"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 N.Y. _Independent_, Feb., 1870, spoke of the movement as having the
same chance of success that a union of church and State would have.
The Champlain _Journal_, speaking of the incorporating the religious
principle into the Constitution, and its effect upon the Jews, said:--
"However slight, it is the entering wedge between 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 the text book of a sect beneath whose
tyrannical sway _all liberty of religious opinion will be
crushed_."
For a union of church and State, strictly so-called, we do not look. In
place of this, we apprehend that what is called "the image," a creation
as strange as it is unique, comes in--not a State controlled by the
church, and the church in turn supported by the State, but an
ecclesiastical establishment empowered to enforce its own decrees by
civil penalties; which, in all its practical bearings, amounts to
exactly the same thing. The direct aim of the movement is undoubtedly a
union of church and State; a result which it will so nearly accomplish
as to secure, by way of compromise, the erection of the image.
Some one may now say, As you expect this movement to carry, you must
look for a period of religious persecution in this country; 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.
There would, perhaps, be some ground for such a conclusion, were we not
elsewhere informed that in this dire conflict God does not abandon his
people to defeat, 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 their foreheads; yet chapter 20:4, speaks of the
people of God as those who do not receive the mark or 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.
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. 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:--
"It is a canon of interpretation of frequent use in the 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 wast 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
another;' _i.e._, 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 in the
bottom of the sea;' _i.e._, though they aim to be hid. 1 Cor.
10:33: 'I _please_ all men;' _i.e._, endeavor to please. Gal. 5:4:
'Whosoever of you are _justified_ by the law;' _i.e._, seek and
endeavor to be justified. Ps. 69:4: 'They that _destroy_ me are
mighty;' _i.e._, that endeavor to destroy me. Eng., 'That _would_
destroy me.' Acts 7:26: 'And _set them at one_ again;' _i.e._,
wished and endeavored. Eng., '_Would_ have set them.'"
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. 14:4; 15:2.
The objector may further say: You are altogether too credulous in
supposing that all the skeptics of our land, the spiritualists, the
German infidels, and the irreligious masses generally, can be so far
brought to favor the religious observance of Sunday that a general law
can be promulgated in its behalf.
We answer: The prophecy must be fulfilled; and if the prophecy requires
such a revolution, it will be accomplished. But we do not know that it
is necessary. Permit us to suggest an idea, which, though it is only
conjecture, may show how enough can be accomplished to fulfill the
prophecy without involving the classes mentioned. This movement, as has
been shown, must originate with the churches of our land, and be carried
forward by them. They wish to enforce certain practices among all the
people; and it would be very natural that, in reference to those points
respecting which they wish to influence the outside masses, they should
see the necessity of first having absolute conformity among all the
evangelical denominations. They could not expect to influence
non-religionists to any great degree on questions respecting which they
were divided among themselves. So, then, let union be had on those views
and practices which the great majority already entertain. To this end
coercion may first be attempted. But here are a few who cannot possibly
attach to the observance of the first day, which the majority wish to
secure, any religious obligation; and would it be anything strange for
the sentence to be given, Let these few factionists be made to conform,
by persuasion if possible, by force, if necessary. Thus the blow may
fall on conscientious commandment-keepers, before the outside masses are
involved in the issue at all. And should events take this not improbable
turn, it would be sufficient to meet the prophecy, and leave no ground
for the objection proposed.
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.
The number, over which the saints are also to get the victory, is the
number of the papal beast, called also the number of his name, and the
number of a man, and said to be six hundred threescore and six. The pope
wears upon his pontifical crown in jeweled letters, this title:
"_Vicarius Filii Dei_," "Vicegerent of the Son of God;" the numerical
value of which title is just six hundred and sixty-six. The most
plausible supposition we have ever seen on this point is that here we
find the number in question. It is the number of the beast, the papacy;
it is the number of his name; for he adopts it as his distinctive title;
it is the number of a man; for he who bears it is the "man of sin." We
get the victory over it by refusing those institutions and practices
which he sets forth as evidence of his power to sit supreme in the
temple of God, and by adopting which we should acknowledge the validity
of his title, by conceding his right to act for the church in behalf of
the Son of God.
And now, reader, we leave with you this subject. We confidently submit
the argument as one which is invulnerable in all its points. We ask you
to review it carefully. Take in, if thought can comprehend it, the
wonderful phenomenon of our own nation. Consider its location, the time
of its rise, the manner of its rise, its character, Satan's masterpiece
of lying wonders which he has here sprung upon the world, and the
elements which are everywhere working to fulfill in just as accurate a
manner every other specification of the prophecy. Can you doubt the
application. We know not how. Then the last agents to appear in this
world's history are on the stage of action, the close of this
dispensation is at hand, and the Lord cometh speedily to judge the
world. Then an issue of appalling magnitude is before us. It is no less
than this: To yield to unrighteous human enactments soon to be made, and
thus expose ourselves to the unmingled wrath of an insulted Creator, or
to remain loyal to our God and brave the utmost wrath of the dragon and
his infuriated hosts.
In reference to this issue, the third angel now utters his solemn and
vehement warning. To aid in sounding over the land this timely note of
alarm, to impress upon hearts the importance of a right position in the
coming issue, and the necessity of pursuing such a course as will secure
the favor of God in the season of earth's direst extremity, and a share
at last in his glorious salvation, is the object of this effort. And if
with any it shall have this effect, the prayer of the writer will not be
utterly unanswered, nor his labor be wholly lost.