Earlier text: General ArticlesModern Spiritualism.
By Editor
THEY ARE NOT THE SPIRITS OF THE DEAD.
BESIDES the demons so often spoken of in the Scriptures (commonly translated devils), there is another class of spiritual existences recognized there, namely, the angels of God. We hold that none of these are the spirits of dead human beings. Angels have sometimes appeared in the similitude of men, but that a distinction is recognized is very plain. Paul says in Heb. 2:16, that Christ took not on him the nature of angels, but the seed of Abraham; therefore the seed of Abraham are not angels. In the account of the transfiguration, which was the only instance of the appearance (after death) of any of Adam's race, till after the resurrection of Christ, Moses and Elias are called by name, but they are not called angels. At the resurrection of Christ, "the angel of the Lord descended from Heaven," while saints came up out of their graves. We elsewhere prove that the devil was not of human origin; as he was a sinner before the fall of the human race. Peter also says that the angels that sinned were cast down, to be reserved unto the Judgment. 2 Pet. 2:4. Jude says the same. Verse 6. Paul says the saints shall judge angels; but this judgment, to which the fallen angels are reserved, is not in this life. 1 Cor. 6:2, 3. The Saviour promised the apostles that, in the regeneration, when the Son of man shall sit in the throne of his glory, they shall sit upon thrones, judging. Matt. 19:28. And John located their occupancy of the thrones of judgment after the resurrection. Rev. 20. Thus the distinction of saints and angels is still preserved in the world to come. Again, that there are heavenly intelligences not of human origin is shown in Gen. 3, where it is stated that God placed cherubim to guard the way of the tree of life. This was before the death of any of the human race. The passage of Scripture that is, perhaps, more than any other, pressed into the service of Spiritualism, is found in Rev. 22:9; but this also is made to serve in that cause by a perversion. Spiritualists affirm that the angel said he was one of the prophets. The word one is not in the text, neither is it necessary to be supplied to make sense of the text, or to make it harmonize with the general teachings of the Scriptures. To the contrary, we contend that the addition of this word gives a wrong sense to the passage—one not justified by the Scriptures; yet that addition is quite necessary to make it even seem to teach the spiritual theory. It is quoted with this addition by Judge Edmonds, in "Spiritual Tracts," No. 2, p. 12, or "Reply to Bishop Hopkins," by a Mr. Barnum, in a discussion at Clarksfield, Ohio, published at Oberlin; and is so used, though not in the form of a verbatim quotation, by Woodman, "Reply to Dwight," p. 19; and by Gov. Tallmadge in the Introduction to the "Healing of the Nations," p. 24. The angel refused to be worshiped by John, saying, "I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God." Now if there is an ellipsis to be supplied anywhere in the passage it is quite as natural to read it: "I am thy fellow-servant, and the fellow-servant of thy brethren the prophets," etc. All intelligences are fellow-servants of the same Deity. But if the passage contained the interpolated word, and read as quoted by Edmonds and others, it would not necessarily teach the spiritual view, as Enoch and Elijah did not die, and many saints were raised from the dead at the resurrection of Christ; and one of these could have said with truth what is attributed to the angel in Rev. 22:9. This leads us to examine the subject of Scripture psychology, or perhaps more properly Scripture anthropology; for we wish to inquire what the Scriptures teach of man as a being, a subject of the government of God. And we feel confident that a fair examination of this subject must convince those who make the word of God their standard of faith that it is impossible that these rappers should be the souls or spirits of dead men. Man was formed of the dust of the earth; when the Lord breathed into his nostrils the breath of life, the man (that was made of the dust) became a living soul. Gen. 2:7. These words are translated from the Hebrew neh-phesh chay-iah. The correct use of these words seems to be but little understood. It is generally supposed that the term soul, or living soul, implies an immortal, intelligent principle, superadded to the man that was made of the dust of the earth. But the Scriptures do not so teach. The man that was made of the earth became a living soul, or living creature. But he was made before he received the breath of life; of course he was then an inanimate, lifeless creature, or soul. Some reader, may, perhaps, be shocked at the idea of a lifeless or dead soul; but the Scriptures are our guide, and they warrant the expression. In Num. 6:6, the law of the Nazarite is that "he shall come at no dead body;" Hebrew, meth neh-phesh, literally, dead soul. The same also in Num. 19:13. Again, Eze. 18:4, says, "The soul that sinneth it shall die." There could then be no impropriety in calling it a dead soul. The Hebrew word neh-phesh occurs in the Old Testament 745 times. It is translated soul, 473 times; life, 118 times; person, 29 times; mind, 15 times; heart, 15 times; body, 10 times; will, 4 times; thing, twice; beast, twice. It is translated 43 different ways, but is never spoken of as being immortal. It first occurs in Gen. 1:20: "And God said, Let the waters bring forth abundantly the moving creature that hath life;" Hebrew, soul; see margin. Also in verse 30: "And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life;" margin, Hebrew, a living soul. Verse 24 is nearly like verse 30, but neh-phesh is translated creature. On this passage, Dr. Clarke says:— "Neh-phesh chayiah; a general term to express all creatures endued with animal life, in any of its infinitely varied gradations; from the half-reasoning elephant down to the stupid potto, or lower still, to the polyp, which seems equally to share the vegetable and animal life." If this expression, living soul, applied to man in Gen. 2:7, proves his natural immortality, it would equally prove the immortality of those living souls or creatures spoken of by Dr. Clarke, as quoted above. But we do not consider that they prove the immortality of these inferior creatures or imply their equality with man; nor does man's superiority and hope of immortality rest on such expressions. The doctrine of inherent immortality, independent of the gospel of Christ, is not a Bible doctrine, and of course is not of divine origin. But it is the foundation of Spiritualism, and therefore we cannot wonder at the great efforts of Spiritualists to uphold the dogma. Were we ignorant of Satan's devices, we should be astonished that a doctrine, which has not a single testimony of Scripture to sustain it, should come to be a cardinal doctrine, professedly based on the Scriptures. And when we see hundreds and thousands of professors of Christianity renouncing the Bible for Spiritualism, claiming that it affords the most reasonable and philosophical evidence of the immortality of the soul, we can but think it is because the words of the Lord in Gen. 3:19, and the gospel hope of the resurrection of the dead, have been rejected. We are admonished by this that error is always dangerous in its tendency, whatever appearance it may present. It may in a measure be inert, and be regarded as harmless, or even useful, till called into activity by circumstances, and may then become the prevailing and overspreading abomination of the age. Error is never innocent. If it appears to be idle, it is yet like the seed thrown into the ground, which, though lost to the eye and beyond immediate notice, is nevertheless gaining strength to spring forth into life and activity. And as we do not expect a harvest except the grain passes through a process of gradual development, so error is often sown in stillness, and acquires strength without opposition, because the nature of its fruit is not yet apparent. By association, also, vice itself ceases to appear repulsive; therefore, we should not be surprised if those who have sported with error in its youth, should consent to nourish it in its age. That these remarks are pertinent, we think will appear on examination of the subject. When man was created, he was subject to law, and (contrary to the teachings of Spiritualism) placed on probation, or made accountable for his actions. The Lord forbade a certain course of action, declaring as a penalty if he pursued it, that he should "surely die." The serpent contradicted God, and said man should not die though he disobeyed. Here the foundation was laid for the theory of Spiritualism. But the issue is on record—the result is apparent to all. The serpent "beguiled" them to destruction, as the Bible says. Adam died, Eve died, and their posterity are every day dying around us. But the deceptions of the "wicked one" are not ended. He has introduced false expositions of God's word, and yet makes man believe that he is right. Satan assumes a wise demeanor, and introduces himself as a learned philosopher! telling man that his body was corruptible in its nature, and it would have died if he had never sinned! but his "soul" is immortal and cannot die though he sin ever so much. And this, alas, is currently believed. But if this were so, it would be more proper to say that the Lord beguiled man, making him believe that death was the consequence of his sin, and not of his nature; wherein then did the serpent lie? We ask the reader to pause and reflect, and turn from a doctrine involving such impious conclusions. It is certainly safe and right to take the Lord's own exposition of the penalty he threatened, as enunciated in the sentence pronounced against the transgression. The sentence pronounced by the Lord was this: That man should return unto the ground from whence he was taken. His action was this: He drove man out of the garden, and deprived him of the tree of life, lest he should eat and live forever. By this we learn what God meant when he told man he should die if he disobeyed. And here we have before us the record of the creation of man, his probation, his fall, the sentence, and its execution; facts in which we are all interested, a thralldom in which we are all involved, and hence the necessity exists for a full understanding of the subject. But not an intimation is given of a soul-entity or intelligent immortal principle that escaped the sentence. What, it may be inquired, became of his intelligence, his thoughts, when he returned to the earth? We will let David in the Psalms answer. As the organization of man was given by Moses, so the disorganization was described by David. Ps. 146:4: "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." This does not mean, as some have inferred, that his purposes perish; for David was carried out to build a house for the Lord, which was carried out after his death; nor does it refer to what he has thought in the past; for David's past thoughts are yet preserved in his writings. It can only refer to the power of thought, or process of thinking, which ceases at death. No idea is more strongly opposed by Spiritualists generally than that death leaves us in a state of unconsciousness, or, as the Bible says, that "the dead know not anything." Yet this is admitted by much good spiritualistic authority. See the following proofs:— "There was no other spirit near me when I closed my race on earth. I was not without her presence a moment, though a short interval elapsed in which I saw no one. . . . It was not over an hour after I left it [the body] till my spirit was conscious of all that was passing in the house."—Pilgrimage of Thomas Paine in the Spirit World, pages 18, 19. "I shall be first to greet his spirit when he enters our home. The struggle will be but for a moment. He will be lost in unconsciousness. When he returns to himself he will find," etc.—Spirit of Louisa W. Johnson (sister of Wirz), Rel. Phil. Journal, Nov. 18, 1865. "That which is one of the most interesting passages in life's journey, and would be so regarded and enjoyed by every one if they understood it, is passed by most like going through a dark tunnel on a railroad, if with any consciousness at all, with a shudder. I am told that several hours elapsed before consciousness returned. I was not then in the room where I had passed away. . . . My first consciousness was very dreamy and uncertain."—Birth into Spirit Life, by Dr. A. B. Child, Progressive Age, Dec. 17, 1864. "And if a person is spiritually in a certain sphere at death, in that sphere he finds himself the moment he resumes his consciousness."—Ballou, quoted by Hare, page 322. "What event first made you conscious of being in the spiritual world?
"No particular event. I became conscious gradually.
"Was there any suspension of your consciousness?
"Yes.
"How long did it continue?
"I have no means of telling how long.
"Is the suspension of consciousness the same in all persons?
"It is with it different persons, depending on circumstances—longer where the death is sudden; each has his own time."—Judge Edmonds, Vol. 2, Appendix B, page 524. "The man so killed—what was his sensation? It was for a time suspended. To him, existence was nothing. . . . So Professor Webster was eight days and a half unconscious."—Death and the After-Life, by A. J. Davis, pages 18, 19. "It is said that some spirits require a thousand years to awake to consciousness. Is this true?
"Yes, this is true."—Through Mrs Conant, Banner of Light, June 3, 1865. Some spirits, it is true, say the opposite of this; but why do they lie about it? and which (if either) is to be believed?
EDITOR. A RARE old word, half shadowed and half bright,
Half clad in gray, and half in rosy light;
And yet it is not hard to comprehend,
For gain comes oft through loss, and we have known
True joy and comfort out of suffering won,
So curiously doth grief and gladness blend. Our dear Lord Christ doth temper every grief
With some deep joy, which brings our hearts relief,
So that we may in patience bear our sorrow.
The sunlight gilds the clouds that intervene,
And on the darkest cloud God's bow is seen,
And night yields to the glory of the morrow. THERE are moments in some men's lives when all the forces of good and evil seem battling together for the dominion of their wills, and as the one or the other conquers, they date from that moment all their peace or pain. But in reality God never gave over any soul to the determining conditions of a single great adventure. Even if these crises, as we call them, were final, if these once past, there was “no place for repentance” for a sinful man, no chance of lapse for the righteous, the divine wisdom and fairness would still approve itself. For these crises are but culminations, as are the crises when hostile armies meet in the tug of battle. Victory or defeat has been prepared for in a thousand antecedent acts. So with the defeat and victories of the individual. They are never absolutely unique. They are effects of previous courses. It is drill that tells in this case as in the other. And, praise God, for the individual, there can be no defect which may not be repaired, even as there can be no victory which may not be thrown away without eternal vigilance. Again, the case is parallel between the nation and the individual, and as with the first, the most crushing, and apparently ruinous defeat, may be the means of rousing dormant energies which, once aroused, will put a new face upon affairs, and match all previous defeats with glorious victories, so with the second, by God's providence, the humiliating moral failures may, by the very power of their self-revelation, be the beginning of a new career of virtue and happiness. Simplicity in Preaching.
By William Jay
In one of his charges, Archbishop Usher says to his clergy, "How much learning and wisdom, my brethren, are necessary to make these things plain?" Could he have said anything more fine and judicious than this? Here is the proper direction and exertion of a minister's talents, whether natural or acquired. They are not to unfit him for any part of his office—which they may easily do, at the stimulation of vanity or pride; but to qualify and aid him the better to perform it. It is so to be feared, that some do not employ their abilities to make things plain. If they do, we can but lament their deplorable want of success. But it would seem as if their aim was to dazzle rather than enlighten; to surprise rather than inform; to raise admiration at their difficult composition, rather than, with the apostles, to use great plainness of speech. Even their claim to originality often regards only the mode of representation. The ideas they wish to pass off as new, when examined, are found only common-place sentiments. The well is not really deep, but you cannot see to the bottom, because of their contrivance to make the water muddy. They are not really tall; and so they stand on tip-toe. They have not a native beauty that always appears to most advantage without finery; and so they would make up the deficiency by excess, and complexity and cumbersomeness of ornament.—Wm. Jay. The universal practice of the Greek Church is an enduring evidence of the fact that the original and primitive manner of baptizing was by immersion. One of the best comments on the real significance of this Greek-English word, baptism, is found in the following note to a Historical Discourse published by Rev. W. Hague, D. D.: 'During the Spring of the year, while traveling in Greece, the author was struck with the fact that it is impossible for a Greek to associate any idea with the term baptism but immersion. At Kalaimachi, a village in the Gulf of Athens, I was introduced to a learned Greek, who spoke several languages. We conversed respecting my country and his. Among other subjects of inquiry, I spoke of the Greek Church, and took occasion to say to him: "The Italian Church does not practice baptism as you do." As if to correct my inadvertent phraseology, he immediatly rejoined: "Baptism! O no! they have rantism (sprinkling), we have baptism."' Healdsburg Camp-Meeting.
By Editor
THE Northern California Camp-meeting was successful in every particular. The shade was all that could be desired. Not only the small tents were well shaded, but the large tent, 60 by 96 feet, was shaded by huge oak and madrona trees. It was conceded by all that it was the best ground ever occupied by our people for a camp-meeting in California. The attendance was good. In all there were 111 tents, and 575 persons camped on the ground. On Sunday about 2,500 people were present—a larger number, we were told, than at any previous camp-meeting. There was a sad failure to properly advertise about Healdsburg; yet the evening congregations were large even as late as Wednesday evening. The interest in the preaching was excellent, both with our own people and those from without. And the Lord gave much liberty in presenting the truth. Bro. Healey and Bro. Rice each gave one discourse; besides this, the public labor devolved entirely upon Bro. Haskell and ourself,—Bro. Healey being very sick during most of the meeting. His health had much improved for some weeks which he spent in the hills of Mendocino county. But, very unwisely, his friends telegraphed for him to come to the Fresno meeting. Had we been consulted, as we were on the ground, we should have stopped it. Though improved in health, it was not sufficiently established to hear the strain of the excessive heat and dust of that valley. This, with the care of preparing for the late meeting, will, we fear, now keep him from the field of active labor for some time. There was a great deal of business transacted for one meeting, and we were pleased to see so much interest manifested in the business sessions. We have sometimes thought that so much business was a detriment to our camp-meeting, but our mind is changing in that respect. "Work is worship." All the believers in the third angel's message need the influence of just such meetings to make them acquainted with the work, and to establish their sympathies with those who are working, and thus lead them to identify themselves more closely with the cause. The State Conference, the Missionary Society, the Temperance Society, the State S. S. Association, all received attention, and all were successfully considered. Twenty-nine life-memberships were received of the General Tract Society. A motion to send for 6,000 Health Annuals was opposed by some who seemed either timid or distrustful; but this led to calls which resulted in a resolution to send for 15,000! A State Temperance Society was organized, and 224 persons signed the "teetotal" pledge. We have not received the Conference Secretary's Report. We hope to publish it in our next. Canvassers were quite successful in behalf of our periodicals. Some 200 subscriptions were taken for the College Record, and 182 for other periodicals. We are pleased that our brethren are patronizing the Review. They need the paper. The influence of the meeting was good on all who attended,—both believers and others. The order maintained was excellent. The people had been made to believe by their misleaders (unfortunately there are always some such), that the cause of Seventh-day Adventists does not amount to much, and their surprise was great, and freely expressed, at what they saw and heard. We understand the Baptist minister treated our meeting with marked respect. The singing was as nearly perfect as we can hope to attain under like circumstances. We have not a word of fault to find on this occasion, but we know there is danger that in our large gatherings we shall secure art in singing at the sacrifice of devotion. The fault which we have found in some places, of individuals getting up singing parties on the ground to attract a crowd, was not manifested at all. One thing we cannot forbear to mention:—the entire absence of grumbling. We think, indeed, there was very little to grumble about; but that is not generally a consideration with grumblers. They were not upon the ground, we think. The social meetings were good; not marked so much by soaring flights of feeling, as by depth of feeling and devotion to the work of God. A large number came forward for prayers, and a profitable meeting was held specially with and for such. Twenty-three were baptized on Tuesday afternoon, and two on Wednesday. The best social meeting was that of Wednesday morning at 8:30. Though many left early in the morning, there was a general desire, by those who did not have to leave so early, for another meeting. It was a refreshing season. We were compelled to break it up for want of time, when yet the feeling manifested would have insured a profitable continuance. Two well-deserved resolutions of thanks were passed. One to the owners of the grove, who not only gave the free use of the ground, but gave clean straw, all that was wanted, free of cost but the hauling. The other was to the San Francisco and North Pacific Railroad. Never before, in California, have our people been so favored by a Railroad. There seemed to be a general desire on the part of all who had the privilege of enjoying this meeting, that the same ground be occupied another year if circumstances make it consistent. We should not omit to mention the effort made by some to attend this meeting. Not only were teams present from Red Bluff, and other remote points in Northern California, but several loads came from Fresno and Tulare counties, of those who had recently attended the meeting in that part of the State. Some drove about 300 miles to this meeting, and we think none regretted the effort. May the Lord bless them, and increase their interest more and more. We confidently believe that the influence of this camp-meeting on the interest of the cause during the coming year will be very good. We regret that the laborers are so few. We also regret that some who seek for licences appear to have but little idea of the nature of the work, and of the personal sacrifices necessary to success. But little good will ever be accomplished by laborers in the third angel's message until they have a spirit of groaning under the burden of duty. But this must be in humility, and not in self-sufficiency. There is an hour of triumph coming, for all who are faithful. But they who have wrought the judgments of God must yet seek righteousness, and the meek of the earth must seek meekness, if they hope to be prospered of his hand, or even to be hid in the day of his anger. To such the victory will be sure, and the time of rest will be sweet. May the Lord hasten it, and prepare us for its coming. Day of Atonement.
By Editor
LAST Sabbath, Sept. 27, 1879, "was an high day" with "the seed of Abraham according to the flesh." The day of Atonement, the tenth day of the seventh month, fell upon the seventh day of the week. That day was the Sabbath of Jehovah, and also the day of the chief Jewish solemnity. We had a meeting of interest with the church in San Francisco. Our text was Mal. 4:4,—"Remember ye the law of Moses." Why does the Old Testament revelation end with an injunction to remember the law of Moses? Because, 1. The law of Moses contains the gospel, which was then soon to be more fully revealed. The offering for sin, the desert of sin, as shown in the burning of the sacrifice, the work of the priest, all were typical—shadows of things to come. 2. Many important truths are only learned in the law of Moses. Of the mercy-seat, day of atonement, &c., we can learn nothing in the Scriptures but in the law of Moses. The important doctrine of substitution, or the vicarious nature of the sacrifice, has its clearest development in that law. 3. The law was not given for the use of Jews alone. As it was not possible for the blood of bulls and goats to take away sins, Heb. 10:4, the law was demonstrative; its object was instruction; it "served unto the example and shadow of heavenly things;" Heb. 8:5. Paul's letter to the Hebrews is a comment upon it; but a commentary is necessarily obscure in some respects without the text. Therefore it is necessary for us to still remember the law of Moses. The Hebrew for atonement is cah-phar, which signifies to cover. From this is derived the mercy-seat, literally, a covering. It also conveys the idea of expiating, or purging, of covering sins, pardoning; also to appease, to placate. From a daily paper we clip the following:— "This noted day is called by the Hebrews the Sabbath of Sabbaths, and according to Jewish tradition, the fate of the world was written on the day of the New Year, Rosh Hash-sha-nah, but not sealed until Yom Kippur, ten days after, to afford that time for repentance." The first day of the month was the memorial of blowing of trumpets. The tenth day was the day of atonement,—yom kippur. The idea is strictly correct that the fate of the world is sealed on the day of atonement. The work of the High Priest on that day was for judgment. The sins of the people of God were blotted out from the presence of God, and transferred to the scape-goat, by which they were borne to a land not inhabited. According to the prophetic period of Dan. 8:14, we are now in the antitype of the day of atonement. When it closes, the ministry of the High Priest is ended. In the type the service was "year by year continually." In the antitype it is "once for all." There is but one day of atonement in the service of our High Priest—the Son of God. This is under the trumpet of the seventh angel, Rev. 11:15-19. This closes the dispensation. Under this comes "the time of the dead that they should be judged." Under this, reward is given to all the saints of God. Here the temple of God is opened in Heaven, where is seen the ark of his testament, which is in the most holy place. The signs of the times unite with the prophecies of Daniel and John to prove that we are nearing the end; that soon will close the work of the priesthood in behalf of repenting sinners; soon will the decree be passed, "He that is unjust, let him be unjust still." Rev. 22:11. There is a lesson of solemn importance given to all who believe our High Priest has passed to the most holy place to finish up his ministration. The Lord declared that he who did not "afflict his soul" on the day of atonement should be cut off. On this day repentance was to be deep, and confession thorough, for the sin not atoned for on this day was left on the head of the sinner. Very soon every case will be decided; the High Priest will finish his work, and appear to pronounce the everlasting benediction on the saints. Then the lukewarm, the careless and worldly-minded professor, will sink with the world which he has loved and served, to everlasting ruin. "Lord, wake thy slumbering people." General Grant in California.
By Editor
GEN. GRANT landed in San Francisco, late in the day, Sept. 20. Great preparations had been made for his reception. We think it is no exaggeration to say that if all the preparations made for every fourth of July that Americans have celebrated on this coast, had been concentrated into one, it would scarcely have exceeded that of the present occasion. Some little effort had been made, especially by the would-be leader of the Workingmen, to force a political issue in the reception, but it utterly failed. With wonderful unanimity all classes united in giving honor to the hero who gave success to every army which he commanded. Ex-Confederate officers and soldiers vied with those of the Union army to give him the most hearty greeting. There is something remarkable in the man and in his history. Coming into the service when the cause of the nation looked gloomy, he at once gave to affairs a different aspect. Of undisputed patriotism in the midst of almost universal distrust, by his wonderful self-possession and unparalleled perseverance, he soon rose to the first rank in the army, and in the confidence of the people. He seemed never to misjudge his opportunities, and never failed to win. In civil service he was untried, and it seemed a great risk to place him, at the first step, into the Presidency. But the people were confident of his ability, as they were of his honesty of purpose, and it needs but the passing of a few more years to accord to him a great measure of success in his administration. Not the least wonderful part of his history is that of his travels round the world. Conquerors have often had grand celebrations of their victories in their own capitals, or in a few cities; but no man ever received so much honor as has Gen. Grant. The nations of the whole earth have apparently been striving to see which should do him the greatest honor. After such a continuous ovation in foreign lands, it is no wonder that his first welcome to his own country should be one of unbounded enthusiasm. It is not our province to describe his reception. We will only refer to one incident which, it is said, gave him the greatest pleasure of anything that had transpired. It was his reception by the school children of Oakland. The city of Oakland has been called the city of schools, and also the city of flowers. The school children were arranged in ranks on each side of 14th street, from Broadway to Clay. On reaching this point Gen. Grant left the carriage and walked, first on one side, and back on the other, of the street, so as to pass near to the children. As he passed they showered him with bouquets, till the street was covered with them. Probably never before did any person walk so far on so rich a carpet of flowers. It was a touching and pleasing scene. With his constitution, Gen. Grant may be said to be in the prime of life. As we are very near to "perilous times," we shall not be surprised if he shall be further connected with the history of our nation and government. Many prayers will be offered that the Lord will direct him in such an event. Wickedness abounds, but we are sure the Lord has "a remnant" to serve him, and some of them, we hope, may be found among the prominent men of our own land. But he who searches the heart only knows who they are. God does not see as man sees. In the great day many of the most acceptable decisions of this world will be reversed. We wait, and trust.