THE subject of "Modern Spiritualism" has, in a measure, ceased to be a novelty; for, though it is an infant in years, in the few years of its existence it has grown to such an extent that very few, if any, can be ignorant of the fact of its existence, or even of the phenomena through which it has been developed, and by which it is sustained. The following testimony from a writer in the Spiritual Clarion, in an article entitled "The Millennium of Spiritualism," is faithful in regard to the manner of its rise, and is also interesting as showing the feelings of its devotees. He says:—
"This revelation has been with a power, a might, that if divested of its almost universal benevolence had been a terror to the very soul; the hair of the very bravest had stood on end, and his chilled blood had crept back upon his heart, at the sights and sounds of its inexplicable phenomena.
"It comes with foretokening, with warning. It has been, from the very first, its own best prophet, and step by step it has foretold the progress it would make. It comes, too, most triumphant. No faith before it ever took such a victorious stand in its very infancy. It has swept like a hurricane of fire through the land, compelling faith from the baffled scoffer and the most determined doubter."
The phenomena of Spiritualism presents the characteristics of power and intelligence, beyond the control of both the medium and the spectator. Of this fact, says Judge Edmonds:
"It forecloses every objection urged against it. If it is supposed to be by the toes on the floor, it is transferred to the table; if supposed to be done by machinery, it is done high up on the wall, or on a railroad train in motion; if supposed to be deception in the dark, it is done in broad light; if supposed to be delusion, it comes to so many different persons, and is perceptible even to animals; if supposed to be collusion, it is done in so many different places that collusion is out of the question; if supposed to be ventriloquism, it is done without a sound; if supposed to be our mind, it is done against our will. Thus every supposable explanation is met and answered by itself and its manifestations.
"It speaks many languages; it answers mental questions; it tells things unknown to the medium; it foretells things to happen; it identifies individuals; it comes and goes at its pleasure and not at ours; it indulges in untruth and contradictions, and this against the will of the medium; it tells things not in the mind of any one present; it displays a will and purpose of its own, just as the human mind does; it comes everywhere and in all parts of the world with the same characteristics; it takes pains and contrives means to obviate objections to it; and, finally, it shows the phenomena of moving inanimate matter without mortal contact, and displaying intelligence."
Volumes of reliable testimony and well-authenticated facts might be presented in harmony with the foregoing statements, but they are so well known that it is quite unnecessary; and the various theories designed to prove it an illusion, are fast being abandoned. These theories we shall not stop to review, but shall endeavor to give the true theory: that which is sustained by truth itself—the word of God.
In giving a Bible view of Spiritualism, it is our object to point out its nature and origin; but as it stands connected with the fulfillment of prophecy, it will be necessary to briefly notice the time and place of its rise, in order to perfectly identify it.
In the prophecies, kingdoms or governments are symbolized by beasts. The four universal governments which have existed since the days of Nebuchadnezzar, namely, Babylon, Medo-Persia, Greece, and Rome, were represented in Dan. 7 by a lion, a bear, a leopard, and a dreadful and terrible beast. Compare chapters 2 and 7, and notice particularly chapters 2:38-40; 5:28, 31; 8:20, 21; Luke 2:1. In Rev. 13:1-8, is given the description of a beast having the characteristics of all the beasts of Dan. 7, showing clearly that it occupies the same dominion as the four monarchies of Daniel's vision, and is the last form of the Roman empire, under papal rule, commencing A. D. 538; the forty and two months, or time, times, and a half, of its power extending to the captivity of the pope by the French, in 1798.
"Another beast" is described in Rev. 13:11-17 as "coming up" at the time that the first went into captivity, which we think is a symbol of the United States of America. To those who wish to examine this scripture we offer the following suggestions:—
1. It is another beast in distinction from the papal beast, and therefore it is neither the papal power nor any part of it.
2. It comes up "out of the earth;" this shows its locality to be separate from that of the former or papal beast, which is represented as rising "out of the sea."
3. It has two horns like a lamb, in contrast with the horns of the first beast, which have crowns on them.
4. It speaks like a dragon. It is hypocritical, its practice being inconsistent with its profession. By referring to Dan. 7:8, we find that the Roman Catholic church is symbolized by the little horn diverse from the others: hence an ecclesiastical power is symbolized by a horn. And we consider that the two horns are the civil and religious powers of this nation. That hypocrisy has characterized both these powers from the very rise of this nation to the present time, we prove thus:—
a. When the Puritans came to this country to avoid the persecution of the old world, their professed intention was to found a government without a king, and a church without a pope, or earthly head, and thus insure civil and religious liberty to all; but their acts were inconsistent with this profession, many of their laws being arbitrary and tyrannical; insomuch that they bitterly persecuted the Quakers and the Baptists. The State of Maryland also enacted laws against the Catholics.
b. While the government is professedly based on the principles set forth in the Declaration of Independence, which recognizes the equality of all mankind, and their right by creation to life, liberty, and the pursuit of happiness, it has enslaved millions, depriving them of all these unalienable rights, and placing their very lives in the hands of their owners; and this without any higher authority than their own selfishness, and against the dictates of humanity and of God's word.
c. While it professes to grant perfect freedom in regard to religion, it virtually sustains, by recognizing, the observance of the first day of the week, and will not sustain the observance of the seventh day, which God has sanctified, and commanded us to keep, nor will it vindicate the rights of those who keep the fourth commandment of the decalogue. Thus the stringent Sunday laws of Pennsylvania have been maintained as being constitutional.
d. While the churches of this land profess the most enlarged benevolence and the purest Christianity, as bodies they became accessories to the sin of slaveholding by fellowshiping it, and apologizing for it before the world; and this to such an extent that Dr. Barnes' saying became a proverb, that the American churches were the bulwarks of American slavery, and that there was no power out of the church that could sustain it one hour if it was not sustained in the church.
These points are sufficient to show the perfect fulfillment of this part of the prophecy.
5. He exercises all the power of the first beast. This cannot mean that its jurisdiction extends over the same dominion, for they exist cotemporaneously. The two-horned beast works before, or in the sight of, the first beast, and causes the earth and them that dwell therein to worship the first beast. It must therefore signify that the power exercised by the two is the same in kind.
6. He doeth great wonders, and deceiveth them that dwell on the earth by those miracles which he had power to do in the sight of the beast. Miracles are of two kinds—true and false. As there are false christs, true and false prophets, and true and false apostles, so there are true and false miracles; those wrought to attest and spread the truth, and those also to deceive and to overthrow the truth: lying wonders. We notice that it does not deceive by professing the power to work wonders, but by those miracles which it had power to do. It works miracles to deceive; the result is shown in the next specification.
7. It induces them that dwell on the earth to make an image to the first beast. Mark in this the evidence of its being a republican government; the action of the people is sought in the erection of this image.
8. This image is not one erected by the papal power, but it is an image or likeness of that power, erected by another power in another locality. A superficial view of this prophecy has led many writers to err on this point; supposing it might be fulfilled by the Catholic church making an image for its own worship; but this does not meet the demands of this scripture.
9. He causes all classes, great and small, rich and poor, free and bond, to worship the first beast by receiving his mark, &c. It not only presents the characteristics of a democratic government, but has bondmen in its dominion also, thus maintaining its diverse features in liberty and slavery.
Although we do not claim the complete fulfillment of this prophecy as regards the image, believing that to be dependent on a more full development of the lying miracles, we do claim that in all other respects it is most clearly fulfilled in the United States: that in that point also it can be fulfilled only in a government like ours; and that several of these points are not met in any other theory or view that we have ever seen founded on this prophecy.
In this view we see no possible ground for objection, unless a question may arise as to the persecution induced by these false miracles, that is, by Spiritualism, inasmuch as it is tolerant in profession, and, instead of curtailing the privileges of any, it goes to the opposite extreme, and offers to all freedom from restraint. But none, we apprehend, will raise this question who examine this subject with care, or who have any just idea of the present and future work of Spiritualism.
We remark,
1. If Spiritualism be a deception of Satan, we cannot expect that he will introduce it by announcing his real intention.
2. Spiritualists talk of peace and oppose war, but the final object of the deception is to gather the nations to the battle of the great day. See Rev. 16.
3. Spiritualism loves popularity, but hates the Bible and its institutions; therefore it may well be expected to favor Sunday-keeping, and oppose the keeping of the Sabbath in obedience to God's commandment.
4. It is true that Spiritualists denounce all law, and offer freedom from restraint; but the natural tendency of this is to subvert government and to introduce a state of anarchy which is certain to cause a disregard of all rights. Human nature without the government has never protected any people, and we cannot hope for justice from those who, unrestrained, oppose God and his word. Instead of militating against our view of this prophecy, this question strengthens it by pointing us forward to the time when all law and all rights shall be trampled under foot, and the servant of God left to the mercy of a lawless mob influenced by the worst passions that demons can arouse. And no one who reads the proofs which we shall offer can say that the picture is overdrawn or the danger magnified.
(To be Continued.)
EDITOR.
WISDOM.
Wisdom is humble, said the voice of God.
'Tis proud, the world replied. Wisdom, said God,
Forgives, forbears, and suffers, not for fear
Of man, but God. Wisdom revenges, said
The world, is quick and deadly of resentment,
Thrusts at the very shadow of affront,
And hastes, by death, to wipe its honor clean.
Wisdom, said God, loves enemies, entreats,
Solicits, begs for peace. Wisdom, replied
The world, hates enemies, will not ask peace,
Conditions spurns, and triumphs in their fall.
Wisdom mistrusts itself, and leans on Heaven.
Said God. It trusts and leans upon itself,
The world replied. Wisdom retires, said God,
And counts it bravery to bear reproach,
And shame, and lowly poverty, upright;
And weeps with all who have just cause to weep.
Wisdom, replied the world, struts forth to gaze,
Treads the broad stage of life with clamorous foot,
Attracts all praises, counts it bravery
Alone to wield the sword, and rush on death;
And never weeps, but for its own disgrace.
Wisdom, said God, is highest, when it stoops
Lowest before the Holy Throne; throws down
Its crown, abased; forgets itself, admires,
And breathes adoring praise. There Wisdom stoops,
Indeed, the world replied, there stoops, because
It must, but stoops with dignity; and thinks
And meditates the while of inward worth.
Thus did Almighty God, and thus the world,
Wisdom define: and most the world believed,
And boldly called the truth of God a lie.
Hence, he that to the worldly wisdom shaped
His character, became the favorite
Of men, was honorable termed, a man
Of spirit, noble, glorious, lofty soul!
And as he crossed the earth in chase of dreams,
Received prodigious shouts of warm applause.
Hence, who to godly wisdom framed his life,
Was counted mean, and spiritless, and vile;
And as he walked obscurely in the path
Which led to Heaven, fools hissed with serpent tongue,
And poured contempt upon his holy head,
And poured contempt on all who praised his name.
But false as this account of wisdom was,
The world's I mean, it was its best, the creed
Of sober, grave and philosophic men,
With much research and cogitation framed,
Of men, who with the vulgar scorned to sit.
—Pollok's Course of Time.
A Point of Law.
"Now then, state your case," said a Detroit lawyer the other day, as he put a $5 bill away in his vest pocket. "Well," began his client, "suppose the man living next door wants to put a barn up right against my line, coming within two feet of my house?"
"He can't do any such thing" replied the lawyer.
"But I want to put my barn right up against his line," remarked the client. "Oh! ah—yes, I see; Well sir, go right ahead and put your barn there. All the law in the case is on your side."
Letter From a German Brother.
By Johan Lerreth
MUCH BELOVED BRETHREN: My greeting is, Peace be with you. For a long time I have wished to tell you something about the state of things here; want of time, however, seemed constantly to prevent me from doing so.
Permit me, dear brethren, first, to make a few statements in regard to my own course through life. I was born in the neighborhood of Odessa, in southern Russia. My father was a strong reformist, and, consequently, I was brought up in the bosom of the Reformed church, to whose doctrines I became strongly attached. But through the mercy of God, I was, in my seventeenth year, sufficiently converted to behold myself a sinner.
In my twenty-second year I went to America. I here came in contact with the Baptists, against whom I was very much opposed. But as soon as I saw the necessity for true baptism I was baptized, and about three months later, my wife took the same step, both of us thereby becoming members of the Baptist society. I was baptized on March 20, 1877, and from that time onward I kept studying the word of God, seeking the whole truth.
In the same year, two Adventist brethren went through here, distributing and selling tracts concerning the Sabbath. One of the Baptists in my neighborhood bought one, and read it on a Sunday before the whole meeting. We all became much interested, and began anew to seek the truth. But this feeling died out after a short time; only, however, to rekindle much stronger after the space of about one year.
As soon as we were satisfied in regard to the holiness of the Sabbath of the Lord, five of us concluded to follow the commandments in this respect also. This was in June, 1878; and the persons, Valentin Beer, Philip Sattler, John Rieb and wife, and myself. My four brethren live together, but about thirty miles from my place. Though we, on account of the distance, cannot come together very often during the summer, yet in the fall we have meetings frequently, and brethren from still more distant places visit us, so that we now number about thirty souls who are keeping the Sabbath according the word of God.
Of course it has been very trying for me, since my brethren live at so great distances. My wife was also very bitterly opposed to my faith; and, to make it still harder, my father, who is quite wealthy and has considerable influence in the Reformed church, came on a visit from Russia. Many contests there were, but I always felt myself stronger in my faith after them, for by discussing the subjects I beheld more clearly the error of his views. You may imagine, dear brethren, how happy I was when I met with any of like faith, to whom I could open my heart, and then receive new strength and courage from them. Oh, how happy I felt when I met with brethren Eldon H. Pullen and D. T. Biggs upon the streets in Souix Falls! As already mentioned, my wife was very much opposed to my views! but I am happy to say to-day that she is now keeping the Sabbath.
MRS. ELLEN PEASE writes to the Central Baptist some letters defending the Sunday against the charge of the Seventh-day Adventists that the Christian Sabbath is a "Counterfeit Sabbath." She first charges the Adventists with excessive proselytism, not seeming to remember that this is the charge so often made against Baptists by pedo-Baptists, when they find themselves unable to defend their practice in regard to baptism. Every sect that raises up the standard of reform is met in this way by those whose errors they would correct. That in certain instances these professed reformers may have been over-zealous may be possible, as this would be natural for us who inherit the weakness of the flesh, but we have noticed that generally when this charge is brought, it is to hide an indefensible point. In this case it is clearly a confession of weakness.
Mrs. Pease next comes to the defense of the "Christian Sabbath," but at the beginning says that "its observers are not positive that Christ arose on this very day" from the dead, though it is on this account they keep it. She then goes on to quote the usual texts named on this subject, and makes upon them the comments so common; but from the beginning to the end shows herself not an original thinker, but a follower of others. If these lines should fall under her notice, will she please tell us where the phrase "Christian Sabbath" may be found in the Bible?—Sabbath Recorder.
Improve Opportunities
IMPROVE opportunities.
Joseph Cook on Immortality.
Joseph Cook, a man learned in the German schools of philosophy, whose lectures in Boston have made him popular in America, lectured on his favorite theme—Does Death End All? —in the First Congregational Church in Oakland, last week. Mr. Cook is a more animated but less pleasing speaker than we had pictured him in our mind. Having read with some care his lectures on "Biology," we were anxious to hear a compend of the subject in a single lecture.
Mr. Cook announces directly the pre-existence of the soul; the immortality of instinct, and consequent immortality of all animals above the "automata." But his argument went much farther than his declaration. If he proved anything he proved the immortality of all living creatures. A few simple propositions will show this.
"If we are, there is reason to think we shall continue to be." This "reason" reaches to all creatures.
Life precedes organization. That is, there can be no organization without an organizer. That which builds up to itself a material organization existed independent of the organization, and therefore will continue to exist when that organization ceases to be. This will apply to all as certainly as to any organisms. And this conclusion is made more certain by another statement.
Germinal matter is the same in all organisms. We cannot distinguish between the bioplasm (life-formers?) which build up the lower and the higher order of organization. Bioplasts build according to the plan of each organism; but the plan must precede the organization, and therefore exists independent of the organization. The organization constantly changes, but the plan does not. It both precedes and succeeds the physical body.
If anybody can stop this argument short of the pre-existence and immortality of all living creatures, we cannot discover in what manner it is done. Luther Lee saw this tendency of the philosophical argument for immortality, and said he would rather give immortality to his faithful dog than to deny it to himself. So Mr. Cook said, the fact of the immortality of lower animals does not take anything from ours, but renders ours more certain.
One of the strongest objections, in the popular mind, against the faith in conditional immortality, or the denial of inherent immortality, is that it places man on a level with the brutes. The charge is not just; but in view of the present state of investigation on a scientific or philosophical basis, the objection must cease to be offered.
There are some consequences attaching to this theory of pre-existent souls, which are worthy the consideration of all orthodox Chiristians. The Ladies' Repository, a standard Methodist monthly, said:—
"The general opinion held, seems to be that the soul is created, and does not come by transmission from parents, as the body does. The Roman church has steadily received and taught it.
"If the body only is derived by transmission from Adam, while each separate soul is a direct work of creation, then original or hereditary depravity, so far as the soul is concerned, is a thing impossible. If each soul is created by God as it comes into existence, then it must be holy or God must be charged with making it unholy, and thus being the author of evil."—Feb., 1859.
This pagan notion of pre-existence and transmigration removes the gospel landmarks, and feeds the soul on the husks of innate, everlasting life, and hides the important truth that life is in Christ, who has brought immortality to light in the gospel. Had some one stood in Mr. Cook's place and presented the gospel hope of eternal life only through Christ, as it is taught in the Scriptures, we are confident that the "applause" would have been lacking.
And such are the effects of suffering scientific or philosophic speculations to invade the domains of revelation. "The law and the testimony" as the only source of true knowledge concerning eternal life are losing their hold upon the hearts of the multitude. Philosophy is substituted for faith, in the schools. When the authority of God's word is lessened, the authority of God himself is disregarded. "Professing themselves to be wise, they became fools," said the apostle. So man, inflated with pride, rushes on to ruin.
Letter From Japan.
By Editor
YOKOHAMA, JAPAN, May 28, 1879.
DEAR BRETHREN IN CHRIST:—I have just found an old number of your paper, dated July 26, 1877, in which I find much to interest me, especially the contents of Lesson Eleven. Not knowing who may now be editors of your paper, or even, in fact, whether you are still continuing to publish that paper, I venture to write, making one or two inquiries in regard to the Sabbath question. The first is, How can we know when the real seventh day or any other day of the week occurs?
Since the many changes and discrepancies that have occurred in the various calendars have so obliterated the old time reckoning that we cannot now even know in what month of the year our Saviour was born, is it not equally true that we cannot know which is really the first day or the seventh day of the week, and might we not then accept any one of the seven, and join with the rest of the world in the observance of one-seventh part of time as sacred to the Lord?
Again, as the different longitudes of the earth must necessarily make a difference in time of day and night, your Sabbath and ours, in the eastern and western hemispheres, cannot be identical, and does not this fact again compel us to accept the "one-seventh of time" plan, and so let the Christian Sabbath roll round the earth with the sun? I do not ask these questions in a spirit of controversy, but these are difficulties in my own mind which I present to you to see if you can give me any solution.
I sincerely believe that the question of the observance of the divine command to "remember the Sabbath day to keep it holy" is a very important Christian doctrine to be taught everywhere, and I desire to observe it in the letter and in the spirit too, and I therefore seek for light on the subject. I have long been pained with the light regard shown for God's holy day by many nominal Christians in this country, and since the adoption of the Christian calendar by this Japanese government, there is a strong tendency to make the German and French Sunday holiday a national institution in this country, which I very much regret. If you can give me any new light which will help me in stemming this tide of error, I shall be glad to hear from you. I reject the idea that the Catholic or any other church has ever had any authority to change God's ordinances, and wish to rest my faith only upon the infallible word. Therefore I disregard all such holy days as Christmas, Easter, Good Friday, Ascension, etc., etc. If I can know and keep what God has commanded this is enough for me.
If, from my ignorance or any other difficulty, I cannot know and keep all the holy law in the full letter thereof, still I hope and pray that I may be enabled to keep it in the spirit thereof.
If this shall reach your hands will you kindly let me hear what you have to say for the edification of the hermit of Japan.
Yours ever in hope, M. U. 1859. J. G.
WE take great pleasure in answering this letter from an unknown friend and inquirer. As our paper is sent to hundreds and even thousands who are unacquainted with the reasons of our faith, we presume that many have their minds exercised in the same manner. The question here presented on the Sabbath is two-fold: 1. In relation to the identity of the seventh day as it may be affected by calendars, and changes or loss in computation. 2. In relation to the identity of days as affected by the rotundity of the earth or differences of longitude. Our room will permit us to answer only one of these at a time.
Different calendars or computations of time, or loss of years in chronology, have no effect whatever on the identity of the days of the week; though at first glance it would appear that they have. For all calendars and computations agree in the identity of the days of the week,—they all give the same numerical order.
The change from Old to New Style affected the days of the month, but not of the week. If it were resolved to call the next day after July 4, 1879, the 15th instead of the 5th, it would be Saturday just the same, for no day of the week is necessarily attached to a particular day of the month. They are forever varying. The day after February 28, 1879, was March 1. If this were leap-year, it would be February 29 instead of March 1. But in both cases it would be Saturday. The Scientific Calendar, which contains the calendar for 2000 years in both Old and New Style, gives the following illustration:—
"Washington was born Feb. 11th, Old Style, or Feb. 22d, New Style, 1732. It being a leap-year, the Dominical letter for February, Old Style, was B, and for New Style it was F. The table being entered with the former letter, shows the 11th to be Friday; and being entered with the latter, shows the 22d, of course, to be on the same day of the week."
The same is shown also by the fact that those who now reckon by Old Style, as the Russians do, agree in the numbering of the days of the week with those who reckon by New Style. New Style was not adopted by all the nations at once, but that occasioned no disarrangement of the days of the week.
Let us divide the age of the world into three periods. The first, from Adam to Moses. If we were to suppose that the order of the days of the week was lost during this period (which we cannot), it was surely restored by the word and providence of God; for he commanded the people to keep the seventh day, because he rested on it from the work of creation, and pointed out the day by the oft-recurring miracles of withholding manna on that day, and preserving that which was gathered the day before. They certainly knew the true Sabbath, or rest day, of Jehovah, in the days of Moses.
The second, from Moses to Christ. It is highly unreasonable to suppose that Israel lost the Sabbath during this period. We know they did not, for they had it when our Saviour was upon the earth. Notice these points: (1) Jehovah commanded Israel to keep the seventh day, which is the Sabbath. (2) After the Lord's crucifixion they "rested the Sabbath-day according to the commandment." (3) That Sabbath day was the seventh day, the same that was mentioned in the commandment, for the day following was "the first day of the week." See Luke 23 and 24. Thus the true Sabbath, the seventh day, was known in the days of our Saviour.
The third period, from Christ to the present time. Has the day been lost during this period? That cannot be so. The Jews were scattered all over the world, in one hundred and twenty-seven provinces in the days of Ahasuerus, Esther 8:9, and in "every nation under heaven," in the beginning of the Christian era; Acts 2:5. But they all had the same seventh-day Sabbath. Its identity was easily preserved, for three times a year all the men of the Israelites gathered together at Jerusalem to their feasts. No one of these nations could lose or change the day, for it would be detected by the others. And so through the whole era. Besides, there have been rivals to the Sabbath. The pagans reverenced the first day of the week, and from the time of Constantine it became a day of observance. Conflicting claims were set up for the two days. Could either party or both parties lose their day, and nobody know it? For if it has been lost or changed, that fact is unknown to every body. All can see the impossibility of this.
Again, eclipses have been recorded which occured on certain days of the week, even before the days of our Saviour. Astronomers at this time compute those eclipses, and find that they did indeed occur on the days thus recorded according to our reckoning. This proves positively that our reckoning of the days of the week is their theirs. Thus it is proved that the reckoning of the days of the week is not lost. We have the true seventh day of the week from the creation.
In our next we will examine the question of longitude in relation to the identity of the day.
Politics in Church.
By Editor
WE have several times been asked if it is right to take part in political matters, to vote, etc. This we decline to decide for any one. Each must act as he thinks best in such matters. But one case has come to our notice which we must mention.
A brother wrote to us from a certain place saying that he could not do much for the church there as it was so divided on politics. Two of the members ran against each other for the same office, on different party tickets; of course the members took sides, and the result was a rent and torn body, with little prospect of any effectual healing. If this is the case, and we esteem our informant as entirely reliable, then it appears to us there is a clear cause for discipline. If ever members deserved to be disciplined for walking disorderly and creating divisions, then do these office-seeking members deserve it. If they have the requisite intelligence to fill any office they must have known that their course would distract and divide the church. "Mark them which cause divisions," said the apostle. His brethren were instructed to walk as they had him for an example, and his example was to abstain from everything which would cause his brother to offend, or more properly, to stumble.
Are we Adventists? Are we in the last days? Is God indeed gathering to himself a remnant to stand for the truth, and to escape the plagues soon coming on the earth? And does it become such to scatter the little flock, and to trail the banner of present truth in the dust for the sake of a little political honor?
This instance has led us to believe that our people had better have little to do with unhealthy excitements of politics. We have always rejoiced that the present truth separated us from the field of earthly politics, and united us to the work of God for these last days. We should be very sorry to make an exchange in the other direction at this late day.