Earlier text: WORTHY OF PRESERVATIONTHE FUNDAMENTAL DOCTRINES OF THEOSOPHY.
By J. O. Corliss
[This is article fourteen, and the last of the series.] WHILE Spiritists depend largely on pretended communications from the dead to maintain their opposition to God's Word, that "the dead know not anything," Theosophists attempt the same thing by an altogether different method. But in one way they surpass Spiritistic dogmas; for, whereas Spiritists simply claim that the soul is proved immortal by the phenomena of their seances, Theosophists, by mere theories said to be communicated by the mahatmas, maintain that there is a higher self in man, an inner ego, which, when properly developed, "is the God above, more than within us." The evident design of Theosophy is, therefore, to teach the world how each individual may, independent of any atonement through Jesus Christ, become, not like God, but actually to be God himself. This is not only to deny the need of a divine Saviour, by making man his own saviour, but also to dethrone Jehovah as the ruler of the universe, by making some unseen and unknown inner self of every human "the God above." This is worse than agnosticism; for that simply professes not to know anything of the future, while this claims to know everything about it, and assumes a position like that expressed by Lucifer, in his fatal decision to overthrow the authority of Jehovah, when he said, "I will exalt my throne above the stars of God; . . . I will be like the Most High." Isa. 14:13, 14. Theosophists virtually say, "I will be God." Lucifer had followers in his rebellion, and has now; but he has failed to carry out his avowed intention. Theosophy has its devotees as well, but will just as signally fail in its designs as did the author of all such plans. The theory by which Theosophists try to maintain their conclusions is that man has seven principles, four of these, called the "quaternary," belonging to the physical man, and the remainder, designated the "triad," pertaining to the spiritual. It may be possible to specify and place these principles so that all will see the steps by which Theosophy proposes to lift man to that state of bliss to which the Word of God proposes to elevate him through the grace of Christ alone. All parts of the quaternary are represented by Madam Blavatsky's book, "Secret Doctrine," vol. 1, p. 242, as being transitory and mortal. All the seven are given Sanscrit names, but have definitions in English, so that there is no danger of mistaking their meaning. They are numbered in order, as:—- Sthula sarira, or the physical body.
- Linga sarira, an astral (starry) body, which is the mirror of the physical body.
- Prana, or life.
- Kama, or the desires.
- Manas, the mind, or inner ego.
- Buddhi, the divine ego, or mind principle.
- Atma, the higher self, or ray of universal one-self.
These successive steps from the physical body to the higher self, will need some explanations in order that all may see the process by which the universal one-self is reached. These have been volunteered in a small book put out by Mrs. Besant, entitled "The Seven Principles to Man." All these could not well be entered into in brief articles like the present series. But enough will be given to show the drift of the theory. Of the physical body nothing need be said, except that the writer makes a labored argument (pp. 8-10) to show that there is a physical consciousness of the cells and molecules, aside from brain consciousness, based on the premise that when the brain is unconscious, repairs of cell tissue in the body are consciously carried on. This is the first stone of the superstructure which is to show to all that two separate distinct entities are in a man, one of which is to become God, in fact! The second principle, or astral body, is said to be "the exact double or counterpart of the physical body to which it belongs, and is separable from it, altho unable to go very far away therefrom. When separated from the physical body, it is visible to the clairvoyant, as an exact replica thereof, united to it by a slender thread." P. 11. Of course no proof of this singular condition is produced. Every one must take it, if at all, on the word of Mrs. Besant, backed up by those whom she calls clairvoyants. But who are clairvoyants, so privileged to see things from which other mortals are debarred?—O, they are persons brought under mesmeric influence, by which they see things not present to the senses! Then it is on such doubtful testimony as this that practical people, in full possession of their senses, are expected to base their faith. Theosophists freely admit that this phantom double of the physical body plays a great part in Spiritistic phenomena. On page 13 of "Seven Principles" it is stated that it is this ethereal double which often appears as the "materialized spirit" at seances, where it assumes the form and shape into which it is desired to have it appear. It is also claimed for this imaginary principle of man, that it is not only the center of sensation, but "forms the bridge between the physical organs and the mental perceptions." P. 15. It might be an interesting study to ascertain how an instructor in physics, who was also a Theosophist, would harmonize this theory with the well-known connection of the brain nerve centers with the various parts of the body. But what if there should be a difference between the teachings of science and Theosophy? From the apparent airy confidence with which the theories of the latter are put forth, one would almost suppose that its advocates must have nothing but most decided pity for those who are foolhardy enough to oppose them with the findings of science. The third principle, called prana, is said to be made up of the "invisible lives" with which the physical cells are built up, and these "elements are themselves, collectively, a divine life." Pp. 17, 18. How this can be, when this third principle is authoritatively stated, as part of the quaternary, to be "transitory and mortal," would doubtless require a message from the mahatmas to explain, since it seems impossible for the logically candid mind to understand how a "divine life can be transitory and mortal." Next in order comes kama, the supposed fourth principle of man, which is said to include the whole group of feelings,—hunger, thirst, love, hatred, envy, jealousy, etc.,—with the will and intellect. During life kama is said to have no bodily form, but after death takes form as an astral body, when it is known as kama rupa, and then possesses consciousness. Pp. 19, 20. These are the disembodied spirits, it is claimed, of Spiritism. Strangely contradictory theories, indeed. This principle is mortal, as a part of the quaternary or physical man (p. 24), and yet after the death of the physical man this element lives on, to reappear on earth in the astral or double body of its former possessor. Strange that such widely opposite statements do not appear inconsistent to those declaring them. But in this case is evidently fulfilled the statement of the Saviour, "He that walketh in darkness knoweth not whither he goeth." John 12:35. The remaining so-called principles are reserved in which to seat the immortal God-man, which is the avowed object of Theosophical as well as Spiritistic teachings. Principle five is said to be the manas, the Sanscrit word for man, and is explained to be the immortal individual, the real "I." But somehow this entity, by dwelling in the quaternary, the physical man, could not rise to the height of its privileges, on account of its earthly clog, and so provision must be made for it to find its deserved place, by entrance into, and periods of dwelling in, other bodies. We are not told how many bodies this had tabernacled in before it dwelt with the present race, but inasmuch as it did not take on Godlike principles while in us, and the supposition is that it must continue to change for better or worse through living in physical bodies, because it can not die, the theory is that it must pass on to higher or lower attainments by continued transmigrations. P. 37. This process is accomplished by the immortal part passing through two incarnations, after leaving the present human body. In these it passes into the two higher principles, after being each time about 1,500 years in what is termed the devachanic state of consciousness, outside of a physical body. This is declared to be a state of consciousness in which the soul rests from the weariness of the life struggle through which it has passed, where it is wrapped in blissful dreams, awaiting the opportunity to pass again into another body for the struggle toward the Godhead. "Seven Principles," pp. 41, 42. Much more of these oriental-savored theories might be presented, but enough has been produced to show how unreasonable men can be when they leave the Word of God and seek the higher life through the fables of heathen philosophy. Yet these things are being so sugar-coated by modern genius as to deceive myriads of people. It is but one of the many snares Satan has set for the unwary, in order to fortify his first lie, by which the race was turned away from God,—"Ye shall not surely die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil." Gen. 3:4, 5. Then let the Bible be the counselor and guide of every one who would be shielded from the snares of Satan, who, we are told, has come down to men having great wrath, because he knows that he has but a short time. Rev. 12:12. J. O. CORLISS.
Oakland, Cal. “He that thinks himself the happiest man really is so; but he that thinks himself the wisest is generally the greatest fool.” THE GIFTS OF THE SPIRIT.
By A. F. Ballenger
It had been a long time since the manifestation of miracles. Israel was sorely oppressed by the Midianites. The wonderful miracles of the Exodus were only about two hundred years old, but those who witnessed them were dead. It looked to sinning Israel as if miracles were at an end. Some doubtless were ready to deny that there ever had been miracles. At this time an angel appeared to Gideon, and informed him that a miracle was about to be wrought for the deliverance of his people. Gideon himself was tempted to think that miracles were confined to the fathers, and he answered, "Where be all His miracles which our fathers told us of?" Judges 6:13. After the miracle of the fire and of the fleece, he believed. Gideon collected an army of 32,000 men, but, when tested, 22,000 of them were found to entertain the conviction that the days of miracles were passed, and were allowed to follow their convictions home. For good reasons, 9,700 of the remaining 10,000 were sent home. The remaining 300 believed that God would perform a miracle in their day; and He did. Many to-day are perplexed, as was Gideon, over the absence of miracles in the church. They do not believe that miracles ended with the lives of the apostles; much less do they attempt to explain away the scriptural account of these miracles. They read and believe the record of how Christ went about "preaching the Gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people," and of how "they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them." Matt. 4:23, 24; 8:16, 17; 12:15; Mark 6:55, 56; Luke 4:40; 6:17-19; 9:10, 11. Against the claim that these miracles of healing were intended by the Lord to continue only during the lifetime of the apostles, they present the promises: "These signs shall follow them that believe: In My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." Mark 16:17, 18. "Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father." John 14:12. The Acts of the Apostles is a record of the fulfilment of these promises. "And by the hands of the apostles were many signs and wonders wrought among the people. . . . There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits; and they were healed every one." Acts 5:12-16. The claim that these miracles were confined to the ministry of the apostles is refuted by the records of the miracles by Philip and Stephen, members of the seven chosen to minister to the poor. Of the former it is recorded that "Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them; and many taken with palsies, and that were lame, were healed. And there was great joy in that city." Acts 8:5-8. Of the latter it is written that "Stephen, full of faith and power, did great wonders and miracles among the people." Acts 6:8. Thus we see that the promise that "these signs shall follow them that believe" appears in the practise of those who were not counted among the apostles. But not only does it appear in the practise of those besides the apostles, but by precept it is enjoined upon others of an order which, all will admit, continues as long as the church militant continues. Here is the precept: "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much." James 5:14-16. And the Lord—foreseeing that the time would come when unbelief would attempt to relegate all the miraculous to the time of the fathers, and attribute to them advantages not to be shared by other believers of a later time—calls special attention to the great miracle-working prophet Elias as "a man subject to like passions as we are." Notwithstanding these strong, unmistakable promises, the gifts are to-day practically absent from the church. This statement will call forth denials from certain quarters, but it is, nevertheless, true. I do not believe that there is a person living to-day who is exercising the gifts of healing. If there were, there would be no need of advertising, so common to-day. The multitudes cured would advertise so loudly that the healer would be thronged day and night, and possibly some earnest souls would tear the roof off the house in order to bring some sufferer into his presence. There are a few sick people who are healed even in this day of unbelief, but the exercise of the gifts of healing is nowhere seen. When one reads the promises made to the church concerning healing, and the wonderful record of miracles which were wrought in the early days of the church, and then contemplates the absence of these "mighty works" in the church of to-day, unless there is a clear understanding of the reason for it, there will be heard Gideon's cry of staggered faith, "Where be all His miracles which our fathers told us of?" And there is danger that this will soon be followed by an attempt to limit miracles to the days of the apostles; and this in turn will be followed by the denial of all miracles; and this, by the midnight of infidelity. There is a reason for the absence of the gifts, but it is dangerous to one's reputation to give it. It used to be dangerous to life. As a result of giving this reason for the absence of miracles in Nazareth, our Lord was dragged down from the pulpit, out of the synagogue, to the edge of a precipice, down which the church leaders tried to dash Him to death. Luke 4:16-30. And what was the cause which wrought them up to such a rage?—He told them, through references to similar conditions in the days of the prophets, that God could more safely manifest the gifts of healing on behalf of the heathen than He could on behalf of His church in their sinful unbelief. And herein lies the reason for the absence of the gifts to-day. The church is backslidden. The Lord can not honor a backslidden church. If He did He would disgrace His throne. The world judges God by the lives of His people, and it is not inconsistent that it should; for the Lord has said of His people, "Ye are My witnesses;" "Ye are the light of the world;" "Ye are manifestly declared to be the epistle of Christ;" "Ye are the body of Christ." Isa. 43:12; Matt. 5:14; 2 Cor. 3:3; 1 Cor. 12:27. And the only way God has of saving His reputation when those who are set forth as His witnesses, witness against Him, is to withhold His witness of approval from them by no longer "bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost." Should the Lord give the gifts of healing to some member of the church bearing His name to-day, whereby the world would be attracted to Him as it was to the apostles, before that church had confessed its worldliness, it would only confirm that church in its worldliness and pride. The members of the church thus honored would meet the members of other communions with the exultant cry: "We are the true church. God has at last settled that question. Have you heard the news? God has placed in our church the gifts of healing, and the preaching of our creed is now confirmed with signs following. This proves that we are right and you are wrong. It also proves that the church is not so backslidden as some have declared her to be; for God would not thus honor us if we were as worldly as some old fogies think we are." Thus it is plainly seen that the withholding of the confirming miracles from the lukewarm church of to-day, is the wisest thing the Lord can do. To do otherwise would be to confirm them in their opinion that they are "rich and increased with goods, and have need of nothing," and thus cause them to close their ears to the message from God, on the acceptance of which hangs their salvation,—"Thou art wretched, and miserable, and poor, and blind, and naked." I praise God as I write that He has not compromised His holiness by giving His confirming gifts to a backslidden church. And I feel to anticipate the song of vindication, sung on the sea of glass, when men shall come to see the wisdom and mercy of God in His dealings with the children of God: "Great and marvelous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints." Rev. 15:3. A. F. BALLENGER. WHAT IS WAR?
By F. D. Starr
WHILE the war spirit seems to be so prevalent, and so-called Christian nations are engaging in it with such apparent religious zeal, it would be profitable to all to read the following forcible description of war, as given in the Primitive Methodist Magazine of January, 1857:— War is a dreadful scourge, an untold calamity, a fearful curse, a melancholy evidence of human depravity, and a solemn proof of a sin-avenging Providence. It paralyzes commerce, interferes with industrial occupations, lays waste fertile countries, loads nations with enormous debts, augments taxation, increases the burdens of the people, cherishes unholy and diabolical passions, depopulates cities, makes wives widows and children fatherless, fills families and communities with lamentation, mourning, and woe, and suddenly hurries multitudes into the eternal world [or rather hurries them out of this world], for which it is to be feared the great majority are not prepared. If this was the nature of war when these charges were published against it in England, nearly a half century ago, how is it that so many professed followers of the Prince of Peace are now so industrious in teaching and learning the science of war? Is there any evidence of the millennium in this? NO "ENTANGLING ALLIANCES."
IN political circles we are hearing much about "entangling alliances." In the speeches in Congress the expression frequently occurs as a warning to the government not to enter into certain proposed compacts with foreign powers that may prove embarrassing in the future. While such treaties do engender difficult problems in the political world, as has been demonstrated in the past, it is much more dangerous to all classes when the church of God makes such alliances with the governments of earth, and when individual Christians enter into partnership with the world, or commit themselves to the policies of worldly associations. The Lord has given His people special directions on this subject:— "Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty." 2 Cor. 6:14-18. In the face of this assurance, there can be no excuse for any one who has any faith at all in the Word of God to seek help or protection from any worldly alliance. There is no common ground of affiliation; "for they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit." Rom. 8:5. The character and influence of such union or partnership or political association is again expressed, in 2 Tim. 2:3, 4:— "Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please Him who hath chosen him to be a soldier." Note that the Christian soldier is to "endure hardness." It is not in place for him to ally himself with this, that, or the other worldly institution, or to call upon the civil government to pass special laws making it "easy for him to do right and hard to do wrong." Human laws having this object in view invariably do just the reverse. They are always entangling alliances between hypocrisy and the world. The only alliance that can make it "easy to do right and hard to do wrong" is an alliance of the individual conscience with the Spirit of God. The apostle Paul, before he was converted, found it not only hard, but impossible to do right; and no law could help him out of the trouble. Even the law of God—which he acknowledged to be "holy" and "just" and "good," and which David had said was "perfect," and which Christ had said could not "pass away"—only made it harder for him to do right every time he sought its aid. The trouble was in the fact that the law itself was the standard of right; but it was spiritual, and Paul was carnal. As long as he was in that condition, nothing—absolutely nothing—could make it easy for him to do right. Of that time and condition he said, "To will is present with me; but how to perform that which is good I find not." Rom. 7:18. The fault here was not the lack of law to make it easy, but there was no good thing in him. But there came a change—not in God's law nor by the enactment of civil law—which brought rejoicing instead of despair to Paul. The change was in Paul himself, through faith in Jesus Christ. While he had a carnal mind he was at enmity with God. Of such a mind he says, "It is not subject to the law of God, neither indeed can be." Chapter 8:7. But the Spirit of God, through faith in Jesus Christ, works out a different condition. "Being justified by faith, we have peace with God." Chapter 5:1. "Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new." 2 Cor. 5:17. Now it is easy for Paul to do right, and hard for him to do wrong; but it has not been brought about by any civil law. It is by "the law of the Spirit of life in Christ Jesus" that he has been enabled to do right at all. And God sent His Son in the flesh to do what even His own righteous law could not do, namely, "that the righteousness of the law [doing right] might be fulfilled in us, who walk not after the flesh, but after the Spirit." Rom. 8:1-4. This is the only power that can make it "easy to do right, and hard to do wrong." As long as Paul, or any one else, would hold on to his faith in Christ, it would be just as hard to do wrong as it was before for him to do right. This is shown in his declaration, "I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus." Verses 38, 39. Nor can it be that any "entangling alliance" with civil government can make easy surroundings for the one who does right from a Scripture standpoint—which means to "fear God, and keep His commandments." For "all that will live godly in Christ Jesus shall suffer persecution." 2 Tim. 3:12. Civil government was against Christ, and against the apostles, and against all Christians for the first three centuries. They suffered all manner of cruelties, yet there is no record of a single effort to secure civil laws for the amelioration of their condition. No; they endured hardships, as Paul advises; in patience they possessed their souls, as Christ enjoins. "Ye shall be hated of all men for My name's sake; but he that endureth to the end shall be saved." Matt. 10:22. And when the government undertook to make it easy for the nominal church to do what it called right, and hard for "heretics" to do what "the church" said was wrong, the true people of God suffered for over twelve centuries such persecution as had never before been known. Such was the result of an "entangling alliance" between the church and the State of Rome. But has the government no duty in the matter of protecting Christians in their rights?—Certainly, that is what civil government is for, to protect all in their rights, Christians as well as other persons, and other persons as well as Christians. Has the civil government no duty toward the church?—Yes, its duty is to let the church alone. The first amendment to the Constitution of the United States expresses the idea exactly: "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." The State shall neither establish nor prohibit the "free exercise" of religion. In other words, the State shall make no "entangling alliances" with the church. The church is a government foreign to that of the State. The true church is in the world, but not of it. See John 17:11-18. All that the church of Christ asks is free exercise, and the government can well afford to allow it free exercise; for those who "keep the commandments of God and the faith of Jesus" will always render to Caesar his due, and never will ask for special legislation. The true church of God never will seek any "entangling alliance" with the State, and no proper civil government ever will accept a union with the church. AND see how everywhere
Love comforts, strengthens, helps, and saves us all.
What opportunities of good befall
To make life sweet and fair! "HYPOCRITES are beings of darkness disguised in garments of light." "MANY follow Jesus unto the breaking of bread but few to the drinking of the cup of His passion." "IT is not the magnitude of the sphere in which we live, but the patience and fidelity with which we work in it, that our reason will honor." AT WHICH TABLE DO YOU PARTAKE?
By William Ward Simpson
Arranged by Wm. Ward Simpson. "Ye Can Not Be Partakers of the Lord's Table, and of the Table of Devils." 1 Cor. 10:21. It does not add to the serious facts, but it is good to know that men in prominent positions notice them and call attention to them. Dr. C. R. Brown, of the First Congregational Church in this city, in a sermon preached March 11, is thus reported:— "In our wanton disregard of law, we have excused ourselves on the ground of liberalism. We presume on God's wonderful goodness. The wanton disregard of law is noticeable in the home. If people do not get along together, there is always the quack lawyer, who promises a divorce, quick, easy, quiet, painless, and people are free to begin all over again. The impression has gone out in society that people ought to go and have a good time.9"The same lawless spirit which was a symptom of the French Revolution characterizes our times. And unless we correct many things we will write some chapters which will be sorry reading later on for the American public. "The doctrine of expediency is responsible for lax observance of laws in nations. It is as tho our citizens said, 'Mr. Devil, the Lord is in a tight place; won't you help him out?' "The wanton disregard of law is due largely to the intellectual flabbiness of those among the religious leaders, those who believe in all things, and can be at the same time Catholic, Theosophist, and Unitarian." Now all this is true; and it has all been foretold in the Word of God. We are living out in these very days the fifty-ninth chapter of Isaiah and other Scripture prophecies of these times. And the cause is more than "intellectual flabbiness," it is moral and religious flabbiness. God designed that His church should be the light of the world, the salt to penetrate and preserve it from destruction. But when the light is hidden under the bushel of expediency, and the salt of piety has lost its savor, what should we expect of the world generally but "disregard of law"? More than this: When God's law of Ten Commandments, given by His own voice, confirmed in the life, teaching, and death of Jesus Christ, is disregarded by ministers of the Gospel, what should we expect of the people? "He who offends in one point is guilty of all," are the words of Inspiration. The same royal law which declares, "Thou shalt not commit adultery," "Thou shalt not steal," also declares, "Remember the Sabbath day, to keep it holy: . . . the seventh day is the Sabbath of the Lord thy God." Yet professed teachers of the Gospel are partial in the law. They tell the people that the law is done away, the Sabbath is "Jewish," and in divers ways bring the law into contempt. Thousands of Christians to-day know their duty as regards the Sabbath, but justify their disregard of God's law through the false teaching of pastors or on the ground of "expediency." If pastors may do this, why not their flocks? And if church-members—professed Christians, followers of Christ—may wantonly disregard the law of God in one point, why may not the world in another? We are beginning to reap a fearful harvest, from the seed-sowing of religious "expediency." We are nearing a revolution and condition of things of which the French Revolution was but a weak prototype. And the judgment day will reveal that the most potent and prolific cause of all this disregard of law is the disregard of God's law by the professed followers of Christ. Christian brother and sister, "sow to yourselves in righteousness, reap in mercy; break up your fallow ground; for it is time to seek the Lord, till He come and rain righteousness upon you. Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies; because thou didst trust in thy way, in the multitude of thy mighty men." Hosea 10:12, 13. "Yea, let God be true, and every man a liar." NO FEDERAL INTERFERENCE FOR RELIGION.
By Editor
[From the New York Christian Advocate, May 10.] IT is reported that a well-known author, reformer, and preacher proposes "Federal interference as the only possible means of preventing Mormon influence from becoming supreme in every State west of the Mississippi." He is said to state that they have more than thirteen thousand (this we fancy a misprint) missionaries at work in the Southern States, and that, "tho Mormons are only one-fifteenth of the number of Methodists, Presbyterians, and Congregationalists, they have increased more than all three of those denominations put together within a given period." No Federal interference (so long as they break no Federal law) will be in harmony with the Constitution of the United States. If education and Christianity can not keep it down, Mormonism has a constitutional right to succeed. Federal influence against any religion, whose votaries do not break the law, would be the most dangerous of all possible resorts. The United States rises or falls with no restriction on conscience and no interference with religion. As a religion, Mormonism can not command the assent of thoughtful, intelligent persons. It may draw uneducated people within its circle, and they may become shrewd and able within that sphere, and be involved with its property and social influences, and their children may be intelligent and incapable of looking over the moral and intellectual fences which have been built around them; but in the open field of discussion and in free association with the public, Mormonism can make no real progress. But whither is our logic leading us? Is not this country the birthplace of Modern Spiritualism and Christian Science, and the harvest-field of anti-medicine faith healing? Who knows what may happen? Do not the clairvoyants and fortune-tellers thrive here, and nowhere more than in Boston and New York? Is not this the paradise of quacks of all sorts, Miller syndicates, to say nothing of all sorts of political delusions and other mental and moral epidemics? But Federal interference, never, unless people violate the law. Federal interference and State interference with the practise of polygamy, yes. But neither Federal nor State interference with Mormonism as a religion, for that would simply mean a possible interference, Federal or State, with Protestantism where Catholicism is in the majority, or Catholicism where Protestantism is in the majority, or any branch of either. It is "pleading the baby act" for any religion in this country to ask for Federal interference in its own behalf or against another. Let the Christian church know the danger, and use Christian means of counteracting it, and all will be well. Let them send as many missionaries, and better support those they have; let pastors and laymen scour the unchurched communities, and no such ungodly mixture of the carnal and the spiritual as Mormonism can long flourish. The folly of the Spiritistic fallacy was well illustrated recently in Minneapolis. A young widow, a Spiritist, being haunted with the thought that the spirit of her dead husband was lonely, rented a house and furnished it for his accommodation. It was next impressed upon her that her husband had induced the spirits of his father and mother and two sisters, one a babe, to inhabit the house with him. This necessitated more furnishings and a cradle for the baby. The widow was about to replenish their wardrobes when she became acquainted with a young man who is to be her future husband. Into such indescribable folly as this are people led who have set aside the Word of God and placed their dependence upon human philosophy, or, as in this case, upon the "doctrines of demons." The Word is so plain upon this matter that those who wish to know the truth need not err. "The dead know not anything," "their thoughts perish." They who go down into the grave know nothing until the "trump of God" shall wake those "that sleep in dust," when "corruption" and "mortality" are changed into "incorruption" and "immortality." Let the readers of the SIGNS study the Word, that they may not be overwhelmed in the wave of Spiritism that is sweeping over the world, gathering strength as the delusions of the last days increase in number and power.