Prophecy, History, The Unknown

  

Rev. 13--   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.

Daniel and Revelation- Revelation Chapter 13-  (by Uriah Smith 1897-1907) Excerpt-     

My note--  (History--  is this applicable for today?  It is history so it WAS applicable to the time is was written. It does NOT negate the prophecy.  The prophecy is real, it will come to pass and we can see things working. This isn't the first time in Biblical history that things changed… remember Jonah?

Jon 1:1  Now the word of the LORD came unto Jonah the son of Amittai, saying,

Jon 1:2  Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me.

Jon 1:3  But Jonah rose up to flee unto Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD.

Jon 1:4  But the LORD sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken.

The story goes, Jonah didn't want to go, but he ends up going.

Jon 3:4  And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.

Jon 3:5  So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.

Here Jonah is preaching that in 40 days the city will be overthrown.  Was it?

Jon 3:10  And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not.

No.  Yet Jonah preached it would happen.

Our God is an exacting God and His word of truth will come to pass.  Do we know exactly HOW it will all come to pass? No. We can see the signs, the Holy Spirit will guide us in all understanding. Now please, read the history with the understanding that full comprehension will come as it is needed. We can do an update on all this after we get through with the book or as the Spirit leads. By the will and grace of our God!*******

(Excerpt)

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.

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

p 609 -- 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.

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.

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.

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

p 610 -- 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: -

"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 accordance with the logical development of these feelings, an association has been formed, now called "The 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 shall "place all Christian laws, institutions, and usages of the government on an undeniable legal basis in the fnndamental law of the land." Here is the germ of religious revolution, the entering wedge of church and state.

This movement originated at Xenia, Ohio, in February, 1863, in a convention composed of eleven different religious denominations, who assembled for prayer and conference.

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: -

"Through the immense largesses it receives from corrupt 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 611 -- 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:  

"What we propose is nothing of a sectarian character. It will give no branch of American Christians any advantage over any other."

Professor Blanchard undertakes to give a definition of what they mean by a "union of church and state," as follows: -

"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."

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.

We are not alone in this view of the subject. Mr. G. A. Townsend (New World and Old, p. 212) says: -

"Church and state has several times crept into American politics, as in the contentions over the Bible in the public schools, the anti-Catholic party of 1844, etc. Our people

p 612 -- 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 Coustitution." 

The Christian Union, January, 1871, said: -

"If the proposed amendment is anything more than a bit of sentimental cant, it is to have a legal effect. It is to alter the status of the nonchristian 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."

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: -

"But, independent of the question as to what extent we are 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 commit the 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."

The Weekly Alta Californian, of San Francisco, March 12, I870, said: -

"The parties who have been recently holding a convention 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."

The Champlain Journal, speaking of incorporating the re1igious

p 613 -- principle into the Constitution, and its effect upon the Jews, said: -

"However slight, it is the entering wedge of church and 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." 

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, 1871, the following resolution was among the first offered by the business committee: -

"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 Chrristian 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."

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.

Once more:   the Philadelphia Press of Dec. 5, 1870, Stated that some Congressmen arrived in Washington by Sunday

p 614 -- trains, December 4, on which the Christian Statesman commented as follows (we give italics as we find them): -

"1.   Not one of those men who thus violated the Sabbath is fit to hold any official position in a Christian nation....

"2.   The sin of these Congressmen is a national sin, 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.

"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."

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, 1S92. He says: -

"But one danger lies in this: The church does not speak as 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

p 615 -- right time, and in the right place. No association is clothed with this authority. They are individual and social; but the church is divine. She can, and ought to, utter the voice of God in the halls of Congress, as an organized church." 

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 "joint committee," - a central authority) is divine, and woe unto all dissenters from the authority of a divine church! So said Rome in its palmiest days of dungeons, stakes, and blood; so she would say to-day had she the power; and so apostatized Protestantism will say when it gets the power! And this "joint committee" is to "speak for God,"   "utter 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, for 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'?

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,

p 616 -- 1910, the.following pronouncement was made on this point: -

"This conference expresses 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."

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.

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