Signs of the Times, Vol. 3, No. 22. (5/31/1877)

Signs of the Times

May 31, 1877

Pacific Seventh-day Adventist Publishing Association · Oakland, California · May 31, 1877

JAIRUS’ DAUGHTER.

By Ellen G. White

BY MRS. E. G. WHITE.

When Jesus returned across the sea with his disciples, a great crowd were waiting to receive him, and they welcomed him with much joy. The fact of his coming being noised abroad, the people had collected in great numbers to listen to his teaching. There were the rich and poor, the high and low, Pharisees, doctors, and lawyers, all anxious to hear his words, and witness his miracles. As usual, there were many of the sick and variously afflicted entreating his mercy in their behalf.

At length, faint and weary with the work of teaching and healing, Jesus left the multitude in order to partake of food in the house of Levi. But the people pressed about the door, bringing the sick, the deformed, and the lunatic, for him to heal. As he sat at the table, one of the rulers of the synagogue, Jairus, by name, came and fell at his feet, beseeching him: “My little daughter lieth at the point of death. I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.”

The father was in great distress, for his child had been given up to die by the most learned physicians. Jesus at once responded to the entreaty of the stricken parent, and went with him to his home. The disciples were surprised at this ready compliance with the request of the haughty ruler. Although it was only a short distance, their progress was very slow; for the people pressed forward on every side eager to see the great Teacher who had created so much excitement, begging his attention and his aid. The anxious father urged his way through the crowd, fearful of being too late. But Jesus, pitying the people, and deploring their spiritual darkness and physical maladies, stopped now and then to minister to their wants. Occasionally he was nearly carried off his feet by the surging masses.

There was one poor woman among that crowd who had suffered twelve long years with a disease that made her life a burden. She had spent all her substance upon physicians and remedies, seeking to cure her grievous malady. But it was all in vain; she was pronounced incurable, and given up to die. But her hopes revived when she heard of the wonderful cures effected by Jesus. She believed that if she could come into his presence, he would take pity on her and heal her. Suffering with pain and weakness, she came to the sea-side where he was teaching, and sought to press through the crowd that encompassed him. But her way was continually hedged up by the throng. She began to despair of approaching him, when Jesus, in urging his way through the multitude, came within her reach.

The golden opportunity had come, she was in the presence of the great Physician! But amid the confusion, she could not be heard by him nor catch more than a passing glimpse of his figure. Fearful of losing the one chance of relief from her illness, she pressed forward, saying to herself, If I but touch his garment I shall be cured. She seized the opportunity as he was passing and reached forward, barely touching the hem of his garment. But in that moment she felt herself healed of her disease. Instantly health and strength took the place of feebleness and pain. She had concentrated all the faith of her life in that one touch that made her whole.

With a thankful heart she then sought unobtrusively to retire from the crowd; but suddenly Jesus stopped, and all the people, following his example, also halted. He turned, and looking about him with a penetrating eye, asked in a voice distinctly heard by all, “Who touched me?” The people answered this query with a look of amazement. Jostled upon all sides, and rudely pressed hither and thither as he was, it seemed indeed a singular inquiry.

Peter, recovering from his surprise, and ever ready to speak, said, “Master, the multitude throng thee, and press thee, and sayest thou, Who touched me?” Jesus answered, “Somebody hath touched me; for I perceive that virtue is gone out of me.” The blessed Redeemer could distinguish the touch of faith from the casual contact of the careless crowd. He well knew all the circumstances of the case, and would not pass such confidence and trust without comment. He would address to the humble woman words of comfort that would be to her a well-spring of joy.

Looking toward the woman, Jesus still insisted upon knowing who had touched him. Finding concealment vain, she came forward tremblingly and knelt at his feet. In hearing of all the multitude, she told Jesus the simple story of her long and tedious suffering, and the instant relief that she had experienced in touching the border of his garment. Her narration was interrupted by her grateful tears as she experienced the joy of perfect health, which had been a stranger to her for twelve weary years. Instead of being angered at her presumption, Jesus commended her action, saying, “Daughter, be of good comfort. Thy faith hath made thee whole; go in peace.” In these words he instructed all present that it was no virtue in the simple act of touching his clothes that had wrought the cure, but in the strong faith that reached out and claimed his divine help.

The true faith of the Christian is represented in this woman. It is not essential to the exercise of faith that the feelings should be wrought up to a high pitch of excitement; neither is it necessary, in order to gain the hearing of the Lord, that our petitions should be noisy, or attended with physical exercise. It is true that Satan frequently creates in the heart of the suppliant such a conflict with doubt and temptation that strong cries and tears are involuntarily forced from him; and it is also true that the penitent’s sense of guilt is sometimes so great that a repentance commensurate with his sin causes him to experience an agony that finds vent in cries and groans, which the compassionate Saviour hears with pity. But Jesus does not fail to answer the silent prayer of faith. He who simply takes God at his word, and reaches out to connect himself with the Saviour, will receive his blessing in return.

Faith is simple in its operation and powerful in its results. Many professed Christians, who have a knowledge of the sacred word, and believe its truth, fail in the childlike trust that is essential to the religion of Jesus. They do not reach out with that peculiar touch that brings the virtue of healing to the soul. They allow cold doubt to creep in and destroy their confidence. He who waits for entire knowledge before he can exercise faith, will never be blessed of God. “Faith is the substance of things hoped for, the evidence of things not seen.”

The diseased woman believed that Jesus could heal her, and the more her mind was exercised in that direction, the more certain she became that even to touch his garment would relieve her malady. In answer to her firm belief, the virtue of divine power granted her prayer. This is a lesson of encouragement to the soul defiled by sin. In like manner as Jesus dealt with bodily infirmities, will he deal with the repentant soul that calls on him. The touch of faith will bring the coveted pardon that fills the soul with gratitude and joy.

The delay of Jesus had been so intensely interesting in its results that even the anxious father felt no impatience but watched the scene with deep interest. As the healed woman was sent away comforted and rejoicing, it encouraged him to believe still more firmly that Jesus was able to grant his own petition and heal his daughter. Hope grew stronger in his heart, and he now urged the Saviour to hasten with him to his home. But, as they resumed their way, a messenger pressed through the crowd to Jairus, bearing the news that his daughter was dead, and it was useless to trouble the Master further. The sympathizing ear of Jesus caught the words that smote the father’s heart like the death-knell of his hopes. The pity of the Saviour was drawn out toward the suffering parent. He said to him, in his divine compassion, “Fear not; believe only, and she shall be made whole.”

Hearing these words of hope, Jairus pressed closer to the side of Jesus; and they hurried to the ruler’s house. The Saviour suffered no one to enter the room with him where the child lay dead, except a few of his most faithful disciples, and the parents themselves. The mourners were making a great show of grief, and he rebuked them, saying, “Weep not; she is not dead, but sleepeth.” The women, who, according to the custom of the country, were employed to make this external display of sorrow, were indignant at this remark made by a humble stranger, and they began to inquire by what authority this person came, commanding them to cease lamenting for the dead and asserting that the girl still lived. They had seen the touch of death change the living child to a pulseless and unconscious form. They laughed the words of Jesus to scorn, as they left the room at his command. Accompanied by the father and mother, with Peter, James and John, the Saviour approached the bedside, and, taking the child’s hand in his own, he pronounced softly, in the familiar language of her home, the words, “Damsel, I say unto thee, arise.”

Instantly a tremor quivered through the entire body. The pulses of life beat again in the blue-veined temples, the pallid lips opened with a smile, the bosom heaved with returning breath, the waxen lids opened widely as if from sleep, and the dark eyes looked out wonderingly. The girl arose, weak from her long illness, but free from disease. She walked slowly across the room, while the parents wept for joy. Jesus bade them give her food, and charged all the household to tell no one what had been done there. But notwithstanding his injunction to secrecy, the news spread far and near that he had raised the dead to life. A large number were present when the child died, and when they again beheld her alive and well, it was impossible to prevent them from reporting the wonderful deed done by the great Physician.

Not Dead, but Sleeping.

Who is it comes with stately step And royal mien, An eager, swaying multitude Around him seen?

The Nazarene! So, listen quick And stay thy tread; No need the Lord to trouble now, The maid is dead.

He enters in, and wondrous words The weepers hear; She is not dead, she only sleeps, No need to fear.

They laugh to scorn his gracious words, Their blinded eyes Fail to perceive Divinity, In mortal guise.

Talitha, cumi—Maid, arise— Come, fluttering breath; What I create is mine to hold— Give back, O death.

Obedient to the Master-voice, The rich, warm blood Spread over marble cheek and brow, In living flood.

No longer need to softly speak And gently tread; Death's terrors at our Lord's command Are all, all fled.

Ye Christians! soldiers of the Lord, Why should we weep? Our loved ones are not dead nor lost, They only sleep.

They wait, they listen for the same Majestic tread, The same sweet voice to call them up— Up from the dead.

—Religious Herald.

“It’s No Use.”

“I PRAYED for a man,” said Elder Pike, “fourteen days and fourteen nights in succession, as well as I knew how, but he found no peace.” “I hope you will keep on praying for me,” he said. “No,” I replied “I shall never pray for you again under present circumstances.” The man went home much depressed and told his wife of his trouble, and that Mr. Pike had refused to pray for him any more. He groaned and sighed for awhile, until at length he said:—

“Wife, it’s no use, I must go and carry that money back.”

“What is it?” she asked.

“I made a trade the other day,” said he, “I suppose it was legal, but I must go and carry that money back.”

Back he went with the money at eleven o’clock at night, woke the man up and paid it over to him, and returned home shouting, “Glory, hallelujah!”

There was one thing commendable about this man’s praying, and that was his sincere desire to be saved; but he might have prayed fourteen days, or fourteen years, and found no peace until he was ready to right the wrongs which he had done. Perhaps some others who have prayed and prayed for days and weeks and find no peace yet, might gain light on the path of duty and the way of blessing, by pondering on the example of this man. It is of no use to pray unless we are also willing to obey. “If I regard iniquity in my heart the Lord will not hear me.”

The Surprise of Unbelief.

Why are Christians so surprised when God answers prayer? Why is it regarded as an unusual thing? One instance of evident answer is repeated and re-repeated as a wonder almost too great to be believed.

Unbelief is at the root. Is it such a strange thing that God should fulfill his promises? Would it not be more strange if he failed to do so? We marvel when God answers our prayers, and Jesus marvels at our unbelief which shuts the door against his answers. According to our faith it is done unto us, and it is the very reason so little is done.

Faith is so weak that answers to prayer are necessarily few. Stronger faith would bring richer blessings. When we believe enough to expect God to do all that he promises, answers to prayer will become as common as daily favors from the kindest parents. Our loving Father will give liberally when we believe undoubtingly. His hand is always stretched out to give, but ours seldom held out to receive.

Those who wait on the Lord renew their strength, while those who ask and haste away receive nothing. It is a singular experience to regard God's promises as “yea and amen,” because our evil hearts of unbelief suspect that they are not quite true. He that believeth shall not be ashamed. O Lord, increase our faith!—Sel.

Sunday Religion

A WORTHY missionary clergyman from the North found his colored brethren and sisters quite forgetful of the moral law, and began to give them a series of practical discourses against lying and stealing. The congregation stood it for a Sunday or two, and then they revolted, and one of the deacons being their spokesman addressed their preacher thus: “We like you berry much, and want to make it com'ble for you, but de fac' is, you see, we don't like dis preachin' about lyin' an' stealin',—we mus' hab our Sundays for 'ligion.”

The Cheerful Face

ONE cheerful face in a household will keep everything bright and warm within. Envy, hatred, malice, selfishness, despondency, and a host of evil passions may lurk around the door, they may even look within. But they can never enter and abide there; the cheerful face will put them to shame and flight.

THE BIBLICAL INSTITUTE.

HELD IN OAKLAND, CAL., APRIL 1–17, 1877.

In this form we give a synopsis of the lectures presented at this Institute, the aim being to give principal facts, dates and references, with as few words as will serve to connect them. The lessons are not intended to measure the recitations. A lesson embraces an entire subject; but some of these occupied a number of recitations in the class.

LESSON SEVEN.

REVELATION CHAPTERS XII. AND XIII.

The last part of Rev. 13 brings to view the very agents against which warning is uttered in the third angel’s message. A beast with two horns like a lamb makes an image to a preceding beast, and enforces the worship and mark of that beast. This antecedent beast is described in Rev. 13:1–10. But this beast receives his seat and power and great authority from a symbol still preceding him—a great red dragon, described in Rev. 12:3, 4. With this chapter the vision opens. John beholds a woman (the gospel church), clothed with the sun (entering the light of the gospel dispensation), the moon (the typical dispensation) under her feet (just past), and upon her head a crown of 12 stars (the 12 apostles). To the expectant church appears a man child who was to rule all nations with a rod of iron, and who was caught up to God and to his throne. This can be none other than Christ. The dragon endeavored to devour this child as soon as he was born. This Rome tried to do when Christ was born. The dragon therefore is here a symbol of Pagan Rome.

The dragon gave his seat, power and great authority to some other power represented by the following beast like a leopard. Rev. 13:1–10. To what power was the dragon’s seat, ancient Rome, given up? Answer. To the papacy. The seat of empire was moved to Constantinople, and the bishop of Rome soon ascended in the city of Rome, a higher throne than her pagan emperors had ever occupied. Great power was given to him; or, in other words, supremacy was conferred upon him, by the decree of Justinian, emperor of the East, carried out in 538. The parallel between this beast, Rev. 13:5–10, and the little horn of the fourth beast of Dan. 7:21, 25, 27, conclusively shows that it represents the papacy. This being so the time of his captivity, verse 10, was at the end of the 1260 years in 1798.

1. At this time another power is introduced upon the scene. “I beheld another beast.” This was therefore no part of the papal beast. It was no kingdom or nation in Western Europe; for had it been, it would have been one, or some part of one, of the ten horns of the first beast. It was no kingdom of Eastern Europe, Western Asia, or Northern Africa; for these had all been appropriated to the symbols introduced in the 2d, 7th and 8th of Daniel. And John does not say, I saw the lion, bear, leopard, the fourth beast, or any of his ten horns, coming up, but “another” beast. We are obliged to look to the western hemisphere for the territory of this power. And we must look to the leading power which has arisen here, which is our own government.

2. The chronology is equally decisive in fixing the application to our own country. This power was seen coming up when the previous one went into captivity; which was in 1798. If we look the earth all over what new power do we find coming up in a manner to attract the attention of the world, at that time? None but our own government.

3. It comes up out of the earth, in contrast with the sea out of which the preceding beast arose; that is, it arose in territory previously unknown and unoccupied by the peoples, nations and tongues of civilization. This is true of our own government, but of no other one equally prominent.

4. John saw this two-horned beast coming up in 1798. Our own nation was just then “coming up,” and has continued to come up since that time, in a manner that finds no parallel in the history of any nation on the earth. Look at a few items of its progress in a hundred years. The population in 1775, was 2,803,000; now, over 40,000,000. Territory in 1783, at the time our independence was acknowledged, 815,615 square miles; now, 3,578,392 square miles. Agricultural interests 100 years ago were small and in the hands of uneducated men. First patent for cast iron plow in 1797. About 400 patents on this implement alone have since been granted. Then the seed was sown and crops harvested by hand. Drills, seed-sowers, cultivators, reapers, mowers and threshing machines, are inventions all within the memory of living men. Present product (1876), corn, 900,000,000 bushels; wheat, 270,000,000; rye, 22,000,000; oats, 300,000,000; potatoes, 165,000,000; hay, 28,000,000 tons; barley, 28,000,000 bushels; cotton, 2,000,000,000 lbs.; sugar, 120,000,000 lbs. Cotton crop in 1792, value, $30,000; now, $180,000,000. Fruit, then unknown; now valued at $40,000,000. Horned cattle, number, 30,000,000; horses, 10,000,000; sheep, 30,000,000; swine, 26,000,000. In 1848 gold was discovered in California. The product to this time is over $800,000,000, with a present capacity of $70,000,000 a year. Railroads 65,000 miles, enough to reach twice and a half around the globe. More than 1,000 cotton factories, 580 daily newspapers, 4,300 weeklies, and 625 monthly publications. Between the years 1817 and 1867 the growth of the territorial domain of this country was 1,968,008 square miles. This is over 1,400,000 square miles of territory more than was added by any other one nation during this time, and more than 800,000 square miles more than were added by all the other nations of the earth put together. Mitchel speaks of it as “the most striking instance of national growth to be found in the history of mankind.” Emile de Girardin calls it “unparalleled progress.” The Dublin Nation speaks of it as a most “wonderful American empire emerging.” Can any one doubt what nation has been “coming up” during this time? And the one that has been coming up must be the one symbolized by the two-horned beast of Rev. 13.

5. And all this has been accomplished in a quiet and peaceful manner. The symbol arose out of the earth. This nation has not been established by the conquest and overthrow of other nations, as the nations of Europe have been, but simply by standing up in defense of its right against the mother country. The word translated “coming up” in Rev. 13:11, means to grow like a plant out of the earth. And respecting the rise of these United States, the Dublin Nation says: “No standing army was raised, no national debt sunk, no great exertion was made, but there they are.” G. A. Townsend, New World Compared with the Old, p. 462, speaks of “the mystery of our coming forth from vacancy.” Again he says, p. 635: “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.” Edward Everett spoke of the “peaceful conquest” through which the banners of the cross have here been borne over mighty regions. Mark how wonderfully this harmonizes with the language of the prophecy, which says this power was to come up like a plant out of the earth.

6. This power had two horns like a lamb. This at once suggests two things: the youthfulness of the power, and an innocent or lamb-like profession embodied in two great principles. Just these features our own government exhibits, in the great principles of civil and religious liberty, which it guarantees to all its citizens. America is recognized as the youngest among the nations. The motto of the Egyptian exhibit at the Centennial was, “The oldest nation of the earth to the youngest sends greeting.” These two features, youth and a lamb-like exterior, are found in our own government but in no other.

7. This beast has no crowns upon its horns, showing that it does not represent a kingly or monarchical form of government. Ours is the only notable government answering to this specification.

8. It represents some government where the power is in the hands of the people; for when any acts are to be performed, it says to them that dwell on the earth that they should do it. Rev. 13:14. It is in other words, a republic; and this points unmistakably to our own government.

9. It is also a Protestant government, or at least a non-Catholic power; for it causes them which occupy its territory to worship the first beast, which denotes Catholicism. But if it was a Catholic country it would be the beast itself, and worshiping the beast would be worshiping itself. But the two-horned beast enforces the worship of a power distinct from itself; and that power being Catholicism, the beast itself symbolizes not a Catholic, but a Protestant country.

10. He doeth great wonders, real miracles, makes fire come down from heaven and deceives them that dwell on the earth. In Rev. 19:20, the same works, wrought for the same purpose, are ascribed to the false prophet. The two-horned beast and the false prophet are therefore the same power. But Rev. 16:13, 14, shows that the agency by which the false prophet works his miracles is the spirits of devils that go forth for this purpose. A wonderful work, wrought by spirits of devils, is therefore another feature of this power. And behold it has made its appearance in modern Spiritualism which has arisen in this country; and from this point has spread to all the nations of the earth.

Considering these facts, that the power represented by the two-horned beast must be located in this hemisphere, and be just coming into notoriety about the year 1798, and be a lamb-like power, republican in form of government and Protestant in religion, and the place where the wonder workings of Spiritualism should first spring forth, and one that should make such progress as has no parallel in the history of nations—can any one for a moment doubt that our government is the one represented? No reason can be given why any nation should be noticed in prophecy, which will not apply in a pre-eminent degree to our own nation.

What remains to be fulfilled is embodied principally in two propositions: This power is to cause an image to be made to the beast, and to enforce the reception of the mark of the beast. An image to the beast must be something resembling the beast. The beast, Catholicism, was a church clothed with civil power. An ecclesiastical organization clothed with civil power would bear some resemblance to it, or be an image of it. A State church in this land of multiplied sects, is probably an impossibility. How, then, can we have here such an image? There can be a union formed on such points as the different religious denominations hold in common. The principal of these are three: 1. The first day of the week as the Sabbath, adored from various stand-points and under different titles as the Lord’s Day, the Christian Sabbath, the American Sabbath, etc.; 2. The Immortality of the Soul. 3. Water Baptism. The question of such a union among the churches, under the seductive title of a “Union in Christ” is now extensively agitated. Papers are published in the interest of the movement and earnest advocates are devoting to it their best powers. It finds a strong under current of favor in all the churches.

The movement in reference to the mark is equally advanced, and bears more openly upon its face its evident design. This will be apparent from a brief consideration of what the mark is, and the movement now on foot in reference to it.

What is the mark of the beast? It is not, of course, a literal mark. Prophecy would not couple together a symbolic beast, and a literal mark of that beast. Marks were sometimes used by generals and masters in ancient times to distinguish their followers and servants. The mark of the beast must be some institution of the beast which will distinguish its followers. But we show ourselves followers or servants of any power only by obeying its authority; and authority is always manifested through law.

From what other company are the followers of the beast distinguished? From the followers of God; inasmuch as the warning which goes forth against the worship of the beast and the reception of his mark is designed to keep men loyal to the requirements of Heaven. “Here are they,” says the third message, “which keep the commandments of God.” But we can show ourselves followers of God only by keeping his law. Therefore the issue in reference to which the third message warns us is a conflict between the law of God and the law of this beast power, by our action toward which we are to show ourselves either the worshipers of the beast or the followers of God.

This accords with the prophecies which reveal the leading characteristic of this Catholic power, in connection with which we must of course look for the mark of that power. Daniel, describing it under the symbol of the little horn of the fourth beast of his seventh chapter, says: “He shall think to change times and laws.” Dan. 7:25. The Septuagint, German and Danish translations read, “the law.” Here is meant unquestionably the law of God. Among the works of this power we shall therefore find this attempt to change the law of God. Paul states of him the same thing. He speaks of him in 2 Thess. 2, as the man of sin, son of perdition, etc., and says that he would endeavor to exalt himself above all that is called God, or that is worshiped. How could he do this? He could do it in no other way but by promulgating a law which conflicts with the law of God. To do this independently of the law of God, would be to show himself professedly opposed to God, which this power is not to do; for Paul says that he would sit in the temple of God, and show himself that he is God, or set himself forth as God. He must therefore take hold of the law of God and change it, and demand obedience to the change, as if God was its author. And this is just what Daniel said he would think to do; that is, to change the law of God.

The mark of the beast is therefore simply this change which he has attempted to make in the law of God. And what is this? We take testimony from its own mouth. See Catholic Catechism. It is its change of the fourth commandment, wherein it has put the first day of the week in place of the seventh, which God has not ceased to enjoin. And this Catholic power has not contented itself with simply making this change, but it admits that God has never enjoined it and that the Scriptures do not sanction it; and further, it sets it forth as an evidence of its right to legislate in divine things. The following is a representative question on this point, found in the Catholic catechism called, “Abridgment of Christian Doctrine.”

“Ques. How prove you that the church hath power to command feasts and holy days?” “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.” “Ques. How prove you that?”

“Ans. Because by keeping Sunday they acknowledge the church’s power to ordain feasts and command them under sin.”

See also Andrews’ History of the Sabbath, and the following Catholic works: Treatise of Thirty Controversies, Cath. Catechism of Christian Religion, Catholic Christian Instructed, and Doctrinal Catechism.

That the Catholic power is symbolized by the little horn of Dan. 7, is beyond question. The prophecy said that it should think to change the law of God; and it steps forth and acknowledges the act. What further evidence can be required? He who, therefore, with the light before him, and the issue pressed upon him between God and this wicked power, deliberately decides to keep the institution of the beast instead of the commandments of God, worships the beast and receives his mark.

We know the objection which will here immediately fly to the lips of an opponent. He will say, Then all Sunday-keepers, past or present, however eminent as servants of God, have had, or now have, the mark of the beast. And we as quickly answer, Not one. Why? Because they have not kept it, and are not keeping it, with the issue before them presented in the prophecy. They have supposed they were keeping the fourth commandment according to the will of God. But flashes of truth in these closing hours of time are to dispel all such darkness from every honest mind, and show this work in its true light. And this institution, although in itself the mark of the beast, does not become such in any individual case, till such individual adopts it under the pressure of human laws, well knowing it to be a human institution set forth in opposition to the law of God.

Such is the issue against which the third message now warns us. And the message is not premature; for this issue is evidently soon to come. Already an Association including among its officers, State governors, senators, chief justices, presidents of colleges, and any number of doctors of divinity, has been formed to secure by legal enactments the observance of the first day of the week as the Sabbath. They call for a religious amendment to the constitution, of such a nature that “all Christian laws, institutions and usages shall be put upon an undeniable legal basis in the fundamental law of the land.”

This movement originated in Xenia, O., in Feb., 1863, in a convention composed of eleven different religious denominations. National conventions have been held in Allegheny, Pa., New York city, Pittsburg, Philadelphia, Chicago, Cincinnati, St. Louis, and other places. At the convention in Pittsburg, Feb. 4, 1874, there were 1,073 delegates present, representing 18 States.

Many affect to scout the idea that such a movement will ever succeed, and the arm of persecution be raised in this country to enforce so-called Christian usages under the penalties of law. But the idea that it should now succeed is no more strange than was the idea a few years ago that any such movement would be made, as we now see already accomplished. That Sunday-keeping will ever be enforced by law, from any real religious convictions on the part of a majority of the people would be perhaps too much to expect. Even the barbarous institution of slavery did not yield to moral forces, but fell only as a political necessity. So it would be nothing strange nor improbable if circumstances should so shape in the near future that a religio-political compromise should bring forth the Sunday law full fledged. But we need not speculate as to methods. There is the prophecy which cannot be broken. Religious questions are fast entering into the arena of politics, and there is an irrepressible conflict between present Christian usages and the claims of infidelity, which cannot cease till the Constitution shall become wholly infidel or wholly conformed to nominal Christianity. Infidel it can never become so long as a union of Protestants and Catholics can carry any measure upon which they may agree. We therefore look for it to become the instrument of that type of Christianity which the Amendmentists desire to legalize.

With these acts in reference to the image and the mark, the career of this power closes. This is the last conflict into which the people of God are brought. They are next seen victorious on Mt. Zion with the Lamb. And this two-horned beast, as the false prophet, in company with the beast (Catholicism) before which he has wrought his miracles, goes as a living power into the lake of fire, at the great day.

Continue reading: SPIRITUALISM A SATANIC DELUSION