We would call particular attention to the fact that we have identified Spiritualism as it is described in the Bible, under the various forms of witchcraft, magic, enchantment, necromancy, divinations, etc., and shown that God, instead of having established a law for intercourse with familiar spirits, has expressly forbidden it. We have often been astonished to see Spiritualists professing a belief in the Scriptures, and who are intelligent and learned, so fearfully pervert the testimony of the Bible. This fact is significant—it is the work of an enemy. Thus, in the Introduction to the "Healing of the Nations," by Gov. Tallmadge, page 20, is the following:—
"These 'Spiritual manifestations' are recognized and fore-shadowed in the Bible. 1 Cor. 12. 'Spiritual Gifts' are recognized and described by Paul in his day as a 'manifestation of the Spirit,' the same as the 'Spiritual Manifestations' of the present day. For to one is given the word of wisdom; to another the word of knowledge; to another faith; to another the gifts of healing; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. And what was enacted then, is being re-enacted now."
This scripture, 1 Cor. 12, is used in the same manner, or to the same intent, by Judge Edmonds in his letters to the N. Y. Tribune, and is so used by Spiritualists in general. And we have noticed its use by these two distinguished men with surprise, and we may say regret; inasmuch as, for the sake of charity, we would rather see men ignorantly misled than willfully perverse. That there were excellences in these men's characters we do not doubt; but so far from withholding the truth on this account, we consider the necessity greater to give a faithful warning, that dangerous errors may not be received under the sanction of erudition and honorable position.
That the above quotation and reference of Scripture is a perversion, is evident at first view; and we are driven unavoidably to the conclusion that the perversion is not by inadvertence or oversight, for the following reasons: the order given in the quotation is the same that is given in the Scriptures, and the expressions quoted are the exact words of the sacred text, showing that the writer was either well acquainted with the text, or else copied from the printed page; yet the expressions, over and over repeated by Paul, forbidding its application to modern Spiritualism, are carefully excluded. To show the force of these remarks we will copy verses 8–11, of this chapter, putting the qualifying expressions, omitted by him, in italics:—
"For one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; but all these worketh that one and the self-same Spirit, dividing to every man severally as he will."
In verse 13, the apostle says, "For by one Spirit we are all baptized into one body." Again, in Eph. 4, where these gifts are again spoken of, the same apostle says: "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all." Verses 4–6. This expression, "even as," gives us to understand that it is wrong to impute diversity to the Spirit, as to the hope, to the faith, or to God the Father. That these scriptures refer solely to the Spirit of God, is evident; and to apply them to the diverse, discordant, and impious modern manifestations of Spiritualism, is nothing short of blasphemy. Gov. Tallmadge, in the same work, page 24, accuses an opponent of "careless and reckless reading of the Scriptures." We think he falls under the same charge of recklessness; whether it is the result of carelessness we leave the reader to judge.
Yet, strange as it may seem, the doctrines of Spiritualism really involve them in the very difficulty in which Gov. T. would engulf the "clergy." Let it be remembered that Spiritualism teaches that all records of miracles are fables—that laws cannot be reversed, nor even transgressed. Woodman, in his "Reply to Dwight," page 64, says:—
"As spirits increase in knowledge and virtue, they become more etherial, and find their natural home or dwelling correspondingly elevated in the heavens. In consequence of this law of their being, spirits gradually find it more and more difficult to descend through the lower and grosser strata which are next to the earth."
On the spiritual theory of progression, we can readily see that the operation of such a law would continually tend to confine all the good spirits far above us, leaving only the "first concentric sphere," and do all the communicating! And this is confirmed by the testimony of other Spiritualists. Dr. Potter says:—
"No spirit can, by any possibility, magnetize any one more than one sphere below himself; as all mortals, while in the flesh, are in the first sphere, it follows that no medium on earth ever has been, or can be, magnetized by any spirit above the second sphere, and all claims of being directly controlled by spirits of the higher spheres, will, in every case, be found to be a mistake, or a falsehood."
With such a certificate of facts, even A. J. Davis must look out for his honors! But he, too, has testified much to the same effect. He says:—
"The most ignorant spirits, but with the very best motives for doing good and teaching mankind, are the first to confabulate and palaver at a 'circle.' Their garrulousness and verbose sermonizations, on every occasion, are remarkable, and exceedingly hard to be patient with. Meanwhile the really wise and gifted in the other world, as in this, are uncommunicative—are patiently, gently, modestly, silent."
And P. B. Randolph says:—
"I don't believe that more than two in ten of the spirits who control trance mediums are fit company for the inmates of a brothel, much less for those of God's true church."
We leave to the reader if our estimate of Spiritualism does them any injustice, even according to their own statements.
The Scriptures recognize a diversity of gifts by the same Spirit; but Spiritualism claims a diversity of gifts, and still greater diversity of spirits. These characteristics of the two systems are shown in 1 Tim. 4:1: "Now the Spirit [singular] speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits [plural], and doctrines of devils," or demons.
There is a text of Revelation that we think clearly refers to this work. Rev. 16:14: "For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty." We have before referred to Matt. 24:24, to show that false christs and false prophets shall arise, showing great signs and wonders; and to 2 Thess. 2:9, 10, that Satan works with "power and signs and lying wonders, and with all deceivableness of unrighteousness in them [mediums] that perish; because they received not the love of the truth;" and to Rev. 13:14, to show that miracles will be wrought to deceive. We have also shown, by the word of God, that as the magicians of Egypt withstood Moses by counterfeiting the work of God, so will the truth be resisted in the last days.
By the prophecies examined we have shown that,
1. We live at the time when these great wonders are to be expected; when the truth will be resisted as it was in the days of Moses.
2. The description of the locality applies to this country, where this work has arisen. See remarks on Rev. 13.
3. False christs and false prophets have arisen.
4. They are under the influence of "seducing spirits."
5. Their teachings are the doctrines of devils.
That they show "great signs and wonders," as the Saviour prophesied, we have not particularly noticed, as no evidence from us is needed on that point. The facts of the physical manifestations are placed beyond a doubt. In proof that there is often shown super-human power and intelligence, we can refer to the Spiritual papers, which have abounded with evidences, and to the experience of Gov. Tallmadge, Judge Edmonds, Dr. Hale, Dr. Croke, and hundreds, yes, thousands of others in every part of this country and in foreign countries. No fact can be better attested. Thousands have been convinced by the manifestations of power alone. We have sometimes wondered that any would be deceived by such displays of power, when the Scriptures plainly point them out and give warning that all may understand. But again we notice that there is very little genuine faith in the Scriptures, in these days. The Scriptures say that in the last days perilous times will come; men will have the form of godliness, but deny the power thereof; iniquity will abound and the love of many wax cold; and they that live godly in Christ Jesus shall suffer persecution. But men believe that in the last days iniquity will not abound; that the State will protect the church from persecution; that the world will be converted; and that it will not be as it was in the days of Noah and of Lot. The Scriptures say that in the latter times some will depart from the faith, giving heed to seducing spirits and doctrines of devils; and many who have long taught that the Bible is the word of God, now reject the doctrines of the Bible for the teachings of these deceptive spirits. And the truth has been so perverted that many profess to be converted from infidelity to a belief in the immortality of the soul by the influence of Spiritualism; and learned Doctors and Professors who have failed to find evidence in the Bible to sustain this unscriptural notion, now gladly hail this new ally by which alone they can maintain the position they have taken before the world.
By reference to the reports of the committees appointed to examine the Fox girls, and to inquire into the cause of the rappings, as well as to the experience of Gov. Tallmadge and others, it will be seen that Spiritualism arose and spread, not by the influence of the truths taught, but by the air of "mystery" which was thrown around it; solely by the evidence that the "raps" were not produced by the mediums. By these alone their faith is reduced to a verity. The same is clearly shown by a writer in the Spiritual Clarion, as follows:—
"Old skeptics who had stood the battery of a thousand pulpits, have surrendered at the tipping of a spirit hand on their unconscious tables. . . . The little pine wainscot that shook the air in a small room in Rochester has echoed to the ends of the earth, and shakes old creeds like the judgment thunders."
But God has spoken on this subject. His words are plain and easy to understand, though they may not, like the words of the "popular heart," or even penetrate the "theological marble" upon which the ecclesiastical edifice of modern times is built. The Lord says, "The soul that sinneth it shall die." Spiritualism is based upon the first doctrine that the devil ever taught to man, "Ye shall not surely die." Since that time the immortality of man, or endless life in sin, has been his favorite doctrine. Among the heathen, who did not like to retain God in their knowledge, it flourished under the name of the immortality of the soul. When the "Man of Sin," the Roman hierarch, arose, this doctrine, with other corrupting influences of heathenism, was engrafted into the creed of the professed Christian church, and henceforth became the foundation of a belief in purgatory, and the means of the aggrandizement of the priesthood. Protestants inherited it from the Catholics with but very little modification. More modernly it took the milder and more seductive appearance of Universalism; and lastly, it has been more strongly developed as Spiritualism, with all its attendant wonders, falsities, and dangers. A belief in the first falsehood resulted in the expulsion of our first parents from the garden of Eden, and the loss of their lives,—a sad comment on the teachings of the enemy. And the word assures us that the result will ever be the same. The "wages of sin is death," says the word of God. "No," says the enemy, "There is no such thing as death; it is only a transition to a higher life." The Lord says, "The soul that sinneth it shall die." "The soul is indestructible, and cannot die;" replies the enemy. Thus they defy the power of God, and trust in their supposed deathless nature for an escape from the penalty of the divine law. As surely as a tree may be known by its fruit, so surely does the opposition of Spiritualism to God and his law prove its Satanic nature and origin.
EDITOR.
THE THINGS UNSEEN.
By London Spectator
WE babble much of proof—let us talk less ; We can but prove the lesser, lower things—Things further from us : when God's blessedness Dwells in us, as the light in dew, it brings An instant recognition. How should I Stand outside self (one little half within), With testing rod in hand, with "how" and "why" On the wise lip, and in this mood begin To measure out the half of self, and call The weak result the truth? Does not our need That clamors most for the Unknown, which Paul Declared at Athens once forever, plead That, by its strong demand, its tears and cries, Too near ourselves for proof He ever lies?
—London Spectator.
Life Is Like a Chess Game
By Editor
M. GREVY, the new French President, has an acknowledged talent as an author of epigrams. He is a very good chess player; and being asked recently to write something, however trifling, in an album, wrote as follows: "Life is like a game of chess; each one holds his rank according to his quality, but when the game is over, kings, queens, knights and all the rest are thrown into one common box."
Tobacco vs. Sanctification.
A MINISTER was preaching the gospel one day among some Christian brethren, and urging upon them the importance of entire consecration to God. He told them that habitual wrong-doing of any kind was in direct conflict with all acceptable prayer for holiness of heart. "Brethren," he inquired, "how are you daily employed? Are you manufacturing, selling or using tobacco? Chewing, puffing or snuffing? Are you patronizing deadly drugs and drinks, and swelling the curse of intemperance? if so, I beg you to change your course. You live in known sin, and your prayers for sanctification are worse than vain, for they are an abomination at God’s throne. Refrain from every wrong practice, yes, every suspicious practice: and then you may pray for sanctification consistenty and with a better grace."
He had unusual freedom, and it was an hour of marked solemnity and tenderness. As he withdrew to the vestibule, a well-looking brother approached him under some strong excitement.
"You have struck the nail on the head once," he said, in trembling, tearful tones. "You have struck the nail on the head," he said again, in a louder voice, and sobbed like a broken-hearted child.
"Tell us, brother," said the minister, "what you mean?"
After a while he replied:—
"I have been praying for sanctification five or six years. There has always been an Achan in my soul—always something in my way; and you are the first that ever told me what it is. It is my pipe. When I have been praying in my closet for the blessing, something has raised me suddenly from my knees, and I have run to the mantle-piece for my pipe! My pipe has been stronger than God! And when reading the Bible in my devotions, I have often cut short the exercises, and before I was aware, have run for my pipe. My pipe has been stronger than God!"
Then straightening up with the dignity of a man, wiping the tears from his eyes, raising his head, and looking upward, he exclaimed:
"The dearest idol I have known,
What’er that idol be,
Help me to tear it from thy throne,
And worship only Thee."
And suiting the action to the word, he drew his meerschaum from his pocket, dashed it down indignantly upon the steps of the Church, and, like the baptized eunuch, went on his way rejoicing.—Ex.
Animal Intelligence.
I HAD a setter dog which was greatly afraid of thunder. One day a number of apples were being shot upon the wooden floor of an apple room, and as each bag of apples was shot it produced through the rest of the house a noise resembling that of distant thunder. My dog became terror-stricken at the sound, but as soon as I brought him to the apple room and showed him the true cause of the noise, he became again buoyant and cheerful as usual.
Another dog I had used to play at tossing dry bones to give them the appearance of life. As an experiment, I one day attached a fine thread to a dry bone before giving him the latter to play with, and after he had tossed the bone about for a while, as usual, I stood a long way off and slowly began to draw it away from him. So soon as he perceived that the bone was really moving on its own account, his whole demeanor changed, and rushing under a sofa, he waited horror-stricken to watch the uncanny spectacle of a dry bone coming to life. I have also greatly frightened this dog by blowing soap-bubbles along the floor. One of these he summoned courage enough to touch with his paw, but as soon as it vanished he ran out of the room, terrified at so mysterious a disappearance. Lastly, I have put this dog into a paroxysm of fear by taking him into a room alone and silently making a series of horrible grimaces. Although I had never in my life hurt this dog, he became greatly frightened at my unusual behavior, which so seriously conflicted with his general idea of uniformity in matters psychological. But I have tried this with less intelligent dogs without any other result than that of causing them to bark at me.—Nineteenth Century.
Bricks and Mankind
A Boy once heard his father remark, "It was a poor rule that would not work both ways." One day while at play he found eight bricks and placed them all on their ends, and pushed the first over, and that knocked the next, and so on until all were down. He went to his father and told him what he had done, and the rule failed. "My son," said the father, "brick and mankind are alike; both made of clay, active in knocking each other down, but not disposed to help each other up." How true!
Defective Reasoning.
By Editor
THOSE who are opposed to the Religious Amendment to the Constitution consider it dangerous to their liberties, and we think their fears are well founded. We have no sympathy with lawlessness nor infidelity; but we believe even infidels have some rights which Christians are bound to respect. But those who favor an amendment exult over the fears of their opponents, and even profess to find in those fears an argument for the correctness of their aims. Quoting from the Banner of Light, the Evangelical Repository remarks:—
"These quotations seem to indicate one of our strongest weapons as a Christian people. Few are able to teach us more clearly on this point than our enemies. What they most dread is sure to be what we shall find most effective. Now scarcely anything sets the Index, or the Boston Investigator, or the Banner of Light, so quickly in trepidation, as a movement in favor of the religious amendment to the Constitution. This is the battery which, once established in its place, they consider almost impregnable. Ought not the hesitating, therefore, to ask themselves whether the use of such an instrumentality is not proper, and highly desirable, in the conflict with evil? Are not our opponents instructive, though unconscious, guides in this matter?"
These and further remarks are quoted approvingly by the Christian Statesman. As an argument we cannot approve them. Were the question one of the triumph of Christianity and the downfall or restriction of infidelity, we should espouse the cause with all the zeal we could command. But we do not believe that infidelity will be lessened, or the cause of Christianity advanced by the movement. Just step back a few centuries, and suit this argument to Italy or Spain, and it will prove as pertinent and as logical as it appears in the Statesman. Imagine we are quoting from an organ of "the church," thus:—
"In regard to the efficiency of the holy Inquisition, few are able to teach us more clearly than our enemies. What they most dread is sure to be what we shall find most effective for the correction of heresy—the highest known crime. Scarcely anything sets the enemies of the church in such trepidation as a movement for the establishing of the Inquisition. This is the battery which, once firmly established, they consider almost impregnable. Ought not the hesitating, therefore, to ask themselves whether the use of such an instrumentality is not proper, and highly desirable in the church's conflict with evil? Are not our opponents instructive, though unconscious, guides in this matter?"
The Repository, or Statesman, cannot justly complain of the comparison, for was not the Inquisition established for the glory of God, and for the advancement of the cause of Christianity? Was not its design to prevent the nations from being overrun with infidels and heretics? Was it not that the governments of earth might thereby acknowledge their loyalty to Christ? And was not the burning of heretics, such as Jews, the very essence of piety, and hence styled an auto de fe, or, act of faith? What more than this is the aim of the advocates of the Religious Amendment to the Constitution?
But they may urge that their action has no such tendency. What mean, then, the following remarks by a well-known advocate of this Amendment?—
"But it may be asked, would not the Jew be denied equality of rights by legislation protecting the Christian Sabbath, and ignoring the Jewish? The answer is, We are not a Jewish but a Christian nation; therefore, our legislation must be conformed to the institutions and spirit of Christianity. This is absolutely necessary from the nature of the case."
And what mean the words of another of its adherents, more prominent than the writer just quoted, when he said that he would treat all who persisted in keeping the seventh day to the exclusion of the Sunday, whether Jews or professed Christians, as he would insane people; let them alone while they were quiet and disturbed nobody, but by means of an asylum or otherwise prevent their disturbing anybody if they proved to be troublesome? These are strong words to be spoken in advance by people professing such lamb-like principles. See Rev. 13:11. The Romanists never spoke their intentions so plainly, even if their intentions were formed, before the power was in their hands.
According to such writers, it is consistent with "the spirit of Christianity" to ignore the rights and conscientious convictions of those who presume to obey the fourth commandment just as it was spoken and written by Jehovah—just as it now stands, unrepealed and unaltered, in the statutes of Heaven. But it is the spirit of such a Christianity as made bonfires of Bibles because they tended to uphold heresy! such a Christianity as made "Bartholomew's day" a thought of terror and lighted the fires of Smithfield.
We pity those who are so blinded as to advocate a movement which so directly tends to the demoralization of the churches and the persecution of the truth. And we pity those who oppose it without the blessed hope of divine help and deliverance in the day of trial. From both parties we must stand aloof. We sympathize with neither, and we expect sympathy from neither. Our hope is in the Mighty One who will ever remember his covenant with them that keep his commandments.
Polygamy the Cause of the Deluge.
By John Nevins Andrews
THE sixth chapter of Genesis reveals to us the sin which caused God to destroy the earth by the deluge. In the days which immediately preceded the flood, men were guilty of every kind of wickedness; but there was one great sin, which was the especial occasion of the destruction of the earth. This sin is brought to view in the first three verses of Gen. 6. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the Lord said, My Spirit shall not always strive with man, for that he also is flesh; yet his days shall be a hundred and twenty years."
The sons of God took to themselves as many wives as they pleased. When God saw this he said that his spirit should not always strive with men, but promised to bear with them one hundred and twenty years. We shall find it profitable to study carefully these three verses. Who are the persons that committed this transgression? They were members of the human race, as is shown by the third verse, where God calls them men, and says that he will not strive with them always, for that they are flesh. Why, then is the human family spoken of in these verses as made up of two distinct classes? To answer this question we must examine the two chapters which immediately precede the one from which we have quoted.
The fourth chapter of Genesis records the murder of Abel by Cain. The chapter next gives a genealogy of Cain's family for six generations. The descendants of Cain seem to have been wholly irreligious. John tells us that Cain killed his brother Abel, because his own works were evil and his brother's righteous. 1 John 3:12. Instead of repenting of his sin, he murmured at the punishment inflicted upon him; and went out from the presence of God manifested at the gate of Paradise, and dwelt at a distance from that place, apparently desirous to be separated from God. The posterity of this father appears to have been like him, and the entire family, without a single exception, finally perished in the flood.
After the death of Abel another son was born to Adam, and his mother called his name Seth, saying that God had given him to take the place of Abel. Eve had no hope of Cain's family, because of his wickedness, and her hopes now centered in Seth.
The fifth chapter of Genesis gives us Seth's genealogy in the same manner as the fourth gives us the genealogy of Cain. The family of Seth is that one by which the worship of God was perpetuated and maintained in the earth. It produced such men of God as Enoch and Noah. The rebellion of Cain caused him to remove his family at a distance from the place where God's presence was manifested, and from his father, Adam. The family of Cain, therefore, grew up in wickedness, and as a distinct family from that of Seth. A careful examination of Gen. 4:26, will show us how one class of Adam's posterity came to be called the sons of God. This text mentions the birth of Enos, the son of Seth, and says, Then men began to call on the name of the Lord. A better translation is given in the margin of the English Bible. "Then began to call themselves by the name of the Lord." This indicates that the pious descendants of Adam, to distinguish themselves from those who were irreligious, and as a protest against their wickedness, took upon themselves the distinctive appellation of the sons of God. The others were only members of the family of Adam, sons of men, but these were sons of the living God.
The sin of polygamy originated with Lamech, the fifth in descent from Cain. Gen. 4:19. An evil precedent being thus established by this man, polygamy doubtless became general among wicked men. While this sin remained with the wicked descendants of Cain the cause of God was comparatively safe. But when the sons of God entered into this wickedness, then there was the utmost reason to fear that everything good on earth would be corrupted.
We have seen that the fourth chapter of Genesis gives the genealogy of Cain's descendants, and that the fifth chapter gives the genealogy of the descendants of Seth, and that this last family was the one among whom the sons of God were found.
The multiplication of mankind upon the earth brought together these two great families who, in the first place, dwelt remote from each other. Gen. 6:1, 2. The beauty of the daughters of the apostate family attracted the attention of the sons of God, and they forgot that it was a sin to take irreligious wives. But this was not the extent of their transgression. The family of Cain, under whose influence they were now brought, practiced polygamy, and the sons of God also forgot God's institution of marriage which assigns one man to one woman, and they took them wives of all which they chose.
Unless this state of things could be changed there was nothing before the cause of God but ruin. The Spirit of God strove with these men to correct this evil practice. It was at this time that Christ preached to the antediluvians by the Holy Spirit, through Noah, the preacher of righteousness. 1 Pet. 3:18-20, 2 Pet. 2:5; Gen. 6:3. Lamech, the fifth from Cain, with whom polygamy commenced, was the cotemporary of Jared, the father of Enoch. How long polygamy remained exclusively in the family of Cain we cannot say. But the sixth chapter of Genesis shows that in the days of Noah, who was the fourth in descent from Jared, polygamy had become general among the people of God. God's institution of marriage gave place to man's wicked institution of polygamy, and in the train of this abomination followed every kind of sin and wickedness.
To save virtue and religion from total extinction it was necessary for God to destroy the human race, with the exception of the family of one just man. Noah and his sons preserved the institution of marriage in its purity.
The sons of God committed a fatal error when they sought to better their condition by yielding to the temptations of Satan. The institution of marriage as explained in Gen. 2, and by our Lord in the New Testament, unites one man to one woman by a sacred and indissoluble union. Polygamy has cursed all who have for any reason yielded themselves to it. The families of Abraham, of Jacob, and of David attest the truth of this remark. J. N. A.