Your ShelfYour Projects

Signs of the Times, Vol. 12, No. 48.

Cain and Abel Tested.

Signs of the Times

Dec 16, 1886

International Tract and Missionary Society · Oakland, California · Dec 16, 1886

Cain and Abel Tested.

By Mrs. E. G. White

BY MRS. E. G. WHITE.
"And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering; but unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? if thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door; and unto thee shall be his desire, and thou shalt rule over him. And Cain talked with Abel his brother; and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him." Gen. 4:3-8.
CAIN and Abel, the sons of Adam, were unlike in character. Cain cherished feelings of rebellion and murmuring against God because of the curse pronounced upon the ground and upon the human race for Adam's sin; while Abel had a spirit of meekness and of submission to the authority of God.
These brothers were tested, as Adam had been tested before them, to see if they would be obedient to God's requirements. They had both been instructed in regard to the provision made for the salvation of man. Through the system of sacrificial offerings, God designed to impress upon the minds of men the offensive character of sin, and to make known to them its sure penalty, death. The offerings were to be a constant reminder that it was only through the promised Redeemer that man could come into the presence of God. Cain and Abel understood the system of offerings which they were required to carry out. They knew that in presenting these offerings they showed humble and reverential obedience to the will of God, and acknowledged faith in, and dependence upon, the Saviour whom these offerings typified.
Cain and Abel erected their altars alike, and each brought an offering. Cain thought it unnecessary to be particular about fulfilling all the requirements of God; he therefore brought an offering without the shedding of blood. He brought of the fruits of the ground, and presented his offering before the Lord; but there was no token from Heaven to show that it was accepted. Abel entreated his brother to come into the presence of God only in the divinely prescribed way. But his remonstrances made Cain all the more determined to carry out his own purpose. As the eldest, he felt above being advised by his brother, and despised his counsel.
Abel brought of the firstlings of the flock, the very best, as God had commanded him. In the slain lamb he sees by faith the Son of God, appointed to death because of the transgression of his Father's law. God has respect to Abel's offering. Fire flashes from heaven, and consumes the sacrifice of the penitent sinner.
Cain now has an opportunity to see and acknowledge his mistake. He may change his course of action, and testify his obedience by presenting an offering precisely in accordance with the divine specification; and He who is no respecter of persons will have respect to the offering of faith and obedience.
After the disrespect shown to his commands, God does not leave Cain to himself; but he condescends to reason with the man that has shown himself so unreasonable. "And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen?"
The Lord was not ignorant of the feelings of resentment cherished by Cain; but he would have Cain reflect upon his course, and, becoming convinced of his sin, repent, and set his feet in the path of obedience. There was no cause for his wrathful feelings toward either his brother or his God; it was his own disregard of the plainly expressed will of God that had led to the rejection of his offering. Through his angel messenger, God said to this rebellious, stubborn man: "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." "If thou doest well"—not having your own way, but obeying God's commandments, coming to him with the blood of the slain victim, thus showing faith in the promised Redeemer, who, in the fullness of time, would make an atonement for guilty man, that he might not perish, but have eternal life.
"And unto thee shall be his desire, and thou shalt rule over him." Abel's offering had been accepted; but this was because Abel had done in every particular as God required him to do. This would not rob Cain of his birthright. Abel would love him as his brother, and as the younger, be subject to him.
Thus the matter was plainly laid open before Cain; but his combativeness was aroused because his course was questioned, and he was not permitted to follow his own independent ideas. He was angry with God and angry with his brother. He was angry with God because he would not accept the plans of sinful man in place of the divine requirements, and he was angry with his brother for disagreeing with him. Satan presents a temptation. The thought that he suggests is a terrible one; will Cain receive it?—Yes; he is opening the door of his heart to the whisperings of Satan. Envious and jealous of the preference shown to his younger brother, he will not hesitate to take his life.
Cain invites Abel to walk with him in the fields, and he there gives utterance to his unbelief and his murmuring against God. He claims that he was doing well in presenting his offering; and the more he talks against God, and impeaches his justice and mercy in rejecting his own offering and accepting that of his brother Abel, the more bitter are his feelings of anger and resentment.
Abel defends the goodness and impartiality of God, and places before Cain the simple reason why God did not accept his offering.
The fact that Abel ventured to disagree with him and even went so far as to point out his errors, astonished Cain. It was a new experience; for Abel had hitherto submitted to the judgment of his elder brother; and Cain was enraged to the highest degree that Abel did not sympathize with him in his disaffection. Abel would yield when conscience was not concerned; but when the course of the God of Heaven was brought in question, and Cain spoke derisively of the sacrifice of faith, Abel was courageous to defend the truth. Cain's reason told him that Abel was right when he spoke of the necessity of presenting the blood of a slain victim if he would have his sacrifice accepted; but Satan presented the matter in a different light. He urged Cain on to a furious madness, till he slew his brother, and the sin of murder was laid upon his soul.
Some time had elapsed since the death of Abel. "And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not. Am I my brother's keeper?" How true it is that one sin leads to another; and how forcibly is this truth illustrated in the case of Cain! He seemed surprised at the question, "Where is Abel thy brother?" He had gone so far in sin, had so far yielded himself to the influence of Satan, that he had lost a sense of the presence of God, and of his greatness and knowledge. So he lied to the Lord to cover up his guilt. Cain knew very well where his brother was; and God knew where he was, for there was a witness to the bloody deed.
The spirit of Satan had entered into Cain. Satan was an accuser, and Cain began his evil course by accusing God of partiality and injustice. Satan was a deceiver, and Cain deceived Abel by inviting him into the field when murder was in his heart, that he might do the dark deed in secret. Satan "was a murderer from the beginning," and he instigated Cain to do the same cruel work. "He is a liar, and the father of it," and here, too, Cain showed himself an apt and proficient pupil.
Again the Lord said to Cain, "What hast thou done? The voice of thy brother's blood crieth unto me from the ground." God had given Cain an opportunity to confess his sin before sentence should be pronounced against him. He had had time to reflect. He knew the enormity of the deed he had done, and of the falsehood he had told to conceal it. But he was rebellious still. The hand that had been stretched out against his brother was stretched out against God; and had the power been his, he would have silenced the accusing voice of God, as he had that of his brother.
Cain has proved himself incorrigible, and sentence is no longer deferred. The divine voice that has been heard in entreaty and expostulation pronounces the terrible words: "And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth." In remorse and anguish, but not in repentance, Cain exclaims, as many who have rejected the word of the Lord have done, and will do again, "My punishment is greater than I can bear."
(Concluded next week.)

CONSOLATION.

By Alice Cary

O FRIENDS, we are drawing nearer home As day by day goes by; Nearer the fields of fadeless bloom, The joys that never die.
Ye doubting souls, from doubt be free; Ye mourners, mourn no more, For every wave of death's dark sea Breaks on that blissful shore.
God's ways are high above our ways,— So shall we learn at length, And tune our lives to sing his praise With all our mind, might, strength.
About our devious paths of ill He sets his stern decrees, And works the wonders of his will Through pains and promises.
Strange are the mysteries he employs, Yet we his love will trust, Though it should blight our dearest joys, And bruise us into dust. —Alice Cary.

ONE TREMENDOUS MECHANISM

The Papacy; Its Position, Policy, and Prospects.—No. 3.

WE see another yet more unmistakable sign that Rome, like Job's war-horse, scents the coming battle, in the revival of orders and confraternities. Numerous religious orders have been resuscitated of late, and almost all of them partake of a military character. Among these may be mentioned in particular the Order of St. Dominic. To the Order of St. Dominic was committed in an especial manner the task of rooting out heresy and heretics, their chief weapons being the sword; in other words, the Inquisition. It was the hordes of St. Dominic that overran the south of France, and swept away the young Protestantism of the thirteenth century in a tempest of fire and blood; and when we see that order again called out, we take it that it is for service, and that the possibility is not unthought of, of sweeping away the Protestant liberties of the nineteenth century by a similar stroke, and of re-enacting in modern Christendom the scenes of slaughter and rapine which were witnessed in Provence and Languedoc in the middle ages.
This vast military organization is subdivided into other orders, all of which are armed with the sword as the main instrument of their work. There is the confraternity of the "Sacred Heart," supposed to number a million of members; there is the "Militia of Jesus Christ;" there is the "Crusade of St. Peter." The very names breathe of war. They are borrowed from ages of violence, and they portend times of bloodshed. Beside the societies already named there is another in the French army, called the Legion of St. Maurice. It is an army within an army, and the priest is its general. The resuscitation of these orders plainly shows that war is the ultimate resort which Rome has in her eye. The one idea of all these societies is the doctrine of the syllabus, and their one aim is the "restoration of the Christian state"—in other words, the wreck of modern society, and the subjection of the world to the rule of the Vatican.

ONE TREMENDOUS MECHANISM.

There is another weapon for the coming conflict to which I can refer in only a single sentence—a space altogether disproportioned to its transcendent importance: I refer to the infallibility. The infallibility it is that gathers up all the instrumentalities I have just enumerated, and combines them into one tremendous mechanism, and makes the working of that mechanism so swift and crushing. It strikes with the promptitude and power of omnipotence. Take a moment's survey of it. At the summit sits the Pope, divine and infallible. Immediately below the pontiff come some thousand bishops, all of whom are sworn to obey him; below the bishops come hundreds of thousands of priests, and hundreds of thousands of monks and nuns, with a machinery of schools, colleges, and confessionals. Below the priests come millions and millions of devotees, dispersed over all the countries of the globe. From the mount of infallibility goes forth the fiat. It descends to the rank below; these send it on to the more numerous rank below them, and these to the yet more numerous rank below them; and thus it goes on, widening and widening, till it sets a world in motion. Of all these millions the Pope is the master. But has the Pope himself no master? Yes, he has a master, and that master is the Society of Jesus. Behind his throne stand in shadow the sons of Loyola. The Pope is simply the mouth through which the Jesuits speak, the hand by which they execute their deeds; and be the crime to which they prompt ever so enormous, he must issue the order for its perpetration, or prepare the robe and ring which are used at the funeral of Popes. The Pope cannot abdicate. The man who once sits down in the fatal chair of Peter can never again leave it, for should he descend from his throne he would find a Jesuit waiting for him with a cup of poison at the foot of the steps.

PROGRESS IN GREAT BRITAIN.

By J. A. Wylie

After this bird's-eye view of the Papacy in Europe, let us inquire, What position has it obtained among ourselves? Great Britain is the head of the world; if the Papacy shall succeed in restoring its dominion in Great Britain, it will by the same act restore it all over the earth. This is its grand ambition, and at this hour it is within measurable distance of this supreme victory.
In 1829 the Papacy, which had been stripped of legislative powers by the revolution settlement, was again admitted into the British Parliament. Since that year it has made rapid strides towards political supremacy. It has more than quadrupled its agencies—its priests, chapels, congregations—so that there is not a city or town, scarce is there a shire or parish, that has not been brought under its influence, and is now a seat of its propaganda. This regular mechanism it has supplemented with a growing array of monasteries, nunneries, colleges, and schools. And in these last it is not the Roman Catholic youth only that are being educated; thousands of Protestant children have been drawn into these seminaries, and are being prepared to swell the popish population of the future. As if Rome's own action were not enough, we ourselves have grafted a popish ministration on every department of the public service. Paid popish chaplains are busy at work in our prisons, in our reformatories, in our work-houses, in our army and navy; these various departments are being utilized for the conveyance of Romanism over the empire, and the permeation of the body politic with an influence which, like a deadly poison, once received into the veins of a nation, inevitably kills it. A regular hierarchy has been established in the three kingdoms. Canon law has been proclaimed, and there is not a Romanist in England, Scotland, or Ireland who is not, through the confessional, made amenable to canon law, and ruled by it in his political and social acts, as well as in his religious duties. Canon law knows but one monarch, and to that monarch the undivided allegiance of every Romanist is due. This is an empire within an empire, if ever there was such.
5. If the Papacy has created an imperium in imperio in the nation, it has planted a parliament within a parliament in the legislature. A phalanx of eighty-four members represents it in the British House of Commons. These eighty-four men are united, inscrutable, resolute, defiant, and extort submission to their demands by the simple, yet formidable expedient of obstruction. Through them the Vatican has made itself the master of the cabinet, the terror of the parliament, and largely the ruler of the nation.
6. Moreover, popish provincial councils are of frequent occurrence. What is the function of these councils? They concert plans of political action applicable to emergencies, and their resolutions, countersigned at Rome, are binding on all Romanists, who must act on the lines chalked out for them, whatever confusion or calamity their action may cause, and whatever penalty it may expose themselves to from the law of the land. The nation against whose peace and unity these intrigues are being formed knows nothing of it all the while, till some outbreak or explosion proclaims on the house-top what the council had previously planned in secret.

THE IRISH FULCRUM.

7. Ireland is still the main fulcrum on which the Papacy rests its lever in its attempts to overturn the Protestant kingdom of Great Britain. The cherished policy of the Jesuits has ever been to keep Ireland ignorant, wretched, and agitated; to separate it from Great Britain, erect it into an independent kingdom under the rule of the Vatican, and to employ it for the destruction of British liberty and Protestantism. This scheme has already, twice over, been on the eve of accomplishment. It has been a third time revived, and more nearly carried to completion than on the occasion of the two former attempts. There is now a pause, but it will soon be over, and the work of overthrowing "Protestant ascendancy" in Ireland will be again resumed. Protestant ascendancy has been defined to consist in three things: (1) The Established Protestant Church in Ireland; (2) the Protestant landlords of Ireland; (3) the Protestant education of Ireland. Great progress has of late been made in destruction of all three. The Established Protestant Church has fallen. The Irish system of education has been revolutionized, and well-nigh wrecked. First, the Kildare schools were put down; next the national schools, and the queen's colleges were denounced as godless, abandoned by the Government, to be refashioned and refitted by the priesthood. And, last of all, a popish university was established, the effect of which has been to place the education of Ireland in the power of a popish conclave, and the schools in the hands of the Christian brothers, who educate their pupils on the principles of the syllabus; or, as Lord John Russell expressed it, minister poison to the youth of Ireland as their daily food.
The most ominous part of this business is the changes which have been effected in our statute book. The whole legislation of the past five hundred years has been diligently searched, and not an act or statute which could offer the smallest hindrance to the advance of Popery to place and power in the State, but has been weeded out and swept away. Upwards of forty statutes of this character have been repealed. All the securities embodied in the Emancipation Act of 1829, with one exception, have been abolished. All the securities in the revolution settlement, with one exception, have been swept away. All offices under the crown, the English wool-sack excepted, are now open to Romanists. The oath of the royal supremacy has been swept away. The oath recognizing the Protestant succession has been swept away. The act of settlement alone is left, the one barrier between us and a popish reign. If that solitary act were to share the fate of the others, we should speedily see a vassal of the Pope on the throne of Great Britain.—Rev. J. A. Wylie, LL.D., of Edinburgh.

Criticism Without Helping

MEN who sneer at others and criticise their efforts when they are doing the best they can, and yet refuse to do anything to aid them, or to correct their errors, or to make up for their deficiencies, have no cause to be pleased with themselves, nor can they reasonably expect others to be pleased with them, or to approve of their course. A man who does the best he can, and does it with good intent, is worthy of commendation; but a man who sneers at others, and fails to act his own part, is not.—Sel.

Confessing Sins.

IN Proverbs 28:13, we read, "Whoso confesseth and forsaketh them shall have mercy." Confessing sin is the way to mercy. He that confesses shall find mercy—shall have mercy shown him. He shall have mercy among men; and with God, especially, they who confess and forsake their sins shall have mercy. "If we confess our sins, he is faithful and just to forgive us our sins." On him who confesses and forsakes he will have mercy, for his mercy endureth forever.
Not that contrition deserves mercy. To deserve mercy is a contradiction and an absurdity. Mercy is favor or compassion to the ill-deserving, to sinners, to such as deserve nothing but wrath. How then can mercy be deserved? The very idea is absurd. How insane, then, the notion that pardon can be merited, or mercy purchased, or Heaven bought by the performance of a few good deeds confessedly imperfect. Salvation cannot be both of merit and of grace; if there be any merit, then there is no grace. The awakened sinner may at first imagine that by his sighs and tears and prayers he may incline God to be propitious; but sooner or later he banishes such a delusion, and is fully persuaded that God, being unchangeable, can never be rendered more merciful than he is and ever has been, and that he can show mercy only through Jesus Christ, who has satisfied the demands of his justice; that he himself has no claims upon God for the least of his mercies, and that he cannot deserve pardon on account of his contrition, prayers, and tears, but must receive it as a free gift, an undeserved favor, through Jesus Christ our Lord.
Nor is the sinner pardoned simply because he repents, confesses, and forsakes his sins. It is not a Bible doctrine that repentance is enough to secure pardon, or that it entitles to forgiveness, without reference to an atonement. It is not in this way that God can be just and yet justify. We must believe. There must be faith as well as repentance; and that faith must lay hold of the atonement of Jesus Christ. He has made satisfaction to divine justice. Of that satisfaction the sinner, confessing his sins with contrition of spirit, is to avail himself by faith, receiving Jesus Christ as his Saviour and resting on him alone for acceptance with God. The penitent is pardoned, forgiven, though not because of his penitence. Repentance stands not to forgiveness in the relation of cause to effect, or of means to an end; it is a prerequisite, a necessary antecedent, but it merits nothing, and apart from faith it procures nothing. Judas had a kind of sorrow, and yet went to his own place; and without faith, without a believing apprehension of the mercy of God in Christ Jesus, our sorrow for sin would be like his. Penitence always accompanies faith, and faith is always attended by repentance; but it is faith that lays hold of Christ, and, so to speak, instrumentally, at least, secures the pardon of sin, justification, and salvation. The one who truly confesses and forsakes his sins does also believe in the Lord Jesus Christ, and therefore is forgiven; as it is written, "Whoso confesseth and forsaketh them shall have mercy."
God will have mercy on him for Christ's sake. God has ever been merciful. The satisfaction of Christ does not render him more merciful, though it satisfies his justice, and so opens the way in which he can consistently exercise mercy; and he can consistently exercise it only in this way. Hence true sorrow for sin must have respect to the cross and the atonement—it must have reference to Christ, and the penitent must believe in him. He is to look for pardon and acceptance only through the atoning sacrifice of Jesus Christ. And if he thus looks, confesses, and forsakes his sins and casts himself on the Saviour's arm, he shall be received and for Christ's sake forgiven. Through Jesus Christ, God will have mercy on him and blot out his sins; for there is forgiveness with him through Jesus Christ, that he may be feared, loved, and served. Come, then, to Christ, confess and forsake your sins, and you shall find mercy.—Presbyterian Banner.

Duty Done Is Joy Begun.

By J. B. Brown

To some, duty, like law, seems a cheerless and rayless thing. The sun thinks not thus when he "rejoiceth as a bridegroom coming out of his chamber, or a strong man to run a race." There is a sunny joy in the motion, the life, of all creatures, which, to the tuned and attentive ear, is music, which is but the hum of duty in the acting. The song of creation is the hymn of duty. Every bird that sings, every bee that hums, every flower that lifts its tremulous voice of praise to Him who has made so good a world, every star, bears its part in the great flood of harmony which floats the tributes of the duty of creation before the eternal throne. For man, duty in the doing is glory in the winning. "To them who by patient continuance in well doing [the complete picture of duty] seek for glory and honor and immortality, eternal life." —J. B. Brown.

The Living One of Bethany

WHEN the pangs of sorrow seize us, When the waves of trouble roll, I would lay my head on Jesus— Pillow of the troubled soul; Surely none can feel like thee, Weeping One of Bethany!
"Jesus wept!"—that tear of sorrow Is a legacy of love: Yesterday, to-day, to-morrow, He the same doth ever prove. Be thou all in all to me, Living One of Bethany. —Sel.

A Pure Heart Makes Pure Speech.

By Dean Bradley

THE true way to make pure and wholesome our own share in the ceaseless tide of words, which is forever flowing around us, is to strive to make pure and wholesome the heart within. "Keep thy heart," says the wise man, "keep thy heart with all diligence, for out of it are the issues of life." If once our hearts have been trained to care very deeply for what is best and purest in life, for what is beautiful and true in thought, our heartiest mirth, our freest jest, our hasty words will not be those of men and women who are indifferent, who care nothing for noble living, nothing for high thinking, nothing for a Christian life, nothing for a Christian spirit.—Dean Bradley.

Human Depravity and Divine Restoration

The depth of human depravity is up in this: "The heart is deceitful above all things, and desperately wicked." Jer. 17:9. The whole story of redemption is told by the Saviour in these words: "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. And the promise of complete and perfect restoration to purity and holiness is contained in these words of the beloved disciples: "Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is." 1 John 3:2.

Bearing Affliction Without Complaint

OUR perplexities and griefs are never alleviated by complaints and murmurings. By dwelling on our sorrows we only magnify them, and make their burden seem heavier still. "When the flail of affliction is upon me," says a thoughtful writer, "let me not be the chaff that flies in Thy face, but let me be the corn that lies at Thy feet." Our Lord has taught us, by his own patient humiliation and suffering, that even the greatest hardships, the severest trials, and the keenest griefs are to be borne in meekness and uncomplaining silence.—Sel.

Christ’s Kingdom and National Reform

By Orient

National Reform vs. the Kingdom of Christ.
WE notice in the Christian Instructor of September 30 an exposition of the International Sunday-school lesson for October 10, which is at variance with the avowed views of the Instructor on National Reform. The Instructor, we are sorry to say, belongs to the ministerial corps that has in all ages labored for a form of civil government founded on persecuting principles. The exposition to which we refer is on John 18:36: "Jesus answered, My kingdom is not of this world."
The expositor remarks, "This is an avowal by Christ that he is a king, but it is an intimation also that he does not claim to be a king in the sense in which the Jews charged him. Yet it is of such a nature that Pilate in his ignorance of spiritual things would not understand what was meant by the statement 'that it was not of this world;' hence he added, 'If my kingdom were of this world, then would my servants fight that I should not be delivered to the Jews.'"
The expositor remarks, "It is not, like other kingdoms, established and upheld by the power of officers and soldiers. . . . As it is a spiritual kingdom so it is maintained and propagated not by carnal weapons but by spiritual weapons. Its life and strength are in its principles and not in its material force."
Very good, and yet the Instructor is laboring to have the Nation to declare in the Constitution that Jesus Christ is mediatorial ruler of the Nation, and to support that rule with the military power of the Government. The Instructor in the exposition referred to, declares that the kingdom of which Christ spoke is not to be enforced by the "power of officers and soldiers," and yet labors for that very purpose.
The kingdom that Christ set up he declared was not one for which he would summon his "servants to fight," yet the Instructor and the National Reformers would call to the support of this kingdom all the bayonets of this mighty Nation. When Peter in the madness of his national reform zeal drew his sword in the defense of the kingdom of Christ, this glorious spiritual King commanded Peter to sheathe his sword. He would not permit the shedding of a single drop of blood in the support of his kingdom, and healed by a miracle the wound inflicted by Peter. But the Instructor and the National Reformers generally, propose to establish in this Nation the kingdom of Christ, by the whole mighty power of this Government; and as they themselves avow, at the expense of as much if not more blood, if necessary, than was shed for the destruction of slavery.
If the Constitution of the United States is amended as these Covenanters desire, a violation of the proposed amendment would require the summoning of the whole military power of the Government. When the South sought to overthrow the Constitution, two millions of men marched to sustain it. It is this same force the Instructor invokes for the support of a kingdom Christ himself declares is not of this world. Christ forbids his servants to fight for his kingdom, while the Instructor countermands his orders, and if need he would call out the whole military power of a Government of this world to sustain a kingdom which is not of this world.
The National Reform movement is but an attempt to revive the principles of the Covenanter Church which have languished for two hundred years, and proposes to engraft these principles upon the Constitution of the United States so that the power of the Government can be used to enforce them. In a word, they desire to see the army of the United States march as did the armies of Scotland and England to the support of "Christ's crown and covenant."—Orient, in American Sentinel.
Continue reading: The Ten Kingdoms in the Dark Ages