its observances are disregarded, the nation is doomed to early destruction. * It [Sunday] should be observed, even if it be necessary to make and enforce strict Sunday laws."

Rev. Mr. Hickey said: "Unless the sacredness of the day is respected, the liberties of the American people will not endure."

Rev. J. Dwellie, of Ypsilanti, remarked that "political papers which will not sustain prohibition and the Christian Sabbath should not be patronized by Christian men."

"Rev. J. S. Smart declared that the Republican party had lost the late elections by their abandonment of the sacredness of the Sabbath and of the temperance cause. Unless it stood up for both, he urged all Christian men to abandon the party. He asserted that the Sabbath was as dear to the American citizens as any institution which they possessed, and that, if necessary, they would shed blood in its defense as freely as they had during the war."

An Association has just been formed for the purpose of securing the adoption of certain measures for amending the National Constitution so that it shall speak out the religious views of the majority, and, especially, to enforce Sunday-keeping under the popular name of "Christian Sabbath." It is called the "National Association," and its officers are a long array of Reverends, D. D.'s, Honorables, Esquires, &c. In their address, 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 magistracy); 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 people on 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?"

Having shown that the "saying" has gone forth, and that the public mind is fast being prepared to endorse measures for making an image to the beast, we are now prepared for the inquiry, What is the mark of the beast? The most solemn warning in all Revelation is the one against the mark of the beast. See Rev. xiv, 9-12. A class that overcomes the beast, his image, and his mark, is said to be sealed with the "seal of the living God." Two classes are brought to view, namely, God's servants with his seal, and the beast's servants with his seal or mark. Seal, mark, and sign are synonymous terms. The seal of a power is that which shows the right and the power to make laws. Its object is to distinguish the true sovereign from a usurper. The seal of God is that by which the true God is known and distinguished from all false gods. What, then, is the seal? We answer, The Sabbath was given for the very purpose of making known the true God.

Proof.—Ex. xxxi, 13. "Verily, my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations, that ye may know that I am the Lord that doth sanctify you."

"Moreover also I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord," &c. Eze. xx, 12, 20.

Dr. A. Clarke says, "The religious observance of the Sabbath was the first statute or command of God to men. This institution was a sign between God and them to keep them in remembrance of the creation of the world." Comments on Eze. xx, 12.

Prof. M'Owen, a late Methodist author on the Sabbath, says, "The Sabbath was instituted to commemorate the creation of the world. . . . To furnish the world with a standing demonstration of the falsehood and absurdity of idolatry, He instituted the Sabbath. By blessing the Sabbath and hallowing it, by resting therein, and by challenging it for himself, God stamped it with his own image and superscription, and hence his desecration was reckoned, among the Jews, as a sin of treason against his infinite Majesty." Works, pp. 12, 14.

Justin Edwards says, "The reason which God gave on the tables of stone for keeping the Sabbath, was not a Jewish reason. It was one which applies alike to all

men. 'For in six days the Lord made the heavens and the earth, the sea, and all that in them is.' But he did not make them for Jews merely, nor for any particular people. He made them for us, and for all men.

As a memorial of that fact, he set apart the Sabbath, kept it, sanctified and blessed it, for the benefit of all. . . . Thus the keeping of the Sabbath makes God known, and gives efficacy to his moral government. . . . It commemorates the work of God as Creator," &c. Sabbath Manual.

Now we inquire what the beast has set forth as a sign or mark of his power? And we unhesitatingly answer, it is Sunday-keeping. Sunday-Sabbath-keeping was instituted by the beast. He was to "think to change times and laws." Dan. vii, 25. Now if men keep the law as required by the beast, who is the law-changing power, then that power is honored and worshiped instead of God, who is the law-making power.

The Papal power has claimed the right to change laws; and it also claims to have done it. Proof: The Roman Decretales says of the Pope:

"He can pronounce sentences and judgments in contradiction to the right of nations, to the law of God and man. . . . He can free himself from the commands of the apostles, he being their superior, and from the rules of the Old Testament, &c."

"The Pope has power to change times, to abrogate laws, and to dispense with all things, even the precepts of Christ."—Decretal De. Translat. Episcop. Cap.

"The Pope has authority, and has often exercised it, to dispense with the commands of Christ respecting War, Marriage, Divorce, Revenge, Swearing, Usury, Perjury, and Uncleanness."—Pope Nichols, Caus. 15, Quest. 6.

"The Pope's will stands for reason. He can dispense above the law; and of wrong make right, by correcting and changing laws."—Pope Nichols Dist. 96.

"The Pope can dispense against the laws of nature, and against the universal state of the church."—Pope Nichols Caus. 15. Quest. 6.

"The Pope is free from all laws, so that he cannot incur any sentence of irregularity, suspension, excommunication, or penalty for any crime."—Dist. 40.

The Romish Catechism, as published at Rome, on the fourth commandment, has it, "Remember the festivals to keep them holy."

In most of their catechisms, they have either left out the second commandment entire, or they have changed the word "bow," to "adore."

But the Catholic church acknowledge that they changed the Sabbath, and then hold out to the world this fact as a sign of their power and authority. We now quote from their Catechism, on the change of the Sabbath, as follows:

"Q. Have you any other way of proving that the Church has power to institute festivals of precept?

"A. 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."—Doct. Catechism.

"Q. How prove you that the Church hath power to command feasts and holy days?

"A. 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.

"Q. How prove you that?

"A. Because by keeping Sunday, they acknowledge the Church's power to ordain feasts, &c."—Abridgment of Christ. Doc., pp. 57–59.

"Q. What warrant have you for keeping the Sunday, preferable to the ancient Sabbath, which was Saturday?

"A. We have for it, the authority of the Catholic church, and apostolic tradition.

"Q. Does the Scripture anywhere command the Sunday to be kept for the Sabbath?

"A. The Scripture commands us to hear the Church, &c."—Cath. Christ. Inst., pp. 209–211.

Thus we see that the Sunday institution is the mark of the beast's authority. When the image causes all to receive the mark, it will be what they now propose to enforce, namely, a universal Sunday law. Those who "decree unrighteous decrees, and write grievousness which they have prescribed" [Isa. x, 1], will soon bring it to pass. But there will be a remnant that, like Daniel and the three worthies, cannot be induced to bow down to the image or receive his mark. God is for them, and will deliver them.

"The remnant in these latter days, Will triumph sure; give God the praise; They, of the beast, refuse the mark. They keep God's law"—they have the ark."

THE COMMANDMENTS OF GOD A TEST.

"Here are they that keep the commandments of God." Rev. xiv, 12.

"The dragon was wroth with the woman and went to make war with the remnant of her seed, which keep the commandments of God," &c. Rev. xii, 17.

"Blessed are they that do his commandments," &c. Rev. xxii, 14.

"Whosoever, therefore, shall break one of these least commandments, and teach men so, he shall be called least," &c. Matt. v, 19.

"Ye have made the commandment of God of none effect by your tradition." "But in vain they do worship me, teaching for doctrines, the commandments of men." "Every plant, which my Heavenly Father hath not planted, shall be rooted up." Matt. xv, 6, 9, 13.

"If thou wilt enter into life, keep the commandments." Matt. xix, 17.

"For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." James ii, 10.

"By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God that we keep his commandments; and his commandments are not grievous." 1 John v, 2, 3.

"Depart from me, ye evil doers; for I will keep the commandments of my God." "Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way." "Great peace have they which love thy law; and nothing shall offend them." Ps. cxix, 115, 128, 165.

"SEAL THE LAW AMONG MY DISCIPLES." Isa. viii, 16.

IMPORTANCE OF THE TRUE SABBATH.

"Blessed is the man that doth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil." Isa. lvi, 2.

"If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." Isa. lviii, 13, 14.