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THE TWO-HORNED BEAST

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Publishing Committee · Battle Creek, Mich. · Jul 2, 1857

FromReview and Herald, Vol. 10, No. 9.

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THE TWO-HORNED BEAST

By John Norton Loughborough

OF REV. XIII, A SYMBOL OF

THE UNITED STATES.

BY J. N. LOUGHBOROUGH. (Continued.)
The next point that shall claim our attention is the ## DESCRIPTION OF THE BEAST.
Verse 11. "And he had two horns like a lamb, and he spake like a dragon." The horns are not explained in connection with this beast, but with an understanding of what has before been said on the subject of horns, we may be prepared to understand what the two lamb-like horns represent.
From those texts where the symbol has been used and explained, we learn that the two horns of the ram, [Dan. viii,] denoted the kings of Media and Persia. The great horn between the eyes of the goat denoted the first king of Grecia. This being broken, and four standing up for it, represents the kingdom divided into Macedon, Thrace, Syria, and Egypt, as ruled over by four of Alexander's generals. The ten horns of the fourth beast, [Dan. vii, 23, 25,] denoted the ten kingdoms into which the Roman Empire was to be divided. The little horn which came up after them, denoted the Papal church, to which Justinian gave power over the fourth beast by his decree. A horn, then, we find symbolizes a ruler either civil or ecclesiastical. The little horn [church of Rome] is called definitely a horn, before the three are plucked up and dominion given to it over the fourth beast.
No power previous to the two-horned beast, has been in prophecy symbolized by lamb-like horns. We shall claim that they symbolize two things: 1st. The youthfulness of the power. 2nd. Its mild profession.
On the youthfulness of the power we here remark, it is clearly implied in the language of verse 11. Why choose a lamb as the symbol in this prophecy? The answer to my mind is obvious. The power to which it applied had existed but a short time when introduced in the prophecy. We find it introduced in 1798, 22 years after the first acts toward establishing the United States as an independent government. If the power referred to in this prophecy was any of the foreign nations of long duration, would not a full grown beast, be a more fit symbol to bring before the mind? When Pagan Rome was introduced in prophecy B. C. 31, it was over 700 years old, and was symbolized by a "beast dreadful and terrible, and strong exceedingly."
On the second point above, we remark: These two horns like a lamb cannot represent a despotic or Papal government, but true to the character of the symbol, they must represent a mild or innocent appearing power. The lamb is the symbol of innocence.
We shall call the two horns, Protestant ecclesiastical power, and Republican civil power. Where is a government to be found more lamb-like in its appearance than this our own nation, with its Republican and Protestant rulers?
Probably some are ready to object to the application above made of one of the horns of this power to Protestants, and urge that a horn is the symbol of civil power. We have already shown that the Catholic church is called a horn before it received the civil power of Rome, therefore a horn is not always an emblem of civil power. Both beasts preceding the two-horned beast were connected with religious bodies, and persecuted those who refused to receive their tenets. The two-horned beast being another link in the same chain is a similar power. In the end it makes an image to the first beast. If it makes an image to the first beast, then in the commencement of its career that image does not exist. At that point church and state stand as two, therefore we see the propriety of two horns on the beast.
As an index to the mild profession of Republicans mark the language of the Declaration of Independence of these United States:
"We hold these truths to be self-evident: That all men are created equal; that they are endowed by their Creator with certain inalienable rights, that among these are life, liberty, and the pursuit of happiness."
Wherever appeared a government with a declaration so lamb-like? In a place where the people are pledged to carry out such a declaration, we should expect to find a God-like class, carrying out the principle of the Bible to which it is so nearly allied—"Love thy neighbor as thyself." Here is a government placing men as persons on an equal footing, lamb-like in appearance, yea, Christ-like. Jesus is called "the Lamb of God, which taketh away the sin of the world." John i, 29.
We will look at the profession of the Protestants. They say, Amen, to the Declaration of the Republicans, and in addition to that they declare that freedom of conscience is for all, that the Bible is the only standard of faith for Protestants; believe whatever is found in the Bible. Against the profession of Protestants and Republicans we have nothing to offer: their profession is right. We might expect a millennium indeed, were their profession lived out.
But as John viewed this matter, the scene is sadly degenerate when the beast begins to act. Instead of carrying out his lamb-like profession, "he speaks as a dragon." Yes, that very national executive body, who have before them this Declaration of Independence, and profess to be carrying out its principles, can pass laws by which 3,200,000 slaves can be held in bondage. The Declaration of Independence was professedly based on self-evident truths. [Truths that needed no reasoning to establish them.] But it is a self-evident truth now that a large number of our race are born into slavery. To produce a harmony between our laws and their professed basis, the Declaration of Independence should have a clause supplied, and should read, All men are created equal except 3,200,000.
As things exist in our Union at present, we can look upon the above as only a lamb-like profession, while the action, [voice, or laws of the government,] is dragon-like. It is commonly claimed that the Constitution professing to be based upon the Declaration of Independence pledges that all men shall be protected in worshiping God according to the dictates of their own consciences.
To show the import of the Constitution of the United States respecting religious matters, I wish to copy a few articles from the Constitution, also the opinion of George Washington as to the import of that instrument.
CONSTITUTION, ART. 9, SEC. 2. "This Constitution, and the laws of the United States which shall be made in pursuance thereof, . . . shall be the supreme law of the land; and the judges in every State shall be bound thereby, anything in the Constitution of laws or any State to the contrary notwithstanding."
Sec. 3. "The members of the several state Legislatures, and all executive and judicial officers, both of the United States, and of the several States, shall be bound by oath or affirmation, to support the Constitution; but no religious test shall ever be required as a qualification to office or public trust under the United States."
AMENDMENT OF THE CONSTITUTION, ART. 1. "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof."
We subjoin George Washington's decision in regard to the intent of the Constitution. A letter written to the committee of a Baptist society in Virginia, in reply to questions as to the design of that instrument."—Aug. 4th, 1789.
"If I had the least idea of any difficulty resulting from the Constitution adopted by the Convention, of which I had the honor to be President when it was formed, so as to endanger the rights of any religious denomination, then I never should have attached my name to that instrument. If I had any idea that the general government was so administered that liberty of conscience was endangered, I pray you be assured that no man would be more willing than myself to revise and alter that part of it, so as to avoid all religious persecutions. You can, without doubt, remember that I have often expressed my opinion, that every man who conducts himself as a good citizen is accountable alone to God for his religious faith, and should be protected in worshiping God according to the dictates of his own conscience." GEORGE WASHINGTON.
From the above we see that the lamb-like profession is still carried out, [in religious matters] by the Constitution, which is professedly based on theDeclaration of Independence. It seems from George Washington's explanation that it was the design of the Constitution to grant free toleration to all religions, and protect all men in worshiping God according to the dictates of their own conscience. Well, I as a Christian profess to have my conscience in accordance with the Bible which says, "Thou shalt not deliver unto his master, the servant which is escaped from his master unto thee," Deut. xxiii, 15. Now that is my conscience on that point. Will they regard my conscience as sacred? Let us see.
To fully elucidate the light on this point we will suppose a case—A slave at the South is favored with a master whose sons have been touched with the sufferings of the slaves, and have made free to converse with, and instruct them. On one fourth of July as all work is suspended on the plantation, and the master's sons as usual are firing pistols and small fire-works, one favorite slave with the boys whom we will here name James, ventures to ask the boys what this is for. He comes up to master George, with— "What for you make all de noise?" "Why, Jim, don't you know? this is independence day," he replies. "Massa Georg, tell me more bout um."
George proceeds to explain in a simple way the oppression brought upon the settlers of the American Colonies, and their at last declaring themselves a free and independent people, and closes his short lesson by repeating the first clause of the Declaration of Independence, that "all men are created equal."
James returns to his cabin, tells his wife and children the story, and that the Lord made them free, and equal to their master. A new idea has sprung up in his mind, that he ought to be free; but where can he go to be free?—is the question. The world is naught to him, his knowledge is confined to his master's plantation. He is surrounded with slave-dealers who would not let him enjoy freedom if he should attempt to get it. With his little family he spends the day talking on this new revelation to him. As the sun is setting, he hears his master's sons humming in a low tone the "fugitive slavesong:"
"I heard that queen Victoria said, if we would all forsake Our native land of slavery, and come across the lake; That she was standing on the shore with arms extended wide, To give us all a peaceful home beyond the rolling tide."
If he was only there, he might enjoy his liberty. But where is that place?—is the next question. The next morning before they go into the cornfield he seeks an opportunity with George: "Massa Georg, Whah is Queen Victoriah dat rules de powah de Merikans leë?"
George not supposing any evil, tells him about Great Britain across the great water, and their dominion North of us, across the lake. He's got it! Just what he wanted to know! At night he returns to his cabin, talks over the new light of that day with his wife, and determines to strike for liberty. He views the dangers on the way, but concludes that liberty is sweeter than life. He prays the Lord to work, that his wife and children may follow him out of slavery. He commits all to the Lord and starts—for what? A country in which he can enjoy freedom. Yea, and he starts for that very lion power, from whose grasp, less than one century since our own nation extricated itself because of oppression. He plods his way, faint and fatigued, by day and night, until he reaches the northern boundary of the United States. He is about to take passage for the dominion of the Queen. He turns to give one long, last look at the boasted land of freedom, but whose soil he has found to be cursed with the damning sin of slavery. There he has left a companion and children—now he is laying plans by which he may perform the generous act of purchasing their freedom, and again enjoy their friendly society. While he is taking his last view of that weary road over which he has passed, a tear trickles down his cheek, and he bids slavery good bye forever. He turns to take his flight. Just then a ruthless hand taps him on the shoulder, and a gruff
voice says, You are mine. Half bewildered he beholds that long-hated and much dreaded man, his master. Slavery with all its galling pains again stares him in the face. Again it occurs to him, liberty is sweeter than life. Every energy of his being is stirred. He gives a leap, and is beyond the reach of that cruel master. Perhaps you, Christian, are standing by, and behold this scene, desirous that the fugitive should escape. You now hear the call for, Help! Help! What? Help catch that slave! You are almost benumbed at the thought of aiding that cruel master. You see the slave step aboard of a steamer which quickly leaves the shore, and bears the happy fugitive away from the land of slavery. You have seen the slave get his freedom—all is over. Is it? The next day you find yourself pursued, summoned to appear before the law, and answer for your transgression. What have you done? Stood still, and seen a slave get just what the Declaration of Independence of these United States says all men are entitled to—"Liberty." And now for the offense you must pay $1000 fine. You plead, The constitution pledges no protection in matters of conscience; but it is of no avail. The fine is made out against you, you cannot pay it, and into prison you must go, and there lie until the claims of the law are satisfied. This, reader, is not merely a fancy sketch, but a reality justified by the fugitive slave act of these United States. But, says the reader, this is only the work of Republicans; Protestants do not, and would not, act thus. If Protestants are one horn of this beast, then they will act as marked in the Word; speak like a dragon. The great red dragon, [Rev. xii.] according to its profession, had no more right to condemn an innocent man, than these United States; yet when Christ was tried, Pilate said, "I have found no cause of death in him;" [Luke xxiii, 22,] and with the next breath says, "Crucify him." The Protestant says, The Bible is the only standard of faith for Protestants; and yet hundreds have been expelled from their fellowship for no other cause, than believing, and talking to others the Bible doctrine of the near, personal returns of the Saviour. Protestants and Republicans, both unitedly and separately, speak as a dragon. We inquire, Who are Republicans? To a greater or less extent they are Protestants. Protestants aid in making and carrying out laws, that hold men in slavery.
Protestants also are slave-holders. It appears from the late census report that "660,563 slaves are owned in this country (United States) by ministers of the gospel and members of the different Protestant churches; viz., 217,563 Methodists, 77,000 Presbyterians, 125,000 Baptists, 87,000 Episcopalians, 101,000 Campbellites, and 53,000 other denominations." If the church of the North does not hold slaves, she fellowships those of the South who do. It is true that in one of the churches above named, (the M. E. Church,) an attempt was made to free the northern branch from slavery, but as admitted by one of their ministers not long since, there are still many slave-holders in the Northern branch of that church.
The ministry of these churches South argue that there is no moral wrong in slavery; for it is a Patriarchal institution, and was sanctioned by the Lord in the ceremonial law. If they contend that it is morally right to hold slaves now because they were held in Patriarchal times, then it must be morally right to use them as they were used then. Then every one could go free at the jubilee every seventh year, unless he loved his master and wanted to abide with him. Let those who contend for Patriarchal slavery here, carry it out fully and give the slaves one jubilee, and what would be the result?
For an illustration of the acts of both Protestants and Republicans, we make the two following quotations from the New York Tribune, of Feb., 1854. "Mrs. Douglas, a lady of Norfolk, was some time since accused, as our readers may remember, of the crime of teaching 'little niggers' to read. This case has been finally adjudged by the court at Norfolk. The teacher was found guilty, and sentenced to one month's imprisonment, which sentence was immediately carried into effect, and the lady now lies in jail expiating her crime." "A SLAVE BURNED TO DEATH.—A mob was collected together and a Lynch Court was held to determine what was best to be done with a negro who had the impudence
to raise his hand against a white man. The Lynch Court decided that he should be burned at the stake. "Nearly four thousand slaves were collected from the plantations in the neighborhood to witness this scene. Numerous speeches were made by the magistrates and ministers of religion, to the large concourse of slaves, warning them, and telling them that the same fate awaited them if they should prove rebellious to their owners."
Here is a specimen of the scenes that are transpiring in the boasted land of liberty—"All men created free and equal." Yet while one person is occupying a high station in society, another for opening a child's mind to the channel of thought, that they too may aspire to the same position, must be hurled to the bars and grates. And as we see in the second quotation, "Ministers of the gospel," (Protestants,) warning slaves of a punishment more becoming a cannibal savage, than the citizens of a Christian land. How must such things appear in the sight of a holy God.
It may be clearly seen and cannot be doubted that our government answers the description of the two-horned beast, given in the prophecy. Lamb-like in profession; but dragon-like in its laws.
To elicit further light on this specification, however, we will introduce the testimony of Congressmen themselves concerning what they once called unconstitutional, and see how it will compare with their present acts.
The congressional committee on Post Offices and Post Roads, to whom were referred certain memorials for prohibiting the transportation of mails and the opening of Post Offices on Sunday, in the 43d session of congress, A. D. 1830, reported unfavorably to the prayer of the memorialists. Their report was adopted, and printed by order of the Senate of the United States, and the committee was discharged from the further consideration of the subject. Of the constitution they say: "We look in vain to this instrument for authority to say whether the first day, or seventh day, or whether any day has been made holy by the Almighty." . . . "The constitution regards the conscience of the Jew as sacred as that of the Christian, and gives no more authority to adopt a measure affecting the conscience of a solitary individual, than of a whole community. That representative who would violate this principle, would lose his delegated character, and forfeit the confidence of his constituents. If congress should declare the first day of the week holy, it would not convince the Jew nor the Sabbatarian. It would disastrously, and consequently, convert neither." . . . "If a solemn act of legislation shall in one point define the law of God, or point out to the citizen one religious duty, it may with equal propriety define every part of revelation, and enforce every religious obligation, even to the forms and ceremonies of worship, the endowments of the church, and support of the clergy." . . . "The framers of the constitution recognized the eternal principle, that man's relation to his God is above human legislation, and his right of conscience inalienable. Reasoning was not necessary to establish this truth; we are conscious of it in our own bosoms. It is this consciousness which, in defiance of human laws, has sustained so many martyrs in tortures and flames. They felt that their duty to God was superior to human enactments, and that man could exercise no authority over their consciences. It is an inborn principle, which nothing can eradicate." . . . "It is also a fact, that counter memorials, equally respectable, oppose the interference of congress, on the ground that it would be legislating upon a religious subject, and therefore unconstitutional."
Let us sum up this testimony. It stands thus: Congress has no right to make a law respecting an establishment of religion. Hence the conclusion, that prohibiting labor on Sunday, would be legislating on a religious subject, and therefore unconstitutional. By George Washington's letter also we learn that the import of that instrument is, that all men "should be protected in worshiping God according to the dictates of their own consciences." And from the constitution itself, Art. 6, Sec. 2 and 3, we learn, that legislative bodies, judges, and all executive and judicial officers are bound by oath, or affirmation, to support the constitution, and that is to be their supreme law. This mild profession is but a sound of words. It is already transgressed in a large number of the States of this Union.
Read the following from Tract No. 352, published by the American Tract Society: LAW OF THE STATE OF NEW YORK—"There shall be no shooting, hunting, fishing, sporting, playing, horseracing, gaming, frequenting of tippling-houses, or any unlawful exercises or pastimes, on the first day of the week, called Sunday; nor shall any person travel on that day, unless in cases of charity or necessity, or in going to or returning from some church or place of worship;* nor shall there be any servile laboring or working on that day, excepting works of necessity and charity."
Most, if not all the States in the Union have laws essentially agreeing with the above; and this protection of the Sabbath has obviously grown out of the conviction of all intelligent legislators, that a holy day of rest, and the public worship of God, "are," as the statutes of Vermont well express, "in the highest degree promotive of the peace, happiness, and prosperity of a people."
But how will this agree with the report of the congressional committee? It seems by comparing this testimony of the tract with the report of the committee, that "most, if not all the States in the Union" have violated the constitution of the United States, by legislating on a religious subject. Five States of the Union, to say the least, have laws that infringe on the rights of those who keep the seventh day, because they do not also keep the first. The conscience of those who keep the seventh day, being guided by the fourth commandment, would lead them to consider six days their laboring days, and the seventh, a day of rest. They consider it no harm to work on the first day; for God himself commenced the work of creation on that day. It is a fact also, that the conscience of the society called Friends, as well as a portion of professed Christians, is infringed upon by these Sunday laws: for they regard all days alike.
Eight Seventh-day Baptists, at one time in Ephrata, Pennsylvania, were fined each four dollars, and if they refused to pay, the same were subject to imprisonment. The great crime alleged to them, was working on Sunday—obeying their own consciences. How shall we explain the acts of Pennsylvania, and other States of this Union, unless it be a fulfillment of the text, "And he spake as a dragon?" After the description of this power, John has a view of

HIS WORK.

Verse 12. He says, "And he exerciseth all the power of the first beast before him." The first beast had power to make war on the saints. See verse 7. "And it was given unto him to make war with the saints, and to overcome them." Such a work is pointed out yet to be fulfilled by the two-horned beast. See verse 15. "And cause that as many as would not worship the image of the beast should be killed." But we pass over this point for the present. It is more fully stated in verse 15, and we shall have occasion to notice it in order.
Says the objector, "It is said that 'he exerciseth all the power of the first beast.' It must be that this two-horned beast is some power that takes the reins of government of the first beast, and rules in his dominion." I know not how any one can draw such a conclusion from the text. We reply to the objection as follows:
1. The first beast symbolizes a body of rulers; and when its dominion is taken away it ceases to be a ruling power, and only exists as ruled over by the conquering power. When a beast's dominion is taken away, its life is prolonged. See Dan. vii, 12. When Belshazzar the king of the Chaldeans was slain, and Darius the Median took the kingdom, the people of that vast realm were not slain, but passed under the rule of Media. Yet when this event concerning Babylon is spoken of, it is said Babylon is passed away. If the Papal beast had met the same fate, we should speak of it as passed away. When the civil power was taken away from the Pope, the event was called, "the deadly wound." And if it was said, the two-horned beast ruled while the first beast was thus wounded, there might be some plausibility in the position taken; for there would be no guard to exclude the two-horned beast from the first beast's territory. But we have already shown in the former part of this article, that the two-horned beast's locality is definitely in America. If the two-horned beast did take the rule of the first beast, then the two powers would not bear the relative position to each other that the text represents.
2. By comparing the history of the two-horned beast with that of the false prophet, (which clearly represents the same power,) we see that the position of our opponents is groundless. "And the beast was taken, and with him the false prophet that wrought miracles before him." Rev. xix, 20. Read the connection. We see the two beasts exist at the time of Christ's coming, as two distinct powers.
3. Rev. xiii, 12, declares that the two-horned beast causes men "to worship the first beast whose deadly wound was healed." Let this forever exclude the possibility of our opponents' position being true. But we see a burden of the two-horned beast's work is done after the healing of the Papacy. These powers then work together, and exist as distinct beasts until the judgment.
The expression, "before him," by Whiting is rendered, "in his sight." This gives a clear idea of the text. The Papal beast exists on the eastern continent; his seat is definitely at Rome; and while the two-horned beast is located in the west, and is performing his wonders, they of the eastern world behold, wondering.
Verses 13, 14. "And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast."
Here are wonders which are not to be merely pretensions, but men are to behold them. Not like the beasts of Napoleon, telling the Mussulmen that he could command a fiery chariot to come down from heaven, and yet never did it. That we are living in an age of wonders is proverbial. None pretend to deny it. The labors which in ages past it would have required years to perform, are now accomplished in as many months. Who can enumerate the inventions, which the ever moving mind of man is bringing before the public. Machinery is now standing in operation, a hint of which fifty years since would have astonished the world. Fire, that purger of all elements, is brought to subserve the interests of man, to aid him in traversing the mighty deep, or bear him swiftly over the earth.
Who would have tolerated the idea sixty years since, of a passage from New York city to Rochester, in the space of twelve hours. Even when the idea was suggested of the construction of a canal from Albany to Buffalo, over which boats might pass at the rate of four or six miles per hour; said an aged veteran, "I want to live to see that, and then I am willing to die." Little did he think it would be accomplished in his day. Again, when people talked about Rail Cars, going at the rate of thirty to fifty miles per hour. "Why?" said one, "you might as well be shot out of a gun at once. It will tear every thing to pieces." One scientific man, when it was first announced to the world that rail cars were going to be propelled at such a rapid rate, came out with an argument to allay the excitement of the people, and show that such a thing was impossible. One of his strongest arguments was that "they could not get up and down the hills." Others reasoned that the engine wheels would not roll on the track with a load behind it, &c., &c.
In our own day when the idea was advanced that a dispatch might be sent from New York to Washington in one minute, it was thought to be perfectly preposterous. I forbear noticing the remarks made in regard to it, as we are all familiar with them, it being in our own day. The greatest query, however, seemed to be in all minds, How can the letters get around the posts?
Here in our own country, upon the Hudson river, steam was first applied to the propelling of boats. Now we see steam-ships coursing their way to every part of the globe. Think of the ridicule made of Robert Fulton while constructing his first steamboat, and answer whether the people did not consider it a wonder (in 1807) as it moved out of the harbor without the aid of wind or tide.
As the result of these experiments in steam, we see it now applied to the propelling of cars. This was first done in England in the year 1829. We now see them moving travelers over the plain and through the vale to every part of the land. As predicted, [Nahum ii, 3, 5.] "The chariots shall be with flaming torches in the day of his (God's) preparation, and the fir-trees shall be terribly shaken. The chariots shall rage in the streets, (a better comparison could not be brought of cars running at the rate of forty to fifty miles per hour than 'they rage,') they shall justle one against another in the broad
ways. (There are in the principal cities and villages where rail-roads pass, side tracks, or switches, upon which cars are placed for loading and unloading, and as they are backing and moving forward it occasions the justling. These places are called broad ways.) They shall seem like torches. (Look at the cars, as they are coming towards you in the night with their glaring light in front of the engine, and answer me the question, Do they not seem like torches?) They shall run like the lightnings. (So much like the lightning do they run, that men have established what is termed the 'lightning trains.') He shall recount his worthies. (The conductor's continual employment is, recounting passengers from station to station.) They (the passengers) shall stumble in their walk. Try it, and see if you do not stumble as you attempt to walk through the cars while they are in rapid motion.
But, says one, you don't think Nahum's prophecy applies here? That was a description of the destruction of ancient Nineveh, for see, the heading of the chapter says so. Well, the heading of that chapter is not inspiration, but a man's opinion. By reading the first chapter of Nahum we see the subject introduced is the coming of the Lord, the day of trouble, the cutting off of the wicked, and the time when (verse 9) affliction shall not come upon the saints again. How much preparation did it need for the Lord to destroy ancient Nineveh?
We understand that Nineveh is used in this connection to represent the people in the last days. Nineveh is positively said to be "waste" when this prophecy was made. Verse 10. The prophecy of its destruction made by Jonah was B. C. 862. "Yet forty days and Nineveh shall be overthrown." If the position taken by many is correct, that this prophecy was fulfilled in forty prophetic days (forty years) then Nineveh had been destroyed 109 years when Nahum prophesied B. C. 713.
We can also answer the question God asked Job. Chap. xxxviii, 35. "Canst thou send lightnings, that they may go, and say unto thee, Here we are?" Although Job could not answer it, the men of the present age are prepared to say, We can. They have brought "fire down from heaven." By Benjamin Franklin's experiments, it was found that lightning could be conveyed by the lightning-rod from heaven to the earth in the sight of men. His experiments gave a new impetus to the science of electricity: investigation has continued until we now hear the clicking of the telegraph. Said Dr. Berman of Troy, in a sermon recently, "If Franklin tamed the lightning Prof. Morse taught it the English language." Again he said, "God asked Job, 'Canst thou send lightnings?' He had no answer. I can do it." Yes, the traveler may start on his journey from Washington; when he arrives in Chicago, he can leave his communication in a telegraph office: the lightnings go to Washington, give the name of his friends, his locality and name, and, "Here I am."
We have stated that the people had brought down the fires of heaven (lightning) to serve their interests. This truly is one of the astounding wonders of the age, but we do not look upon it as the full accomplishment of the text that they shall cause fire to come down, but we look for a more full accomplishment of this in the closing up of the deceptive wonders of the two-horned beast.
I might mention the wonders of Psychology, Biology, and Mesmerism in all its forms, which have attracted the gaze of astonished beholders. But these all bid fair to be eclipsed by the astounding wonders of Spirit Manifestations. Free converse is held with what purport to be the spirits of the departed. Were it not that God has made known to us his will, and marked out the condition of the dead in the Scripture, we should have no shield against their teachings; and there might well be a trembling for the fate of Christianity. For, that Spirit Manifestations are a reality, none, who have thoroughly investigated them, will pretend to deny. Says the Hon. J. W. Edmonds, Judge of the Supreme Court: "Whoever declares Spirit Manifestations to be a humbug, show that they know nothing about it."
In making the above admission that Spiritualism is a reality, we do not by any means admit theteaching of these spirits, or that they are from the source they pretend; but we are far from claiming as many do that these modern developments are nothing but human trickery.
We shall claim this spiritual working to be the work of the "spirits of devils," and for this position we shall assign a few reasons.
1. This work cannot be the work of the dead; for the Bible clearly teaches that they "know not anything." Eccl. ix, 5. It cannot be claimed that this text simply applies to the body; for if thought and intelligence are only attributes of spirit (as the mind is commonly called) then the body never knew anything, and it would be folly to say it knows nothing after it is dead. If, as commonly claimed, the mind is known to exist by its properties, (thinking,) when those properties are no longer developed it no longer exists until revived again. But when man dies his thoughts perish. Ps. cxlvi, 2-4. See also Isa. xxxviii, 18, 19; Ps. cxv, 17; vi, 5; 1 Cor. xv, 18. These spirits represent that our friends are in a conscious state; therefore we claim that they are from a lying source, and from the father of lies.
2. These spirits deny the existence of a Devil, and thus pave the way to bring their awful deceptions before the people. They deny the authenticity of the Holy Scriptures, and nearly every doctrine of divine revelation. They exalt the most vile characters to the highest heaven; which, all combined, marks their mission as not from any good source.
3. The Bible clearly teaches that in the last days the Devil will accomplish such a work as that now being developed through modern Spiritualism. See 2 Thess. ii, 9, 10; Rev. xvi, 13-15; Isa. viii, 19, 22; 1 Tim. iv, 1.
John declares concerning this two-horned beast, that he "deceiveth them that dwell on the earth, by the means of those miracles which he had power to do in the sight of the beast." Then in this nation men are to be clothed with some power by which they can perform miracles, and thereby deceive men. Some have supposed that all miracles must come from God, and that no miracle could come from an evil source. This is a mistake; for Pharaoh's magicians in the days of Moses wrought miracles; but when miracles were performed which they could not do, they acknowledged it as "the finger of God;" which virtually admitted, that theirs were from some other source. By these so-called Spirit Manifestations, miracles are being performed by which men are deceived.
The work of spirits above described commenced in this nation, and here it has spread as extensively as in any other nation on earth. Here is a wonder that is deceiving the people.
1. They are led to suppose they are conversing with their departed friends, when in fact they are the spirits of devils, which the Bible declares men in the present time shall give heed unto. 1 Tim. iv, 1.
2. When Satan has them confirmed in the belief that they are conversing with their friends, he begins to put the Bible aside as no better than some story book, and tells his subjects that Spirit Manifestations are far superior. Thus the miracles are being performed, and men are being lulled to sleep with these awful delusions. These spirits now rap, write, play musical instruments, send communications from one circle to another by the spirits, heal the sick, and say they shall perform greater wonders. For a further exposition of Spiritualism see works published at the Review Office, Battle Creek, Mich. (To be Continued.)