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Y
NO. 36.
SILVERTON, OREGON. THURSDAY, SEPTEMBER 15, 1*98.
VOL. 2.
ever in any way, directly or indi-1 honest inquirer his rights and du-
rectly, support o r countenance war ties, stands a wall of defence to
or bloodshed. The assertion of the shield him from the remorseless
H, m ake no truce w ith Sin.
H is b reath
skeptic is denied with no little vengence of religious bigotry. Take
—■ - . —.C o n tain s a poison th a t
w arm th, and he is pointed to this away this shield, and let Christian*
•
will stain
The jew els in life’s gold-
great Republic as a living refuta- ity have no opposing force, and
* '•'TrCt-
en ch ain ,
tion of bis charge.
there would he nothing to save the
Awl introduce th e m onarch, D eath.
We have no religious wars here, doubter of today from experiencing
u h . m ake no truce w ith L ust. H is eyes
but we are a C hrisrian people, the fate of the Quakers in the early
Gleam w ith a deep ami baleful light.
He is th e devil-ghost of n ig h t,
nevertheless, and therefore it is times of New E ngland.
Awl all he touches fades and dies.
false to say th at religion is the pro-
Liheralism , not C hristianity, is
u h , m ake no truce w ith G reed. H is grasp
moter of strife and contention.
what has given us our free institu-
Is fatal to a soldier tru e ;
He will deceive and th ro ttle you;
True, we have no religious wars (ions and the degree of political and
His hand is like a coffin clasp.
am ong us, hut we are not quit-) m ental liberty we possess. The
u h ,m ak e no tru ce w ith ( ¿ire H is m ight j . .
e v jq e n c e o f g r e a t se ]f. ceitain th a t their absence is owing system of C hristianity, which was
Is crafty, ana you snouia aeiv
’
®
. .
.
.
.
.
.
. ,
ishness. God or nature has made to the hum anizing tendencies of originated some eighteen hundred
All his "advances, lest you d ie ;
He is th e foe to Q ueen D elight.
self-interest the rule of action in C hristianity. We attrib u te it alto- years ago, may have been as good
i >h,makeno truce w ith Sham e. But stan d m an; to say that a man acts with- getber to the increase of M ental a one as the people to whom it was
Before your equals pure am i good,
out self interest is to say th a t he i Liberty, the oilspring of Liberal or given were capable of appreciating;
A p art of m a n ’s own brotherhood
Of soldiers w orthy of com m and.
moves w ithout a m otive power. Infidel Principles. . •. .
hut as it neither allowed nor con-
Some two hundred years ago, tem plated an y th in g like improve-
Uh, m ake n o tru c e w ith G o ld . H is w orth The broad, n atu ra l distinction,
Is n o th in g to a conscience clear.
th erefo re— all men being equally when these saving principles were ' m ent in its principles, it would
W hat is he to a m an in fear?
selfish — between virtue and vice, , hut imperfectly understood, or seem to belong to a n o th e r age,
A ty ra n t from th e sordid e a rth .
th at distinction whi°h is furnished hardly understood at all, men and while Liberalism , gathering knowl-
Oh, m ake a truce w ith T ru th , ami try
To gain th e fortress of Renow n,
in the nature o f things, we take to wornen were tortured and p u t to edge fiom the march of reason an d
By living brave. O h, h a tte r down
be this: the virtfious m an pursues death in this country, for religion’s the discoveries of science, is enabled
'Ilie fort of Falsehood, ere you die!
—[Selected.
bis self-interest, bis self-gratifica sake. There was no lack of C hristi to improve upon the past and offer
tion, so as never to invade the anity am ong those Pilgrim F athers a system more in accordance with
rights of others, and to adm inister who instigated and carried out the T ruth and N ature.
Occasional T houghts.
as much to the happiness of hisfel- frightful persecutions of their day
BY HORACE S E A V E R .
Origin of Belief.
lows as lies in his power; the — in fact they commit ted them
vicious man pursues his self-inter- u n d e r the guidance and direction of
HEA V EN AND H E LL.
Do you know w hy a C hinam an
est, his self-gratification, regardless C hristianity, as they understood it;
W hat evidence is there of the ex- of the t..ght8 &nd interests of his ! if M assachusetts was as religious at wears a pigtail? If you do, you
istence of these places, in thp view fe , jow8>
the present tim e, as she was when know the reason of nearly every
in which professing C hristians gen-
If tbis definition be founded in 'sh e hanged the Quakers for their thing th a t exists in the world of
d a ily
t a l k of them .
We n e v e r! n atu re , it follows th at religion is religion, she would hang Q uakers fashion and belief. Each C h in a
man doeH it because all the others
could find any: and one sect, a * not evidence of virtue The relig. still.
least, the U niversalists, appeal to ¡oug rnan works for his rew ard,and.
But all this brutality has come to do, and they all do it because their
have been quite as unsuccessful as
adventurous m erchant, an end, and we now enjoy com para- fathers did; and if you trace the
reeards the latter t place as our- i m akes
.
,
icgaiuo
a long
investm ent; he is tive freedom of conscience; and we custom to its origin, you will find
selves. Thev - have long
....
,
u
z
owe the blessing entirely to the in th a t some sacred fool in the first
fo since ex- willing
to endure
much u here
for
ploded the idea ol any such place
benefit of the long and happy troduction and dissem ination of place started the fashion by which
as hell. B ut would they not find it her(,a f
wbjch
,,H J. Liberalism . I t has stopped the thousands of million.. of Celestials
just as difficult to prove any such Le, u , he , akp rt.|igions ,,e(>pl(. a5 taking of life for opinion’s sake, and have had their heads as well as
place as heaven? People have no,
bn,j them ; try them by their eventually, as it increases and be- 'h e ir m inds moulded after th e mod-
more come hat k to It 11 us any liling con(| ue, tow ards m ankind, and not comes popular, will remove everv ! O ° f « P u n itiv e poly wog. And the
about heaven than they have to t e l l ,
th ejr
or , th eir rilee to. Rpecje8
persecution. But C hristi m inds as well as the bodies of all
na about hell.
W e tn a y say th a t war(la th eirU o d . If you find a kind, a.dly never did and never can, | o th er people are formed or deform -
*■*«««= way. Just as
people have dream ed about it, ,o |>enevoje n ^ just-dealing m an, call from its very nature, exercise this *-d j»»'
they h a se dream ed about the other
w ba^ be js —a virtuous, good benevolent spirit, because its na- the divine pigtail has descended to
place ju st as m u c h .
citizen. If you see an intolerant, ture is bigotry. Give either of the Ching Chong from the prehistoric
The only idea, therefore, th a t we egotistical, vain, persecuting m an, two
great
denom inations
of period of Solong in the dy n asty of
can form of either heaven or hell, though he beat the pulpit for a liv- C hristians, Catholics or Protest- ,)in 8 ,,o n 8> 80 a llo n r own fashions,
•
1 at
. conference
r . ~ ants suprem e ..zxwup
nf ceremonies, » beliefs and ideas, » have
exists in the m ind, and there only ing,
and i pray 1 loud
power, und
ano neiiner oi
— it is a stale, and not a place — m eetings, class him am ong the them would show any mercy to descended Io us u . from I,are-leg-
th at such is the fact, is obvious vicious—it is his n atu ral rank.
dissenters. Their history confirm s f d barbarians who would be nil-
from daily experience and common
the tru th of this assertion. They presentable in this age. We have
observation: and let theologians
both have persecuted w and do still, changed the fashion of our clothes.
HELI*.ION AND L IB E R A L IS M .
mystify and «peculate as they w ill,! W h#n
ma()(. , h a t to lhe exleill lhey dare to go; and but our belief in tl.e divine rig h t of
the true doctrine is this: H appi-
c h ria |ia n re|j ¡„„ ha9 alwav8 they would g . farther were it not for m any ancient evilsts still nnchang-
ness is heaven, and th e misery fr(>m
(ifiw )>rj f
the counteracting barrier of Liberal- ed. T his is the depraved heredity
1 • 1 arises
•
Z
*
.. Z 1 1 is n hell
1, .11
* .
■ ■ ' I Irl A rt lr I ■ t Z 1 I L 1 Lli lint 1 I I1ZV V —
I • l uiO i ; l , .... ¡.„..rotrnfthle
which
from
guilt
the prom oter of , strife
and discord, ; i«m, which
lies like an impregnarne of m a n k in d — this belief in the be-
, I,e generality of men regard yon m ountain across their path. In our Befs of our ancestors w tthout regard
with th e stare of incredulity. They own country there is more Liberal- to w hether they are tru e or not, or
VIRTUE AND RELIGION.
ism th a n in any other, and hence » h e tn e r tl.ese ancients are really
We have no idea of p erm itting do not believe it, or cannot under
met com petent to form opinions for us
any m an who assum es the garb of stand h o w itc a n h e possible. They there is less persecution to he
Dispensation.
piety to claim , in consequence, any have alw ays heard C hristianity with than in any other. But no now.—[New
_____________
Truces.
O
just distinction between virtue and
religion.
We consider, then, that religion
is not even presum ptive evidence
of virtue. Religion is a belief in a
superintending providence, who is
swerved by prayer, and who yields
to the supplications of the penitent.
This belief is com patible, as all ex
perience teaches, with great moral
obliquity in the same individual, or
it may unite with great virtue
in the sam e person.
Religion,
therefore, offers no proof of a good
CJ
preem inence in virtue.
We prize spoken of as the parent of peace th an k s to C h ristian ity for this
tru th above all things, and it is and h a rm o n v ja n d they cannot for superiority. It is all due to Lib-
I h e rights of the sm allest child
quite tim e th a t we understood the a m om ent im agine th a t she could ei alism , which, while it b aches the are as big as thoseof the largest m an.