p. 11 | Review and Herald, Vol. 27, No. 2. (12/12/1865)

Review and Herald

Dec 12, 1865

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 12, 1865

"Does the Soul Live in Death?"

ONE of the arguments used to prove that the "soul lives in death," is taken from the Messiah's words in John xii, 23-26. Jesus said, "The hour is come that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal."

The argument from the above passage is stated thus: "The life of the corn leaves the body in death, and the body is dead; but the life is more alive than before; that is, it is more active. If the life dies, the corn of wheat never produces fruit. The soul lives, then, when the body dies."

What relation has this argument to the words of Christ? Plainly, none. He speaks in reference to his own death and resurrection.

"Our Lord compares himself to a grain of wheat; his death to a grain sown, and decomposed in the ground; his resurrection to the blade which springs up from the dead grain; which grain thus dying brings forth abundance of fruit. I must die to be glorified; and unless I am glorified I cannot establish a glorious church of Jews and Gentiles upon the earth." Clarke.

Paul, using this illustration in reference to man, 1 Cor. xv, 36-44, says, "That which thou sowest is not quickened, except it die; and that which thou sowest, thou sowest not that body which shall be, but bare grain; it may chance of wheat, or of some other grain; but God giveth it a body as it hath pleased him, and to every seed its own body. So, also, is the resurrection of the dead: it is sown in corruption, it is raised in incorruption: it is sown in dishonor, it is raised in glory: it is sown in weakness, it is raised in power: it is sown a natural body, it is raised a spiritual body. And so it is written, The first man Adam was made a living soul [or person], the last Adam was made a quickening [or life-giving] spirit. The first man was of the earth, earthy: the second man is the Lord from Heaven. As is the earthy [or mortal], such are they, also, that are earthy; and as is the heavenly, such are they, also, that are heavenly [or immortal.] As we have borne the image of the earthy [or mortal], we shall, also, bear the image of the heavenly" [or immortal.]

In all this argument, thus far, man is not once spoken of as a compound being; but simply as man; mortal man, whose only hope in death is the resurrection, by the Lifegiver, the Lord from Heaven. He does not speak of the germ of the grain as being in one place, and the body in another, as separated; but the illustration by the inspired apostle, when applied to man in death, is that whatever is raised was dead; "sleeping in Jesus;" the "life hid with Christ in God." He does not speak of the spirit of man coming at the moment of the resurrection to be united to the body from which it has been long separated: this idea is not even hinted at. Paul gives no place to this doctrine. Hear him: "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I show you a mystery: We shall not all sleep [die], but we shall all be changed in a moment, in the twinkling of an eye, at the last trump; (for the trumpet shall sound;) and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal shall put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O Death, where is thy sting? O Grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God who giveth us the victory through our Lord Jesus Christ."

Now, since neither Christ nor Paul speak of "the life of the corn leaving the body in death, and the body dead; and the life more alive than before; that is, it is more active" between death and the resurrection, than when living in the flesh, we conclude that it was no part of the doctrine of Christ, or of Paul. For, surely, if this were the true doctrine, the Master and Head of the church would have spoken plainly upon it; and Paul, the "wise master-builder" in the apostolic church, would have at least hinted at it, in his great argument with the Corinthian fool, who denied the resurrection. 1 Cor. xv, 36.

Another argument for the existence and life of the soul in death, is founded on the fact that "man is called a soul because he has a soul, as a vessel is called a sail, because it has a sail. Hence the term, when expressive of the person, is used as a syneclectic, not literally. 'The soul that sinneth, it shall die.' Here it means the person, not the life element. Adopt this principle and all is plain."

Let us look at this. "The first man, Adam, was made a living soul." God said to him, in the day of his transgression, "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return." This convicted and doomed sinner is declared to be a living soul, having the "life element," and yet he is doomed to death, and to return to the dust from whence he was taken. Thus, "The soul that sinneth, it shall die." The "person," the "life-element," dies and goes to the dust.

But "the man is called a soul because he has a soul, as a vessel is called a sail, because it has a sail." The man. What is the man that has the soul? God says when he created man and breathed into him the breath of life, man became a living soul. Orthodox expositors usually define man as composed of three elements: body, soul, and spirit. Now if man has a soul, does it mean that the two elements which help make up the perfect man, possess the third, and call it his soul? and in a change of circumstances, do the body and soul say, my spirit? and still in another view, do the soul and spirit say, my body? Which of these is the man? Is there more than one man? When one speaks of his soul, or his spirit, of his mind, or heart, does he mean to speak of more than one being, under different forms of expression? When one says, my soul, me, I, does he not simply mean himself, as a simple living soul, or person?

It is said if we will adopt the principle that soul, when applied to persons, is figurative, and refers only to the body, and not to the life element, then all will be plain. But would this, if it were true, be honest? Does God make this distinction? When he said to Adam, the living soul, "Thou shalt surely die," he told him what he meant by death; it was to return unto the ground; "for out of it thou wast taken: dust thou art, and unto dust shalt thou return." Gen. iii, 19. Did not God give the whole truth on this matter?

Here, then, we have man's destiny in death from the mouth of Jehovah. He not only says man shall die, but tells us what that death is: it is going back to dust. And he does not tell us of any part of man that survives the death. He does not speak of a life element in dead men; or of a soul going to the New Jerusalem. But if these things had been true, would God have omitted them when speaking to his fallen creatures? Assuredly not.

In this connection it may be remarked that the Scriptures speak of God's having a soul, no less than fourteen times. We give one example: "Your new moons and appointed feasts my soul hateth." Isa. i, 14. Does any person believe that God has a soul in the popular sense of that word? Did he not mean to say, simply, that HE hated the hypocritical worship of the Jews at that time?—Voice of the West.

The Land of Light.

By Bonar

THAT clime is not like this dull clime of ours; All, all is brightness there; A sweeter influence breathes around its flowers, And a far milder air. No calm below is like that calm above, No region here is like that realm of love; Earth's softest spring ne'er shed so soft a light, Earth's brightest summer never shone so bright.

That sky is not like this sad sky of ours, Tinged with earth's change and care: No shadow dims it, and no rain-cloud lowers,— No broken sunshine there! One everlasting stretch of azure pours Its stainless splendor o'er those sinless shores; For there Jehovah shines with heavenly ray, There Jesus reigns dispensing endless day.

Those dwellers there are not like those of earth, No mortal stain they bear; And yet they seem of kindred blood and birth,— Whence, and how came they there? Earth was their native soil, from sin and shame, Through tribulation they to glory came; Bond-slaves delivered from sin's crushing load, Brands plucked from burning by the hand of God.

Those robes of theirs are not for these below; No angel's half so bright! Whence came that beauty, whence that living glow? Whence came that radiant white? Washed in the blood of the atoning Lamb, Fair as the light those robes of theirs became, And now, all tears are wiped from every eye, They wander where the freshest pastures lie, Through all the nightless day of that unfading sky! [Bonar.

True Enjoyment Through Heavenly Wisdom

ONLY those who walk in the ways of heavenly wisdom can find true enjoyment, even in this life.

The Power of Goodness.

There is an inherent power in goodness which sometimes affects callous souls in the most surprising manner. The article below, from the New York Observer, shows its melting effects upon some bold brigands in the forests of Poland:

John Kant (not the German philosopher of that name) was professor and Doctor of Divinity at Cracow. He was a pious, holy man, with a spirit peculiarly gentle and guileless, and he at all times would have preferred to suffer injustice rather than to exercise it. For many years he had conscientiously followed his duties as spiritual teacher of the place to which he had been appointed by God. His head was covered with the snows of age, when he was seized with an ardent desire to revisit the scenes of his youth in his native country, Silesia. The journey seemed fraught with peril to one at his advanced age; but he set his affairs in order, and started on the way, commending himself to the care of God. He rode slowly along, attired in his black robe, with long beard and hair, according to the fashion of the time. Thus he pursued his way through the gloomy woods of Poland, which scarcely a sunbeam could pierce; but there was a light in his soul, for God's Holy Spirit irradiated it.

One evening, as he thus journeyed along, holding communion with God, and taking no heed of objects beside him, on reaching an opening in the thick forest, a trampling noise was suddenly heard, and he was instantly surrounded by figures, some on horseback and some on foot. Knives and swords glittered in the moonlight, and the pious man saw that he was at the mercy of a band of robbers. Scarcely conscious of what passed, he alighted from his horse, and offered his property to the gang. He gave them a purse filled with silver coins, unclasped the gold chain from his neck, took the gold lace from his cap, drew a ring from his finger, and took from his pocket his book of prayer, which was clasped with silver. Not till he had yielded all he possessed, and seen his horse led away, did Kant intercede for his life.

"Have you given us all?" cried the robber chief, threateningly. "Have you no more money?"

In his alarm and terror, the trembling doctor answered that he had given them every coin in his possession; and on receiving this assurance, he was allowed to proceed on his journey.

Quickly he hastened onward, rejoicing at his escape, when suddenly his hand felt something hard in the hem of his robe. It was his gold, which having been stitched within the lining of his dress, had thus escaped discovery. The good man, in his alarm, had forgotten this secret store. His heart, therefore, again beat with joy, for the money would bear him home to his friends and kindred, and he saw rest and shelter in prospect, instead of a long and painful wandering, with the necessity of begging his way. But his conscience was a peculiarly tender one, and he suddenly stopped to listen to its voice. It cried, in disturbing tones, "Tell not a lie! Tell not a lie!" These words burned in his heart. Joy, kindred, home, all were forgotten. Some writers on moral philosophy have held that promises made under such circumstances are not binding, and few men certainly would have been troubled with scruples on the occasion. But Kant did not stop to reason. He hastily retraced his steps, and entering into the midst of the robbers, who were still in the same place, said meekly: "I have told you what is not true, but it was not intentionally; fear and anxiety confused me; therefore pardon me."

With these words he held forth the glittering gold; but, to his surprise, not one of the robbers would take it. A strange feeling was at work in their hearts. They could not laugh at the holy man. "Thou shalt not steal," said a voice within them. All were deeply moved. Then, as if seized by a sudden impulse, one went and brought him back his purse; another restored the book of prayer, while still another led his horse toward him and helped him to remount it. They then unitedly entreated his blessing; and solemnly giving it, the holy man continued his way, lifting up his heart in gratitude to God, who brought him in safety to the end of his journey.

Shrewd Retorts.

A PREACHER of the gospel, on being introduced to a skeptic, with the explanation that the man was a skeptic, in the midst of an extended circle of friends, said to him, "I suppose, then, you do not believe anything." "O yes," replied the skeptic, "I do believe many things." "Will you, then," said the preacher, "be so good as to tell us what you believe?" The skeptic replied, "I do not believe that old story of the Bible about Cain obtaining a wife in the land of Nod where there was no body living." "Never mind what you don't believe," said the preacher, "no doubt there is much of that; but tell us what you do believe." The skeptic rallied and said, "Well, I will tell you, I don't believe the account given by Moses, that God commanded the Midianites to be destroyed." "I am not inquiring for what you don't believe, but what you do believe. Tell us what you do believe." Recovering himself a little, and clearing up his voice, he made a desperate effort, saying, "I don't believe that old fable of the Bible, that God commanded the Canaanites to be destroyed." His belief was all disbelief. It commences all the time with "I don't believe."

A Romanist once said to a Christian, "You Protestants could not prove your Bible, if it were not for the Holy Catholic Church, and her great men." "True," said the Christian, "for the Bible predicted that there would be just such an apostate church and priesthood, and here you are, just as the Bible said."

After hearing a discourse, in which much was said by the preacher about God, a skeptic said to him, "What is this God about whom you have been saying so much?" The preacher replied, "God is a Spirit." The skeptic fiercely followed up, "What is a spirit?" The preacher quickly turned on him, and inquired, "What is a cornstalk?" "Why—why—why it is a cornstalk." "Yes, sir," replied the preacher "a spirit is a spirit, and if you can not tell what a cornstalk is, which you have seen thousands of times, and know has an existence, why do you ask me to tell you what the Infinite Spirit is, or doubt his existence?"

A skeptic once said to a preacher, "If the human body, after death, decomposes and returns to its original elements, how is it raised from the dead and identified?" The preacher replied, "And if the child seven years old has not one particle of the matter in it that was in it when it was born, and if there is not one particle of the matter in it when it is fourteen years old that was in it when it was seven, and if all the old matter is superseded by new once every seven years till the person is seventy years old, or if all the old matter has been superseded by new matter ten times, as scientific men maintain, and the identity is not lost, why may not the person go through one more change, in death and the resurrection, and not lose his identity, and why may not this last change take place, as it will require no more power or wisdom to accomplish it, than any of the former changes?"

Principles of Hygienic Medication.

By Russell Trall

ALL healing power is inherent in the living system. There is no curative "virtue" in medicines, nor in anything outside the vital organism.

Nature has not provided remedies for diseases.

There is no "law of cure" in the universe; and the only condition of cure is, obedience to physiological law.

Remedial agents do not act on the living system, as taught in medical books and schools, but are acted on by the vital powers.

Disease is not, as is commonly supposed, an enemy at war with the vital powers, but a remedial effort—a process of purification and reparation. It is not a thing to be destroyed, subdued, or suppressed, but an action to be regulated and directed.

Truly remedial agents are materials and influences which have normal relations to the vital organs, and not drugs, or poisons, whose relations are abnormal and anti-vital.

Nature's materia medica consists of Air, Light, Temperature, Electricity, Magnetism, Exercise, Rest, Food, Drink, Bathing, Sleep, Clothing, Passional Influences, and Mechanical or Surgical Appliances.

The True Healing Art consists in supplying the living system with whatever of the above it can use under the circumstances, and not in the administration of poisons which it must resist and expel.

Drug remedies are themselves causes of disease. If they cure one disease, it is only by producing a drug disease. Every dose diminishes the vitality of the patient.

Drugopathy endeavors to restore health by administering the poisons which produce disease.

Hygieo-Therapy (erroneously called "Hydropathy," or "Water-Cure"), on the contrary, restores the sick to health by the means which preserve health in well persons.

Diseases are caused by obstructions, the obstructing materials being poisons or impurities of some kind.

The Hygienic system removes these obstructions, and leaves the body sound.

Drug medicines add to the causes of obstructions, and change acute into chronic diseases.

To attempt to cure diseases by adding to the causes of disease, is irrational and absurd.

Hygienic medication (Hygeio-Therapy) is not a one-idealism which professes to cure all diseases with "water alone." Nor is it a "Cold Water-Cure," as is erroneously believed by many. It adopts all the remedial appliances in existence, with the single exception of poisons.—Dr. Trall.

“Though He Slay Me, Yet Will I Trust in Him.”

THESE were not stereotyped words which fell from thoughtless lips; but they came from the heart of one who had been severely chastened by the hand of the Lord, “who doth not willingly afflict or grieve the children of men.” Death had again and again entered his home, clothed in its most terrible forms; and afflictions, compared with which death seemed a message of mercy, had fallen to his lot. Repeatedly had he been almost crushed beneath the weight of his trials; but in the darkness, however, his faith had gained the victory, and he could say triumphantly, “Though he slay me yet will I trust in him.”

How many of us can adopt his language? Are we not prone to complain of our condition, even when called upon to endure the comparatively trifling cares of every-day life? Do we not murmur against God every hour, and continually charge him with injustice? While enjoying prosperity, we persuade ourselves but too easily that we possess true and living faith in God; but when he sends trials upon us, when those dear to us are called hence, and we see the instability of earthly things, our cry is oftener, “Oh that I knew where I might find him!” than “Yet will I trust in him.”

Oh! do not let us be satisfied with our cold, weak, half-hearted faith; but let us, by earnest pleading at the throne of grace, through strength given us by the Lord Jesus Christ, gain the victory over unbelief, and so confide in our heavenly Father, that, whatever may befall, we may acknowledge his goodness, and accept seeming evil, as well as known good, from his loving hand with thankful hearts.

On Shouting.

By D. F. NEWTON

SHOUT! Let them shout if they feel like it—live like it. There is no harm in shouting, when it comes from a full, overflowing heart, of faith, love and good works. Shouting is scriptural, a Bible doctrine. It was customary for good men, holy men, to shout in olden time. God commanded it. See Num. xxiii, 21; Josh. vi, 5; 2 Chron. xiii, 15. In the time of Ezra, “when the people sang together, by course, praising and giving thanks unto the Lord; because he is good, for his mercy endureth forever. . . . And the people shouted with a great shout when they praised the Lord.”—Ezra iii, 11. David was accustomed to shout—shout aloud. “Shout unto God with the voice of triumph.” “Cry out, and shout, thou inhabitant of Zion, let them shout from the tops of the mountains.” David brought up the Ark of God with shoutings of holy joy. “Shout, O Israel, be glad with all thy heart.” “Shout, O daughter of Jerusalem; behold thy king cometh unto thee.” We could fill a volume of quotations, proving conclusively that shouting is no new thing, and that it is well pleasing in the sight of Heaven. It does one’s soul good to see a holy man, so full of love that he can’t keep it in, it’s thrilling, soul-kindling! Let it out, throw it out, shout it out, from pole to pole. Let the heavenly arches ring hallelujahs to God in the highest, else the very stones cry out. Some fastidious, pharisaical minds oppose shouting; go so far as to repudiate it entirely—manifest great hostility. Not long since, one church split all to pieces on this ground. One man felt like shouting, and would shout. Another man, starched up, said, “No, no; this shouting in God’s house, is out of the question, out of time and out of date, out of fashion. Shouting might be endured once, but the times have altered. Society is more polished—shouting now will never do; it’s impolite to shout.” Thus a root of bitterness sprang up on the question of shouting, by which many were defiled.

To be sure, for a man to shout, groan, respond, or say Amen, hypocritically or insincerely, meanwhile leading a crooked life, walking disorderly, proudly, selfishly—making a “god of his belly,” living in lust, is awful! grating like the crackling of thorns under the pot! But a good, hearty response, or shout of praise to God, from a holy, sanctified soul, walking in all the commandments of God blameless—what harm in it? What reasonable objection can there be? We like it, God likes it, commands it. “Be glad in the Lord, and rejoice, ye righteous, and shout for joy, all ye upright in heart.” Psa. xxxii, 11.—D. F. NEWTON, in Earnest Christian.

Solemnity in Preaching.

By Baxter

The importance of our matter condemns coldness and sleepy dullness. Our spirit should be awakened, that we may be fit to awaken others. If our words be not sharp and piercing, they will hardly be felt by strong hearts. To speak lightly and coldly about heavenly things, is as bad as to say nothing of them. All our work must be managed reverently, as becomes them that believe in the presence of God; not treating holy things as common. The more God appears in our duties, the more authority will they have with men. Reverence is that affection of the soul which proceeds from deep apprehension of God, and denotes that the mind is much conversant with him. To manifest irreverence about the things of God, is so far to manifest hypocrisy, and that the heart agrees not with the tongue. I know not how it is with other persons, but the most reverent preacher, who speaks as if he saw the face of God, does more to affect my heart, though with common words, than an irreverent man, with the most accurate preparations, though he bawl it out with ever so much seeming correctness. If reverence be not equal to fervency, it has but little effect. Of all preaching in the world I hate that which tends to make the hearers laugh, or to affect their minds with such levity as stage-plays do, instead of the name of God. We should suppose, when we draw near him in holy things, that we saw the throne of God, and the millions of glorious angels attending him that we may be awed with his majesty, lest we profane his service and take his name in vain.—Baxter.

My Beloved is Mine.

“My beloved is mine, and I am his: he feedeth among the lilies. Until the day break, and the shadows flee away, turn my Beloved, and be thou like a roe or a young hart upon the mountains of Bether.” Song ii, 16, 17.

Oh, how delightful 'tis to know That Israel's God is truly mine; From whom eternal riches flow In boundless plenitude divine!

Thou art my own Beloved now, The bond is made forever sure; Thy blood hath sealed that solemn vow Through endless ages to endure!

From this sublimest union springs Eternal fruits of grace below: Man now his grateful homage brings, While love abounds and graces grow!

In these my Loved One takes delight, Such fragrance from these lilies rise; Souls cleansed from sin, made pure and white, Are precious in my Saviour's eyes!

“I am thy God,” his language is, “Thy Husband, Saviour, and thy Friend;” And I rejoice since “I am his,” And know his love shall never end!

Until that glorious day appear, When shadows all shall flee away; Oh may I feel my Saviour near, To keep me in “the narrow way!”

And O Beloved, haste the time, When day shall break, and darkness flee; When in thy kingdom thou shalt reign, And I thee face to face shall see!

“How long, how long,” thy martyrs cry, Until the avenging sword descend; We, too, upon thy Truth rely, And pray and calmly wait the end!

Watchfulness.

“THERE is scarcely any duty more frequently or more urgently enjoined upon Christians than holy vigilance. How impressively did our Saviour enjoin this upon his disciples. What soldier who is in an enemy’s country, where every tree, every hedge, every wall may conceal a foe who is at this moment taking aim, and about to send the fatal bullet to his heart, would not keep constant watch on every object? In one hour we may be brought into a trial of our faith and steadfastness, which may seem to imperil our whole salvation. An unwatchful security may be our ruin.

“This was the cause of all the scandals we read of in Scripture. Eve was unwatchful when she listened to the tempter’s wiles; and Adam when he hearkened to the persuasions of his wife, and lost Paradise for themselves and their posterity. Noah was unwatchful when he drank the fruit of the vine and became intoxicated. David was unwatchful when he was walking on the house-top, saw Bathsheba, and fell into the crimes of adultery and murder. Peter was unwatchful when he denied his Master with oaths and curses. Yes, the failings of God’s people in every age since, are to be traced to the same negligence. Satan knows when we are off our watch-tower or asleep upon it, and takes instant advantage of our want of vigilance.”—Am. Mos.

Conversions.

THE new convert should not expect “his experience” as it is called, will be like that of everybody else. No two faces are alike in any audience; no two trees are alike in the woods; no two blades of grass in the field. So no two human minds are so constituted as to be affected in the same way by the same truths. It matters not if you cannot tell just when you became a Christian. I do not suppose one Christian in twenty could do it. If we sow a handful of wheat in our garden, we could not tell, though we watched it ever so narrowly, the exact moment when it germinated; but when we see the waving grain in the autumn, we know it did germinate, and that is all we care for.

The young disciple should not expect too much light at once. It will grow brighter with every Christian duty he performs. The Christian life is a sort of mountain-path; and the higher one climbs, the clearer the atmosphere, and the sooner he will see the morning sun. To the adventurous traveler who has ascended to the summit of Mount Blanc, the sun rises earlier and sets later, and the night is therefore shorter than to the peasant who lives in the valley at the base. So it is in the Christian life. Clearness of vision, and firmness of foot, and beauty of prospect, come only to those who have struggled up to the heights—to the heavenly places in Christ Jesus. Conversion may be the work of a moment; but a saint is not made in an hour. Character—Christian character, is not an act, but a process; not a sudden creation, but a development. It grows and bears fruit like a tree; and, like a tree, it requires patient care and unwearied cultivation.—Monthly Religious Magazine.

Moral Friction.

ThE laws of moral friction are very similar to those of mechanical friction. Bodies that press heavily against the surface of other objects are necessarily retarded in their progress. It is on the same principle that many Christians move so heavily and sluggishly on the heavenly journey. They are so loaded down with worldly love and selfish care that great moral friction is produced, which frequently results in the racking and disjointing of their profession. It is not our being within or upon the world, that produces this friction, but it is the world's being within or upon us. Philosophers tell us that it is not the greater extent of surface hrought into contact that produces the greater friction, but the additional weight and pressure brought to bear upon a given surface. Even so may a Christian be brought into contact with worldly care on every side, and yet move smoothly and rapidly on the divine pathway. We may eat with publicans and sinners without acting as publicans and sinners. We may have to do with the world without being corrupted with the world. "I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil."

Scoffing

SCOFFING.—To a young infidel who scoffed at Christianity on account of the misconduct of some professors, Dr. Mason said, "Did you ever know an uproar made because an infidel went astray from the paths of morality?" The infidel admitted he had not. "Then you admit Christianity is a holy religion, by expecting its professors to be holy; and thus by your scoffing you pay it the highest compliment in your power!"

Who Laid the Track?

By G. W. A.

BELIEVERS in the mortality of man charge modern orthodoxy with having fully prepared the track for the car of Spiritualism to run upon. This charge always grates harshly on orthodox ears, nevertheless the imputation is a most just one. And however much a popular church may disavow any such intentions, it is continually placing itself in the ridiculous attitude of denouncing Spiritualism with one breath, and in the next of furnishing the only argument essential to its existence. Modern Spiritualism is the legitimate result of that gigantic fable, the immortality of the soul and consciousness in death; and were it not for this huge error, Spiritualism, that vile counterpart of Satan, could not live one hour. Thus, in a word, as the immortality of the soul is a patent doctrine with the various popular sects, these same religious bodies are responsible for all the hurtful consequences which result from teaching that doctrine.

I have in my possession a book entitled, "Man all Immortal," written by the Rev. D. W. Clark, formerly editor of the Ladies' Repository, which sustains the above position in language as plain as can be uttered. On page 206, while speaking on the head of "Intercourse between the Dead and the Living," Mr. Clark addresses his readers as follows:

"Among those myriads of angelic messengers, is it not possible that there should sometimes be found one who was once an inhabitant of earth? Is it not possible that our DEPARTED KINDRED—our parents, our companions,

our dear children that have passed from us in the bloom of life, a loved brother or sister—MAY REVISIT EARTH, and come to minister to us in that which is holy and good—to breathe around us influences that will draw us heavenward? If it be possible to revisit earth, this, no doubt, is the glorious mission on which they would desire to come."

This paragraph as confirmatory of what we have just said speaks for itself, but on the next page this popular essayist again adds:

"Dr. Adam Clarke expresses it as his opinion that spirits from the invisible world, including also human spirits which have gone there, may have intercourse with this world, and even become visible to mortals. They are not brought back into mortal life, but only brought within the sphere of visibility. All along the Bible the thing, at least by implication, is again and again recognized. As when Peter, miraculously delivered from prison, appeared at the gate, the frightened disciples exclaimed, 'It is his angel!' or when the Saviour appeared walking upon the water, 'they supposed it had been a spirit.'"

Surely we need not query whether this expounding of Methodism has prepared the way for Spiritualism, and even taught it. But on page 211, while describing the death scene of a little child, Mr. Clark again encourages this idea of spirit communication, and inquires:

"And what is there inconsistent in all this? Among the 'ministering spirits,' who would be more ready to run to our relief, to hover around our dying bed, and to welcome our disenthralled spirit, than the dear friends and kindred of earth, who have gone before us to God? Who would be more likely than the mother who watched over us, the sister of our love, or the prattling child that passed from our sight, to come down to greet us at the swelling of Jordan, and welcome us to the partnership of their joy?"

So teaches Modern Spiritualism. This is just their claim. What harm, say its zealous votaries, when they would urge their detestable philosophy upon us, what harm is there in having our dear departed friends return to us in the spirit-form and sympathize with us in our toils, and impress us for good? and what is there unpleasant about this? Ah, the thing at first does indeed look beautiful, and like all the great Deceiver’s illusions it is nicely prepared, and looks so innocent and good, but at last, as the wise man says, "it biteth like a serpent, and stingeth like an adder." It looks guileless, yea, useful at the outset, but it ends with consequences most disastrous.

But who is responsible for this new spiritual science which is sweeping the earth like a prairie fire, and now numbers its converts by the million? Verily the orthodox churches. How could modern necromancers conjure up the dead, and rap, and tip, and write, were it not for the church-taught doctrine that man is conscious in death? Again we inquire, Who laid the track? and reply those who believe and teach the doctrine of the natural immortality of the soul.

G. W. A.

Continue reading: Notes by the Way. No. 5.